九色堂

CAPUT I

De causa et origine bonis Opusculis.

UTI mihi nullo non tempore ardentissimum rerum, que hucusque latuerunt cognoscendarum desiderium fuit, sic vel maxime in admiranda huius mundanae machinae penetrandae et eximia rum rerum, quas Deus Opt: Max: cuius sapientiae non est numerus nec finis, in supremo illo coelorum domicilio reposuit; investigandarum studio mihi aestuas cor fuit; potissimum hisce temporibus, quo summa et infinita Dei bonitas theatrum suum aliquosque viris Astronomiae studio deditis, tubi astronomici subsidio, aperuit, rerum sane admirandarum et prioribus saeculis inauditarum, quas vel ipse numquam credidissem, nisi propriis eas oculis, summo animi mei gaudio explorassem, et omnium meliorum huius aevi Astronomorum continuo commercio didicissem. Quidnam vero illud in Luna montuosa et veluti lacubus quibusdam transfusum? Quidnam illud in Sole Oceani instar ignei fulgens, et maculis facibusque resplendens? Quidnam in Lunae morem falcatis Venere et Mercurio? Quid in Marte nescio quid fumosae materiae exhalans esset, penetrare non licuit; admiratus sum splendorem et summam Iovis Maiestatem tam insolito satellitio circundatam; consideravi Saturni sphaeram eiusque admirandam constitutionem, ac expavi; firmamenti arcana rimatus obstupui; quidnam vero illa omnia essent, haesi et vehementer indolui, hanc Deum Optimum Maximum dedisse afflictionem filiis hominum, 鈥渦t non inveniat homo opus, quod operatus est Deus ab initio usque ad finem;鈥� ingemui illud Ecclesiastici, 鈥淢ulta abscondita esse maiora his, quae scimus et cognoscimus, et pauca nos videre operum Dei.鈥� Deterruit me illud Syracidis, 鈥淣e laboretis; non enim ea comprehendetis;鈥� animavit e contra illud: 鈥淣onne Dominus fecit Sanctos enarrare omnia mirabilia sua, quae confirmavit omnipotens stabilire in gloria sua,鈥� et benignam Patris luminum invitationem; 鈥淰enite et videte opera Domini et prodigia, quae fecit Dominus sursum in coelo, et in terra deorsum.鈥� Hisce excitatus dixi in corde meo, surgam et circumibo coelestis civitatis vicos et plateas, quaeram quem diligit anima mea, ut in operibus suis inventum teneam, nec dimittam. Sed o miseram intellectus nostri caliginosi conditionem! quanto plus me profecisset, tanto plus me defecisse, gloria maiestatis Domini obrutum invenio; tento omnia, combino singula cum singulis, sed nihil ad gustum, nihil ad satisfactionem, aperteque didici, omnes humani intellectus conatus prorsus, nisi divini Numinis gratia a Patre luminum fulciantur, frustraneos, irritos et evanidos esse. Quare huius scientiae desiderio accensus; unum illud optavi, ut diviniae sapientiae radius mihi illucesceret, et per ea quae facta sunt, supra omnem humani ingenii capacitatem admiranda factoris invisibilia bona, quae solis eum toto corde diligentibus praeparata sunt, vel per exilem rimam quandam cognoscerem, cognita ad nominis sui gloriam Mundo communicarem, ut et illi ascensiones in cordibus suis disponerent, usque dum pervenirent ad Deum Deorum in Sion, ubi in Archetypo illo supramundano omnes divini intellectus ideas, omnes diviniae sapientiae thesauros luculentius contemplati iis aeternum in beatissimis istis aeternae felicitatis atriis tandem fruerentur. Quid porro factum narrare progredior:

CHAPTER I

On the Cause and Origin of Good Works

My fervent desire to delve into concealed mysteries has never diminished, especially in my quest to understand the remarkable mechanisms at play in our world and the extraordinary entities that Almighty God, in His boundless wisdom, has positioned within the celestial expanse. This longing burned more intensely within me during the present era, a time when God's supreme and boundless benevolence unveiled truly astonishing celestial phenomena to those dedicated to the study of Astronomy, aided by the remarkable instrument known as the telescope. These unprecedented revelations, never before witnessed in earlier ages, were personally experienced by me and acquired through ongoing discussions with the most distinguished astronomers of our time. They have filled my soul with unparalleled delight. What is the substance that appears to be poured over the mountainous surface of the Moon, forming what seems like pools? What is the luminous, fiery expanse within the Sun, adorned with spots and flames? What emulates the crescent shape of Venus and Mercury? What enshrouds Mars in an enigmatic, smoky substance, obscuring its features from my view? I stood in awe of Jupiter's resplendence and supreme grandeur, accompanied by its extraordinary retinue of moons. I gazed upon Saturn's globe, marveling at its extraordinary constitution, and an indescribable sense of reverence overwhelmed me. The mysteries of the heavens unfolded before me. However, regarding the true nature of these celestial wonders, I found myself hesitant and deeply troubled. It troubled me that Almighty God had bestowed upon humankind this enigma, as it is written, "so that man might not understand the work which God has done from the beginning to the end." I lamented, echoing the words of Ecclesiastes, "Many things are hidden from us which are greater than those which we know and understand, and we see but few of God's works." The saying attributed to the Syracusan philosopher, "Do not labor, for you will not comprehend these things," further discouraged me. Yet, on the other hand, I derived encouragement from the declaration that "the Lord makes His saints declare all His wonders," a declaration that the Almighty authorizes the demonstration of His glory. I also took heed of the gracious invitation from the Father of Lights: "Come and see the works of the Lord and the wonders which the Lord has done on high in heaven and below on Earth." In light of these reflections, my heart resolved to arise and traverse the streets and squares of this celestial city, seeking the one whom my soul loves, so that I may recall what I have discovered in His creations, and I shall not let go. As I progressed further, my yearning deepened, and I found myself overwhelmed by the magnificence of the Lord's majesty. I endeavored tirelessly, combining various inquiries, yet discovered nothing that could wholly satisfy or fulfill my quest. I have come to a clear realization that all human endeavors are entirely futile, empty, and devoid of meaning unless they are infused with the grace of the divine Spirit emanating from the Father of Lights. Therefore, fueled by an insatiable desire for this knowledge, my foremost wish remained that the radiance of divine wisdom might illuminate my path. Through the study of the created world, I aspired to grasp, beyond the scope of human intellect, the invisible and wondrous gifts of the Creator, which are reserved solely for those who love Him with all their hearts. Even if my understanding could only encompass a fraction of this knowledge, I resolved to share it with the world, all for the glory of His name, in the hope that others, too, might align the inclinations of their hearts until they reach the God of Gods in Zion. There, in that transcendent Archetype, they would contemplate the resplendent divine principles and, finally, in the blissful halls of eternal happiness, savor the treasures of divine wisdom for all eternity. And now, I embark on the narrative:

CAPUT II S. I.

Exstaticum iter in Lunam.

Theodidactus.ACCEDIT non ita pridem, ut ad academicum trium incomparabilium Musicorum, (quos si aevi nostri Orpheos dicam, minime a vero abludam) exercitium privatos inter parietes institutum vocarer; hi ut facultatis, quam profitebantur, specimen quoddam solito excellentius darent, me solum arcanae et vix auditae sonandi rationis et peritiae conscium testem esse voluerunt. Omnibus itaque ad specimen exhibendum concinne apparatis, locoque et tempore opportune constituto, symphoniam, quae duabus chelybus minoribus, et ea, quam Tiorbam vocant, testudine peragebatur, orditi sunt, tanta harmoniae concordia, tam inusitatis insolitorum intervallorum discriminibus, ut tametsi non nihil eximium in Musica explorasse me fateri possim; simile tamen quid me percepisse non meminerim, dum enim diatonica chromaticis, haec enarmonicis modulorum teretismatis miscent; dici vix potest, quantum insolita horum generum miscella animi affectus commoverint. Iam enim, uti per diapason descensum ex sono acuto in gravem paulatim languescentem desinebant; ita languore quodam animum auditoris afficiebant; et per ascensum veluti ex gravi somno quodam evigilantem, nescio ad quod arduum aggrediendum exstimulabant, modo tenui et subtili arcus ductu, dum raderent chordas, una secum cordis subsultantis spiritus sollicitare videbantur, nonnunquam subtristi murmuris indignatione affectum ad nescio quid moestum luctuosumque concitabant, tragicae scenae te interesse diceres; mox ex subtristi modulatione paulatim ex remissis in spissos, intensos et plenos gaudii et tripudii chromatismos tanto impetu rapiebant, ut parum abfuerit, quin lymphatico quodam me furore obrueret; subinde in nescio quid tumultuariam et vehementis ferociae plenum exurgentes alternis insecutionibus animum ad praelia et pugnas incitabant, remissoque denique impetu, in nescio quid dulcioris affectionis proprium, ad compassionem; divinum amorem seculique contemptum ciebant, tanta gratia et venustatis maiestate, ut veteres illos Heroes Orpheum, Terpandrum caeterosque fama nominis apud posteros celeberrimos Musicos ad simile artificium nunquam pertigisse plane mihi persuadeam. Hac itaque incomparabili sane symphonia delibutus animus exotico quodam affectu in mirificam coelestium globorum harmoniam rapiebatur; hic omnium et singularum huius mundi corporum consensuum dissensuumque leges contemplabar ita ordinatas, ut dum singula consonadissonis abundent, omnia tamen in omnibus ad conservationem universi intentam harmoniam conspirare reperirem. Cum itaque praedictae symphoniae species in varias phantasmatum imagines animum iam harmonicis modulis praegnantem agitarent; hinc factum est ut dum quodam Dei Ter Opt: Max: unice sese in admiranda et incomprehensa Mundanae fabricae constitutione exercentis sapientiam solito feruentius contemplarer; Ecce de repente veluti gravi quodam sopore perculsum in vastissima quadam prati planitie me constitutum putabam; et protinus mihi insolitae constitutionis vir adstitit, caput eius facieque miro quodam fulgebat iubare; oculi carbunculorum instar coruscabant, habitus totius corporis exotico et inviso huc usque vestimento constituebatur; siquidem admiranda quadam in formam alarum complicatarum textura ita adornabatur, ut nullum fere colorum genus, quod pennae eius non exprimerent, concipi aut animo fingi posset; manus pedesque omnem lapidum pretiosorum nitorem superabant, dextra sphaeram gestabat, in qua quot vagantium siderum orbes, tot ex lapidibus pretiosis diversi coloris sphaerulae eidem insertae spectabantur: mirum visu opus; sinistra mensorium baculum gemmeo artificio apprime elaboratum et mira arte distributum ferebat. Ego ad inusitatam et prorsus humano oculo in hunc usque diem invisam speciem pene exanimatus affixusque humi, obstupui, serenumque comae, vox faucibus haesit. Corde itaque palpitante et medullis omnibus obrigescentibus spiritum vix trahere, nec tantum mihi virium superesset, quantum ad verba formanda sufficeret; audivi vocem, supra quam dici potest, blandam, suavem et amabilem, hoc verborum contextu resonante: Surge, ne timeas Theodidacte, ecce exaudita sunt desideria tua, et ego ad te missus sum, ut tibi summam Dei Optimi Maximi Maiestatem, quantum humano oculo in hac mortali carne constituto permissum est, in operibus suis mundanis elucescentem monstrarem. Ego vero insolita illa caelestis viri voce excitatus, viribusque pristinis in momento recuperatis respondi: quis es tu Domine mi? Et quinam est insolitus ille, quo adornaris, habitus? Is respondit, ego sum Cosmiel minister Dei altissimi; et Mundi Genius. Capitis iubar, quo me radiare conspicis, Cherubicae intelligentia splendorem indicat; oculi carbunculorum instar corusci, sunt illuminationes divinae, quibus indeficienti supremi Numinis conspectu illustramur; pennatus innumera colorum varietate decorus habitus sublimitatem intellectus, quo rerum omnium a supremo Opifice in hac mundi machina conditarum innumeras virtutes et arcana naturae sacramenta penetramus et administramus; sphaera quam vides, siderei mundi praesidium signat, baculus gemmeus, quo iuxta leges a Deo praescriptas omnia mensuramus, et in concinissimam harmoniam disponimus. Tu vero fili mi, quaecunque a me imposterum didiceris, ea alto pectore conde, divinamque misericordiam erga te, toti mundo propalato. Ego vero Theodidictus profunda quadam admiratione, attonitus in haec verba veluti Numinis afflatu correptus prorupi.Apostrophe Theodidacti, ad Deum.Et quisnam ego tandem cinis et pulvis, quis ego vilis terrae lumbricus, in peccatorum volutabro ab utero matris meae coinquinatus, qui ad Dominum Deum Creatorem meum loqui ausim? Egone caecutiens Nycticorax in ignorantiae meae tenebris natus et educatus, oculos meos immundos, torpidos, debiles et impotentes ad lumen illud, quod in profundo divinitatis recessa abditum, omnem humani intelligentiae sublimitatem longe excedit, investigandum dirigam? Sub te curvari video, qui portas Orbem, Seraphicos spiritus alatis vultuum velamentis obvolutos, incomprehensam Maiestatis gloriae tuae magnitudinem cum timore et tremore testari conficio. Ergone coram summa Maiestate tua ego luteo habitaculo circumdatus, os meum aperiam, ad cuius conspectum vel ipsa mundi fundamenta contremiscunt, columnae Orbis terrarum labescunt, montium magnitudines liquescunt, colles uti cera defluunt; fatur ad non ens et producitur, alloquitur ens et in nihilum redigitur: ad mundum clamat et expanditur, minimoque digito caelorum metitur expansa, et manus eius sphaerarum tentoria complectitur, qui praecipiti Soli et non oritur, et stellas claudit veluti sub signaculo; qui facit magna et incomprehensibilia et mirabilia, quorum non est numerus.鈥� Quis ego, sum putredo superbus, qui involvam 鈥渟ententias meas sermonibus imperitis?鈥� An non metuendum mihi sacrum eloquium tuum, 鈥渜ui scrutator est maiestatis, opprimetur a gloria?鈥� Sed tu lux lucium, vita vitam, spes et dulcedo cordis mei, meae eondonabis temeritati; siquidem tu ex vena lucis intellectum homini eduxisti, tu eum lumine ex vestimentis gloriae tuae desumpto induisti; non alia de causa, nisi ut te cognosceret, cognoscendo quaereret, quaesitum aeternum amaret. Tu humanae menti curiositatis huius igniculos iniecisti, et in operum tuorum mirabilium theatrum introduxisti, ut mirabili operum tuorum magnitudine et multitudine attonitus, tantarum rerum Auctorem inveniret, amaret, atque in consortio filiorum Dei in aeternitatis atriis laudaturus aeternum frueretur. Tu coelum autem humani generis amator, tam immensae bonitatis, tam consummatae pietatis es, ut deliciae tuae sint, esse cum filiis hominum, ut laus nostra tua sit delectatio, et ut te laudare valeamus, tua nos gratia ultro praevenis, praeventos excitas dulciter, excitatos in unionem tui trahis efficaciter. Attamen quonam modo te ab omni oculorum intuitu remotissimum intuebimur, quomodo in ineffabili caliginis tuae abysso abconditum reperiemus, qui te cognosceremus, nisi via monstres? Nisi 鈥淚nvisibilia per ea, quae facta sunt, intellecta conspiciantur?鈥� Certe coelum et terra et quae in iis comprehenduntur, undique me sollicitant, et veluti reflexis quibusdam divinitatis tuae radiis novum diuque instimulant, ut te cognoscam, te amem Deum factorem meum. Quid autem amemus, cum te cognoscendo amamus? An speciem quandam corpoream? An temporum revolutiones? An candorem lucis corporum coelestium? An dulces symphoniarum melodias num florum aromatumque suavitatem? An nectaris et ambrosiae delicias? An gratos mollesque tactu amplexus? Absit, non amamus haec similia, dum te Deum nostrum amamus; sed amamus quandam lucem omnibus Mundi corporibus fulgentiorem, vocem quandam omni harmonica suavitate dulciorem, et quendam odorem omnibus Mundi odoribus non conferendum, et cibum omnibus humanarum deliciarum cupediis gratiorem; amplexum denique quendam interioris hominis omnibus Mundi voluptatibus delicatiorem. Ubi fulget anima meae quod non capit locus, et ubi sonat quod non rapit tempus, et ubi olet quod non spargit flatus, et ubi sapit, quod non minuit edacitas, et ubi heret quod non decrescit satietas. Hoc enim vero est quaerere, cognoscere, amare Deum nostrum. At quidnam est hoc benignissime hominum amator? Interrogavi terram et omnium animantium oeconomiam; audivi abyssos et reptilia viventium, quorum non est numerus, et responderunt, non sumus Deus tuus, quaere supra nos; interrogavi dulces aurae flabilis susurros, et dixerunt, non. Circumivi sphaerarum coelestium tentoria, vastissima coelorum habitacula, perambulavi, anxie quaesivi, an vos estis quem diligit anima mea; at dixerunt, non sumus, sed ipse qui fecit nos; qui enim fecit adeo magna maior est nobis; qui produxit adeo pulchra, pulchrior est, et qui fecit adeo bona, infinitis parasangis melior est nobis. His itaque incitatus confisusque in immensa bonitatis tuae clementia consideravi opera tua admiranda et expavi, et ex caelorum gloriam tuam enarrantium assidua expositione, omnipotentis virtutis tuae dexteram obstupui, bonitatem immensam in omnibus elucescentem cognovi; infinitum tuum erga genus humanum amorem et incomprehensas prudentiae tuae semitas luculenter conspexi. At quid est, quod tanta filios hominum afflictione involveris, 鈥渦t non cognosceremus opera, quae operatus es Deus noster ab initio usque ad finem?鈥� Vix haec accensae mentis aestu effuderam, cum ecce Cosmiel suis me complicatum, quae ex latere emergebant, alarum remigiis, duarum vero quae ex humeris emergere videbantur, extensione supra omnia terrena molis cacumina, supra omnes nubium stationes in aetheris sublimia perduxit; et dum iter eundum nescio quod insolitum frigus omnes corporis mei artus concuteret, dixi: O Domine mi, quid hoc sibi insolitum frigus et vix intolerabile indicat? Qui respondit, causa frigoris est, quia extra reflexionis radiorum solarium sphaeram constituti sumus; sed ne timeas, quia ab omnibus humanae complexioni contrariis qualitatibus servaberis. Theodidactus: Sed quid hoc sentio omnem mihi respirandi facultatem deficere? Cosmiel: Ne mireris, in aethere constituti sumus, cuius natura adeo subtilis est, ut non possit homo nisi subtilius corroboratus hic vivere. Theodidactus: quo dicto; perfrictis naribus meis, nescio quo coeli liquore, mox sine difficultate traxi spiritum. Hoc itaque caelesti refocillatus liquore, extuli caput ut terram aspicerem, et ecce mira telluris facies sese oculis exhibebat; erat siquidem partim lucidissima, partim immensis nubium globis, nebularumque transfuso nigrore maculata. Hisce observatis dirigo oculos meos in Sole, et ecce non eum iam rotundum, sed annularis figura comperio, id est, nihil ex Sole comparebat nisi circulus quidam lucidissimus, et cum summa haec res admiratione me defixum teneret, dixi: mi Cosmiel, quod hoc spectaculum quod in Sole intueor praeter naturam in annulum lucidum transformato? Cosmiel: Scias nos iam ad initium coni umbrae Lunaris constitutos, ac proinde mirum non est, te Solis figuram sub annuli forma intueri; Cum enim Lunare corpus sphaericum, et, uti postea videbis, opacissimum, multis tamen parasangis minus corpore Solari itidem sphaerico et opaco obstet, necesse est, ut Optica te docet, oculo positio ad initium axis coni corporis Lunaris, Solem sub forma lucidi annuli, corpore Lunari totum id, quod in Sole medium est, obumbrante, conspicere. Theodidactus: Verissima sunt quae dicis; sed iam dudum noctem non vidi, quid hoc? Cosmiel, quia longe extra coni umbrae terrae constituti sumus; verum sustine et mox videbis noctem. Theodidactus, vix haec dixerat, dum ecce celerrimo motu nobis provectis tenebrae, quales fere sub initio crepusculi experimur, sese offundunt, quae tamen non nisi ad unam circiter horam durabant. Hic miratus ego, cur sub aequinoctiali constituti unius tantum horae noctem haberemus; adverti tandem nos in eam altitudinem elatos, ubi cono umbrae terrae gracilescente necessario ex astronomicis praeceptis exiguae morae transitus daretur; notavi quoque hoc in loco perfectam et totalem Solis eclipsis cuiusmodi in terrae superficie constitutis videre est (GREEK); notandum praeterea me sub diversa altitudine, diversisque stationibus diversam superficiei terrestris quantitatem observasse; nam sub altitudine 320 milliarium visualis angulus fuit 20 circiter graduum, id est, spatium terrae horizontale 1200 milliarium. Sub altitudine 773 milliarium angulus visualis fuit 30 graduum, qui in terrena superficie conficiunt 1800 milliaria. Sub altitudine 1527 spatium terrae 2400 milliarium comprehendebam sub angulo 40 graduum; sub altitudine 1778 milliarium, terrae superficies aperiebatur ad 3000 milliaria sub angulo 50 graduum comprehensa. Sub altitudine 8000 milliarium, spatium 3600 milliarium. Sub angulo 60 graduum expandebatur; vectus vero ad altitudinem 23793 milliarium terram sub 80 gradibus comprehendebam. Multa hoc loco admiranda sane spectacula sese obtulerunt; primum fuit Terrae, alterum Lunae. Terra siquidem instar immensae sphaericae figurae montibusque apparuit, quam dum diligentius inspicio, ecce totam maculis innumeris obtusam, et supra Lunae lucem coruscam, reperi, maculae in diversa disci terrestris facie iam subito crescebant, modo decrescebant, paulo post in varias figurarum systases dilatabantur, iam constringebantur; nunc hanc, modo illam partem terrestris disci offuscabant; nonnullae subinde umbrarum instar, interdum ad instar luminum seu coruscantium nubium spectabantur, non numquam tota facies terrae supra quam dici potest illustris spectabatur, non undequaque, sed obscuriuscula quadam diversarum figurarum luce interfusa. Haec dum oppido mirarer, Cosmiel advertens desiderium meum dixit: maculae quas vides tantopere, nihil aliud sunt, quam nubes per terrenam superficiem divagantes, quarum inconstans natura et qualitas est, crescere subito et mox ubi creverint, aliis identidem in diversis terrae partibus succrescentibus, inerire; quod vero nonnullas fuscas, alias lucidas videas, id lumen Solis est, qui lucem ipsis pro ratione densitatis aut raritatis confert; varias quas in duunt figuras, non est, quod mireris, cui tibi experientia notum fit, quam instabilis sit nubium natura, quamque eae e terra conspectae in varias abeant figuras: plura similia huiusmodi spectacula in secuturis coelestium corporum sphaeris, potissimum in Sole paulo post contemplaberis. Theodidactus sed quidnam istud est, ductor mi, quod sine ullo motu tam varium video? Quidnam illud est, quod sub humana figura spectandum sese offert? Quidnam illud, quod sub forma calicis? Video ego in Terra nostrae maculam immobilem in perfecti cordis figuram efformatam. Video duos sub fuscos veluti oculos in capite humano constitutos; video alias innumeras obscuriores plagas, quae me non in exiguam admirationem rapiunt. Cosmiel: Figura humana quam vides, totius Europae situm exhibet, cuius caput refert Hispaniam, pectus Galliam, reliqua Germaniam, bracchium dextrum Italiam, sinistrum Angliam exhibet; cordis vero, quam vides, figura totam Africam. Calicis vero typus Americam; binos, quos vides, oculos duo maria Caspium et Euxinum exprimunt; reliquae vero obfuscae districtuum regiones, diversas marium lacunas exhibent; vides intra Europae et cordis signum interiectum illud spacium in magnam longitudinem diffusum? Illud aliud non est quam mare mediterraneum; totum enim reliquum sub fuscum, quod terram ambit, Oceanus est. Theodidactus: Sed cur aquea superficies minus splendet quam terreae portiones? Cosmiel: Quia fundus maris, cui insidet aquea moles; cum limo nigrore suffusus fit, totaque maris profunditas ob constipatas superficierum condensationes in nescio quid atrum terminet, adeoque lucem potenter offuscat; hinc lucem Solis ex aquea superficie reflexam nonnihil debilitari necesse est, quod non fit iam immediata corporum terrestrium illuminatione, cum enim haec immediate lucem Solis reflectant, et praeterea innumeris angulosis molibus et asperrimorum montium, scabrosorumque scopulorum impolitis superficibus constet, sit ut ex varia in angularibus corporibus varie reflexa luce, lux mirum in modum augeatur, ac proinde multo iucundius terrestria quam aquea corpora splendent. Theodidatus: Sed quid summa illa in terrestrium corporum limbo dentata scabrities? Quid umbrae modo crescentes modo decrescentes. Cosmiel: Scabrities quam in limbo terrestris globi vides, ex una parte Caucasi iuga concatenato montium ordine protensa; ex altera montium Americae, quos Andas vocant, concatenati vertices sunt. Theodidatus: Sed quid quod illud intensum lumen est, quod oculi mei vix substinere possunt, et circa partes tam Australis quam Borealis terrae oculos meos tam potenter stringit? Et quid immensus ille tractus circa Austrinum terrae polum fusciori colore dilutus? Cosmiel: Lumina illa relucentia quibus partes terrae tam Boreales quam Australes collucere vides, nihil aliud sunt, quam maria glacie constricta, montiumque iuga perpetuo nive candentia, quae cum lucis Solaris capacissima sint; quin et ipsa lucem quandam ex se spargant, hinc fit, ut receptis Solaribus radiis vehementi intensione lucem augeant; tractus vero ille circa Austrum longa intercapedine protensus, terra Australis, Europaeis adhuc incognita regione est. Theodidatus: Rogo director dulcissime, estne tam ingens spatium ab hominibus habitatum? Quoniam video, id una ex parte fere terrae polum attingere? Cosmiel: Omnino non secus ac coeterae Orbis terrae partes, tametsi inscrutabili Dei iudicio necdum detectum, suo tamen quandoque seculo, quando divina providentiae visum fuerit, detegendum; de quibus pluribus in ultimo tecum colloquio agam: Videsne lucidissimam illam, quae immediate polo Australi subiacet, regionem? Theodid: Video. Cosmiel: Ea vastissima insula est, altissimis montium scopulis perpetuum ignem vomitibus circumdata, quibus tamen Regio tantum abest ut inhabitata maneat, ut potius iis ab omni sterilitate et frigoris vehementia, quam sibi quispiam sub hac plaga imaginari posset, vindicetur. Idem fieri censere debes sub plaga Borea subdita. Theodid: Sed unum adhuc te rogo, Magister, ut explices, quid sibi velit illa plaga illa iuxta mare Caspium, quae tam inusitata luce radiat? Cosmiel: Miram rem quaeris, fili mi, sed nescio utrum tibi talem ac tantam rem recludere debeam; siquidem nemo adhuc mortalium eam plagam ob inaccessa scopulorum montium praecipitia in coronam quasi coordinata penetravit; neque voluntas Dei est, ut is locus, nisi temporibus novissimis reveletur; hunc sub initium Mundi conditi Protoplasti omni felicitate beati incoluerunt, a quo demum per peccatum expulsi, locum mortalibus inaccessum reliquerunt; in hunc posteris temporibus Henoch et Elias translati beatam et ab omnibus caducitatis humanae miseriis liberam vitam, rerum divinarum contemplatione usque ad constitutum ipsis a Deo tempus transigunt; vides ibi binos veluti subfuscos quosdam cirros? Theodid: video. Cosmiel: Hi sunt duo flumina, quae ex memorato paradiso per occultos terrae meandros emanant, et dicuntur, uti nosti, Tigris et Euphrates; reliqua vero bina flumina Phison et Ganges post diluvium alveis mutatis per alios abditos subterraneos canales, in remotioribus regionum montibus exitum sibi aperuerunt. Sed iam tempus est, ut terra derelicta, oculos sursum tollamus, et coelestium corporum apparatum, quantum humano oculo concessum fuerit, contemplemur. Theodid: quaeso, fiat. Cosmiel: respice in oppositam terrae plagam. Theodidactus: Et ecce conversa facie vidi Lunae corpus paulo sub minori, quo terram prius videram, angulo; at multo distinctius quam prius non videram globum terrestrem; siquidem aspectus eius instar vasti montis blandissimo lumine illustrati et innumeram macularum varietate conspersi comparebat, hic altissimorum montium iuga praesertim in Lunae circumferentia; hic valles, lacus, flumina, maria oculis undique ingerebantur; hic ego infinita admiratione defixus, humiliter efflagitavi ducem meum, ut singulorum obiectorum rationes exponeret, qui hoc verborum contextu me affatus est. Cosmiel: Fili mi, non ea tantum tibi ostendam eminus, sed ut omnia et singula cominus conspicias, te in ipsum globum introducam. Theodid: vix effatus, cum ecce mirum dictu; videbar motu quasi naturali deorsum tendere! O quid sentio dulcis animae meus director, ne quaeso derelinquas servum tuum, et si me  dimiseris, quo ibo? Quo ferar? Ubi erit finis itineris mei? Cosmiel: Confide fili mi, nihil timeas, et tametsi nullas mortalium hoc loco, nisi divino fultus auxilio, vivere possit; te tamen conservabo, te custodiam, te contra omnes humanae conditioni contrarias qualitates defendam,ita enim supremus rerum conditarum Monarcha mihi praecepit. Theodactus: Et hoc dicto, totum corpus meum, leniter insufflavit, quod in momento veluti roscido quodam liquore perfusum, adeo omnia viscera mea corroboravit, ut post haec nec fames, nec sitis, nec ignis, nec aqua, aut ulla alterius proprietatis aerea qualitas in me quicquam potuerit. O aeterne Deus, O summum et incommutabile bonum meum; tu percussisti cor meum et per Cherubicam intelligentiam famulum tuum; iam enimvero toto corde amare te incipio super omnia plusquam unquam alias, sed et coelum et terra et omnia quae in eis sunt, ecce undique mihi dicunt, ut te amem, te glorificem in operibus tuis; his dictis, me sensi vehementissimo quodam motu deorsum ferri. Cosmiel: Quid times fili mi? Quid trepidas, nunquid ego tecum sum? Theodidactus: Ignosce mihi dulcedo et consolatio mea, timeo vehementem quem sentio raptum, et quidnam de me fiat nescio. Cosmiel: Noveris te iam intra peregrinam sphaerae regionem constitutum, qua ad Lunaris terre centrum properamus; scias enim fieri non posse, ut naturali motu in Lunam suapte sponte ruas, cum enim ex terrestribus elementis compositus sis, non nisi ad tuum centrum, ad nullum aliud te ferri necesse est. Quod vero putes te motu naturali delabi, id mea opera fieri putes velim, ut hoc pauso tibi indicem Lunarium partium, nisum ad suum centrum, sed hoc ipsum in aliis Mundi corporibus suo tempore senties; agedum bono sis animo. Theodid. Vix dixerat, cum ecce prope Lunam me constitutum reperio. O Domine mi, quanta mirabilia, quam nunquam visa hucusque conspicio. Cosmiel: Sustine, properemus, ut cominus omnia luculentius pateant. Theodid: Hoc dico, supra altissimum montis Lunaris apicem me dimissum constituit; et ecce nova et inusitata rerum facies oculis occurrit meis; hic omnia nova et inaudita, et multum a natura terre in omnibus differens theatrum aperitur; hic valles profundissimae, hic montium concatenati ordines, hic immensus Oceani, marium, lacuumque; protractus, hic Insulae Oceano insertae montibus altissimis circundatae; hic flumina ex montibus erumpentia, per varios gyros sese in maria exonerabat; sed omnia tamen alterius naturae, quoad colorem, vires et proprietates, quam quibus terrestrem nostrum Mundum constitui videmus. Saxum montis erat et candido variegatum et veluti duritie quadam indomita incorruptibile, variis striis diversi coloribus adornatum. O Domine mi, explica mihi singula in admiranda hac rerum facie, ut inde in ineffabilia Conditoris sapientissimi mysteria pleno animo ferat. Cosmiel: Fiat. Theodid: Et ecce mira velocitate, in vastissimo quodam campo ad littus maris me constitutum invenio. Campus non erat herbis consitus, sed invisa lapidum forma stratus, qui omnes nescio quid oleaceum sudabant; tunc exploravi aquas Lunares, quas adeo limpidas, adeo subtiles et diaphanas reperi, ut nihil simile me vidisse meminerim in terrestris Mundi facie, adeo mobiles, ut vel minimo flatu commoveri potuerint. Theodid: Cosmiel dic amabo, licetne frustum ex huiusmodi lapidibus, aut lagenam aquae huius coelestis in terram deferre, ut inde terricolis admiranda Dei mysteria pateant? Cosmiel: Minime, neque enim in terrestris Mundo huiusmodi lapis consistere posset; sed mox ac eum dimiseris, suam propediem sphaeram esset reperiturus, tanquam ad proprium et naturale centrum suum, ad quod tanquam pars ad totum suum, adeo inviolabilem sympathiam habet, ut in nullo alio Mundi loco, nisi in hoc eidem connaturali, hoc est, in Lunari suo globo consistere possit; tanta est tenacitas iuris, quod singula mundana corpora in suam fidei commissas partes inviolabili quadam constantia et penitus inseparabili obtinent; quod idem de aquis dicendum. Theodid: Sed cur hoc? Nona video herbas, nec animalia, nec homines et loco herbarum video nescio quas efflorescentias, eo fere modo, quo in metallicis nostris fodinis excrescunt arbores metallicae. Cosmiel: Noveris, nullum hoc loco vegetabile simile terrestri, nec animalia ulla, multo mirius homines nec vivere nec procreari posse; cum itaque homines hoc loco non sint, frusta erunt animalia, et non exstantibus animalibus, frustra herbae et vegetabilis naturae germina producantur, neque similes, quae in terrestri Mundo spectantur, creaturae hic subsistere possent, ob situm toto coelo animantium vitae disproportionatum; hinc tu ipse nisi divina virtute conservareris, hic subsistere minime posses, sed corpus tuum ex terrena elementorum miscella compositum suapte sponte sphaeram suam repeteret, uti polleas a me percipies. Theodid: Suntne hic quandoque pluviae, nives et similes, quas in terrestri Mundo experimur, meteorologicae impressiones? Cosmiel: Sunt equidem, sed alterius rationis; quod ut intelligas, Sciendum est, totum Lunarem globum, ut et omnia alia Mundi corpora coelestia, non secus ac terrestre corpus ex quatuor elementis compositum esse, neque ullam uti Peripatetici sibi fingunt, quintam essentiam in Mundo reperiri, sed quatuor elementa, quibus res Lunares constituuntur, multum a terrestris differunt, ob Solis omnia alterantis vicinitatem, ita quidem ut composita in singulis Mundi corporibus aliam atque; aliam constitutionem, ita situs necessitate postulate, sortiantur, quemadmodum postea videbis; et tametsi prima quatuor qualitates omnibus infinitis corporibus mundialibus, quia tamen aliam positionem respectu Mundi, alioque admodum differentes influxus aliter et aliter participant; non quidem essentiali, quoad materiam, sed accidentali differentia eas inter se differre necesse est; quod hic in Luna maxime apparet; vides aquam lunarem vere esse humidam, sed tamen adeo subtilem ut in vapores exaltari nisi subtilissimos non queat; hinc nebulae, pluviae, nubes hic non reperiuntur, sed correspondens tamen iis simile quiddam, videlicet subtilissimus ros, instar vaporis, quem humidum Lunare emittit suamque atmosphaeram conficit, qui tamen mox et Sole vehementiori absumptus, in auras tenues evanescit, vel si frigidiorem aerem incurrat, non pluviae ad instar, sed tanquam subtilissimum defluvium Lunarem superficiem irrorat, quod potissimum circa novilunii tempus accidit, uti postea videbitur. Si enim crassae, faeculentae et varia materialis miscellae impuritate faetae nubes in Luna orirentur, illae haud dubie ex terra spectari possent, uti nos in Luna constituti, eas per terra superficiem divagantes disparium instar macularum intuemur; sed cum nihil in terra constitutis simile quid nobis appareat, ut iam propriis oculis in Luna constitutus comperis, frustra hic quaeras similes nostris meteorologicas impressiones. Habent etiam aquae hae Lunares, uti et tota Lunae compages reconditam quandam virtutem et proprietatem a Deo Optimo Maximo ei singulari suae providentiae dispositione inditam, quae ubi se in corpora humido pollentia diffuderit, mox vehementi quadam vi illa inflet, dilatet et mirifice agitet, quam quidem virtutem totum Lunare corpus possidet sibi peculiarem; hinc radii eius in superficiem terrae diffusi, omnia inferiora terrae, quae ex humore praedominante constant, mirifice dilatat, maria agitantur, lacus et flumina inflantur, Oceanus fluxum et refluxum patitur; humores in corporibus augentur et dilatantur, et tanto quidem violentius, quanto rectiori radio ferierint terram; sed ut experiaris huius rei veritatem, ebibe hunc cyathum aqua coelesti plenum. Theod: Quem cum sumpsissem, ecce derepente totum corpus instar tympani inflari, omnia membra dilatari, et in ingentem molem excrescere, incredibilem denique; me violentia sustinere sentio. O Cosmiel adiuva me, morior. Cosmiel, bono fis animo, non morieris, digitoque ori imposito, omni mox liquore reiecto pristinae formae restitutus sum. Theodid: fieret ne hoc idem, si homines hoc loco nascerentur et animalia? Cosmiel, omnino idem. Theodid: Satis est percepi omnia. Sed quidnam hoc rei est, summam modo sentio respirandi difficultatem. Cosmiel: tanta est subtilitas aeris Lunaris , ut nulli ad respirandum viventi sufficiat , et tametsi purus aether non fit , sed vaporibus Lunari corpori propriis permistus, minime tamen is ob summam suam subtilitatem sufficiens foret ad respirationem; quod tu proinde hic vivas, id totum peculiari Dei te conservantis dispensatione contingit. Theodid: dic quaeso dulcis Magister, estne ignis in hoc Lunari globo elementum? Cosmiel, est, sed latet in visceribus terrae Lunaris, imo omnia illa maria, quae vides, spiritibus igneis repleta sunt; qui ab Authore naturae inserta, ut humidum illud Lunare conservetur; et tametsi sibi qualitatibus contrariari videantur humidum et calidum, ignis et aqua, habent tamen suas amicitiae leges, quibus unum alterum conservet. Verum de hisce alibi fusius. Theodid: Estne formaliter, uti Philosophi loquuntur, ignis, qui latet in intimis visceribus terrae, vel est tantum ignis quidam virtualis? Cosmiel: est formaliter ignis verissimus, et in nullo ab elementari diversus, et in omnibus Mundi corporibus idem est. Et hoc dicto, proximam percussit petram, et ecce, mirum dictu, vehemens scintillarum inde erumpentium agitatio omnem mox circumitum aerem miro spectaculo inflammavit; videne veritatem rei. Theodid: video, et credo quaeque sapienter Dux cordis mei exponis. Sed unum est quod in principio itineris nostri te interrogare mihi constitutum erat, quod ut mihi exponas etiam atque etiam abs te efflagito. Cosmiel: Ecquodnam illud? Theodid: Scias Domine mi, me puero multa in peripatetica schola de sphaera ignis inaudisse, quam tamen nec supra nec infra Lunam vidi, nec eam expertus sum; si enim alicubi ignea sphera lateret, utique illam, summo meo cruciatu in itineris nostri decurso sensissem. Cosmiel: Erras sane summo pere, si Aristotelem, de iis rebus, quae ad supremorum corporum naturam pertinent, omnia vera locutum esse tibi persuades; siquidem uti nihil eorum, qua tibi postea monstraturus sum, intellectu suo penetravit, ita mirum non est, si etiam circa sphaeram ignis hallucinatus fit. Recte dicis, sphaeram ignis, quam is sub Lunae concavo disposuit, nec vidisse te oculis, nec tactu sensisse; unde ibidem proprius eius locus esse non potest, cum nec Lunae concavum videris, nec virtutem et efficaciam caloris ignis proprii senseris; expansum enim illud per quod te deduxi vicinum Lunae, non ignis est, sed limpidissimus aether, uti hic, ita per universam Mundi machinam diffusus sibimet semper similis et idem est. Quanam vero propria ignis sphaera fit, postea ostendam, cum globum Solis examinaverimus. Theodid: Omnia quae dicis mi dulcissime Cosmiel verissima sunt, et iam video, quantum plerique Philosophi a veritate olim aberrarint, dum post sphaeram ignis intra Lunae concavum positam, omnes supra eam dispositas ordine sphaeras coelestes, veluti ex cristallina quadam soliditate constitutas esse affirmarunt, omnia corpora coelestia materia et forma elementari privaverunt, qualitates omnes abstulerunt, praeter lucem nihil adeo aliud ibidem esse, sibi persuaserunt; His enim omnia contraria deprehendunt hodie Astronomi, qui miro illo tubi optici organo, corporum coelestium adyta penetrarunt, et quantum licuit arcanam eorundem constitutionem prope verum detexerunt. Cosmiel: Sic est fili mi; fieri enim non potest, ut Philosophi solis suis cogitatis insistentes, repudiatisque experientiis quidquam solidi circa naturalem Mundi ordinem adducere, Mundi constitutionem concludere possint; conceptus enim hominum, nisi experimentis fulciantur, tanto saepe numero a vero aberant longius, quanto hunc globum Lunarem a terreno longius distare videmus; sed haec suo tempore et loco luculentius discutientur. Theodid: O intellectus mei illuminator Cosmiel, quaeso ignosce curiositati meae; unum a te contendo, ut mihi iam exponas, quaenam illae sint maculae, quas ego in terra constitutus, saepe tantopere admiratus sum; quaenam sint illae luces, quaenam umbrae, quae subinde nobis in terra constitutis et admiratione defixis Optici instrumenti subsidio comparent; hisce enim cognitis maiorem huius coelestis globi notitiam acquiram. Cosmiel, faciam quod petisti. Et mox rapida vertigine agitatum in vastissimo Lunae Oceano me constitutum vidi, quem quidam Oceanum Philippicum, nonnulli Oceanum procellarum dixerunt, ubi tantos vidi aquarum turbines, tot ferventium aquarum in morem ebullitiones, tantam Oceani agitationem comperi, ut nihil simile me expertum testari possim. Theodid: O Cosmiel, quam hic rerum catastrophen intueor? Quam horrendam tumultuantium aquarum scenam apertam contemplor. Sed o amantissime instructor; quid est formidabilis ista fragoris vehementia quam auribus excipio; quid insulae illae montesque scopulique fine numero per ingentem hunc Oceanum dispertiti? Cosmiel: intende auribus et corde aperto singula quae tibi exponam percipe. Oceanus quem vides totius Lunaris globi circumferentiam ambit, unaque cum Lunae vertigine in circulum perpetuo cursu fluxuque agitatur, qui tum vel maxime fiunt; cum Solarium radiorum normali influxu; quod plenilunii aut novilunii tempore contingit, percussus fuerit; Nam cum, ut supra audisti, aqua Lunaris mirum in modum mobilis fit, fit ut simul ac eam Sol normali radiorum diffusione ferierit, ea mox in summam raritatem redacta, vehementes illas agitationes tam tempore Lunae plenae in conversa facie, quam tempore novae in aversa facie, efficit. Hinc dum aqua Lunaris Oceani agitata, tum ad obvios scopulosorum, tum ad vastos montium; quorum uti vides, non est numerus, parietes vehementius illiditur; horrendam inde ex contrariis motibus agitationem causari necesse est. Accedit ad instabilis elementi Lunaris summam mobilitatem, motus Solis diurnus, quo impulsum mare tanto maiores vires acquirit, quanto fitus maris ad Solem fuerit normalior; hinc quoque provenit formidabilis ille sonus; illisio siquidem undarum, tum ad scopulos obvios, tum ad seipsas facta, miram quandam Lunaris aeris, seu quod idem est, Lunaris effluvii agitationem causat; ex quo peregrinus ille et insolitus sonus efficitur; novisti enim ex terrenarum rerum similitudine; aquam turbatam cum aeris quiete consistere minime posse. Theodid: sed rogo te sodes, in quem finem supremus Mundi Opifex tantas in Luna aquarum agitationes disposuit? Cosmiel: finis potissimus est tantae agitationum vehementiae, ut influxus Lunaris validius terreno globo communicaretur, quod fieri non posset, si aut globus Lunaris fine aqueo elemento compactus esset, aut aquae quietae manerent; ex agitatione siquidem illa, Lunaris virtutis influxus mira quadam dispositione in terrestri globo superficiem derivatus, simili motus analogia, subiecta sibi corpora ad conversationem totius afficeret, atque in fines suos instimulat; atque adeo idem hic accidere tibi persuadeas velim, quod in quolibet liquore nos experientia docet, quem si vehementius commoveris, tanto inde pro ratione qualitatis liquoris, aut suaviorem aut tetriorem odorem efflari deprehendes; Aromaticae species uti et plantae odoriferae tunc vel maxime vim suam exerunt, cum perfrictione praevia incaluerint, aut cum humido mistae; summo odoris foenore, caloris vi exhalantur: Cum enim Lunare corpus perpetuo virtutis sua profluvio terrenum globum feriat, illud vel maxime hac agitatione promoveri tibi persuadeas velim; Accedit, quod humidum istiusmodi profluvium mirifice quoque aestuantes Solis radios infringendo ad temperiem reducat, temperatoque una virtute sua rarefactiva et humectativa imbuit, unde Solis improportionati caloris aestusque radius terreno globo oppido nocivus, terrenarum rerum generationibus vel maxime ex hac oppositione radiorum miscella, aptus redditur. Quoniam vero, si Luna semper hoc eodem virtutis profluvio terram feriret, terra nimio humore suffocata non exiguum detrimentum incurreret; hinc divina providentiae dispositione factum est, ut Luna non nisi circa coniunctionis et oppositionis puncta ubi influxus eius normalis est, quam maxime vim suam exerat, non item in quadraturis, aut punctis eius vicinis, quia tunc temporis radius influxivus non nisi oblique terram ferit. Theodid: Si vapores sunt in globo hoc Lunari, quemadmodum sensibili experientia convictus negare non possum, quaeso explica mihi, cur nubes non compareant, has enim necdum mihi videre licuit, et quaenam ea vis est rarefactiva et humectativa, quae tantos in terra nostra effectus parit, et quodnam eius subiectum? Cosmiel: quod ad primum, ut propriis oculis intueris, sunt aquae Lunares ita tenuis substantiae, uti nihil in iis supernatare possit, nec hic ulla navigatio institui possit, prae nimia aquarum exilitate, hinc vaporem quoque emittit adeo exilem, et ab omni terrestri faece adeo purgatum, ut in nubes congelari non possit, nec sensibiles meteorologicas impressiones causare valeat; hinc vides luculente aquas Lunares terrestribus limpidiores; quia tamen in vasto illo aethereo spacio superficierum agglomeratione condensantur, hinc ex terra deprehensa est nonnulla atmosphaera sed horum fusius tibi et usum et modum in fine huius capituli narrabo; imaginare tibi roscidum aerem sub suo crepusculo, quem tellus ante Solis ortum in terrae superficiem diffundit, et concepisti vaporem Lunarem; ubi enim vapores reflexionis radiorum Solarium ex Lunae corpore resultantium metam excesserint, iam frigido spacio condensati descendunt gravitate sua et superficiem Lunaris terrae irrorant; quod potissimum fieri censere debes in opposita Lunae facie, in illuminata vero Lunae facie, mox a Solarium radiorum efficacia dissoluti in tenues auras abeunt. Quod ad secundum attinet; scias toti Lunari globo virtutem insitam esse, ut mox ac vitium suarum radios in humidum subiectum dimiserit, illud confestim rarefaciat, ampliet, dilatet, faecundetque, nunc plus nunc minus, pro situs Lunae in suo circulo ratione; vehiculum vero huius virtutis, profluvium Lunare est, quod uti terram solari profluvio mistum perpetuo et incessanter radiosa sua qualitate ferit; ita certum est, illud semper eosdem in terra effectus producere, cuiusmodi sunt fluxus et refluxus maris, incrementum et decrementum, humidi in fluminibus, lacubus, corporibus uti dixi, nunc plus nunc minus; pro ratione situs Lune in suo circulo; Est igitur principalis finis huius in Mundo globi a Deo omnium Opifice constituti, ut primo vicarias absentis Solis partes in illuminanda terra subeat; secundo ut menses periodica sua revolutione constituat, et tempora discernat; Tertio ut faecundo suo profluvio terram irrorando, omnia in ea humida moveat, et ad generationes rerum peragendas disponat, promoveat, et in virtutis suae propagatione perpetuo conservet; est que hic Lunaris influxus adeo terrae necessarius, ut eo sublato illa in essentiae suae perfectione consistere minime possit, virtutis Solaris efficacia mox in pulverem redigenda. Idem contingeret, si sublata Solis virtute; solius Lunae arbitrio terra relinqueretur; siquidem virtutis eius efficacia in tantum humoris copia exuberaret, ut totam terram humidi illusione suffocatam destrueret; Ut vel hinc admirabilis divina providentiae ratio vel maxime elucescat, qua haece tres globos; Solem, Lunam, Terram eo artificio disposuit, ut uno horum trium deficiente, reliqua interire necesse sit; eo uni naturae sine constituti sunt; ut mutuo sese ex reciproco influxu foveant, Sol Lunam et Terram, Terra Solem et Lunam, Luna Solem et Terram, quod et de reliquis corporibus mundanis dictum sit, ut in sequentibus prolixius a me describetur. Theodid: Cepi omnia, et summa animi mei voluptate didici admirabilem divinae providentiae dispositionem in magno huius Mundani globi apparatu. Sed o dulcissime Cosmiel, exponas quaeso modo, qui, sibi velint ille maculae, quae tantopere semper ex terrae superficie tubi coelestis subsidio intuitus obstupui? Cosmiel: faciam quod petis, et quidem eo ordine, quo variorum Astronomorum selenographia eas affabre in charta designavit: Et ecce de repente translatus fui in montium altissimis iugis coronatam congeriem; montes ex saxo candido et splendenti videbantur a natura dispositi, et in varias plicas radiorum ad instar dispertiti, insulam quandam ingentem constituebant, Oceano Lunari innatantem. Cosmiel: Viden mirandam hanc rerum faciem? Theodid: video, et vix spiritum prae admiratione traho. Cosmiel, hic est locus ille in Lunari Oceano, quem Astronomi fontem lucis appellant; quidem radii Solares, dum in scabrorum hunc montium ordinem incidunt, lucem in candenti saxo vehementer intendunt, unde ex terra aspicientibus mirum non est, veluti quandam radiosam coronam comparere. Vidistine montes altissimos nive perpetua coopertos et a Sole illustratos, veluti lucem quandam candidissimam a se eminus conspicientibus exhibere? Theodid: Vidi, et in itinere nostro aethereo, dum terrenum globum ex alto contemplarer, in Caucaseis montibus simile quid, quod modo in Luna, me observasse recordor; et proinde omnia optime concipio; video enim, corporis Lunaris compagem fere totam ex huiusmodi candenti saxo constitutam; unde non miror et insulas innumeras in hoc Oceano Lunari insitas uti et continentis Lunaris portiones, multo intensiorem lucem diffundere, quam maria Lunaria; verumque esse video; quod iam dudum afferunt Astronomi, id quod in Luna fuscum spectatur et maculosum, maria esse; quod vero lucidum, partes esse continentis Lunaris. Sed his dictis supra omnium montium altitudinem me abstulit. Cosmiel: O fili mi, iam contemplare, et animo tuo concipe mirabilium operum Dei magnitudinem. Theodidacus: O custos animae meae, video sane mirabilia quorum non est numerus. Cosmiel: Vides totum Lunarem globum Oceano circumfusum? Vides intermixtos continentis Lunaris ordines? Theodidacus, video summa cum voluptate et admiratione. Cosmiel: Tota haec, quam vides, lucidarum plagarum farrago; insulae sunt in Oceano Lunari constitutae ex candido et splendenti saxo Lunae proprio ab Opifice rerum omnium compactae; vides hic terras magna intercapedine in medio Lunae disco exporrectas, quas Astronomi nostri, nunc dignitatis, modo sanitatis terram nuncupant? Vides terram honorum; aut ut aliis placet, terram dignitatis circa limbum Lunarem longe lateque distentam? Vides aliam terrae intercapedinem, quam alii terram pacis, alii vitae appellabant? Theodidacus: video; sed quaeso quid illa omnia notant? Cosmiel: Scias totum Lunare corpus occulta Dei providentia ita compositum esse, ut non secus ac terrenus globus, partim ex aquea mole, partim ex firma materiae opacae et durae substantia, ita et Lunare corpus constituatur. Vides profundissimas hic valles, altissima montium nullo humano vestigio tritorum iuga? Vides umbras, quas a se densissimas proiciunt? Theodidacus: Video et quidem omnia maiora, quam unquam in terrestris superficie me vidisse memini; Sed ad quid quaeso tam enormis et exorbitantis scabritiae compositio? Quid lucidissimas illae plagae, quas radiare video in medio continentium sine numero et sine ordine sparsas? Cosmiel, ad primum quod attinet, scias totam hanc Lunaris corporis scabritiam eo fine ab Authore naturae ordinatam, ut radii Solis valide inter tot tantosque montium anfractus reflexi, aeris Lunaris calorem intenderent, aeris vero calor mari Lunari communicaretur, atque adeo huius caloris vi et efficacia totius Lunaris globi profluvium seu vis influxiva in globi terrestris emolumentum perpetuo excitaretur; quod nulla ratione fieret, si globus Lunaris totus politus et levis, sine ulla partium eminentium structura foret. Ob eandem quoque causam terrenum globum tanta inaequalitate partium constitutum videmus. Altera causa est lucis intensio in terra illuminanda instituta, quae ex varia illa radiorum in asperis et scabrosis superficibus incidentium reflexione mirifice intenditur; unde vehementer illi Philosophi hallucinati sunt, qui Luna specularis naturae corpus asseruerunt; si enim politi instar plani cuiusdam speculi foret, quis nescit, figuram Solis in eo expressam reflexamque non minus intolerabili lucis fulgore apparituram, quam ipsum Solem; et experientia quotidiana id docet in speculis nostris, Solis speciem in oculos nostros non serenda lucis affusione reverberantibus. Accedit speculum hoc non semper exhibitorum nobis Solis faciem, nisi ubi angulus incidentium radiorum fuerit aequalis angulo reflexionis eorundem, uti tu copiose demonstrasti in his operibus. Ne igitur nox in apertum diem valida speculi Lunaris in terram reflexione facta mutaretur, hinc summo naturae consilio factum est, ut lux Solis in scabrosam Lunae compagem illapsae, calorem quidem intenderet, lucem tamen illuminandi terrae proportionatam suppeditaret; si, cur murus aut mons quispiam Sole illuminatus, Solis tamen faciem non reddat, vitreum autem maris speculum, exhibeat, rem concepisti? Theodid: sed rogo doctor mi, cur cum magna diei Lunaris superficies maris alluvione affusa sit, Solis tamen speciem non reddat? Cosmiel: Causa est fundus Oceani Lunaris, qui cum ut plurimus fuscus sit, et aqua multo aqua terrena tenuior; uti vidisti, mirum non est, sub obscurius reddi Lumen maris ad nos transmissum; cum radii Solares non nisi in fundo eius reflexi ad nos ferantur. Alterum quod nosse cupiebas, sunt lucidas illae plagae; quarum innumerabilis paene multitudo, hinc inde; tum in Oceano, tum in terra continenti Lunae dispersa spectatur; dico itaque, uti prope vidisti; illas nihil aliud esse; quam eminentiorum locorum in Luna superficibus, quae cum ex candido et splendenti lapide constent, et altiori quoque locus constitutae sint, hinc intensius quoque lumen coeteris declivioribus et asperioribus partibus lumen nobis affundunt; quod verum esse monstrat nescio quid obscurum circa limbos talium plagarum circumsitum, quod cum non expedite Solis lumen recipere possit ob suam declivitatem, ideo obscurius a terrigenis observatur. Theodidactus, quid rogo sunt nigrae illae fossae, quae puteorum instar intra terrae Lunaris viscera insertae videntur? Cosmiel, illae sunt profundissma inter montium crepidines conclusa loca, ad quae nullo unquam tempore Solaris radius nisi plenilunii tempore, quando Sol Luna verticalis est, accedit; Crescunt enim hae fossae et decrescunt pro ascensu aut descensu Solis super horizontem Lunarem, quod te alias in terra constitutum observasse non dubito. Theodid: Sic est; unde et colligo eandem esse harum fossarum rationem quoad lucis incrementum et decrementum, cuius sunt montium Lunarium; quas proiiciunt, umbrae. Sed quid sibi vult vehemens illa aquarum ebullitio, quam in freto Austriaco intueor? Videtur enim vehemens esse fluxus et refluxus maris. Cosmiel, illae aquarum per occultos terrae Lunaris meandros transfusarum regurgitatio est; quae quidem non est perpetua, sed solum novilunii tempore, quando mare Lunare ex aversa a terra facie Solis radiis agitatum dilatatumque, per meandros sublunares hoc loco emergit, habentque omnia suos in Mundo fines, quos partim aperiunt, partim in sequentibus aperturus sum. Theodid: Hoc dicto me in vastam Lunaris montis planitiem dimisit, ut hinc se ad oppositam nobis Lunae faciem demonstrandam accingeret.

PART I

The Ecstatic Journey to the Moon

Theodidactus [Kircher as narrator]. Not too long ago, I received an exclusive invitation to witness a private musical performance by a trio of extraordinary Musicians, who, if I were to liken them to the Orpheuses of our time, would hardly be an exaggeration. This clandestine gathering was conducted behind closed doors with the intent to showcase a unique form of artistry and skill that surpassed the ordinary. They specifically requested my presence as the sole witness, privy to the secrets of this seldom-heard musical expression. With meticulous preparations in place, including a suitable setting and timing, they embarked on their performance using two small lyres and a stringed instrument known as a Theorbo. The harmony they produced was nothing short of extraordinary, featuring intervals of such uncommon distinction that, despite my exposure to various exceptional musical experiences, I found it challenging to recall anything quite like it. They skillfully blended diatonic, chromatic, and even enharmonic modulations in a manner that defies easy description, stirring the emotions of the soul in profound and indescribable ways. As they gradually concluded their performance, seemingly descending from lofty, resonant heights to a fading, melancholic low, they left a lingering sense of languor upon the listener's soul. Yet, like awakening from a deep slumber, they would pluck the strings in harmony with the pulsations of the heart's spirit with delicate and subtle precision. At times, their music would evoke a sense of sorrowful murmuring, inciting imagery of a tragic scene, only to transition swiftly, leading the listener through a transformative journey from mournful modulation to a crescendo of dense, intense, and exuberant chromatic harmonies. The sheer force of this progression almost seemed capable of inducing a state of ecstatic frenzy. Rising further into tumultuous and vehement fervor, their music would alternately stir the soul with feelings of battle and conflict before ultimately subsiding into mellifluous notes, evoking compassion, divine love, and a sense of detachment from the world. Their grace and majestic beauty left me utterly convinced that even the celebrated ancient heroes of music, such as Orpheus and Terpander, had never achieved a comparable level of artistry. Immersed in this incomparable symphony, my soul was transported to an exotic emotional realm, resonating with the marvelous harmony of the celestial spheres. Here, I contemplated the laws governing the agreement and discord of all earthly bodies, realizing that while each resided in its realm of consonance and dissonance, everything within the universe contributed to the intended harmony of the cosmos. As the diverse forms of this extraordinary composition stirred vivid images within my soul, brimming with harmonious melodies, a profound slumber suddenly overcame me while fervently contemplating the wisdom of Almighty God, uniquely manifested in the intricate and unfathomable fabric of the world. In this state of slumber, I found myself within the boundless expanse of a meadow, and before me stood an extraordinary figure. His head and countenance were adorned with a mane of otherworldly splendor, his eyes gleamed like precious gems, and his attire was unlike anything I had ever seen. Notably, his wings were intricately folded, displaying feathers of almost infinite hues. His hands and feet radiated a brilliance surpassing that of any precious stone. In his right hand, he held a sphere adorned with representations of the orbits of wandering stars, each depicted as diverse-colored gem-like spheres鈥攁n awe-inspiring sight. In his left hand, he held a finely crafted measuring rod, a testament to his unparalleled artistry. Overwhelmed with awe, my heart raced, and every fiber of my being quivered, leaving me scarcely able to draw breath, let alone form words. Within this surreal setting, I heard a voice鈥攎ore melodious and enchanting than words can convey鈥攔esonating with profound significance: Cosmiel: Arise, fear not, Theodidactus, for behold, your desires have reached the divine ears. The supreme Majesty of Almighty God has dispatched me to unveil to you, within the constraints of mortal flesh, as much as is permissible regarding the wonders displayed in the earthly realm.Stirred by the celestial being's extraordinary voice, I quickly regained my strength and responded:Theodidactus: Who are you, my Lord? And what is the extraordinary attire that graces your form?He replied:Cosmiel: I am Cosmiel, a servant of Almighty God and the Intellect of the World. The radiance you witness emanating from my head symbolizes the brilliance of Cherubic intelligence. My eyes, shining like carbuncles, are divine illuminations through which we are granted insight into the unfading vision of the supreme God. Adorned with an array of colors in my winged manifestation, I represent the loftiness of intellect through which we delve into and oversee the numerous virtues and mysteries concealed by the supreme Craftsman in the intricate machinery of this world. The sphere you behold signifies the guardianship of the celestial realm. At the same time, the gem-laden staff, in accordance with God's ordained laws, is the instrument through which we measure and arrange all things in the most harmonious order. But you, my son, whatever knowledge you acquire from me in the days to come, hold it close to your heart and proclaim God's divine mercy bestowed upon you to the entire world.Overwhelmed with admiration and wonder, I, Theodidactus, was seized by a sense of divine inspiration and exclaimed:

Theodidictus' Apostrophe [Address] to God.

Theodidactus: And who am I but dust and ashes, a humble creature of the Earth, tainted with sin from my mother's womb? How can I dare to speak to the Lord God, my Creator? Born and raised in the darkness of my ignorance, I resemble a blind night raven attempting to direct my unclean, sluggish, feeble, and powerless eyes toward the hidden light of divinity, which surpasses all human understanding and investigation. I envision myself humbly bowed beneath you, the bearer of the World, surrounded by Seraphic spirits veiled by the wings of your countenance, bearing witness to the incomprehensible greatness of your Majesty's glory with fear and trembling. So then, before Your highest Majesty, am I, surrounded by a humble dwelling, to open my mouth, at the sight of which even the very foundations of the world tremble, the pillars of the Earth quake, the magnitudes of mountains liquefy, and the hills flow down like wax; it speaks to non-existence and is brought forth, it addresses existence and is reduced to nothingness: it cries out to the world and is expanded, and with the smallest finger it measures the expanse of the heavens, and His hand encompasses the tents of the spheres, who, to the precipitate Sun, does not rise, and encloses the stars as if under a seal; who performs great and incomprehensible and marvelous deeds, of which there is no number. Who am I, a proud wretch, to express my thoughts in unskilled words? Should I not fear your sacred words, "for he who investigates majesty will be overwhelmed by glory?" But you, the light of lights, the life of life, the hope and sweetness of my heart, will forgive my rashness. You have drawn man's understanding from the wellspring of light and clothed him with the radiance of your glory. The purpose is clear鈥攖o know and love the eternal place. You have ignited the sparks of curiosity in the human mind, bringing it into the theater of your marvelous works. Astonished by the greatness and multitude of your works, it seeks, loves, and praises the Eternal One, enjoying Him forever in the company of the children of God in the halls of eternity. You, lover of humanity, possess immense goodness and consummate righteousness. You desire to be with the children of men so that our praise may delight you. Your grace overtakes us, sweetly arousing those overtaken and powerfully drawing those awakened into union with you. Yet, how can we behold you, who are so far removed from the sight of our eyes, infinitely distant from human vision, hidden in the unfathomable abyss of your darkness? How can we come to know you unless you show us the way, unless "the invisible things are understood by the  things that are made"? Certainly, the heavens, the Earth, and all within them beckon from all sides, reflecting rays of your divinity. They urge us to continuously seek, know, and love you, our God and Creator. What shall we love when, by knowing you, we love you? Shall we love some bodily form, the revolutions of time, the brightness of celestial bodies, mellifluous musical melodies, or the fragrance of flowers and spices? Do we love the delights of nectar and ambrosia or the pleasant, soft embraces of touch? Far be it from us, for we do not love these things while we love you, our God. Instead, we love a certain light shining brighter than all the world's bodies, a voice sweeter than all harmonious melodies, a fragrance beyond comparison with all worldly scents, and a food more pleasing than all the delights of humanity. Ultimately, we love and embrace the inner self that is more delicate than all the world's pleasures. My soul shines in a place that space cannot contain, resonates with a sound that time cannot seize, perceives an aroma that no breeze carries away, tastes in a way that hunger cannot diminish, and clings to something that cannot diminish with satisfaction. This is truly to seek, know, and love our God. But who is this most benevolent lover of mankind? I questioned the Earth and the order of all living beings. I listened to the abyss and the countless living reptiles, and they replied, "We are not your God; seek above us." I asked the sweet whispers of the blowing breeze, and they said, "No." I traveled around the lodgings of the celestial spheres, the vast abodes of the heavens, wandering and anxiously inquiring if they were the ones my soul loves. Yet, they replied, "We are not. The one who made us is greater than us. The one who brought forth such beauty is more beautiful, and the one who made such goodness is infinitely better than us by countless parasangs." Therefore, moved and trusting in the boundless mercy of your goodness, I contemplated your marvelous works with awe. Through the constant exposition of those declaring your glory from the heavens, I marveled at the right hand of your omnipotent power and recognized the immense goodness shining forth in all things. I clearly perceived your infinite love for humanity and the incomprehensible paths of your wisdom. But why do You shroud the sons of men in such difficulties so that we may not recognize the works You have wrought, O our God, from the beginning to the end?

I had scarcely poured out these thoughts from my kindled mind when behold, Cosmiel, with wings on his sides and an additional two that appeared to emerge from his shoulders, lifted me effortlessly with a stroke of his wings. We ascended above the Earth, soaring past the stations of the clouds into the sublime heights of the ether. As an unusual cold permeated my body, sending shivers through my limbs, I voiced my concern:

Theodidactus: My Lord, what does this unusual and almost unbearable cold signify?Cosmiel replied:Cosmiel: The cause of the cold is our position beyond the sphere where solar rays are reflected. But fear not, for you will be shielded from all qualities contrary to human nature.Theodidactus: Nevertheless, why do I feel as if my ability to breathe is failing me entirely?Cosmiel: Do not be surprised. We find ourselves in the ether, a realm so subtle that one can only survive here if they, too, become more ethereal.With his explanation, I rubbed my nostrils, unsure of what celestial substance to employ, but soon, I found relief as I could breathe without difficulty. Thus invigorated by this celestial drink, I raised my head to observe Earth, and a wondrous sight unfolded before my eyes. It was partly illuminated, adorned with vast clouds, and dimmed by the moving nebula ["dark spot"]. Having taken in these sights, I turned my gaze toward the Sun and saw a remarkable transformation鈥攊t was no longer round but had assumed a ring-like shape, with only a brilliant circle visible. Enthralled by this spectacle, I inquired:Theodidactus: My dear Cosmiel, what is this remarkable sight of the Sun, transformed into an unusual ring of light?Cosmiel explained:Cosmiel: We are currently near the beginning of the lunar shadow cone, which is why you see the Sun in this ring-like form. The spherical and highly opaque lunar body occupies a much smaller area than the solar body, which is also spherical and opaque. According to the principles of Optics, when the observer's eye is positioned close to the axis of the lunar body's shadow cone, it perceives the Sun as a bright ring, with the lunar body casting its shadow over the Sun's central portion.Theodidactus: Your explanation is accurate, but I must admit I haven't experienced night in quite some time. What is the reason for this absence?Cosmiel clarified:Cosmiel: It's because we are far beyond the Earth's shadow cone. However, be patient, for you shall soon witness the arrival of night.He had barely uttered these words when darkness swiftly enveloped us, akin to the twilight that heralds the onset of dusk. Surprisingly, this nocturnal interlude lasted for just about an hour. I pondered why, despite our equatorial position, we experienced only a brief hour of night. Eventually, I realized that, following astronomical principles, a fleeting passage through the slender cone of Earth's shadow was inevitable at our elevated altitude. Additionally, I discerned that at this location, I had the opportunity to witness a perfect and total solar eclipse, a phenomenon concealed from those on the Earth's surface. Further observations revealed that I could view different expanses of Earth's surface at varying altitudes and stations. For instance, at an altitude of approximately 320 miles, the visual angle extended to about 20 degrees, corresponding to a horizontal span of roughly 1200 miles of Earth's surface. At 773 miles above, the visual angle increased to 30 degrees, encompassing an approximate horizontal distance of 1800 miles. At 1527 miles of altitude, I could observe a segment of 2400 miles of Earth's surface under a 40-degree angle. When reaching an altitude of 1778 miles, the Earth's surface became visible up to 3000 miles, framed under a 50-degree angle. As I ascended to 8000 miles, my field of view expanded to encompass 3600 miles at a 60-degree angle. Remarkably, at 23,793 miles above, I could perceive the Earth under an 80-degree angle. This extraordinary vantage point afforded numerous awe-inspiring sights, primarily those of Earth and the Moon. Earth appeared as a colossal spherical entity adorned with mountains. Upon closer examination, I discovered it to be entirely covered with innumerable spots, radiating a brilliance surpassing even that of the Moon. These spots on Earth's surface exhibited dynamic behavior, periodically growing, contracting, and transforming into various intricate patterns. At times, they would obscure specific regions of the terrestrial disk, assuming the semblance of shadows or luminous clouds. The overall illumination of Earth was not uniform; instead, it featured a somewhat dimmer light interspersed with various formations. As I marveled at these phenomena, Cosmiel, recognizing my curiosity, interjected:Cosmiel: The spots you see are merely clouds drifting across the Earth's surface, characterized by their ever-changing nature and characteristics. They can suddenly grow and then dissipate, while others continually develop in different regions of the Earth. The brightness variation is due to the Sun's illumination, which imparts light to them based on their density and rarity. As for their diverse shapes, it's nothing unusual, as you are well aware of the volatile nature of clouds and how they can assume various forms when observed from Earth. You will witness similar phenomena in the spheres of other celestial bodies, particularly when we observe the Sun shortly.Theodidactus: But what is it, my guide, that I see with such diversity and no apparent motion? What is the object presenting itself in human form? What is the form resembling a chalice? I also noticed a stationary spot on Earth shaped like a perfect heart. Moreover, there are two dark spots resembling eyes on what seems like a human head, alongside countless other, darker spots that fill me with wonder.Cosmiel: The human figure you observe represents the entire layout of Europe, with the head resembling Spain, the chest France, and the rest symbolizing Germany, while the right arm corresponds to Italy and the left arm to England. The heart-shaped feature you see represents the entirety of Africa. The chalice-like shape signifies America, and the two eyes represent the Caspian and the Black Sea. The other dark areas denote various regions and districts, illustrating different bodies of water. Notice the vast expanse between Europe and the heart-shaped figure? That is the Mediterranean Sea, while the area beneath the dark regions surrounding the land represents the Ocean.Theodidactus: But why does the watery surface shine less than the terrestrial portions?Cosmiel: Because the bottom of the sea, on which the watery mass rests, becomes imbued with a blackish muck, and the entire depth of the sea ends in some obscure substance due to the congested condensations of its surfaces, thus powerfully obscuring the light. Hence, the sunlight reflected from the watery surface must be somewhat weakened, which does not happen with the direct illumination of terrestrial bodies. When these bodies reflect the sunlight directly and consist of numerous angular masses, rough mountains, and unpolished surfaces, it results in light being reflected in various ways from these angular bodies. Thus, light is wonderfully intensified, making terrestrial bodies shine much more brightly than watery ones.Theodidactus: What accounts for the jagged roughness along the edges of terrestrial bodies, and what causes the ever-shifting shadows, now expanding, now contracting?Cosmiel: The roughness you observe along the edge of the terrestrial globe consists of two distinct features. On one side, it encompasses the extended range of the Caucasian Mountains, forming a chain of peaks. On the other side, it comprises the connected peaks of the American mountains, known as the Andes.Theodidactus: But what about that intense light, which my eyes can barely endure, dazzling my vision so profoundly in both the southern and northern regions of the Earth? And what about that expansive area surrounding the southern pole of the Earth, tinged with a darker hue?Cosmiel: The radiant lights illuminating both the northern and southern regions of the Earth are, in fact, frozen seas and mountain ranges perpetually cloaked in snow. These features possess a remarkable capacity to reflect solar light and even emit their own light, enhancing the brilliance of the Sun. As for the region encompassing the South Pole, it remains the uncharted land of the South, still unknown to Europeans due to its vast remoteness.Theodidactus: Dearest guide, may I inquire whether this extensive expanse is devoid of human habitation, as it appears to nearly touch one of the Earth's poles?Cosmiel: It bears no significant distinction from other parts of the Earth, although, by God's inscrutable design, it has yet to be unveiled. However, it shall be revealed in due time as ordained by divine providence. In our forthcoming discourse, I shall delve deeper into these matters. Do you observe that luminous region directly beneath the South Pole?Theodidactus: I do indeed.Cosmiel: That is an immense island encircled by towering mountain cliffs that continually emit fire. Nonetheless, this region remains uninhabited, and these elemental forces serve to protect it from the extreme cold and barrenness one might envision in such an area. Similar conditions exist in the Northern region as well.Theodidactus: But I have one final inquiry, Master, concerning the meaning of that region near the Caspian Sea, which emits such unusual light.Cosmiel: You seek a marvel, my child, but I am uncertain whether I should disclose such a profound matter to you. No mortal has ever ventured into that region due to the inaccessible precipices of the mountain cliffs that form a sort of crown around it. It is not God's will for this place to be revealed except at the end of times. The first humans, the Protoplasts, resided in this place at the world's inception and enjoyed boundless happiness. However, their expulsion due to sin rendered this place inaccessible to mortals. In later times, Enoch and Elijah were transported to this blessed place, where they lived free from the burdens of human mortality, contemplating divine matters until God's appointed time. Do you perceive those two somewhat dark cirrus clouds over there?Theodidactus: I do.Cosmiel: Those rivers flow from the aforementioned paradise through concealed meanders of the Earth, and as you are aware, they are named Tigris and Euphrates. The other two rivers, Phison and Ganges, forged new subterranean channels in distant mountain regions after the flood, altering their courses. Nevertheless, it is now time for us to depart from Earth, raise our gaze heavenward, and contemplate the celestial bodies arrayed before us, to the extent that human vision allows.Theodidactus: May it be as you say.Cosmiel: Direct your gaze to the opposite side of the Earth.As I turned my attention toward the opposite side, I beheld the Moon's body at a slightly different angle than I had seen the Earth earlier. The terrestrial globe, now more distinct than ever, resembled a vast mountain bathed in gentle light. It was adorned with various features, particularly along its circumference, where prominent mountain peaks, valleys, lakes, rivers, and seas unfolded in every direction. Overwhelmed by awe, I humbly beseeched my guide to elucidate the significance of each element, to which he responded:Cosmiel: My child, I shall not only reveal these wonders from a distance but also bring you closer to the globe, enabling you to observe every detail.Hardly had I uttered these words when, miraculously, I felt as if I were descending by some natural force.Theodidactus: Oh, what sensations are these, dear guide of my soul? Please, do not abandon your servant. If you release me, where shall I go? To what destination will I be carried? What is the outcome of my journey?Cosmiel: Trust me, my child, fear not. Although no mortal can survive in this place without divine assistance, I shall safeguard, protect, and shield you from any adverse influences contrary to human nature. Such is the decree of the Supreme Monarch over all creation.With these words, he gently breathed upon my entire being, instantly fortifying all my organs. Hunger, thirst, fire, water, or any other natural element could no longer affect me.Theodidactus: Oh, eternal God, my highest and unchanging good, you have touched my heart through Cherubic intelligence, your servant. I now begin to love you with all my heart more fervently than ever before. Even the heavens and the Earth, along with all that dwells within them, proclaim from every corner that I should love and glorify you in your wondrous creations.Having spoken these words, I sensed a powerful descent.Cosmiel: What do you fear, my child? Why tremble? Am I not with you?Theodidactus: Forgive me, my source of sweetness and solace. I fear the potent force I sense and am uncertain of my fate.Cosmiel: Understand that you have entered a foreign region of the celestial sphere, and we are journeying toward the center of the Lunar domain. You need not fear natural gravity drawing you to the Moon, as you are composed of terrestrial elements that are naturally drawn only to the Earth's center. What you perceive as a descent is orchestrated by my guidance, allowing me to reveal the lunar realms to you. You will encounter this phenomenon in other celestial bodies in due time. Therefore, take heart.His words had barely left his lips when I found myself in close proximity to the Moon, beholding countless wonders I had never before witnessed.Cosmiel: Hold steady as we move closer for a clearer view of all these marvels.As he spoke, I was positioned above the highest peak of a Lunar mountain, where an entirely new and extraordinary spectacle unfolded before my eyes. Here, Nature took on a unique and unfamiliar form, distinct from Earth's. Deep valleys, interconnected mountain ranges, vast oceans, seas, and lakes stretched out. Islands emerged within the oceans, surrounded by towering mountains, and rivers flowed from the mountains, meandering through intricate paths before emptying into the seas. Everything differed in terms of color, strength, and properties from what we know on Earth. The mountain rock displayed an unyielding hardness adorned with diverse streaks of variegated colors.Theodidactus: My Lord, I implore you to explain the wonders of this astonishing scene so that I may contemplate the ineffable mysteries of the most wise Creator with a full heart.Cosmiel: So be it.And lo, with astonishing swiftness, I found myself standing on the shore of a vast expanse by the lunar sea. However, this terrain was not covered in grass but rather paved with stones of a peculiar appearance, all of which seemed to exude a sort of olive oil. I then turned my attention to the lunar waters, which appeared so clear, ethereal, and transparent that I could not recall ever witnessing anything like it on the surface of our terrestrial world. These waters were remarkably fluid, such that the slightest breeze could set them in motion.Theodidactus: Cosmiel, if I may, I would like to inquire whether it is permissible to bring a piece of these stones or a vessel containing this celestial water back to Earth so that the wondrous mysteries of God may be revealed to the people.Cosmiel: Alas, it is an impossibility, for such stones cannot exist in our terrestrial realm. Furthermore, should you attempt to release them, they would swiftly return to their own celestial sphere as though to their inherent natural center. They possess an inviolable sympathy with their sphere, akin to a part's connection with its whole, rendering them incapable of existing anywhere else in the world except within their congenial, that is, the lunar, sphere. Such is the unyielding law that binds individual celestial bodies to their designated parts. The same principle applies to the waters.Theodidactus: But why is this so? I perceive no plants, animals, or humans here. Instead of plants, I observe some form of efflorescence, much like metallic trees in our mines.Cosmiel: Understand that in this realm, no flora or fauna resemble those found on Earth, and more curiously, humans cannot inhabit or procreate here. Since there are no human inhabitants, the existence of animals would serve no purpose, and in the absence of animals, the growth of vegetation similar to that on Earth would also be futile. Such beings cannot thrive here, as the entire celestial environment is ill-suited for their nature. Therefore, unless preserved by divine power, you would be unable to subsist here, and your body, composed of Earth's composite elements, would naturally return to its own sphere, as I shall explain shortly.Theodidactus: Do meteorological phenomena such as rain, snow, and the like, which we experience on Earth, ever occur here?Cosmiel: They are indeed, but of a different nature; for you to understand this, it must be known that the entire lunar globe, as well as all other celestial bodies of the world, are composed not unlike terrestrial matter, of four elements, nor as the Peripatetics imagine, is there a fifth essence found in the world, but the four elements from which lunar things are constituted differ greatly from the terrestrial ones, due to the proximity of the Sun, which alters everything, so much so that in each of the World's bodies, a different constitution is necessary, as you will later see; and although the primary four qualities are present in all infinite worldly bodies, because they have a different position with respect to the World, and therefore participate in different influences, it is necessary that they differ from each other not in an essential, as far as matter is concerned, but in an accidental manner; this is most apparent here on the Moon; you see that lunar water is indeed humid, but so subtle that it cannot be evaporated into anything but the most subtle vapors; hence, mists, rains, and clouds are not found here, but nevertheless, something similar corresponds to them, namely the most subtle dew, like vapor, which the humid Moon emits and forms its atmosphere with, but soon, being consumed more strongly by the Sun, it dissipates into thin airs, or if it encounters cooler air, it does not rain like regular rains, but like the most subtle Lunar effluvium, which occurs mainly around the time of the new moon, as will be seen later. If thick, impure, and material clouds akin to those on Earth were to manifest on the Moon, they would undoubtedly be visible from Earth, just as we, standing on the Moon, observe irregular spots traversing the Earth's surface. However, since nothing resembling terrestrial meteorological phenomena appears here, as you have witnessed firsthand, there is no reason to expect similar weather patterns in this place. In contrast to the entire lunar structure, these lunar waters possess a hidden power and property bestowed upon them by Almighty God through the unique disposition of His providence. When this power permeates watery substances, it promptly inflates and stirs them with remarkable vigor. This distinctive virtue is exclusive to the entire Lunar body. Consequently, when these lunar rays extend over the Earth's surface, they remarkably amplify everything beneath, particularly moisture. Seas become agitated, lakes and rivers swell, and tides in the ocean rise and fall. Fluids within living bodies expand and surge, a phenomenon that intensifies the closer they are to the lunar rays. To grasp the veracity of this matter, I invite you to partake of this cup filled with celestial water.When I had consumed it, my entire body underwent an astonishing transformation, swelling like a drum, with all my limbs expanding until I had become an enormous mass, almost unbelievably so. I felt myself being sustained by this powerful force.Theodidactus: Oh, Cosmiel, aid me, for I feel as though I am perishing.Cosmiel: Take heart, you shall not perish.Cosmiel placed his finger on my lips, and I expelled all of the previously imbibed liquid, and was promptly restored to my former state.Theodidactus: Would the same effect occur if humans and animals were to be born in this place?Cosmiel: Indeed, the same effect would transpire.Theodidactus: I comprehend it all now. But what is happening at this moment? I suddenly find it exceedingly difficult to breathe.Cosmiel: The lunar air is so refined that it cannot adequately sustain the respiration of any living being. Even though it is not pure ether but rather a mixture of lunar vapors specific to its own nature, it remains insufficient for respiration due to its extreme subtlety. Your ability to exist here is entirely attributed to the divine dispensation of God, who preserves you.Theodidactus: Please enlighten me, dear Master, does fire exist as an element within this lunar sphere?Cosmiel: Yes, it does, but it lies concealed within the depths of the Moon. All the seas you behold are filled with fiery spirits, which the Author of Nature has implanted to preserve the lunar moisture. While moisture and heat, fire and water, may appear to possess opposing qualities, they adhere to their own laws of harmony, where one sustains the other. However, let us reserve a more in-depth discussion of these matters for another time.Theodidactus: Is the fire that resides in the innermost recesses of the Moon the formal fire, as philosophers describe it, or is it merely a form of virtual fire?Cosmiel: It is truly a formal fire, no different from the elemental fire, and it is the same in all the bodies of the world.With that affirmation, he struck the nearest rock, and behold, a fierce eruption of sparks burst forth, instantly setting the surrounding air ablaze with a remarkable spectacle. Cosmiel: Do you now perceive the truth of the matter?Theodidactus: I do, and I wholeheartedly believe in all that you have wisely expounded, O Guide of my heart. Yet, there is one matter that I intended to inquire about at the outset of our journey, and I implore you to elucidate it for me once more and with great clarity.Cosmiel: Pray, what is it?Theodidactus: You should be aware, my Lord, that in my youth, I heard various teachings in the Peripatetic school concerning the sphere of fire, a realm that I have neither observed above nor below the Moon, nor experienced during our journey. If a fiery sphere existed anywhere, I am certain I would have sensed it with profound discomfort during our voyage.Cosmiel: If you believe that Aristotle's teachings are absolute truths regarding the nature of celestial bodies, my friend, you are mistaken. In due time, you shall witness that he failed to grasp many of the phenomena I shall reveal to you. Therefore, it should not come as a surprise that he may have erred in his understanding of the sphere of fire. You are correct in asserting that you have not seen the sphere of fire he purportedly placed beneath the Moon's concavity nor experienced it firsthand. Consequently, its true location cannot be there, as you have not observed the hollow interior of the Moon, nor have you encountered the intense heat associated with such fire. The expansive region near the Moon through which I have guided you is not characterized by fire but by the purest ether. It pervades the entire machinery of the Universe, just as it does here, maintaining its consistency. I will unveil the authentic nature of the sphere of fire when we explore the Sun's globe later.Theodidactus: Your words, my dearest Cosmiel, ring with profound truth, and I now perceive the vast divergence of many philosophers from the path of reality. With the placement of the sphere of fire within the Moon's concavity, they contended that all celestial spheres above it were constructed as if composed of crystalline solidity, stripping celestial bodies of material and elemental form. They removed all attributes and posited that nothing existed except for light. Yet, contemporary astronomers armed with remarkable optical instruments have uncovered quite the contrary. To the best of their ability, they have delved into the deepest mysteries of celestial bodies and unveiled their hidden composition, bringing it closer to the truth.Cosmiel: Indeed, my son, it is inconceivable for Philosophers, relying solely on their thoughts while disregarding empirical evidence, to establish anything substantial regarding the natural order of the World or deduce the constitution of the universe. Unless substantiated by experimentation, human ideas often stray far from the truth, akin to the distance separating the Moon from the Earth. Nevertheless, we shall explore these matters in greater depth at the appropriate time and place.Theodidactus: O Cosmiel, illuminator of my intellect, I beseech your pardon for my inquisitiveness. I implore you for one favor: kindly elucidate the nature of those phenomena that I, situated on Earth, have often marveled at. What are those lights and shadows that periodically captivate our attention through optical instruments? I shall gain a deeper understanding of this celestial sphere with this knowledge.Cosmiel: As you wish.And suddenly, I found myself standing in the vastest expanse of the lunar ocean, alternatively referred to as the Philippine Ocean or the Ocean of Storms. There, I beheld whirlpools of water swirling with incredible speed, numerous eruptions of heated water, and such turbulent oceanic commotion that I could scarcely recall witnessing anything akin to it.Theodidactus: Oh, Cosmiel, what catastrophic phenomena unfold before my eyes? I observe a harrowing spectacle of tumultuous waters. Yet, my beloved instructor, what is the source of the tremendous roar that assails my ears? What are the islands, mountains, and cliffs strewn in countless numbers across this expansive ocean? I am eager to hear your explanations for each facet of this scene.Cosmiel: The Ocean you see encircles the entire circumference of the Lunar globe, eternally in a state of circular motion, following the rotation of the Moon. These motions are most pronounced when subjected to the direct influence of solar rays, typically occurring during the Full Moon or New Moon phases. As mentioned earlier, lunar water becomes exceptionally mobile, rapidly transitioning to a high degree of rarefaction. This heightened mobility leads to intense agitation during the Full Moon on the near side and the New Moon on the far side. Consequently, the agitated waters of the Lunar Ocean collide with the towering cliffs and extensive mountains, as you can observe, and their sheer number defies enumeration. Recognizing that these opposing motions engender the turbulent commotion you witness is essential. Another contributing factor to the lunar element's heightened mobility is the Sun's daily motion. When this force impacts the sea, it imparts even greater energy, particularly when the sea's orientation is more perpendicular to the Sun. This factor is also responsible for the resounding roar. The collision of waves against cliffs and against each other generates peculiar disturbances within the lunar atmosphere, resulting in unfamiliar and distinctive sounds. By analogy to earthly phenomena, agitated water cannot remain tranquil when enveloped by still air.Theodidactus: I implore you, if you would be so kind, to elucidate the purpose behind the Supreme Creator of the World orchestrating such profound movements of water on the Moon?Cosmiel: The ultimate purpose of such great agitation is to ensure that the lunar influence is conveyed more powerfully to the Earthly sphere. This could not happen if the lunar sphere consisted solely of watery elements or if its waters remained still. Through this agitation, the lunar influence is remarkably derived and directed toward the Earthly sphere by a wondrous disposition. By a similar analogy of motion, it affects the objects below it, propelling them toward their respective destinies. You should consider that a similar effect occurs in any liquid, as our own experiences have taught us. For instance, when you agitate a liquid more vigorously, depending on the nature of the liquid, it may release a more pleasant or unpleasant odor. For instance, aromatic substances and fragrant plants emit their fragrance most strongly when warmed through prior friction or when mixed with moisture. The heat induces a concentrated release of scent. When the lunar body continuously impinges upon the Earthly globe with its influence, you should understand that this agitation especially enhances its effects. Furthermore, by tempering the scorching rays of the Sun, this flowing substance cools them considerably and, combined with its temperate nature, imparts a rarefying and moistening potency. Consequently, the excessive heat and harmful rays of the Sun, which could be detrimental to the generation of Earthly entities, become more conducive to these mixed interactions due to the neutralization of the rays. Indeed, if the Moon were to continually direct the same flow of its influence toward the Earth, the latter would suffer significant harm from excessive moisture. Therefore, divine providence has arranged for the Moon to exert its greatest power only around the points of conjunction and opposition when its influence is at its normal strength but not as much during the quadratures or the points near them. This is because, during those times, the influent rays strike the Earth at an oblique angle.Theodidactus: If vapors indeed exist on this Lunar sphere, as I cannot deny from my sensory experience, please explain why clouds do not form here. I have not had the opportunity to witness them yet. What is the purpose of the rarefying and moistening force that significantly impacts our Earth, and what is its nature?Cosmiel: Concerning your first question, as you can observe with your own eyes, the lunar waters are composed of such a refined substance that nothing can float upon them, and it is impossible to establish any form of navigation here due to their extreme thinness. Consequently, they emit a vapor that is exceedingly delicate and purified of all earthly impurities, to the extent that it cannot congeal into clouds or give rise to noticeable meteorological phenomena. Thus, you can see that lunar waters are even more transparent than those of Earth. However, because they are condensed within the vast ethereal space through the accumulation of surface particles, some atmosphere is drawn from the Earth. I will elucidate its use and nature more comprehensively towards the end of this chapter. If you can envisage the dewy air at twilight, which spreads across the Earth's surface before the Sun's ascent, you will have a concept of Lunar vapor. When these vapors, produced as a result of the reflection of Solar rays off the lunar body, exceed a specific threshold, they descend, condensing in the cold space and moisten the surface of the Moon through the force of gravity. This phenomenon is believed to occur most significantly on the opposite side of the Moon. As for the illuminated side of the Moon, once the Solar rays' influence dissipates, they transform into thin air and disperse. Concerning your second question, you should be aware that the entire Lunar globe possesses an intrinsic power that, upon emanating its rays into a humid subject, immediately rarefies, expands, dilates, and fertilizes it, to a varying extent, depending on the Moon's position within its orbit. The conveyer of this power is the lunar outflow, which continuously and ceaselessly impacts with its radiant quality, much like the Solar outflow combined with Earthly elements. It is certain, then, that it consistently produces the same effects on Earth, such as the sea's ebb and flow, the fluctuations of moisture in rivers, lakes, and bodies, to varying degrees based on the Moon's position in its orbit. Therefore, the primary purpose of this celestial body in the World, created by the Almighty Creator, first entails assuming the secondary role of the absent Sun in illuminating the Earth. Second, it establishes the months through its periodic revolution and marks the passage of time. Third, by imbuing the Earth with its fertile outflow, it sets everything into motion within it and prepares, fosters, and sustains the generation of entities by propagating its influence. This Lunar influence is so vital to Earth that, without it, the Earth would be unable to maintain its essence and would rapidly disintegrate into dust under the influence of Solar power. The same would occur if the power of the Sun were removed, leaving the Earth solely at the mercy of the Moon. In such a scenario, the effectiveness of its power would lead to an abundance of moisture so great that it would smother the entire Earth. This is where the remarkable divine providence becomes most evident. God has arranged these three celestial bodies鈥攖he Sun, the Moon, and the Earth鈥攊n such a way that if one of the three were to falter, the others would inevitably perish. They have been placed in this natural order to mutually support one another through their reciprocal influences: the Sun supports the Moon and the Earth, the Earth supports the Sun and the Moon, and the Moon supports the Sun and the Earth. This principle extends to the other celestial bodies, as I will later expound upon more extensively.Theodidactus: I have indeed comprehended everything. I am filled with the utmost delight in learning about the remarkable arrangement of divine providence within the vast mechanism of our worldly sphere. However, dearest Cosmiel, I implore you to now elucidate for me the nature of those enigmatic spots that adorn the lunar surface, spots that have consistently captivated my wonder when observed through celestial telescopes.Cosmiel: Your request shall be honored, and I shall explain it to you in the same order that numerous astronomers have skillfully delineated in their selenographic observations.And suddenly, I found myself transported to the loftiest peaks of a mountain range, adorned with an array of dazzling and radiant rocks. These mountains appeared naturally sculpted, forming various ridges resembling rays, creating an expansive island that seemed to hover upon the surface of the Lunar Ocean. Cosmiel: Do you perceive the remarkable spectacle before you?Theodidactus: I perceive it, and it fills me with awe, making it almost difficult to catch my breath.Cosmiel: This is the location within the Lunar Ocean that Astronomers have termed the "source of light." Indeed, when Solar rays strike these rugged mountains, they accentuate the brilliance of the gleaming rocks. Hence, it is not surprising that when observed from Earth, it appears as if there is a radiant crown. Have you ever witnessed Earth's towering mountains, perpetually cloaked in snow and illuminated by the Sun, appearing as if they were displaying a resplendent light to distant observers?Theodidactus: I have witnessed such sights, and during our aerial journey, while contemplating the Earth from above, I recall observing something akin to what I currently behold on the Moon, especially in the Caucasus Mountains. Consequently, I understand the concept quite well. I realize that the composition of the lunar terrain primarily consists of this radiant rock, which explains why numerous islands within the Lunar Ocean and portions of the lunar continent emit a much brighter light compared to the lunar seas. I also comprehend that astronomers have long posited the veracity of this, namely that the dark, spotted regions on the Moon represent seas, while the luminous areas constitute parts of the lunar continent.However, with these words, I was elevated above the highest peaks of the mountains.Cosmiel: Oh, my dear child, now contemplate and fathom the grandeur of God's marvelous creations within your mind.Theodidactus: Oh, guardian of my soul, I truly behold countless wonders.Cosmiel: Do you observe the complete lunar sphere encompassed by the Ocean? Can you perceive the intricate patterns of the lunar continent?Theodidactus: I do, and it fills me with the greatest pleasure and admiration.Cosmiel: These are the amalgamations of radiant regions, with islands scattered across the Lunar Ocean, all composed of this luminous and gleaming rock unique to the Moon, a material fashioned by the Creator of all things. Do you see the expanses of land stretching far and wide across the Moon's surface, encircling the lunar periphery? Our astronomers sometimes refer to this as the "land of health," at other times, the "land of honor," or as others prefer, the "land of dignity." Can you also discern another stretch of land, which some name the "land of peace," while others term it the "land of life"?Theodidactus: I can perceive them, but could you kindly elucidate their significance?Cosmiel: You should know that the hidden providence of God has ordained the entire lunar body in such a manner that, akin to the Earthly sphere, it consists partially of a watery mass and partially of solid, opaque, and robust matter. Do you notice the profound valleys here and the towering mountain peaks, untouched by human presence? Can you perceive the dense shadows they cast?Theodidactus: I indeed observe them; everything appears much grander than any I have ever beheld on Earth's surface. However, I must inquire: why do such extreme ruggedness and extravagance here characterize the composition? Furthermore, what about these brilliant regions that I see radiating amidst the countless and seemingly randomly dispersed continents?Cosmiel: In response to your first question, you should be aware that the Author of Nature has ordained the rugged nature of this entire lunar body to allow Solar rays to be vigorously reflected amidst the numerous twists and turns of these colossal mountains. This intensification of heat within the lunar atmosphere is then transmitted to the lunar Sea. Consequently, through the vigor and efficacy of this heat, the entire flow or influent power of the lunar globe is perpetually stimulated for the betterment of the Earthly sphere. This would not be achievable if the lunar globe were smooth and flat, devoid of any prominent features. An additional reason is the intensity of the light, which is marvelously amplified due to the varied reflection of the rays off the rough and rugged surfaces when illuminating the Earth. Therefore, those Philosophers who suggested that the Moon is a mirror-like entity were gravely mistaken. For who would dispute that if it were as smooth as a flat mirror, then the image of the Sun reflected upon it would appear with intolerable brilliance, akin to the Sun itself? Daily experience confirms this phenomenon with our own mirrors, where the image of the Sun should not be gazed upon when its light is reflected directly into our eyes. Moreover, this mirror does not consistently exhibit the Sun's visage unless the angle of the incident rays aligns with the angle of their reflection, as you have demonstrated abundantly in your works. Hence, to prevent the strong reflection of the Lunar mirror from transforming night into an excessively bright day upon the Earth, it was ordained by the supreme design of Nature that when the Sun's light encounters the uneven surface of the Moon, it enhances the heat while providing an appropriate amount of light to illuminate the Earth. Do you now understand why a wall or a mountain, when illuminated by the Sun, does not reveal the Sun's face, whereas a glassy sea mirror does?Theodidactus: But I must inquire, my learned friend, why, even when the lunar surface is bathed in the brilliant light of day, it does not reveal the face of the Sun?Cosmiel: The primary reason lies in the composition of the Lunar Ocean, which consists mostly of dark areas, and the lunar water itself is much less dense than Earthly water. As you have witnessed, it is not surprising that the light from the lunar sea appears dimmer to us when the Solar rays only reflect off its darker depths. Additionally, you were curious about those numerous luminous regions found both in the Lunar Ocean and on the lunar continent. As you have nearly witnessed, allow me to explain that these regions are essentially elevated terrains on the Moon. Comprised of bright and gleaming stones and situated at higher elevations, they shine more brilliantly to us than the flatter and rougher lunar surfaces. This is further substantiated by the fact that there is some darkness encircling the edges of these regions, which, due to their sloping nature, are less exposed to direct sunlight and consequently appear darker to observers on Earth.Theodidactus: I understand now. What about those dark furrows that seem to be etched into the lunar landscape like wells?Cosmiel: Those are the deepest recesses nestled amidst the peaks of the mountains, where the Sun's rays seldom penetrate, except during a Full Moon when the Sun is positioned directly overhead. These furrows expand and contract as the Sun ascends and descends along the lunar horizon, a phenomenon that you have undoubtedly observed while on Earth.Theodidactus: Indeed, I have. I also surmise that the reason for the varying degrees of brightness within these furrows mirrors that of the lunar mountains, which cast shadows. But could you elucidate the significance of the intense churning of waters in the Southern Ocean? It appears to be a powerful ebb and flow of the sea.Cosmiel: The surging waters you observe are emanating from intricate subterranean channels concealed beneath the lunar surface. This flow is not continuous but transpires solely during the New Moon when the lunar sea on the far side from the Sun experiences agitation and expansion due to the influence of Solar rays. These phenomena occur in specific areas across this celestial globe, some of which I shall unveil to you now, while others I will reveal later.With these words, he transported me into the vast expanse of the lunar mountains, preparing to show me the opposite side of the Moon.

S. II

De visis in aversa et sole Lunae facie.

Theodidacius. Sed O Cosmiel divina Magister; quid rogo sibi vult diuturnus ille dies Luna, quo iam fere quatuordecim dierum itinere neque noctem, neque stellas ullas vidimus; certe luculenter apparet, nos in altero Mundo constitutos esse; omnia enim alia et alia ac in Mundo terrestri experior. Cosmiel: scire debes; nos iter iuxta aequinoctialis Lunaris semitam semper continuasse; et quoniam Lunaris sphera semper corporis sui medietatem Soli obversam habet, nos vero motum Lunae in suo circulo secuti simus, mirum non est; Solis presentiae semper nos fuisse expositos; et intensissimus prorsusque intolerabilis aestus, quem expertus es, et de quo tantopere conquestus es, id luculenter testatur; ubi enim Sol semper praesens est, ibi dominante aestu diurno nox esse non potest, et ubi nulla nox est, ibi stellarum splendores, utpote lumine maiori minus nimia sua intentione obfuscante, spectari non possunt; sed ut desiderio tuo satisfiat, iam et noctem tibi ostendam et totam stellarum congeriem, iuxta cum situm et dispositionem; quam ille in hoc Lunari globo constitutis exhibet. Theodidacus: Vix dixerat, et ecce me rapida vertigine sublatum in opposita illustris terrae facie constituit, mox obscurum iter ingressi tenebras comperi, quales apud nos sub crepusculorum initium sentiuntur; hoc itinere comperi Oceanum Lunarem globo toti circumfusum cum Oceano illustris faciei Lunae, alicubi quidem longe lateque diffusis undis, alicubi quoque per modum freti latiusculi continuari, terrestres vero partes immensa intercapedine interiectas, adeo asperas vidi, ut omnem humano vestigio aditum prorsus intercluderent; si Histricis aculeis horridam hispidamque pellem videris, tunc terrestres huius hemisphaerii portiones, rimis, fissuris et prominentibus undique spinosorum lapidum aculeis oppletas recte conceperis; circa confinia vero lucis et umbrae, altitudinem montium quis metiatur? Certa fastigiatarum turrium in morem Oceani Lunaris veluti repagula quaedam eminus concatenari spectabantur; frigus praeterea tam intensum erat, aerque praesertim plenilunii tempore tam gelidus, ut frigus subtilius et penetrantius nunquam me sensisse meminerim; imo nisi divina virtute munitus, ob aeris nescio qua vi suffocativa pollentis, aeri terreno nimis improportionatam habitudinem et proprietatem, vitam ne ad momentum quidem hoc loco trahere liceret; horrendi veri aquarum fremitus me tantum non ex animabant; cuius rei ratio erat, quod ex illuminata Lunae facie aque Oceani Lunaris continua Solarium radiorum percussione rarefactae  dilataeque, dum effugium nisi in obscuro Lunae Hemisphaerio non reperiunt, ibidem coacervatae et in moles montium instar conglobatae, saeuissimas procellarum, turbinum vorticemque luctas et praelia movebant, quae omnia abditos in natura fines admirabili divinae sapientiae dispositione uti in sequentibus fusius docebuntur habent. Sed o summe Deus, quid hoc? O amantissime Cosmiel, quam inaudita, quam insolita terrigenis in aethereo Mundo intueor? O si Astronomi hic mecum essent, quam luculentius, quam distinctius omnia, quam illi coelesti tubo armati, aspicerent? Cosmiel, quid vides, fili mi? Theodid: Globos igneos ad instar montium ego video; sed rogo explica mihi tam inaudita coeli portenta. Cosmiel: globum illum lucido-maculosum, quem in medio coeli intueris; ille globus terrenus est. Theodid: Mihi id equidem mirum videtur. Cosmiel: Ita est; aspice et omnia diligenti indagine explora. Theodid: Quid insolita illa terreni globi magnitudo, quid lucidus ille circulus, quem globum ambire video, diametro suo fere integrum gradum cum dimidio occupantem? Quid insolitae faculae et maculae? Quid obscuritates illae derepente oborientes et mox desinentes? Cosmiel: Cum terrenus globus hoc Lunari longe fit maior, optica ratio suadet, eum multo ac terrigenae in globo suo constituti Lunam vident, spectari maiorem; circulus ille lucidus, quem terrestrem globum ambire conspicis, reflexio lucis est ex atmosphaera terrestri ad nos delata, cum enim ea densissimis vaporibus constipetur, Solares radii ca multifariam refracti, hanc, quam vides lucidam coronam exhibent; maculosae vero quas intueris partes, uti maria, ita lucidiores immensi terrarum tractus sunt. Theodid: Bene dicis, iam enim paulatim cognitos mihi in Geographico globo singulorum situs distinguo; iam Europam in figuram nescio cui humanae figurae similem contortam video, ac capite quidem Hispaniam, pectore Galliam, dextra Italiam nostram, sinistra Angliam exhiberi conspicio. Video Africam sub cordis figura, cognosco et mediterraneum pelagus inter Europam et Africam pulchre interceptum. Pontum Euxinum et Caspium mare, ad instar duorum oculorum, obfuscata contueor. Ecce Asiam Indo et Gange, Africam Nilo et Nigro fluminibus, Europam Danubio, Rhenoque, veluti argenteis quibusdam silis exornatam, video et agnosco magnum Sinarum Regnum; Indiam instar linguae cuiusdam intra Oceanum protensam video. Sed O Cosmiel, quid sibi volunt sumi illi, quos per universam telluris faciem adinstar macularum hinc inde iam in nigredinem vergentium, modo in lucidissimas faces degenerantium, perpetua vicissitudine nullo loco stabiles, intueor? Cosmiel: Hae sunt nubes, quae pervagantur terrae superficiem, iamque in uno loco nascentes, iam in altero in pluvias resolutae mox origini sue restituuntur; et nigrore quodam suffusae sunt nubes magna aquarum mole praegnantes, illustrioris vero constitutionis illae sunt, quae ob tenuitatem suam lucem, uti facile imbibunt, ita nullo negotio illam ad nos reflectunt. Theodid: Sed cur simila in terra constituti non conspicimus in Luna? Cosmiel, audisti supra fili mi, aquas Lunares ob earum exilitatem non esse sufficientes, ad nubes, pluvias, grandines efformandas; sed abundare vaporibus, uti hic coram vides, illustribus, quae tametsi per Lunae faciem divagentur, non tamen eam utpote opacitatis incapaces, obfuscare possunt; terrestris vero globi nubes, uti ex aqueo elemento terrenae miscellanea copia referto constituuntur, ita facile quoque in altum sublatae et frigidiori aeris circumsistetia providae naturae consilio, vel in nubes densantur opacas, vel in grandines glaciantur, aut in pluvias colliquescunt, necessarias, sine quibus terrestris Mundi machina consistere non posset. Theodidactus: Capio omnia; sed quid rogo ignei illi globi sunt, quos circa Lunae horizontem iam bicornes, modo dichotomos, iam plenos video? Cosmiel: ille quem remotiorem ab Horizonte vides, globus Veneris est, alter Mercurii globus. Theodid: sed cur tam inusitatae magnitudinis videntur; iurarem sane binas Lunae esse? Cosmiel: Ratio est, quod uterque ad Lunam hoc tempore vicinitatem maximam in suo circulo adeptus sit; aphelius uterque; hoc enim pacto sit, ut quanto a Sole plus removentur, tanto Lunae vicinius se sistant ex ea parte, qua apheliis, Solis, Veneris et Mercurii cum Lunae aphelio concurrunt, et consequenter ut sub maiori forma videantur, ratio optica docet. Coeterum cillum illa duo globosa corpora sint, quae ex se nullam nisi a Sole lumen recipiant hinc quoque eadem phoenomena, quae in terrestri et Lunari globo occurrunt, consequi necesse est; sed quoniam haec omnia paulo post ex ipsorum dictorum corporum lustratione luculentius comperies, de iis longior esse nolo. Theodid: Sed et o quam miram stellarum faciem comperio; hic innumerae stellae sese meo obiciunt obtutui, quas in terra constitutus, ne per somnium quidem imaginabar; quam dispar earum situs, quanta distantiarum ab invicem discrepantia, quanta magnitudinis differentia, verbo, omnia alia et alia video; sed rogo mi Cosmiel dilectissime, expone mysterium, fac ut sciam tam dispersas stellarum constitutiones. Cosmiel: Sustine parumper, et ubi planetarum coeterorumque corporum coelestium globos omnes per petransiverimus, tibi omnia mysteria clare pandam; accinge itaque lumbos tuos, et esto vir robustus. Theodid: Expecta pauxillum temporis, donec omnia terreni globi coeterorumque orbium phoenomena ad meliorem Astronomorum instructionem, penitus discussero. Cosmiel, fiat ut petisti; et ecce intuitus terram, omnes eas, quos nos in terra constituti in Luna observamus, simili prorsus ratione se habere comperiebam; primo quidem Luna terram inter et Solem constituta, non iam plenilunium sed pleniterrium reperiebam, totam scilicet terrestrem faciem Solis luce illustratam; quae deinde paulatim in tuberosam faciem, quam  (GREEK) appellant, transisse reperiebatur; succedit deinde facies terrae dichotoma, id est ad dimidium terrae hemisphaerium illuminata, donec tandem in cornutae Lunae similitudinem degeneraret, ac denique penitus evanesceret inter Solem et Lunam constituta, quod merito non novilunium, sed noviterrium appellare possemus. Eo itaque tempore, quo nobis in terra constitutis plenilunium contingit, in Luna constitutis non plenilanium sed novilunium, seu ut melius loquar, noviterrium, id est, coniunctionem Solis et terrae reperiebam; et contra, quo tempore nobis in terra constitutis novilunium contingit, ego in Luna constitutus plenilunium, id est pleniterrium, hoc est, oppositionem Lunae et Solis intuebar; et sic de coeteris phasibus contraria se ratione habentibus, unde satis mirari non potui; quid modernis nonnullis Astronomis in mentem venerit, ut terram circa proprium axem mobilem tam audacter statuerint; si enim hoc foret, certum est viginti quatuor horarum spatio universam telluris faciem successive illuminatam visum iri, quod tamen in Luna constitutus etsi singulariter ad id attenderim, non comperi. Iterum et Lunae motum, in qua subsistebam, nullum prorsus adverti sed terram moveri putabam iuxta eas leges, quibus nos in terra constituti Lunam moveri concipimus. Eclipsim quoque terrae eo ipso tempore in Luna constitutus adverti, quando Terrigenae eodem tempore eclipsis observerant Solem, et contra ego Solarem, quando illi Lunarem; et quoniam Lunare hemisphaerium semper ex aliqua parte respicit terram, et terra, ut dixi, non fertur circa proprium axem; sicuti Luna fertur circa terram, ideo tantum in ea hemisphaerii parte, quae terra obvertebatur, videbam tellurem, sed miro quodam modo et solito maiorem, ob summam in vaporibus terrestribus, quibus perpetuo circumdatur, refractionem; praeterea tellus ex ea parte, quae a Sole avertitur, spectata, secundaria quadam et subobscura luce, non secus ac nos in Eclipsibus notamus, splendere videbatur; quae quidem lux aliud non erat, quam lux terrae in aversam a Sole partem reflexa; Insignem quoque differentiam inter dies Lunares et terrestris didici; cum enim eadem Lunae facies perpetuo Solem respiciat, dies Lunae continuos dierum fere quindecim, qualium unus terrestris 24 horarum est, esse comperiebatur; Exempli gratia, ab ultima quadratura ad primam sequentem diem perpetuum; reliquis autem diebus quindecim, a prima ad secundam quadraturam perpetuam noctem, eo in puncto constitutus, quod terrae et Lunae centra coniungit, inveniebam; adeoque mihi meridies in novilunio, et media nox in plenilunio, Solque oriri in ultima quadratura, occumbere in prima videbatur. In illustri quidam Lunae facie ad Solem perpetuo conversa, uti calorem summum et hominibus intolerabilem, ita in invisa nobis et tenebrosa hemisphaerii parte frigus pariter summum et non ferendum experiebar; unde non immerito illud aestivum, hoc hybernum nuncupandum duximus; Sed et supra quam dici potest, me attonitum reddidit Solis phaenomenon; siquidem pro diverso tempore, diversam eius cernebam faciem, praesertim in averso nobis Lunae hemisphaerio, iam enim falcatum, modo dimidium, tandem plenum notabam; cuius quidem rei ratio alia non erat, nisi Lunaris corporis tumor, qui faciem Solis nunc aliter atque aliter pro diversa distantia Lunae a Sole faciebat. Omnia haec crescentis decrescentisque Lucis phasmata in globis quoque Veneris et Mercurii advertebam; Diametrum Veneris in perigaeo constitutae, uti et Mercurii sub inusitata magnitudine videbam, ita ut saepe dubitarim num binos in coelo Soles intuerer; sed de hisce fusius in sequentibus. Hisce peractis ita Cosmielem affabar. O fidelissime Dux, o sapientissime instructor, vidi iam opera Domini incomprehensibilia, quorum non est numerus; illumina quaeso infirmum intellectum, ut quae non capio, te omniscio Magistro addiscam. Cosmiel: quaere libere, tuoque desiderio satisfaciam, ad hoc enim tibi adiunctus sum. Theodidacus: Unum est, quod non capio, quomodo Luna in hoc aethereo spatio subsistat, ad quid tantus in Luna montium, vallium, lacuum, mariumque apparatus? Cur nullum motum Lunae sentiam, cum tamen nos in terra constituti, illam quotidie nasci et occumbere, et sub magna Zodiaci semita nunc in Austrum, modo in Boream declinare videamus. Cosmiel: ordine, uti petisti, tibi singula exponam, et primum quidem quaeris, quomodo in immenso illo aetherei expansi Oceano subsistat Luna? Lunae forsan casum pertimescis? Theodidacus: Cum nullam cui innitatur fulcrum videam, neque solido orbi, uti ridicule Peripatetici sibi imaginantur, affixam aspiciam, merito pertimesco. Cosmiel: desine timere, attende quae tibi manifestaturus sum. Conditor Mundi ex infinita sua sapientia, cum in primis Mundi incunabulis ex immenso illo chao innumera mundanorum corporum systemata secreta, iis virtutibus et proprietatibus dotarit, ut tametsi ex una et eadem elementorum miscella condita sint omnia, non tamen ideo in proprietatibus et virtutibus concordent, sed tot diversis qualitatibus et proprietatibus constituta sunt, quot diversa sunt in Mundo, quorum non est numerus, huiusmodi corpora; idque ad gloriam, potentiam, sapientiam et incomprehensam Conditoris Maiestatem in creaturis suis ostendendam; Praeterea, quamvis omnia mundanorum globorum systemata in seipsis diversa sint, ita tamen incomprehensibili divinae sapientiae dispositione factum est, ut nullum quantumvis exile corpusculum sit, quod non in totius unitatem confluat, atque in universam Mundi conservationem conspiret; cum itaque Lunae corpus tale sit, non mireris, Lunam sua virtute in aethereo spatio subsistere, nullo fulcimento nixam, cum suam sub tali et tali a terra elongatione, sub tali situ suum sit sortita centrum, in quo quam aptissime suum influendi munus exsequi possit; et cum illa centrum a terrae centro diversum habeat; hinc sit, ut omnes Lunae partes non in terram, non in Solem, Venerem aut Mercurium aliosve Planetas inclinent, sed in proprium centrum, quod Lunae est nitantur, ibi se conferunt, ibidem ad conservationem huius globi conspirent; ut sic finem ob quem sapientissimo rerum omnium Conditore factus est, melius suum influendi munus exequatur; Quod nisi esset, omnibus Mundi corporibus confusis, omnibus susque deinde verae Mundi regionibus consequi necessarium foret. Habet itaque hic Lunaris globus suum proprium centrum adeo constans et stabile, ut potius necesse sit Mundi machinam dissolvi, quam ut illa a lege sibi dictata deficiat; si enim Lunaris corporis, cui insistis, partem avulsam in aliud Mundi corpus globumque deferas, scias ita illam sui centri tenacem esse, ut nullibi consistere possit, nisi in naturae suae appropriato centro, quod solum appetit, ad quod solum confluit tanquam pars ad totum sympathicum, tanquam ad totum sibi homogeneum et similare; et quod de Lunari globo dicimus, illud de quovis alio corpore globoque mundano intelligas velim: sed exemplum tibi dabo, ut quae dixi, facilius capias. Humanum corpus constat septem principalibus visceribus cerebro, corde, stomacho, hepate, renibus, liene, vesica; Iam certum est unumquodque dictorum membrorum id sibi peculiare et habere, ut tantum, quod naturae suae magis appropriatum est, attrahat; ita cor illud tantum ex alimento appetit, quod conservationi suae maxime aptum est, non aliud; videlicet omnes species cardiacas, quae aliquam ad id similitudinem naturae obtinent, similia enim similibus delectantur; hinc non appetit hepaticas, cephalicas, aut spleneticas, sed cardiacas species, veluti naturae suae homogeneas, sympathicas et tanquam in centrum suum naturali inclinatione propensas. Ita hepar non nisi hepaticas species appetit et trahit, et sic de coeteris omnibus membris microcosmi idem tibi indicium formandum esse scias; et tametsi omnia dicta membra naturali inclinatione diversa sint, diversasque proprietates habeant, omnia tamen hoc ipso nihil aliud intendunt, nisi totius microcosmi, id est humani corporis, conservationem; quod non fieret, si alimenta confuse et promiscue omnibus membris distribuerentur; quot igitur humani corporis membra sunt, tot centra tibi imagineris velim, rerum unicuique propriarum homogeneasque tractiva. Pari pacto, quot in megacosmo, id est maiori Mundo, divinae potentiae incomprehensa sapientia ex suo chao discreta sunt globosa corpora, tot quoque diversae inclinationis centra eo situ, proportione et distantia condita sunt, quorum unumquodque ea tantum attrahit, quae suae naturae magis congrua sunt. Theodid: O quam mirifice me tua delectant verba divinae sapientiae sacramentis plena; quam dulciter mihi instillas irrefragabilis veritatis argumenta; neque enim ullus alius dubitandi locus relinquitur, ubi rationis pondus tam efficaciter me convincit: O quam iam displicet nonnullorum Philosophia, qui Luna coeterosque globos crystallinis infigunt circulis, ut sic sine casus periculo subsistere possint. Cosmiel, venio ad secundo mihi propositam difficultatem, quid nimirum sibi tantus ille montium et marium apparatus velit, et cur Luna tot scopulis et praecipitiis, tot insulis exasperata sit; cum enim Deus et natura nihil frustra constituerint, ea mysterio carere non putanda sunt. Scias itaque, si globus Lunae foret ad globi specularis formam perfecte rotundus, veluti multi perperam senserunt, virtutem eius in terrenum mundum influxiuam, nullius efficaciae futuram; Nam praeterquam quod reflexa Solis figura non nisi sub constituto angulo terram feriret, terrigenae quoque non veram Lunae faciem intuerentur illuminatam, sed illam quam nobis sub constituto angulo reflexionis radius exhiberet, id est, Solis figuram; quae quidem in globo speculari multo minor est, tametsi luce Lunari multo maior et intensior, utpote quae a Sole non nisi uno intentionis grado differet; unde consequenter non universae telluris hemisphaerium ab huiusmodi lucis puncto, sed unica tantum terrae particula, prout reflexionis radius ter superficiem modo hic modo ibi feriret, illuminaretur. Accedit nos tempore sextilis aut dichotomae Lunae nihil in Luna lucis ob radium Solis non in terram; sed e latere Lunae alioque diversum, visuros. Ne igitur natura in mundani huius corporis constitutione debito fine frustraretur, hoc pacto Lunare compingere voluit sapientissimus Opifex, un singulae Lunae partes etiam minimae suam ad nos reflectionem Solis transmitterent; quod sit in terrestribus Lunae partibus, atque in conferta insularum Oceani Lunari innatantium congerie; non secus atque in muro quodam aut qualibet aspera et impolita superficie contingit, quae tametsi Solis imaginem, ut in specularibus et politis superficiebus, haud reddit, aequaliter tamen lumen Solis in eam impactum ita reverberat, ut totam superficiem ex aequo quidem illuminatam videas, Solis tamen figuram non advertas; cum enim in huiusmodi superficiebus, non uti sit in specularibus, unum solummodo punctum speculi reflexam Solis figuram referentibus, sed singula puncta muri lucem etsi in tanta angulorum multitudine et ruditate superficiei dissipatam reverberent; hinc sit, ut quod in intensione lucis superficiei non speculari deest, id extensione lucis in rudi superficie recuperet; sic fit in Lunari corpore, quod uti ex variis maculis, lucidis, fuscis, te nebrosis, aliisque diversi generis coloribus compositum cernitur, ita lucem quoque inaequalem inaequaliter ad Terrigenas reverberat. Hic uti coram iam vidimus, lucidae ille Lunaris globi plagae nihil aliud sunt, quam terrestrium portionum eminentiores regiones; fuscae aut maria aut lacus exhibent, nigrae vero aut umbras montium, aut luci inaccessas, vallium profunditates cavitateque indicant; quod vel inde apparet, quod Sol quanto supra horizontem Lunarem iuxta phases ascenderit alius; tanto obscuriusculas huiusmodi plagas magis magisque illustratas videas, donec in meridie, qui sit tempore oppositionis Solis et Lunae, videlicet in plenilunio, prorsus evanescant. Theodid: Sed quid rogo tot montes, valles et scopuli indicant, in quem finem ab Auctore naturae conditi sunt? Cosmiel, finis horum omnium a natura institutus est, ut radii solares in tot montium concava parietesque illapsi, praeter lucem, calorem varia quoque et multiplici reflexione intenderent, quem non minus Luna, quam telluri necessarium esse scias; hinc enim sit, ut intensissima caloris efficacia Lunaris globus calefactus, calorem mari suo communicet, et mare vero Lunare nimia aestus vi rarefactum dilatatumque vim influxivum Lunae commodius terreno corpori distribuat. Quod ut melius intellegas, scias velim, nullum in mundana machina corpus esse, quod praeter lucem non peculiaribus quoque virtutibus et proprietatibus imbutum sit, quae quidem uti ab Opifice sapientissimo corporibus ab origine Mundi insitae sunt, ita illas in terrenum mundum, ob quem omnia condita sunt, influere non cessant; quia vero hae virtutes in corporibus suis sine calore torpidae et velati mortuae remanent; hinc Sol Mundi vita, potenti virtutis suae calefactivae efficacia, in Lunari corpore earundem capaci vim latentem exsuscitat, qua excitata dilatataque vis Lunae in terrenum Mundum diffusa, suos tandem fines, ob quos condita est, assequitur. Novisti, quantam ignis quoque in terram vim ad proprietates rerum mox ubi calorem ignis expertae fuerunt, exsuscitandas diffundendasque obtineat; vides quam Sole vertici nostro appropinquante, mox ubi caloris sui incrementa diffuderit, tellus veluti a torpore quodam resuscitata frondes, flores, germina, fructus abunde producat. Sed cum haec in praecedentibus fuse exposuerimus, hic morari nolo. Theodid: Omnia scite percepi. Sed cogo compar sapientissime, quid sibi vult, quod Conditor rerum Optimus Maximus tenebrosam Lunae faciem perpetuo a Sole aversam, cur Lunam tam diverso aspectu constitutam voluerit? Quid frigus tam intensum ex Soli opposita parte, quod expertus sum, sibi velit, non capio. Cosmiel: Optime dubitas fili mi, quare ut omnia scite calleas de hoc tuo dubio paulo altius ordiri visam est. Primo itaque supponere debes, Deum Optimum Maximum omnia quae in Mundo sunt, atque adeo universam Mundi machinam, tametsi ex contrariis constitutam, mira tamen quadam concordia in unionem conspirantem disposuisse; hinc vides omnia Mundi corpora, si Solem vitae authorem excipias, ita constituta esse, ut perenni quadam vicissitudine lucem tenebrae, rarefactio condensationem, calorem frigus exciperet; quod quidem in terreno globo luculenter apparet; ubi dies noctem, nox diem, frigus calorem, calor frigus, aestatem hyems, hyems aestatem, stabili et inconcussa naturae lege, perpetua quadam vicissitudine alternis vicibus excipit; quod quidem summo Dei consilio factum est; his enim vicissitudinibus calor et frigus alternis successibus temperantur, generes rerum promovetur, et sic tellus in operationibus suis rite administrandis, dum instabilibus tantarum alterationum legibus subicitur, tum vel maxime stabilitatis et constantiae robore munita persistit; quia vero hanc vicissitudinem tellus non habet, nisi a Sole et Luna, a quorum influxibus dependet, admirabili divinae providentiae factum est, ut superna corpora ita disponerentur; ut optime et commodissime terreni Mundi oeconomiam administrarent. His itaque supponis, quaeris, quid sibi tenebrosa Lunae facies? Quid multiplex ille Luna aspectus? Quid tam multiplicia phasium monstra sibi velint? Scias itaque aspectus seu phases Lunae adeo varias eo fine natura rerum intentas esse, ut iis tum vis Lunae, qua omnia terreni Mundi humida imbuuntur, tum lucis Lunaris incrementum decrementumque temperaretur; Si enim Luna perpetuo illustrem nobis faciem ostenderet, praeterquam quod nulla foret menstrui temporis discretio, terram quoque tam superabundanti Lunaris luminis virtutisque affluxu perituram necesse foret, utpote humoris copia obrutam absorptamque; quemadmodum, si Sol perpetuo sub uno eodemque parallelo decurreret, terreni Mundi machinam perpetua sua violentia dissolutum iri nemo sapiens dubitare deberet; hinc ita Sol et Luna in hoc Mundi theatro disposita sunt, ut Luna perpetuo solaribus exposita radiis calorem Solis humindae virtutis suae efficacia temperaret; et ne eadem semper facie terrae superficiem feriens, terram humoris sui tumefactivi copia obrueret, faciem suam ita terreno globo obvertit, ut non semper plena nec dimidia, sed successivo quodam lucis suae decremento vel incremento, nunc luce prorsus deficiens, nunc resumptis viribus aucta adducti humoris copiam minueret aut eiusdem defectum proportionato lucis augmento resarciret. Est itaque Luna ita constituta, ut tantum nobis ex tenebrosae faciei suae parte mensurabile spatii decursu obverteret, quantum ex lucidae suae partis facie; quemadmodum enim in plenilunio totam nobis faciem lumine imbutam ita novilunii tempore totam tenebrosae faciei partem obvertit; hoc pacto in quadraturis dimidium lucis et tenebrarum nobis ex aequo offert, in sextili pariter aspectu tantum nobis tenebrarum, quantum in tenebrosa Lunae illusis facie lucis exhibet, ut sic partitis veluti iuribus terrenum corpus in aequa lucis tenebrarum, caloris et frigoris, rarefactionis et condensationis proportionem in suo vigore conservaret; quod enim lux Lunae in terra dissolvit, hoc frigus influxu suo stringit; quod illa disgregat, hoc iterum congregat; quod illa nimia sua tepiditate labefacit, hoc a putredine conservat. Theodidactus: Sed quid sibi in tenebrosa Lunae facie tot tumultuantes aquae vortices? Cosmiel, cum globus Lunae non secus ac terrenus, ut vides terraqueus sit, et Oceanus Lunaris totum globum ambiat, fieri aliter non potuit, qum pars ad Solem conversa radiis percussa solaribus ingentem pateretur rarefactionem dilatationemque; Hinc unda undam trudens cum in opposita Lunae facie adversi fluxus concurrerint, necessario inde magnos vortices et montium aqueorum acervos nasci necesse est, non tamen absque singulari naturae intentione. Ex hoc enim vehementi Lunaris Oceani motu vis humefactiva frigori sociata, mirificos in terrae effectus producit, quales nimirum in Novilunii tempore comperimus; ex hoc enim humoris in vegetabilibus et animalibus abundantia comperitur, frigorisque vehementia ex insita sibi proprietate vacuatur consumiturque; Quoniam vero natura plus calorem quam frigus appetit, hinc Lunaris globus ita constitutus est, ut oscillatione sua, id est motu circa centrum utrinque aliquoque vibratus, maiorem Lunae partem illuminaret, ne diuturni frigoris et tenebrarum vehementia telluri irremediabile damnum adficeret. Theodid: Omnia optime cepi; sed nunc o Cosmiel exponas mihi velim, cur Deus Optimus Maximus nullos in hoc Lunari globo homines, nulla animalia, cur nullum vegetabile produxerit? Cosmiel: Paucis tibi rationem expono: Cum Deus Mundi Opifex, Solem, Lunam coeteraque stellas, non nisi propter Mundum terrestrem condiderit; certe frustra ea in Luna producta viderentur; cum enim animalia et vegetabilia propter hominem sint facta, ut illa in Lunari globo producerentur, fini summi Opificis non erat consentaneum; siquidem Luna in eum solum finem condita fuit, ut in absentia Solis, vicario Solis munere fungeretur, mensium tempora distingueret et virtute sua influxiva aliisque ab Authore naturae ei inditis proprietatibus, quas audisti, conservaret, vires Solis coeterorumque siderum vel infringeret, vel prout eius ad illam circulum suo positio requirebat, augmentaret, unanimi omnium singularumque in Mundi totius bonum unionemque facta conspiratione. Theodidactus: Sed si Deus homines posuisset in Luna, cuius conditionis fuissent? Cosmiel: Notes velim mi Theodidacte, omnes globos coelestes et aethereos quanto maiorem ad Solem vicinitatem aut ab eodem elongationem, quoad naturalem eorum situm, nacti sunt, tanto maiorem quoque a terreno globo differentiam quoad vires et proprietates fortiores esse; cum itaque Luna Soli multo quoad situm naturalem vicinior fit, ex continuo illo Solis aspectu ita eam alterari necesse fuit, ut impossibile sit, ibi homines terrigenas, ut ipse expertus es, nisi supernaturali quadam virtute, degere posse; quemadmodum enim illa ex differenti in Mundo positu, differentes omnino virtutes et proprietates elementares sortita est, ita fieri quoque non potest, ut iis homo sustentari posset; sensisti ni fallor, non semel Lunaris aeris exilitatem ad respirandum minime sufficientis, aquam quoque elementarem Lunae vidisti, nihil ad hominis vitam sustentandam conferre, utpote tumefactiva quadam virtute imbutum; quis porro quindecim dierum diem perpetuum, inter aestantissimos scopulosae regionis calores sufferat? quis inconstantis Lunae vicissitudines quoad calorem, frigus, lucem, tenebras; coeteraque humanae conditioni prorsus contraria incommoda toleret? Si tamen dato, non concesso, homines in Lunari Mundo producti fuissent, dico eos omnino differentis naturae a terrestris Mundi hominibus futuros fuisse; cum enim Lunaris corporis qualitas ea fit, ut corpora virtute sua influxiva dilatet tumefaciatque,homines illi omnino in insolitas figuras et formas degenerassent; humidae enim istiusmodi hominum partes, uti venter et cerebrum est, adeo immodica distensione intumuissent increvissentque, ut monstro quam homini similiores visi fuissent, quod de animalibus quoque intelligi debet; Arbores et plantae talem quoque constitutionem, quoad colores, proprietates, folia, flores, fructus,qualem non terrenos sed Lunares in colas deceret, nactae fuissent. Ex his quidem ni fallor demonstratis, sat superque patet, nec homines, nec animalia, nec plantas, eiusdem cum terrestribus creaturis rationis in Lunari globo produci potuisse. Quantum autem possit in rebus alterandis mundanorum corporum diversis positus, vel ex ipso terrestri globo luculentissimae patet. An non vides, et homines et animalia plantasque sub et aequinoctiali Zonae torridae plaga provenientes a coeteris hominibus sub Zona temperata aut frigida summopere quoad mores, colores, ingenium, quoad ipsam formam denique dissidere; cuius quidem rei ratio alia non est, nisi dispar situs partium terrae conditio, Solisque terram perpetuo ferientis maior aut minor vis et efficacia; si itaque tanta in terrestrium Zonarum ambita rerum contingit immutatio, quantam putas contingere in corporibus coelestibus toto coelo differentibus? Sed nescio quo aestu abrepti fuimus forsan quam par erat, in huiusmodi disputatione morati sumus; Quare ut maiora videas, et iucundiora promas tempus iam postulat, ut reliquos nobis propositos Mundi globos adeamus. Accinge itaque lumbos tuos, et quaecunque insolita et admiranda videris, aut me exponi audieris, alto pectori recondas velim; Agedum Theodidacte. Deus adsit ausibus nostris; Quo dicto, me intra pennigerum amictum complicatum e Lunari corpore in vastissimos aethereae regionis campos proripuit.

Part II

On the Sights on the Far and Sunlit Side of the Moon.

Theodidactus: O Cosmiel, my divine Master, what does the prolonged day on the Moon signify? We have been on this journey for nearly fourteen days without encountering night or any stars. It is evident that we are in a World entirely distinct from our earthly experience.Cosmiel: You should be aware that we have been traversing the lunar equatorial path throughout our journey. Given that the lunar sphere continually presents its midsection to the Sun, and we have been following the Moon's orbital motion, it is unsurprising that we have been in constant proximity to the Sun. The relentless and oppressive heat you have experienced, which you expressed concerns about, indeed attests to this fact. In places where the Sun is perpetually present, there can be no night due to the prevailing daytime heat. And where there is no night, the brilliance of the stars remains concealed, as the stronger illumination from the Sun outshines the fainter light of the stars. Nevertheless, to fulfill your curiosity, I shall reveal to you the night, the entire congregation of stars, and elucidate their positions and arrangements as they manifest themselves on this lunar sphere. The lunar terrain is characterized by its rugged and uneven nature, adorned with towering mountain ranges and profound valleys. While determining the precise heights of these mountains may pose challenges, it is undeniable that the peaks of these lunar mountains attain considerable altitudes. These mountain ranges and deep valleys constitute distinctive features of the lunar landscape, distinct from the seas and continents. Regarding the interplay of light and shadow in these regions, the Moon lacks an atmosphere, resulting in a stark demarcation between areas of illumination and darkness. When these mountains stand in opposition to the Sun, their height casts long and profound shadows during daylight hours, while the illuminated regions gleam brightly due to sunlight reflection. The absence of an atmospheric medium on the Moon prevents light refraction, contributing to the elongated and dark shadows cast by the mountains.Hardly had he finished speaking when I found myself swiftly transported to the opposite illuminated side of the Moon, inducing a sensation of vertigo. Subsequently, I embarked on a journey through darkness akin to the twilight hours on Earth. During this traverse, I beheld the Lunar Ocean encompassing the entire circumference of the Moon, in addition to the Ocean on the illuminated side of the lunar sphere. Here and there, I observed vast stretches of undulating waves, while in select areas, the ocean extended further, resembling a wide strait. However, the terrestrial portions were dispersed across the landscape with immense gaps, displaying rugged and uneven features that rendered human access entirely impractical. If you were to envision a forbidding and bristling surface, akin to a porcupine's hide, you would gain an apt representation of these regions on the lunar hemisphere, riddled with cracks, crevices, and jagged rocky formations in all directions. Concerning the boundary between light and shadow, the sheer height of these mountains defied measurement. Extending deep into the Lunar Ocean, I observed certain structures resembling towering spires, appearing as distant barriers. Furthermore, the cold was intensely piercing, particularly during the Full Moon, and I could scarcely recall encountering such an acute and biting chill. Were it not for divine protection, I would have been unable to endure even a fleeting moment in this place, owing to an inexplicable suffocating property of the lunar atmosphere. The deafening roar of the waters nearly overwhelmed me. This tumultuous occurrence stemmed from the fact that, on the illuminated side of the Moon, the waters of the Lunar Ocean, incessantly battered by Solar rays, underwent rarification and expansion. Seeking solace  in the dark Hemisphere of the Moon, they congregated there, forming masses reminiscent of mountains and engaging in ferocious clashes and turbulent commotion, all of which, as I shall elucidate later, transpire in accordance with the veiled laws of divine wisdom.Theodidactus: But my Almighty God, what is this spectacle? O dearest Cosmiel, how extraordinary and unprecedented this celestial realm must appear to terrestrial observers! If only astronomers were here with me, armed with their celestial telescopes, howCosmiel: What do you perceive, my son?Theodidactus: I see fiery orbs resembling mountains. Please, enlighten me about these extraordinary celestial wonders.Cosmiel: That luminous and speckled sphere you are witnessing in the center of the sky is the Earth.Theodidactus: Indeed, this is a peculiar sight to me.Cosmiel: It is so. Observe everything attentively.Theodidactus: I am intrigued by the unusual size of that Earthly sphere, nearly occupying one and a half degrees in diameter. What about the bright circle encircling it? And those peculiar marks and spots? What causes the sudden appearances of darkness that come and go?Cosmiel: Because the Earth is significantly larger than the Moon when viewed from this vantage point, optical principles dictate that it would appear larger as well. The radiant circle enveloping the Earth is a result of light from Earth's atmosphere reaching us. Solar rays refract in various ways when this atmosphere is densely saturated with vapors, creating the luminous halo you observe. The spots and marks you see, such as the seas, are vast regions on Earth.Theodidactus: Your explanation aligns with my observations. I can now gradually discern the positions of various places on the Earthly globe. I can perceive Europe resembling a distorted human figure, with Spain as the head, France as the chest, Italy on the right, and England on the left. Africa takes the shape of a heart, and I recognize the Mediterranean Sea nestled beautifully between Europe and Africa. The Black Sea and the Caspian Sea appear like two darkened eyes. Asia, with the Indus and Ganges, Africa with the Nile and Niger rivers, and Europe adorned with the Danube and Rhine, all resemble silver threads. I can identify the great Kingdoms of China and India, extending like tongues into the ocean. However, Cosmiel, what do those spots scattered across the entire Earth's surface signify? Sometimes they darken into the deepest shades and then brighten into the most brilliant points. They seem to change continually, having no fixed location.Cosmiel: Those are clouds, traversing the Earth's surface. They form in one place, dissolve into rain elsewhere, only to return to their source. When clouds carry a substantial mass of water, they appear dark, while those with a thinner composition absorb light readily and reflect it back to us, creating brighter spots.Theodidactus: But why do we not observe similar formations on the Moon, given that both Earth and Moon are celestial bodies?Cosmiel: As I mentioned earlier, the lunar waters are scarce, insufficient for cloud, rain, or hail formation. However, the Moon possesses ample bright vapors, spread across its surface, which, despite their widespread presence, do not obscure the lunar landscape due to their lack of opacity. Conversely, clouds on our Earthly globe form from the abundant mix of elements in Earth's water content. These clouds can ascend into the upper atmosphere through the workings of Nature and the cooler surrounding air, where they may condense into opaque clouds, freeze into hail, or melt into rain. These processes are essential for the functioning of the earthly ecosystem.Theodidactus: I grasp the concept now. May I also inquire about those fiery orbs I see encircling the Moon's horizon, at times appearing bifurcated, dichotomous, and occasionally full?Cosmiel: The distant one is Venus, while the other is Mercury.Theodidactus: But why do they appear exceptionally large? I could almost believe there were two additional Moons!Cosmiel: The reason is that each celestial body at this time achieves its maximum proximity to the Moon within its orbit; both are at aphelion. Thus, the farther they are from the Sun, the closer they stand to the Moon on that side where the aphelia of the Sun, Venus, and Mercury coincide with that of the Moon, and consequently they appear in larger proportions, as optical reasoning teaches. Moreover, since those two spherical bodies receive no light except from the Sun, the same phenomena that occur on the Earthly and Lunar spheres must also occur here; but since you will soon discover these phenomena more clearly from the examination of those bodies themselves, I do not wish to dwell on them further.Theodidactus: How marvelous the stars appear! Countless stars grace my vision, beyond what I could have imagined on Earth or in my wildest dreams. I observe the diversity in their positions, the vast distances that separate them, and the stark contrast in their sizes. In short, I perceive a multitude of distinctions among them. But I beseech you, my dearest Cosmiel, kindly elucidate the mystery for me, so that I may comprehend the arrangement of these widely scattered stars.Cosmiel: Patience, my son, for after we have traversed all the planetary orbs and other celestial bodies, I shall unveil the mysteries to you clearly. Therefore, prepare yourself and be steadfast.Theodidactus: I shall wait for a while and dedicate myself to the thorough examination of all the phenomena exhibited by the Earth and the other celestial bodies. I aim to gain a deeper understanding, as guided by the teachings of Astronomers.Cosmiel: As you wish, we shall proceed accordingly.As I gazed upon the Earth, I noticed that the phenomena we observe from the Moon while on Earth behave strikingly similar. Initially, it no longer appeared as a Full Moon but as a 'Full Earth,' positioned between the Earth and the Sun, illuminating the entire terrestrial surface. Gradually, it transitioned into a bumpy face known as 'gibbous.' Subsequently, I found the Earth in a dichotomous phase, with half of its hemisphere bathed in sunlight. Finally, it waned into the likeness of a crescent moon and ultimately disappeared entirely, positioned between the Sun and the Moon. We could rightfully call this not a 'New Moon' but a 'New Earth,' which signifies the conjunction of the Sun and the Earth. Therefore, when we on Earth experience a Full Moon, those on the Moon do not witness a Full Earth but, instead, a New Moon, or more accurately, a 'New Earth,' representing the alignment of the Sun and the Earth. Conversely, when we on Earth experience a New Moon, I, on the Moon, observe a Full Moon, that is, a 'Full Earth,' which signifies the opposition of the Moon and the Sun. This reverse relationship also holds for the other phases, which left me astounded. I couldn't help but ponder the audacious proposals of some modern astronomers who boldly claim that the Earth possesses its own mobile axis. If that were indeed the case, the Earth's entire surface would be uniformly illuminated over a span of twenty-four hours. However, even though I paid particular attention to this matter while on the Moon, I did not observe any such phenomenon. Furthermore, I noticed absolutely no motion of the Moon I was on; instead, I believed that the Earth was moving according to the same laws that we, residing on Earth, conceive of the Moon's motion. I also observed lunar Eclipses while on the Moon, which coincided with solar eclipses observed by Earth's inhabitants, and vice versa鈥擲olar eclipses when they witnessed lunar ones. Given that the Lunar Hemisphere always faces some part of the Earth, and as I mentioned earlier, the Earth does not rotate on its own axis but rather, the Moon orbits the Earth, I only saw a portion of the Earth鈥攖he side facing the Moon. This view appeared somewhat larger and unusual due to significant refraction in the terrestrial vapors perpetually surrounding the Earth. Additionally, when I observed the Earth's side turned away from the Sun, it exhibited a secondary and subdued light, much akin to what we witness during eclipses. This illumination was nothing other than the Earth's light, reflected from its side averted from the Sun. I also came to understand the remarkable difference between lunar days and terrestrial days. Given that the same face of the Moon continually faces the Sun, I discovered that lunar days were approximately fifteen times longer than our Earthly days, equivalent to one terrestrial day. For instance, from the last quarter to the following first quarter, I experienced an extended day, while for the remaining fifteen days, from the first to the second quarter, I encountered an extended night. At the point where I was situated, bridging the centers of the Earth and the Moon, noon presented itself during the New Moon, and midnight during the Full Moon. I witnessed the Sun rising during the last quarter and setting during the first quarter. In the illuminated face of the Moon, which always faces the Sun, I endured perpetual and sweltering heat, reminiscent of summer. In contrast, I endured extreme and unbearable cold on the unseen and dark hemisphere, akin to winter. Hence, it is not unreasonable that we referred to one part as 'summer' and the other as 'winter.' Additionally, the Sun's behavior astonished me beyond words. Depending on the time, I observed different aspects of the Sun, particularly in the lunar hemisphere facing away from us. At times, it appeared crescent-shaped, while at other times, it seemed half or full. The only explanation for this phenomenon was the lunar body's swelling, causing the Sun's appearance to fluctuate based on the Moon's varying distance from the Sun. I also observed all these phenomena of waxing and waning light on the globes of Venus and Mercury. Venus appeared unusually large, positioned at perigee, and I noticed a similar phenomenon with Mercury. There were moments when I wondered if I was witnessing two suns in the sky. However, I will delve into these matters more extensively in the subsequent discussion. After these observations, I turned to Cosmiel with the following address.Theodidactus: Oh, most faithful Guide, oh, wisest Instructor, I have now beheld the incomprehensible works of the Lord, whose number surpasses calculation. I beseech you to enlighten my feeble understanding so that I may learn from you, the omniscient Master, the things I have yet to comprehend.Cosmiel: Inquire freely, and I shall endeavor to satisfy your desires, for I am here to assist you in this endeavor.Theodidactus: There is one matter that perplexes me: how does the Moon exist in this ethereal expanse, and what purpose do these vast arrays of mountains, valleys, lakes, and seas on the Moon serve? Why do I not perceive any motion of the Moon, despite our observations on Earth of its daily rising and setting, as well as its apparent traversal along the grand path of the Zodiac, at times shifting to the south and at other times to the north?Cosmiel: I shall elucidate these matters in the order you have presented them. First, you inquire about how the Moon exists in the vast expanse of the ethereal Ocean. Are you concerned about a calamity befalling the Moon due to a lack of support?Theodidactus: Given that I see no visible means of support, and no solid sphere as amusingly imagined by Aristotelian philosophers, my concerns are well-founded.Cosmiel: Dispense with your fears and lend your attention to my explanation. The Creator of the World, in His boundless wisdom, endowed countless cosmic systems with hidden virtues and properties from the very inception of the universe. Although all things share a common composition of elements, they do not necessarily share identical qualities and properties. Instead, they possess as many diverse qualities and properties as there are distinct entities in the world, a number beyond measure. This has been done to manifest His glory, power, wisdom, and the incomprehensible Majesty of the Creator in His creations. Furthermore, despite the distinct nature of all cosmic orbs and systems, the arrangement has been orchestrated through the incomprehensible disposition of divine wisdom, such that no matter how minuscule a body may be, it is drawn into the unity of the whole and contributes to the preservation of the entire universe. Therefore, when the Moon is one such body, it should not astonish you that it exists in the ethereal space through its own inherent virtue, without the need for external support. Its specific distance from the Earth and unique position enable it to effectively fulfill its purpose. Since the Moon's center differs from the Earth's center, all parts of the Moon are not inclined toward the Earth, the Sun, Venus, Mercury, or other planets. Instead, they are oriented toward their own center, the Moon. They gravitate towards it, congregate there, and conspire to safeguard this celestial body. In doing so, they more effectively fulfill the purpose for which the infinitely wise Creator fashioned them. Without this arrangement, the universe would descend into chaos, and the order of the world would disintegrate. Thus, the lunar globe possesses its own entirely coherent and stable center. The machinery of the world would sooner disappear than deviate from the prescribed laws. Therefore, if you were to detach a part of the Moon you mentioned earlier and transfer it to another celestial body or globe within the universe, you should be aware that it is so intricately bound to its center that it cannot exist anywhere else except in its natural center. It craves its center exclusively, flowing towards it like a component to its corresponding whole, as though they were homogenous and akin to one another. I wish to convey that this concept of the lunar globe is applicable to any other celestial body or globe. However, I shall provide an analogy to facilitate your understanding. The human body comprises seven principal organs: the brain, heart, stomach, liver, kidneys, spleen, and bladder. Each of these organs possesses a distinct characteristic: it attracts only what is most suitable for its own nature. For instance, the heart seeks only the most fitting nourishment for its sustenance, rejecting anything else. Specifically, it desires those types of food that bear a semblance to its own nature because like attracts like. Thus, the heart does not yearn for hepatic, cephalic, or splenic sustenance; instead, it craves cardiac nourishment, as if it were congruent with its nature, sympathetic, and naturally inclined toward its center. Similarly, in the Macrocosm, the broader universe, the unfathomable wisdom of divine power has separated spherical bodies from the chaos. These celestial centers possess different inclinations, positions, and distances, each drawing to itself only what is most suitable for its nature.Theodidactus: Your words, brimming with the sacraments of divine wisdom, delight me in the most wonderful way. You gently imbue me with irrefutable arguments of truth, leaving no room for doubt when reason's weight persuades me so convincingly. How disconcerting it is to consider the Philosophy of those who attach the Moon and other celestial bodies to crystalline spheres, as if they could exist without any risk of accidents!Cosmiel: Now, let us address the second challenge you've posed, which pertains to the significance of the extensive presence of mountains, seas, and other lunar surface features. We must remember that God and Nature create nothing in vain, and there is a deeper purpose behind these lunar formations. It's essential to understand that if the lunar globe were a perfectly spherical mirror, as some mistakenly believe, its influence on our earthly world would be ineffective. This is because, if the Moon were spherical like a mirror, its reflection of the Sun's light would only strike the Earth at a specific angle. Consequently, the inhabitants of Earth would not perceive the true illuminated face of the Moon, but rather a portion of the lunar surface illuminated at a particular angle, creating the illusion of the Sun's figure. In such a scenario, the illuminated area on Earth would be limited to certain portions of its surface, as the reflected rays would only reach specific locations. Additionally, during Lunar phases like sextile or dichotomy, when the Sun's rays do not fall directly on the Earth but strike elsewhere on the Moon's surface, we would see nothing from the Moon. To prevent this frustration of Nature's purpose in the constitution of the Moon, the all-wise Creator designed it so that even the smallest parts of the Lunar surface could reflect their own portion of the Sun's light toward us. This phenomenon becomes evident when we observe various parts of the Moon, especially in the densely populated region of Lunar islands that seem to float on the Lunar Ocean. It's akin to what happens with a rough and unpolished surface, which, while not creating a perfect mirror image of the Sun like a polished mirror, disperses the Sun's light in a way that evenly illuminates the entire surface. Unlike mirrors that reflect light from a single point, every point on a rough surface disperses light, even amidst surface irregularities and multiple angles. Thus, what might lack in the intensity of light compared to a polished mirror is compensated for by the extent of light on the rugged lunar surface. Similarly, the Lunar body, with its bright and dark regions, cloudy and variegated colors, reflects uneven light to us on Earth. As we've observed, the brighter regions on the lunar surface correspond to elevated areas on Earth. Darker regions represent seas or lakes, while black areas indicate shadows of mountains or regions with inaccessible brightness in valleys and depressions. This is apparent when we consider that, as the Sun rises higher above the Lunar horizon during different phases, the somewhat darker lunar regions become increasingly illuminated, and they are completely illuminated at noon, which occurs during the Full Moon when the Sun and the Moon are in opposition.Theodidactus: What is the significance of the numerous mountains, valleys, and cliffs? For what purpose did the Author of Nature create them?Cosmiel: The purpose of these natural features is to allow solar rays, as they enter the recesses and walls of the many mountains, to be reflected in various ways, not only in terms of light but also in the form of heat, which is essential for both the Moon and the Earth. Consequently, the intense and effective heat warms the lunar sphere, and this warmth is then conveyed to its seas. As a result, the lunar sea expands and becomes rarified due to the influence of the tides, enabling it to distribute the Moon's influence more effectively to the earthly realm. To provide you with further clarity on this matter, it's essential to understand that all celestial bodies possess unique virtues and properties beyond their luminosity. These virtues were instilled in them by the most wise Creator since the inception of the universe, and they continue to impact the terrestrial world, which was designed for their existence. Given that these virtues remain dormant and concealed without the presence of heat, the Sun awakens the latent potential within the Lunar body with the powerful efficacy of its heating attributes. As this Lunar influence extends into the Earthly realm, it progressively fulfills its intended purposes for which it was originally created. Moreover, it's worth noting the profound impact of heat, akin to the power of fire, in stirring and propagating the inherent properties of objects once they have been subjected to its warmth. As the Sun approaches its zenith, and as it disseminates the increments of its heat, the Earth responds by generating abundant foliage, blossoms, sprouts, and fruits, as if rejuvenated from a dormant state. I will refrain from elaborating further on these points. Please feel free to pose any additional questions or explore other topics of interest.Theodidactus: I have comprehended everything thoroughly. However, I beseech you most wise one, to shed light on the significance of the Supreme Creator's decision to perpetually shroud the dark side of the Moon away from the Sun. What purpose lies behind the Moon's diverse appearances? I am perplexed by the notion that this side, which I have personally encountered as intensely cold due to its remoteness from the Sun, could harbor any particular significance.Cosmiel: My dear son, you hesitate wisely; therefore, it seems fitting to delve a little deeper into your doubt so that you may fully understand everything. First, you must suppose that the Supreme and Greatest God has arranged everything in the world, as well as the entire machinery of the universe, though composed of opposing elements, in such a marvelous harmony as to converge into unity. Hence, you see all the bodies of the universe, if you except the Sun as the giver of life, arranged in such a way that they receive light and darkness, rarefaction and condensation, heat and cold in a perpetual alternation; indeed, this is clearly evident in the earthly globe, where day alternates with night, night with day, cold with heat, heat with cold, summer with winter, winter with summer, according to a stable and unshaken law of nature, in an eternal succession of alternate vicissitudes. This, indeed, has been done by the supreme counsel of God; through these vicissitudes, heat and cold are tempered by alternating successions, the kinds of things are promoted, and thus the earth, while subjected to the laws of such great changes, is fortified with the greatest strength and constancy in its proper operations. Moreover, since the earth does not have this alternation except from the Sun and Moon, on whose influences it depends, it has been a remarkable act of divine providence that the celestial bodies were arranged in such a way that they would administer the economy of the terrestrial world in the best and most convenient manner. Therefore, supposing all this, you ask, what does the dark side of the Moon signify? What does that manifold appearance of the Moon mean? What do those manifold wonders of the phases signify? Know, therefore, that the various aspects or phases of the Moon are intended by nature for this purpose: to moderate both the force of the Moon, by which all things on the earth are imbued with moisture, and the increase and decrease of lunar light. For if the Moon were to constantly show us a bright face, not only would there be no distinction of time, but the earth would also necessarily perish from the excessive abundance of lunar light and its influence, as it would be overwhelmed and absorbed by the abundance of moisture; just as if the Sun were to continually run under one and the same parallel, no wise person should doubt that the machinery of the terrestrial world would be dissolved by its perpetual violence. Therefore, the Sun and Moon are so arranged in this theater of the World that the Moon, constantly exposed to the solar rays, moderates the heat of the Sun by the efficacy of its humid virtue. And so that it does not strike the surface of the earth with the same face continually, overwhelming the earth with the abundance of its moisture, it turns its face to the terrestrial globe in such a way that it presents not always a full or half face, but with a successive decrease or increase of its light, sometimes entirely lacking light, sometimes restoring the diminished supply of moisture with a proportionate increase of light. Thus, the Moon is so arranged that it presents to us through the course of measurable space only as much of its dark side as it does of its bright side; for just as in the full moon it presents to us its entire face imbued with light, so in the time of the new moon it turns toward us its entire dark side. In this manner, in the quarters, it offers us an equal portion of light and darkness, and in the sextile aspect it presents to us only as much darkness as it shows light in its illuminated face, so that, divided as it were by rights, the terrestrial body preserves in its strength an equal proportion of light and darkness, heat and cold, rarefaction and condensation; for what the moonlight dissolves on earth, cold contracts by its influx; what it disperses, it gathers again; what it weakens by its excessive warmth, it preserves from putrefaction.Theodidactus: But what is the significance of those tumultuous whirlpools of water on the dark face of the Moon?Cosmiel: Since the Moon's globe, as you see, is not unlike the Earth's, and the Lunar Ocean surrounds the entire globe, it could not have been otherwise, given that the part turned towards the Sun, being struck by solar rays, would undergo considerable rarefaction and expansion. Hence, when wave upon wave is driven as they meet on the opposite face of the Moon, it is necessary that large whirlpools and heaps of watery mountains arise from there, yet not without a singular intention of nature. For from this vigorous motion of the Lunar Ocean, associated with the moistening power, and joined with cold, it produces marvelous effects on the Earth, such as we observe particularly at the time of the new moon. From this, the abundance of moisture in plants and animals is perceived, and the violence of cold is emptied and consumed by its inherent property. However, since nature desires more warmth than cold, the Lunar globe is so constituted that by its oscillation, that is, by its motion around the center oscillating on both sides, it illuminates the greater part of the Moon, lest the prolonged violence of cold and darkness inflict irreparable damage upon the Earth.Theodidactus: I have comprehended everything thoroughly. However Cosmiel, I now request an explanation as to why Almighty God has not populated this lunar sphere with humans, animals, or vegetation.Cosmiel: I explain the reasoning to you briefly: Since the Creator of the World, God, created the Sun, the Moon, and the other stars only for the sake of the terrestrial world; certainly, they would seem to be produced in vain on the Moon. For since animals and plants are made for the sake of humans, it would not be suitable for them to be produced on the Lunar globe; for if they were produced there, it would not be in accordance with the purpose of the Supreme Creator. Indeed, the Moon was created for the sole purpose that, in the absence of the Sun, it would serve as a substitute for the Sun, distinguishing the seasons and, through its influential power and other properties bestowed upon it by the Author of nature, which you have heard of, preserve them, either by weakening the powers of the Sun and the other stars or, as required by its position in relation to their orbits, augmenting them, thus bringing about a harmonious cooperation of all and each for the good and unity of the entire world.Theodidactus: How would their circumstances have unfolded had God chosen to position humans on the Moon?Cosmiel: I want to point out to you, Theodidactus, that all celestial and ethereal globes, to the extent of their natural position, have obtained greater differences from the terrestrial globe the closer or farther away they are from the Sun. Therefore, since the Moon, by its natural position, is much closer to the Sun, it had to be altered by that continuous aspect of the Sun in such a way that, as you yourself have experienced, it would be impossible for terrestrial humans to live there without some supernatural power. Just as it has obtained different virtues and elemental properties altogether due to its different position in the world, it cannot support human sustenance; as you undoubtedly felt, the rarefaction of Lunar air is not sufficient for breathing, and you also saw that Lunar elemental water, imbued with some swelling virtue, contributes nothing to sustaining human life. Who, furthermore, could endure perpetual daylight for fifteen days amidst the hottest heats of rocky regions? Who could endure the varying alternations of the Moon regarding heat, cold, light, darkness, and all the other discomforts entirely contrary to human condition? If, however, it were granted (which I do not concede) that humans were produced in the Lunar World, I say they would have been entirely different in nature from the humans of the terrestrial world; for the quality of the Lunar body is such that it expands and swells bodies by its influential power, those humans would have degenerated into unusual shapes and forms; for parts of such humans, such as the stomach and brain, would have swollen and enlarged to such an extent that they would have seemed more like monsters than humans, which should also be understood of animals; Trees and plants would have obtained a constitution regarding colors, properties, leaves, flowers, and fruits not suited for terrestrial but Lunar regions. From these points, if I am not mistaken, it is clear and more than enough to show that humans, animals, and plants could not have been produced on the Lunar globe on the same reasoning as terrestrial creatures. Furthermore, the extent to which different positions of celestial bodies can alter things is clearly evident even from the very luminous terrestrial globe. Don't you see that humans, animals, and plants coming from the sub-equatorial torrid Zone differ greatly from other humans under the temperate or cold Zones in manners, colors, intelligence, and even in form? The reason for this is nothing other than the disparate conditions of the parts of the earth, the greater or lesser force and efficacy of the Sun perpetually striking the earth; if such a great change occurs in the surroundings of terrestrial Zones, what do you think can occur in bodies of celestial spheres completely different from the earth? But I don't know how we were carried away by this discussion, perhaps more than was appropriate, we have lingered in such argumentation; Therefore, to see greater and more pleasant things, it is now time to approach the other globes of the World proposed to us. So, gird up your loins, and whatever you see as unusual and admirable, or whatever you hear me explain, I would like you to store it in your deep heart; Let's go then, Theodidactus. May God be present in our endeavors!With these words, I found myself enveloped in a winged cloak and transported from the lunar body into the vast ethereal regions.

CAPUT II.

De itinere ex Luna in globum Veneris.

Theodidactus: O mi amantissime Cosmiel, quid video? Quid sibi vult ingens ille globus igneus, quem ante me constitutum intueor? Cosmiel: iste quem vides est globus Veneris, vel prout eum Astronomi vestri appellant, Phosphorus seu Hesperus. Theodidactus: Rogo te, mi Cosmiel, acceleremus gradum, et quantocius admiranda huius globi spectacula propius contemplemur; summo enim desiderio feror ad insolentis huiusmodi luminis splendorem propius cognoscendum. Cosmiel: Complebo desiderium tuum. Theodidactus: Hoc dicto, motu Euris Zephyrique velociore per immensa illa aetherei expansi spatia, traductum ad ipsum globum Veneris me stitit; in ipso autem motu, vehementi quodam impetu non ferri, sed in morem ex alto cadentis lapidis ruere videbar, sed o Cosmiel, quid hoc? Cosmiel: Ne mireris, quidem intra sphaeram activitatis globi Veneris constituti sumus, ex quo non tuapte sponte, sed mea opera veluti in centrum eius movemur, et iam, ut vides, fere terminum nostrum attigimus. Theodidactus: O mi Cosmiel, quam miram rerum intueor faciem, quantam globi huius vastitatem, quot scopulos lucidos video? Cosmiel: Paulo post maiora videbis. Theodidactus: Hoc dicto me in ipsam tellurem Veneris deposuit; hic exotica prorsus et invisa rerum metamorphosis se obtulit. Globus neque terrae nostrae, neque Lunae respondabat, sed prorsus insolitum quiddam et oculis humulis invisum; totus globus ex humido lucidissimo, et compage ex splendidissima crystallo compositus videbatur; et ecce progressis aliquantis per immensus sese Oceanus pandebat, tam blandae lucis, ut simile quid non me vidisse meminerim; lux erat non excaecans, sed blandissima et oculis gratissima; aqua non ea, qua Lunares undarum vehementia agitabantur, sed dulciter fluctuabant; insulae, montes, scopuli, non nisi crystalli videbantur, non tamen crystallus erat similis nostrae, sed lucidae omnino et alterius proprietatis: quam uti libenti animo vellem, sic non possum congruis verborum conceptibus exprimere; unde Solares radiis ab iis accepti tam mirabilem lucem a se reflectebant, ut vix verbis explicari possit. O Cosmiel; rogo exponas nobis admirandam huius globi compositionem; rogo te mi compar, suntne hae aquae elementares? Sunt ne scopuli huius globi vere terrestres? Quid rogo mi Cosmiel sibi vult blanda maris veneris agitatio? Cosmiel: Noveris, de quo et supra te certiorem feci, omnia ex quatuor clementis, a primis Mundi incunabulis a Deo omnium Opifice ter benedicto esse constituta, et aqueum quidem elementum, quod vides, est vere et radicaliter elementum aquae; substantiae vero venereae compages, vere elementum terreum, sed ob peculiarem in natura rerum situm et positum peculiares virtutes nacta est: a terrestribus multum discrepantes; haud secus in terreno globo; tametsi omnes aquae colore, odore, sapore et proprietate discrepent, idem tamen elementum aqueum constituunt; Ita in globis aetheriis elementa quidem continentur, sed defecatioris aut crassioris naturae, et ob diversum Solis influxum aliam et aliam rationem sortita sunt, videlicet ad suum globum conservandum congruam, tametsi essentialiter loquendo vere, et proprie elementa sint. Theodid: Possetne in hoc loco quispiam constitutus Hebraeum aut Paganum huiusmodi aqua baptizare? Cosmiel: quid dubitas? cum enim elementum aquae verum et proprium fit huius globi, non est ullum dubium, quin in isto baptizari posset; quemadmodum in terrestri globo constitutus, necessitate sic urgente, et marina, et acetosa aut sulphurea aut quavis aque occurrente aqua baptizari posset, dummodo immediate ex elemento aqueo originem suam trahat; quod enim aqua iam dulcis, modo amara, iam acetosa sit, per accidens est; neque enim aqueum elementum natura terrae, per quam derivatur, quae et id tali et tali humore et proprietate imbuit; proprie destruit; cum vix ulla aqua in terra assignari possit adeo pura, que non aliquid ex loci, unde profluit; proprietate attraxerit; ac proinde ne baptista semper in dubio vetarentur; num vera et naturali aqua Sacramentum baptismi administrassent, benignissimus Deus ita Sacramentum instituere voluit, ut sufficeret qualiscunque aqua, dummodo elementi aquei naturae non contradiceret; hoc pacto; qualiscunque aqua (excepta illa, quae ignis ope ex metallis et vegetabilibus extrahitur, et vere et proprie elementaris aqua non est) in Sacramenti usum assumi potest; pariter cum aqua Lunaris reipsa sit elementaris, uti et illa, quam vides Veneris, ac proinde in hoc globo aliud elementum aquae non sit, quam quod vides; cumque illud radicaliter vera aqua sit, si per impossibile ibi Paganus aut Hebraeus aut puer constitueretur et in mortis articulo inveniretur, ibi baptizati posset, aqua huius globi propria; ibique; si baptismus conferendus esset; legitime adhiberi posset. Simili prorsus ratione, si in hoc globo vites provenirent, vinum quod inde produceretur, tametsi alterius proprietatis foret, in usum tamen SS Eucharistiae adhiberi posset, cum globus hic ex insita sibi proprietate tale et tale vinum loco suo congruum produceret, non aliud. Theodid: Optime mentem tuam percepti, tam enim profunde et subtiliter omnia mihi evolvis, ut nullus amplius mihi dubitandi locus relinquatur. Sed o Cosmiel, cur Deus Optimus Maximus tanta hos globos scabritie et asperitate affectos produxit? Cosmiel: Quod supra de Lunarem globum lustraremus, exposui, de Venereo globo pariter intelligendum esse scias; cum enim globus exacte in speculi formam politus vim suam naturalem in bonum terrae, nisi subiectum detur, quod radios Solis congrue suscipere posset, euibrare non posset; hinc globum asperum et impolitum esse oportuit, ex hoc enim capite contingit; ut radii Solares inter scopulorum cristallinorum intercapedines varie reflexi unitique, et lucem et calorem globi intendunt, quo intenso vis influxiva iuxta proprietatem sibi insitam, munus suum, cui a Deo et natura destinata fuit, exactius perfectiusque exequitur; hanc eandem quoque ob causam omni in globis existenti humido motum, aliis quidem vehementiorem, mitiorem aliis prout natura cuiusque globi requirebat, indidit, cum in natura rerum sine motu nihil transfigatur. Theodid: Sed o admirandam rerum metamorphosin, quam in hoc globo dum reliquarum stellaram situs exactius contemplor, experior? Quid illud rogo portenti, quod intra duodecim horarum spatium nunc Solem occidentem, modo nascentem, iam Lunam patulam tam praegrandi figura, modo latentem, nunc diem, modo noctem etiam brevissimam, non nisi quatuor horis ad summum durantem, noctem praeterea adeo claram experiar? Cosmiel: ne mireris; causam huius phaenomeni, paucis tibi aperio. Globus Veneris ita a natura, arcana quadam naturae intentione constitutus est; ut circa proprium axem volvatur spatio 14 circiter horarum; cum itaque iam in eo constituamur, via cum eo nos circumferri necesse est; ex quo ulterius sequitur, Solem nobis videri modo quasi oriri, paulo post culminare, deinde ad occasum ruere, et tandem noctem succedere; et tametsi motum hunc minime sentias, globumque perpetuo stare, Solem vero tantum moveri putes; id tamen non provenit nisi ex oculi tui fallacia, qui in navi quantumvis celeri motu progrediente constitutus non navim, sed littora moveri existimat. Sed haec uti tibi trita sunt, ita non immoror amplius; porro de noctis brevitate haec paucis accipe; cum enim Solis radii globum hunc utpote terra bis minorem, et Soli viciniorem, quoad maximam ambitus sui partem perstringat, et non nisi exigua in aversa a Sole facie, tenebrosa portio relinquatur, noctem et brevissimam esse crepusculorumque obscuritatem minime excedere necesse est; tum ob summam aeris ex crystallinorum montium reverberatione illuminati claritatem, tum ob velocissimam circa axem suum propriorum totius globi rotationem, tum denique ob Lunam, eam ex adversa parte vicario Solis munere illustrantis propinquitatem et magnitudinem, ita ut sub huius globi perpetuus subinde dies sine nocte Sole etiam in oppositis signis constituto appareat. Theodidactus: Lunam video multo solito maiorem et instar rotae ingentis fulgentem, video quoque omnes terrestrium partium eminentias, mariumque; distinctiones multo luculentius quam ex terra eas olim intuebar. Cosmiel: rationem huius hanc esse scias, quod Veneris hoc tempore, uti et Luna globus, in remotissimis a terra terminis reperiantur, atque adeo vicinitatem circa aphelia loca maximam adinvicem, quam habere possunt adepti sint; unde consequenter grandiores eos videri necesse est; Venus itaque et Luna in apogaeis suis constituta, dum sibi in oppositis circuli partibus occurrunt, necessario globos maiores exhibent, praesertim ubi binorum circulorum apogaea proxime se contingunt. Hanc eandem quoque ob causam tam praegrandem globum Mercurii cernis. Theodid: Sed rogo te compar mi, quid sibi vult stella illa praegrandes quidem, sed subfusculas phases suas in Lunae morem exhibens. Cosmiel: Illa est patria tua, globus ille terrenus, hominum habitaculum. Theodid: Sed quid hoc? Oriri, culminari, et occidere eam video, iam video veram esse sententiam eorum, qui eam in circulos suos agitari existimant. Cosmiel: Multum falleris, fili mi, stat illa mole sua et inter omnia mundana corpora unica est motus expers; quod tamen, cum moveri putes, visus est fallacia, quidem tu una cum globo, cui insistis tum in circulo suo annuo, tum circa proprium axem rotato moveris, non illa, uti supra audisti. Theodidactus: Abunde percepi, qua sapienter eloqueris, sed quid sibi varietas lucis, iam plenae, modo dimidiae, nunc alia et alia forma comparantis in terreno globo? Cosmiel: Novisti ex Optica, omne corpus opacum hanc sibi proprietatem annexam habere, ut ab alio lucido corpore illuminatum facies exhibeat sub ea ratione, sub qua oculus humanus eam comprehendere potest alio et alio situ constitutus, ut proinde eadem fit ratio hic, quae in phasium lunarium phoenomenis menstruis. Theodidactus: Recte dixisti; Veneris enim globum, in quo constituti sumus, ex terra Optici tubi subsidio easdem phasium passiones me conspexisse memini. Sed o Cosmiel, novum portentum! Cosmiel, quodnam illud. Theodid: O miranda! Solem intueor veluti ingentem quendam Oceanum, veluti cacabum liquefacto cupro undantem. Cosmiel: Sine, sustine parumper, fili mi, et paulo post propius intueberis Omnipotentis Dei magnalia; modo quae huius globi propria sunt lustremus. Theodid: Vix haec effatus fuerat, cum ecce me vehementi impetu in Insulam quandam Oceani Veneris constituit, tanta pulchritudine conspicuam, ut in rebus humanis nihil sibi homines simile imaginari posse facile mihi persuadeam; odor huius Insulae saepe omnia musci et ambra suffimenta, arboreas non quales nostrae, sed ex pretiosorum lapidum efflorescentiis excrevisse videbantur, innumera colorum varietate imbute, qui quidem color non realiter illis inerat, sed ex reflexione refractioque Solis in angulosa illa crystallina atque adeo diaphanae materiae longe lateque exporrecta foetura causabatur; pavimentum lucidissima materia stratum videbatur, aureum dixisses Soli expositum peripetasma; aura liquida, blanda et mire temperata. O Cosmiel, Cosmiel, quam magna et mirabilia video et experior; Cosmiel, paulo post maiora videbis. Theodid: Vix dixerat, cum ecce ex crystallino monte erumpit, nescio quis iuvenum pulcherrimorum chorus, gratia vultus eorum verbis describi vix potest; volitabat circa humeros aurea caesaries; oculi faciesque gratia et decore plena, vestimenta tam affabre concinnata, ut nihil pulchrius gratiosiusque me vidisse meminerim, non ex auro, non ex serico, aut lana, sed crystallina videbantur, in quibus refracta lux miram praebebat de se invisorum hucque colorum varietatem; manibus tenebant cymbala et cytharas, canistra plena rosis et liliis, plena hyacinthis et narcissis; tam inusitato spectaculo attonitus in haec verba prorupi. O Cosmiel, cordis mei solamen, quid sibi vult tanta innumerum pulcherrimorum pompa? Quid sibi insolens illa gratia et pulchritudo? Quid inexperta florum, ambrae et musci sua volentia? Tu sane ante dixisti, nullos in mundanis globis homines degere posse, praeterquam in terreno proprio hominum habitaculo; quomodo itaque iam nobis esse non homines tantum, sed homines tantae gratiae, tante pulchritudinis, tanti decoris cuiusmodi similes non me vidisse memini, obveniunt? Explica rogo mysterium; expone arcanae veritatis Sacramentum. Cosmiel: Faciam libenti, quod iubes, animo. Hi, quos vides, speciosi iuvenes, non homines sed angeli sunt, ex eorum numero, quos divina providentia huius mundani globi ministerio praefecit; hi iuxta sibi ab Authore naturae praescriptas leges, globum hunc per immensa aetherei expansi spatia volvunt, hi circa proprium axem eundem in fines a natura naturante intentos agitant, hi influxivam globi virtutem in circumfusam globorum congeriem reciproca communicatione in se mutuo agentium derivant, adeoque omnia totius globi conferuntur necessaria studiose administrant, ut mundum potius perire necesse sit, quam ut illi ab operationum suarum perennitate deficiant. Theodidus: Sed cur sub tam gratioso et incredibili decoris habitu sese produnt? Cosmiel: Hoc in tui possidendum gratiam factum, ut per externam et symbolicam assumptorum corporum formam, naturam, proprietatem, et affectionem internam tum Angeli, tum ipsius globi, cui praesunt, discas. Globum enim hunc, quem vides, minime otiosum, aut sine suo destitutum existima, quin potius iis eum virtutibus a summa Dei Opificis sapientia instructum esse facias, ut id in terreno corpore efficiat, quod praesides Angeli per corpoream tibi formam exhibent: tu qui hieroglyphico et aenigmatico dicendi genere delectaris, facile quid velim, intelliges. Globus hic gratiae et decoris est, quem praesides pulcherrimo et splendidissimo corporis, vestimentorumque habitu exprimunt; odor, quem percipis, insolentis prorsus suaveolentiae, uti et cornucopiae canistraque omni pulcherrimorum florum fructuumque genere conferta, effectus notant, quos in terreno Mundo globus operatur. Theodidus: O mira! Sed rogo te compar mi sapientissme, cum  terrenus globus ex hoc globo visus, non nisi stellulae corpus exprimat, quomodo ergo virtutem hanc cosmeticam seu decorificam derivat rebusque communicat? Cum in terreno globo paucos homines pulchros videamus, praeter innumeros mancos, turpes, deformes et omnibus defectibus obnoxios; et praeter flores et fructus suavissimos, innumeros alios hispidos, turpes, insipidos acerbos, inodoros. Cosmiel: ne miteris, vis enim globi, qua gratiam et decorem in inferiora influit; agit quidem quantum potest, sed praerequirit tamen capacitatem subiectae materiae, vel ut philosophi loquuntur, dispositionem in subiecto praeviam, ut suam virtutem exerceat possit; ubicunque itaque invenerit materiem rite dispositam, corpusque, (sive ex animalium, sive ex vegetabilium, sive denique ex mineralium oeconomia fuerit) virtuti recipiendae proportionatum, ibi gratiam et decorem necessario influit; reliqua vero ob naturae et propriam complexionis indispositionem, uti dictae virtutis incapacia sunt, ita quoque dictae gratiae et decoris, odorisque expertes manent. Hoc pacto, Lunaris globus tumefactiva quamdam virtute pollet, quam in terrenis corporibus eius virtutis capacibus, non in aliis imprimit; Pari ratione Sol specifica sua virtute, alia quidem terrena corpora siccat, alia liquefacit, emollit alia, alia indurat, quaedam disgregat; nonnulla pro ratione subiectae materiae congregat; habentque ut postea videbis singuli mundani globi huiusmodi specificas virtutes sibi solis, non aliis, peculiares, quibus in Mundi conservationem harmonicamque rerum omnium unionem conspirant. Theodidus: Sed revertamur ad Angelos nostros, quorum forma mirum in modum me tenet: dic mihi, sodes, suntne hi vere et proprie Angeli, vel sunt mixti naturae? Cosmiel: Sunt veri spiritus omni materialis miscellae conditione expertes; sunt spiritus beatissimi semper et sine ulla intermissione summi et divini Regis conspectu fruentes; sunt intelligentiae purissimae semper in actu, Deo ad nutum obtemperantes, sunt denique administratorii spiritus, ad eorum, qui haereditatem capiunt salvatis, ministerium destinati; quod vero sub tali, aut tali forma comparant; id per accidens est, cum nullus mortalis veniens Angelum sub naturali sua forma videre potest; comparent igitur accommodando se ad sensus et phantasmata hominibus ipsis congrua, neque virtutes eorum nisi sub specibus hominum intellectui proportionatis, et per symbolicas quasdam rerum sensibilium similitudines manifestare solent. Theodidus: sed rogo te; dic, quomodo aut quibus modis virtutem illam globi Veneris cosmeticam in inferiora derivare solent? Cosmiel: Citra virtus huic globo inexistens, qua pulchra et decora reddantur inferioris Mundi corpora, peculiaris fit, hominesque ea imbuti gratiosi, delicati, ornatus et musicae studiosi, pulchritudinis et ornatus insignes amatores evadant, non in Angelis; sed vere et realiter ipsi infit globo; in aliis quidem et aliis partibus nunc remissior, nunc intensior; Angelorum officium est, per motum globi cum in circulo suo, tum circa axem ita attemperare, ut inde longe lateque diffusa globi vis, tandem effectum suum consequatur, et ne semper eadem globi facies telluri obverteretur; illam virtute quadam ineffabili, nunc in apogaei locum removent, iam in apogaeum detrudunt, modo ad latera sui excentrici detorquent; unde fit, ut ex diversa lucis participatione, diversimodi effectus in inferioribus corporibus pro diversa radiorum directione, obliquatione, normalitate, obtusitate producantur, quod et in Lunari globo luculenter patuit; hoc enim pacto globi vis mirum in modum at temperatur, et ne excessus virium vehementia sua inferioribus officiat, aut earundem diminutione illa iuxta praescriptas a divina sapientia leges deficiat, hunc excessum lucis diminutione resarcit et instaurat; Sed iam tempus est ut ulterius nostrum promoveamus iter, Theodidus: quaeso mi Cosmiel, antequam hoc fiat, permittas velim, ut frustulum quoddam in tam pulchri globi testimonium terrigenis comprobandum mecum deportem. Cosmiel: iam dixi tibi fili mi, partes nullibi consistere posse, nisi in toto cuius partes sunt, id est in hoc appropriato illi globo, unde pars in tellurem ablata vel insito sibi appetitu in suum remearet globum, vel in terrestrium corporum naturam degeneraret; frustra itaque contra ordinem a natura praescriptum laboras. Theodidus: Ex verbis tuis aperte colligo, coelestium globorum materiam specie et essentia a terreni Mundi materia differre. Cosmiel: minime gentium; nam ut iam saepe audisti, omnia huius Mundi corpora ab origine Mundi ex immenso illo elementari confusione chao educta fuisse, unde singula uti in diversas Mundi stationes deducta fuerunt, ita ibi manent, tametsi ob naturalem illorum in Universo situm et positum ita alterata, ut maximam unius ab altero globo differentiam, tum ex vicini Solis efficacia, reliquorumque globorum influxu sortita sint; siquidem quidquid tam in hoc, tum in aliis globis sensibus obtruditur, ex elementis compositum vides; Est hic aer globo huic proprius, est aqua, sed ea proprietate imbuta, ut non alterius globi, sed huius proprium sit elementum; datur ignis, vel lucida globi natura luculenter demonstrat; datur terra, fine qua pedibus huic globo insistere non posses, datur centrum horum elementorum, sed suo globo proprium; vides hic frustum lapidis mox ac in altum proiectum fuerit, mox terram suam non secus ac terrenum lapidem suum centrum repetere; sentisne gravitatem huius lapidis? Theodidus: sentio. Cosmiel, videsne vapores ex vitreo elemento exurgentes? Theodidus: video. Cosmiel, sentisne calorem? Theodidus: sentio et quidem, nisi tu, me potenti dextra tua fulcires, non ferendum. Cosmiel, sicuti itaque in terreno globo quatuor elementa illius fini congrua sunt, ita et in hoc globo; et sicut nonnulla ibidem corpora gravia, nonnulla levia sunt; ita etiam hic, sed suo modo et sicuti ibidem calorem frigus, et frigus calor alternis vicibus excipit, ita et hic, sed conditione huic globo propria; ut enim in Soli exposita huius globi facie calor a Solis in opacum corpus reflexione intenditur, ita in aversa a Sole facie succedente frigore calor necessario remittitur; nequa quam ergo; quemadmodum nonnulli Philosophi nulla experientia fulti sentiunt; materiis horum globorum specie et essentia a terrena, sed proprietatibus tantum et accidentibus, prout singulorum globorum natura requirit, differunt; neque quinta quaedam essentia dici potest; cum hoc simplicissimum quoddam nullis qualitatibus elementaribus, nulla certa forma affectum corpus necessario foret, quod omnino experientiae repugnat; certam enim est, omnes et singulos globos suas particulares et specificas facultates habere, qualitatibus quoque alterativis constare, cum sine his alii in inferiora influendo, intentos a natura effectus consequi non possint. Theodidus: Vere adeo mentem meam eloquio tuo convicisti, ut aliud quam quod tu sapienter loqueris, credere non queam. Cosmiel, agedum Theodidacte, tempus est, ut gradum ad altiora contemplanda acceleremus. Theodidus: Quo facto, in momento me obreptum per vastissimum aetherie expansi spatium transtulit.

CHAPTER II.

On a Journey from the Moon to the Globe of Venus.

Theodidactus: Oh, my dearest Cosmiel, what am I witnessing? What is the significance of that immense fiery globe before me?Cosmiel: The one you are observing is the globe of Venus, known to your astronomers as Phosphorus or Hesperus.Theodidactus: My dear Cosmiel, I beseech you to quicken our pace and allow us to examine the wonders of this globe more closely, for I am filled with an intense desire to comprehend the brilliance of this extraordinary light.Cosmiel: I will fulfill your desire.With these words, I was swiftly carried through the vast ethereal expanse by the rapid motion of the east wind [Eurus] and west wind [Zephyrus] until I found myself standing before the very globe of Venus. However, it seemed that I was not carried gently but rather plummeted downward like a falling stone.Theodidactus: But oh, Cosmiel, what is this?Cosmiel: Do not be surprised, for we have entered the sphere of activity of the globe of Venus, and our movement is not of our own accord but guided by my influence, drawing us toward its center. As you can see, we are now almost at our destination.Theodidactus: Oh, my dear Cosmiel, I am witnessing an extraordinary spectacle, a vastness of this globe, and an abundance of brilliant rocks!Cosmiel: You will see even greater things shortly. With these words, I found myself placed directly on the surface of Venus. Here, I encountered a wholly exotic and unfamiliar transformation of the environment. This globe bore no resemblance to our Earth or the Moon; it was entirely alien and unseen by mortal eyes. The entire terrain seemed to consist of the purest liquid, and its structure appeared to be fashioned from the most exquisite crystal. As I ventured further, an immense ocean stretched out before me, its light so gentle that I struggled to recall anything similar in my past experiences. This radiance was not blinding but rather exceptionally soft and soothing to the eyes. The water did not tumultuously surge like the lunar waves but instead undulated with a gentle grace. The islands, mountains, and cliffs, though crystal-like, possessed a transparency and nature entirely distinct from our terrestrial crystal. Words fail to express adequately the depth of my desire to immerse myself in this spectacle, for language falls short of conveying its true essence. When this landscape embraced the Sun's rays, it emanated such a wondrous light that words alone could scarcely do justice to the phenomenon.Theodidactus: Oh, Cosmiel, I implore you to elucidate the extraordinary composition of this globe. My dear friend, I beseech you, are these elemental waters, and can the cliffs of this globe genuinely be considered terrestrial? What, my dear Cosmiel, does the tranquil motion of Venus's sea symbolize?Cosmiel: As I've previously conveyed, at the dawn of the world, the Supreme Creator bestowed the four elements upon all things. Indeed, the aqueous element you witness here is fundamentally the element of water. However, the substance comprising the structure of Venus, the terrestrial element, has acquired distinct virtues due to its unique position and role in the cosmic order, setting it apart from the Earth. Nonetheless, it is not fundamentally dissimilar from the terrestrial globe. While waters on various celestial bodies may differ in color, scent, taste, and attributes, they are still composed of the same aqueous element. Similarly, the ethereal globes contain elements of either a more rarefied or denser nature, each possessing unique properties to maintain their respective globes, despite all being true and proper elements in essence.Theodidactus: Could someone in this place, whether they be Hebrew or Pagan, perform a baptism with water like this?Cosmiel: Why do you doubt it? Since the element of water is true and proper to this globe, there is no doubt that one could be baptized in this water. Just as someone on the terrestrial globe, in a pressing necessity, could be baptized in seawater, brackish water, or water with any other peculiar properties, as long as it is immediately derived from the aqueous element. The fact that water may sometimes be sweet, bitter, or acidic is incidental. As it moves through the Earth, the aqueous element can acquire different qualities and properties from the surrounding environment, which may alter its taste. Therefore, to avoid putting the baptizer in doubt as to whether they have genuinely and naturally administered the Sacrament of Baptism, the most benevolent God established the Sacrament so that any water suffices as long as it does not contradict the nature of the aqueous element. In this way, any water (except for that extracted from metals and plants using the power of fire, which is not truly and adequately elemental water) can be used for the Sacrament of Baptism. Similarly, the water of the Moon is indeed elemental, just like the water you see on Venus. There is no other water element in this globe than what you see. Since that water is fundamentally true, if by some impossibility a Pagan, a Hebrew, or a child was placed there, they could be baptized with the proper water of this globe. If baptism were to be administered there, it could be done legitimately. Similarly, if vines were to grow on this globe, the wine produced from them, although it might have different properties, could still be used for the Holy Eucharist. This is because this globe, by its inherent nature, would produce wine suitable for its own place, and no other.Theodidactus: I have grasped your meaning perfectly, for you unfold everything so deeply and subtly that there is no room for further doubt in my mind. But oh, Cosmiel, why did Almighty God create these globes with such ruggedness and roughness?Cosmiel: What I explained earlier about the Lunar globe should also be understood for the globe of Venus. The globe needed to be rough and unpolished since a perfectly smooth and polished globe would not be able to harness its natural power for the benefit of the Earth without a suitable surface to receive the Sun's rays. From this perspective, the uneven and rugged surface allows the Solar rays to be variously reflected and concentrated between the crystalline rocks, intensifying both the light and the heat of the globe. With this increased intensity, the influential power, according to its inherent nature, can more precisely and perfectly perform its task as designated by God and Nature. For the same reason, various degrees of motion were imparted to the moisture in the globes, some more intense and others milder, depending on the requirements of each globe's nature, as without motion, nothing is transformed in the Natural World.Theodidactus: But oh, the wondrous transformation of things that I experience as I contemplate the exact positions of the other stars from this globe! What is the meaning of this marvel, I ask, where within twelve hours, I experience the setting Sun, the rising Sun, a vast Moon, which then vanishes, now day, then night, lasting for only a few hours, and a night so bright?Cosmiel: Don't be surprised; I'll explain the reason behind this phenomenon briefly. The structure of Venus, as designed by Nature with a concealed purpose, results in its rotation around its own axis in approximately 14 hours. Consequently, since we currently inhabit this celestial body, we must move in tandem with its rotation. As a consequence, it may seem as though the Sun rises, swiftly ascends to its zenith, sets, and eventually ushers in nightfall. Even though you may not perceive this movement and might believe that the globe remains stationary while only the Sun is in motion, this is purely an optical illusion on your part. It's akin to the sensation you experience when aboard a swiftly moving ship, where you might mistakenly perceive the motion as coming from the shores. This same principle applies here. However, since these explanations are likely already familiar to you, I won't dwell on them further. As for the brevity of the night, consider this: when the Sun's rays sweep across the majority of Venus's surface鈥攇iven that Venus is nearly half the size of Earth and orbits closer to the Sun鈥攐nly a small portion on the opposite side remains shrouded in darkness. Consequently, the night is exceedingly brief and scarcely surpasses the dimness of twilight. This is primarily due to the intense reflection of light from the crystalline mountains, the rapid rotation of the entire globe on its axis, and the proximity and size of the Moon, which acts as a surrogate sun on the opposite side. Hence, a perpetual day without night prevails, even when the Sun occupies positions in the opposite signs of the zodiac.Theodidactus: I observe the Moon appearing notably more prominent than usual, shining like a colossal wheel. Furthermore, I perceive all the features of Earth's surface, including its highlands and seas, with a level of clarity far surpassing anything I've ever witnessed from our home planet.Cosmiel: It's important to understand that this phenomenon occurs because, at this particular moment, both Venus and the Moon are positioned at the farthest points in their orbits from Earth, bringing them as close together as they can be. Consequently, they appear larger in the sky. When Venus and the Moon reach their apogees and align at opposite ends of their orbits, they present themselves as substantial celestial bodies, particularly when the apogees of their orbits closely coincide. A similar effect can be observed with Mercury, which also appears as an exceptionally sizable globe for the same reasons.Theodidactus: Cosmiel, could you please elucidate the significance of that star, which, though notably large, exhibits phases akin to those of the Moon?Cosmiel: That is your homeland, the terrestrial globe, the dwelling place of humanity.Theodidactus: But what does this signify? I observe it rising, ascending to its zenith, and eventually setting. I now comprehend the validity of those who assert that it follows its own distinct orbits.Cosmiel: You are mistaken, my son. It remains stationary among all celestial bodies. Nevertheless, what you perceive as its motion is merely an optical illusion. As I previously elucidated, you and the globe beneath you are in motion within its annual orbit and rotating around its own axis. The star itself does not undergo any movement, as you have been told.Theodidactus: I have comprehended your explanation thoroughly, and your wisdom in speaking is evident. However, what causes the variation in its illumination, with it occasionally appearing full, then half, and now taking on diverse shapes, as depicted on the terrestrial globe?Cosmiel: As you are undoubtedly aware from the field of Optics, every opaque object possesses the characteristic that its visual aspect is contingent on the angle at which a glowing source illuminates it. This visual appearance can alter when viewed from various angles, as perceived by the human eye. The same principle applies here, analogous to the monthly phases of the Moon.Theodidactus: You are absolutely correct. I recall observing identical phases of Venus through optical instruments while on Earth. But, oh, Cosmiel, what a wondrous novelty this is!Cosmiel: What is it?Theodidactus: Oh, how marvelous! I gaze upon the Sun resembling an expansive ocean or a cauldron of molten copper overflowing.Cosmiel: Wait a moment, my son, and shortly you will have the opportunity to closely examine the wonders of Almighty God. Let us now delve into the distinctive characteristics of this celestial body.He had scarcely uttered these words when I found myself suddenly transported to an island in the Venusian ocean, a place of such exquisite beauty that it defies comparison with anything in the human world. The aroma of this island often evoked memories of all the scents of moss and amber combined. Unlike those on Earth, the trees here seemed to spring forth from the very blossoms of precious stones, displaying an endless array of colors. These colors were not inherent to the objects themselves but were the result of the Sun's reflection and refraction upon the angular and transparent substance that stretched out far and wide. The ground appeared to be composed of the most radiant material, resembling a golden pathway bathed in the Sun's rays. The atmosphere was liquid, gentle, and extraordinarily mild.Theodidactus: Oh, Cosmiel, Cosmiel, what great marvels I see and experience!Cosmiel: Shortly, you will see even greater wonders.He had scarcely uttered a word when a chorus of the most beautiful young men suddenly emerged from a crystalline mountain. Describing the grace of their countenances in words falls short of their true splendor. Golden locks cascaded around their shoulders, and their eyes and faces radiated grace and beauty. Their garments were so exquisitely crafted that I could recall nothing more beautiful or elegant, seemingly fashioned not from gold, silk, or wool but from crystal itself. These garments refracted light, displaying a wondrous array of colors. They held cymbals and lyres, and their baskets overflowed with roses, lilies, hyacinths, and narcissi. Overwhelmed by this unprecedented spectacle, I exclaimed with these words.Theodidactus: Oh, Cosmiel, the comfort of my heart, what does this magnificent procession of the most exquisite beings signify? What is the meaning behind their extraordinary grace and beauty? And what can we deduce from the presence of these unfamiliar flowers, amber, and musk? You previously asserted that no humans could inhabit otherworldly bodies unless they remained within their earthly abode. So, how is it that we not only encounter humans but humans of such unparalleled grace, beauty, and refinement, unlike any I have ever seen? I implore you, explain to me the enigma, unveil the secret of this divine truth.Cosmiel: I shall gladly comply with your request, my dear friend. These beings you behold, these graceful youths, are not humans; they are angels. They constitute a part of those whom divine providence has appointed to hold positions of authority over this world. In accordance with the laws ordained by the Author of Nature, they traverse this globe within the vast expanse of the ethereal realm. With unwavering dedication, they revolve around their common axis, fully committed to fulfilling their roles. They harness the influence of the globe and, through mutual interaction within the assembly of celestial bodies, they reciprocally convey essential properties to sustain all existence. Their tireless efforts ensure that the world would sooner perish than witness any lapse in their infinite operations.Theodidactus: However, what is the reason behind their choice of such elegant and extraordinary attire?Cosmiel: This has been orchestrated to bestow upon you the gift of comprehension by presenting, in an external and symbolic manner, the nature, attributes, and inner disposition of both the angels and the globe they govern. Rather than perceiving the globe before you as inert or lacking in its own capabilities, envision it as endowed with virtues derived from the supreme wisdom of God the Creator. These virtues empower it to accomplish what the overseeing angels illustrate to you through their corporeal form. Given your inclination for hieroglyphic and enigmatic forms of expression, you will readily grasp my point. This globe symbolizes grace and beauty, mirroring the resplendent attire worn by the presiding angels. The delightful fragrance you perceive signifies an exceptional sweetness, while the baskets brimming with exquisite flowers and fruits symbolize the globe's influence on the terrestrial world.Theodidactus: Oh, most wise Cosmiel, I am genuinely astounded! Considering that the Earthly globe, as observed from here, appears no larger than a mere star, how is it able to bestow and convey this cosmetic or ornamental influence to earthly matters? On Earth's surface, we encounter not only a handful of beautiful individuals but also countless individuals with disabilities, unattractiveness, and imperfections. Similarly, amid the most delightful flowers and fruits, we find countless others that are prickly, unsightly, flavorless, bitter, and devoid of fragrance.Cosmiel: Do not be perplexed, for the influence of the globe aspires to descend into the lower realms, imparting grace and beauty. It exerts its utmost efforts but necessitates a predisposed capacity in the subject matter or, as philosophers state, a preexisting disposition within the subject, to manifest its inherent power. Consequently, wherever it encounters adequately prepared matter and a receptacle (whether among animals, plants, or even mineral structures) proportionate to receiving its virtue, it inevitably imparts grace and beauty. Conversely, those matters governed by their own inherent constitution and disposition remain incapable of receiving this virtue, thus remaining devoid of grace, beauty, and fragrance. In a similar vein, the lunar sphere possesses a specific swelling power, which it impresses upon terrestrial bodies capable of receiving this virtue while leaving others untouched. Likewise, the Sun, through its distinct virtue, desiccates certain earthly substances, liquefies others, softens some, hardens others, and scatters some while consolidating others, contingent upon the nature of the subject matter. As you will come to understand later, each celestial sphere harbors unique virtues contributing to the world's preservation and the harmonious integration of all things.Theodidactus: But let us return to our angels, whose captivating form leaves me in awe. If you would be so kind, could you clarify whether these beings are indeed pure and genuine angels, or do they possess a mixed nature?Cosmiel: They are true spirits, entirely free from any mixed material nature. These beings are the most eternally blessed spirits, basking in the presence of the supreme and divine King. They embody the purest intelligences, perpetually in motion, unwaveringly obedient to God's commands, and ultimately, they are ministering spirits designated to serve those who will inherit salvation. The forms they assume are incidental, for no mortal can behold an angel in its natural state. Instead, they manifest themselves by adapting to human senses and phantasms, presenting their virtues in ways comprehensible to the human intellect and through symbolic resemblances to tangible things.Theodidactus: But I inquire of you, in what manner or through what means do these aesthetic virtues of Venus descend into the lower realms?Cosmiel: Without the inherent virtue within this globe, which imparts beauty and grace to bodies in the lower world, inspiring people to become gracious and delicate appreciators of ornament, music, and the wonders of beauty and adornment, such qualities would be absent. However, this virtue does indeed reside within the globe, albeit sometimes varying in strength in different regions. The Angels are tasked with regulating it through the globe's motion, both within its own orbit and around its axis, ensuring that the far-reaching power of the globe, once widely diffused, ultimately achieves its desired effect, preventing the Earth from remaining perpetually oriented in the same direction. By means of an ineffable power, the Angels manipulate the globe, sometimes moving it to its apogee, at other times to its perigee, and occasionally tilting it along the sides of its eccentric path. These actions result in diverse effects on the lower bodies due to the varying angles, directions, and approaches of the rays, as was previously observed with the Lunar globe. In this manner, the globe's force is finely tuned, preventing excessive strength from harming the lower realms while adhering to the laws set forth by divine wisdom. Excessive light is offset by moderation and restoration. Now, it is time for us to continue on our journey.Theodidactus: Before we proceed, kindly permit me to present a small piece of evidence to demonstrate the beauty of this extraordinary globe to the inhabitants of Earth.Cosmiel: I have previously explained to you, my dear son, that components can only exist within the whole they originate from, which in this case is the appropriate globe. When a part is separated from the Earth and lacks an inherent inclination to reunite with its native globe, it transforms into terrestrial matter. Consequently, your efforts are futile as they contradict the natural order established by Nature.Theodidactus: From your words, it is evident that the substance of celestial globes possesses distinct species and essence when compared to the substance of the earthly realm.Cosmiel: Not at all, my friend. As you've undoubtedly heard on numerous occasions, all the substances within this World originated from the vast elemental chaos and confusion at the World's inception. They have persisted there, even though, owing to their inherent positions and locations within the Universe, they have been transformed in such a way that they exhibit notable distinctions from one globe to another. These variations are influenced by the proximity of the Sun and the gravitational pull of other celestial bodies. Everything perceived in this or other globes is composed of fundamental elements. Here, the air possesses specific attributes unique to this globe, while the water bears its own distinct characteristics not shared with other globes but particular to this one. The presence of fire is evident, as indicated by the globe's radiant nature, and earth is also present, a crucial foundation that allows you to stand upon this celestial body. Each element possesses its own center, specific to its respective globe. Observe this stone I've just tossed into the air; it is now returning to its center much like a terrestrial stone would. Can you feel the weight of this stone?Theodidactus: I feel it.Cosmiel: Can you observe vapors ascending from the crystalline substance?Theodidactus: I see it.Cosmiel: Do you feel the heat?Theodidactus: I do, and indeed, were it not for your strong hand supporting me, it would be unbearable.Cosmiel: Just as on the terrestrial globe, the four elements here serve their purpose on this celestial body. Similar to the presence of heavy and light bodies there, such distinctions exist here as well, albeit in their own unique manner. Just as on Earth, the interplay of heat and cold is governed by the Sun, the same holds true on this celestial body, though it operates in accordance with the conditions specific to this globe. Heat is intensified on the side of this globe facing the Sun due to the reflection of the Sun's rays off opaque bodies. Conversely, when this side turns away from the Sun, heat naturally diminishes in the presence of cold. Therefore, it is not accurate, as claimed by certain Philosophers without empirical evidence, that the material on these globes differs in species and essence from earthly matter. Instead, they diverge only in terms of properties and accidents, in accordance with the nature of each individual globe. There is no fifth essence, as that would contradict the concept of a simple substance devoid of elemental qualities or a defined form, which contradicts all observed experiences. It is certain that each globe possesses its own unique faculties and is composed of mutable qualities, for without these attributes, they cannot fulfill their intended effects as directed by Nature when influencing the lower realms.Theodidactus: Your words have persuaded my mind so completely that I find it impossible to entertain any belief contrary to what you have conveyed.Cosmiel: Come, Theodidactus, it is time to quicken our pace toward loftier contemplations.Having accomplished this, I was instantaneously transported through the immense expanse of the ethereal void.

CAPUT III

De itinere ex globo Veneris in globum Mercurii.

Theodidus: O mi Cosmiel, quam mira in hac aetheris Oceani vastitate, rerum spectacula comperio! Quid rogo sunt illae binas rotas, quas aquaticas molendinorum nostratium rotas ambitu aequare video? Cosmiel: Una earum est Veneris globus, quem reliquimus; altera ad quem tendimus est Mercurii globus; aequales tibi videntur, quia quasi in medio fere inter utrumque intercapedine spatio constituti sumus, unde et maiores ob utriusque vicinitatem apparent; et ecce iam relicta sphaera activitatis globi Veneris; quam quae Mercurii propria est, ingredimur; sentisne impetum quo ferimur? Theodidus: Sentio et miror; quaeso acceleremus, ut quantocius adeo celebrem et famosum Mercurii globum propius intuear. Cosmiel: Fiat. Theodidus: O Cosmiel, quid hoc? Violentissimo aetheris circumflui motu fauces mihi perstringi sentio. Cosmiel: Confide, fili, nil me praesete patieris imposterum. Theodidus: Et in sufflatione in faciem facta ab omni me liberavit angustia; et ecce hoc impetu abreptus fingulis paene momentis sub maiori semper et maiori incremento globum Mercurii intueor, donec tandem is instar vastissimae et orbicularis regionis suam mihi faciem monstraret. Theodidus: Rogo te, mi compare subsiste pauxillum, ut admirandam rerum faciem eminus exactius contempler. Cosmiel, placet mihi laudabilis tua curiositas; sistamus itaque gradum. Theodidus: O, quam me oculis et ingenio praeter solitum acutum reperio, siquidem totius naturae faciem et arcanum mysteria, quasi uno intuitu comprehendere vis decor; quid quaeso illud? Cosmiel, ne mireris, Mercurialis erum globi, cui vicinus es, mirificae virtutis afflatu afficeris. Sed haec paulo post tibi fusius exponam. Theodidus: Video naturam rerum ubique sibi similem, cuncta ad eandem amussis rectitudinem fabricatasse; nam et praecelsos in hoc Mercuriali globo et praefulgidos montes, maria quoque et stagnantium aquarum diffusiones longe lateque exporrectas reperio. Cosmiel, recte haec notas sunt; siquidem nullus globus (exceptis solaribus) existit, quem natura ex terrestri sicco et humido et consequentibus qualitatibus calido et frigido iuxta elementaris naturae requisitionem constare non voluerit, suntque adeo globis necessaria, ut sine illis nec consistere nec vires suas specificas quarum subiecta sunt, nisi sub humido terrea constitutione exercere possint; si enim totus globus ex humido tantum constitueretur elemento, maxima inde nascerentur Mundo incommoda; siquidem homogenea vis humidi semper uniformem in inferioribus partibus effectum  produceret, et illum quidem maxime imperfectum, eo quod in vitreo aquarum globo Solis radius non nisi sub debili terminato angula inferiora ferire possit, subinde etiam ab iis maxime deviaret, uti ex opticis experimentis patet; si vero globus terrestri tantum massa constaret, nec vapores, (quae sunt virtutum illius globi propriarum, similibusque rationum quas abditas habet, veluti vehicula quaedam) elevari, diffundique, nec ex consequenti, aliis Mundi corporibus communicari. Theodidus: Ut quid itaque Magnes siccissimum ceteroquin corpus, vim suam tam efficaciter exercet? Cosmiel: Non est ullam corpus adeo sicum, quod non humido suo instruatur, et hoc est velut gluten quoddam radicale, quo partes partibus apte, ne in pulverem dissolvantur, coniunguntur; et in hoc humido radicali latet tota terrestris substantea vis et efficacia, qua circumsita imbuit corpora, quam et ipsi lateres tametsi fortissimo igni decocti, unum tamen humidum quoddam ad corum substantiae consistentiam retinent, in aliis quidem fossis substantiis magis et minus comperitur. Theodidus: Capio omnia; Cosmiel, sed quid sibi vult in hoc Mercuriali globo diversarum sibi succedentium modo lucidarum, modo fuscarum partium varietas? Cosmiel: Quas tantopere fulgere vides, sunt terrestres globi Mercurialis partes, quas subfuscas, aqueae globi partes sunt; et quoniam totus globus eo a natura provida artificio constructus est, ut circa axem suum haud secus ac globus Veneris spacio sex fere horarum agitur; mirum non est, alias et alias partis sibi succedentes species sperari; an non recordaris te vel ex ipsa tellure olim quam exquisitissimo tubo armatum huiusmodi spectra vidisse ? Theodidaclus, recordor, et quidem summa mea admiratione, utpote causae tam insolentis effectus ignarus. Cosmiel, sed iam omnia illa cominus intueamur. Theodid. quo dicto me e vestigio in ipso globo constitutum inveni. O Cosmiel, quis est, qui magna et mirabilia, quorum non est numerus, verbis satis explicet? Ecce aperuisti mihi novum mirabilium operum divinorum theatrum; o quam terrigenarum circa mundanorum corporum constitutionem Philosophiam hisce repugnantem video; dum nonnulli hunc globum nescio quibus crystallinis orbitis tanquam clavum totae infixum agitari superstitiose existimant; Iam vere nihil nos operum divinorum , dum terreno luto infixi haeremus, penetrare; sed sola divini Numinis beneficentia aliquo usque pertingere posse luculenter cognosco; Et quidnam sibi insolitae visionis theatrum? hic immensos ex solido veluti chrysopraso montes constructos video; hic Oceanum intueor aureo colore radiantem; hic omnia a Veneris et Lunae globo disparatam conditionis reperio. Cosmiel, attendito et alto pectore haurito praesentem sapientiae lympham. Theodid: Quo facto, phialam chrysolithinam ori adhibuit; et ecce mirum quoddam et exoticum saporem omnia viscera mea in momento ita corroborasse sensi; ut in novum veluti hominem transformatus viderer; tantaque lux intellectui oborta fuit, ut mox nihil non stare visus sim. Sed O Cosmiel, quae portenta haec? O quantam ingenii vivacitatem experior, quam tenacem rerum omnium memoriam expone rogo mysteria. Cosmiel, globus hic eo supremo Mundi Opifice, artificio constitutus est, eum a natura locum situmque adeptus, ea praeterea virtute imbutus, ut in quodcunque corpus, vim suam specificam diffuderit, mirificos quosdam effectus operetur; quicquid itaque in mineralibus et vegetabilibus spiritus, vivax et ingeniosa naturae ludens industria producitur, quidquid in animalibus in inveniendis aptis naturae suis conservandae subsidia est mirabile; quidquid in hominibus: quoad arcanarum rerum notitiam, artiumque et scientiarum inventionem mirificum occurrit, id globi huius qualitati specificae originaliter acceptum referas; ubicunque enim subiectum virtutis suae capax invenerit; ibi protinus radios sua influentia organa cerebri ad inventiones rerum adaptat, cordis spiritum disponit, vitalem facultatem auget; non ut Astrologi fabulantur sub ascendentis sideris horoscopo, sed vel a prima lucis usura usque ad ultimum vitae terminum semper in disposito subiecto, dummodo nullo miscellaneo alterius sideris accessu impediatur, operatur; quid hic ipse, cum te paulo ante tam insolito intellectus lumine invasum mirabaris, huius globi vim suam uberius tibi influxu effectus fuit. Theodid: novi quidem iam dudum Mercurium ex Astrologorum sententia huiusmodi effectus in hominibus et animalibus producere; sed modum quo hoc praestat, nosse desiderarem. Cosmiel; scire debes, huius globi effectus iam ab immemorabili tempore fuisse observatos, et successiva quadam traditione in haec nostra tempora ab Astrologis propagatos, sed doctrina tot anilibus deliramentis referta, ut nos hoc loco ea referre pudet; Globus hic vim suam hanc specificam tota quidem substantia inditam habet, sed in nonnullis partibus maioris, in quibusdam minoris efficaciae; quando itaque partes magna virtutis huius copia pollentes recta feruntur in subiecta virtutis suae capacia, insignes quoque in illis effectus producere nullum dubium est; secus fit in partibus huius globi debiliori virtute imbutis; ne vero idem semper causa consequatur, hinc sex fere horarum spatio globus abdito quodam naturae consilio tum circa axem suum vertitur, tum in circulo suo partim diurno, partim annuo faciem suam vario aspectu iam recto, modo obliquo et declivi subinde nullo terra obvertit; ex hoc enim sequitur vim radiosam non semper adaequate influere, sed tum vel maxime cum portiones insigni vi pollentes, nunc hanc, nunc illam telluris portionem recta attigerint; exemplum in magnete habes, cuius vis in polis potissimum stabulatur, in reliquis vero partibus tanto operatur remissius, quanto a polis magis recesserit. Theodid: Recte philosopharis, nec est quod tibi opponam; hoc unicum mihi exponas velim, quomodo haec facultas specifica in tellurem tam immensa intercapedine dissitam agere posset? Cosmiel: Novisti ex philosophia, omnia corpora certos et determinatos virium diffundendarum limites obtinere, quam activitatis sphaeram Physici vocant, extra quam corpus sympathicum minime, intra eam vero constitutum mox afficitur; nosse praeterea debes, inscrutabilem divinae sapientiae immensitatem, tali proportione globos mundanos disposuisse, ut unus semper intra alterius activitatis sphaeram existeret, cum enim unus alterius ope perpetuo indigeat, omnesque et singuli reciproca virium communicatione se foveant, necessarium prosus fuit, unum intra alterius activitatis sphaeram consistere; secus enim, frustra in natura rerum positi viderentur, finesque a natura intentos nunquam attingerent; ut proinde non mireris, globum hunc Mercurialem, tametsi Terra et Venere multum minorem, virtute sua oppido multum in telluris subiecta virtutis eius capacia posse; uti enim magnes ferrum intra sphaera sue activitatem constitutum a vestigio movet; ita et hic globus virtute sua in tellure sympathica sibi subiecta, mox ac proportionatum sibi situm obtinuerit, ciebit. Theodid: Optime, quaecunque divina tua facundia eloqueris, capio; hoc unum mihi expone, quomodo haec vis subinde impediatur, aut etiam vegetior reddatur. Cosmiel: Audisti supra, globi huius partes admodum vario et diverso aspectu tellurem ferire, siquidem globus hic modo in circulo suo Soli iunctus, modo maxima ab eo elongatione dissitus, nunc eidem oppositus; quandocunque itaque Soli iunctus fuerit aut oppositus, et radii Mercuriales praepotenti virtute tumidi una solaribus misti, terrae quandam portionem recta ferierint, certum est, eos intensiorem in dispositis facultatis esse effectum fortiri; nam vitalis Solis radius iunctus Mercuriali praeter spiritum et excellentem vigorem, ingenii quoque temperamentum addit; si vero Venereo radio iunctus fuerit Mercurialis praeter pulchritudinem corporis et scientiae iunget abundantiam, et sic de ceteris idem esto iudicium. Theodidictus: Ex hoc sequeretur, omnia dona naturalia Solis globorum influxibus ascribenda esse, cum tamen omnia naturalia talenta hominum, Dei dona esse, nobis constet; quid dicis ad hoc? Cosmiel: Vera omnino sunt, quae mihi opponis; duplicia tamen esse scias dona, supernaturalia et naturalia; illa, uti per immediatum Dei concursum homini infundantur, ita neutiquam a naturali caelorum influxu, aut materiali subiecti dispositione dependent; haec verum cum a naturali corporis organorumque dispositione et temperamento dependeant; illa quoque temperamentum globorum influxibus suis ita adaptant, ut inde talis et talis effectus pro influxivae virtutis ratione necessario conseqatur; neque tamen inde sequitur, ea coelorum tantum dona esse: Nam tametsi Deus Optimus Maximus omnia, fine mundano influxu, homini per solum immediatum concursum concedere, et universam naturam sola voluntate gubernare et conservare possit, sola voluntate sua omnia in omnibus operari; nequaquam tamen id ordini naturae consentaneum fuit; sed ne mundus otiosus, rerumque naturalium facultates fine debiti finis intentione institutae viderentur, Deus illarum ope naturales rerum effectus producere statuit; Est enim natura rerum nil aliud, quam ars Dei, per quam universam Naturae oeconomiam administrat, singulis apta conservationis media distribuendo; quemadmodum itaque ars non nisi in Opificis idea residet, ita effectus quoque, id est, ideatum necessario ad primum sui exemplar revocari debet, ut ideatum ideae suae undequaque respondeat. Novit Aristoteles istiusmodi naturae mysterium, cum dignum tanto Philosopho epiphonema protulit, "Similis ad similem generat hominem;鈥� siquidem divina sapientia ita superiora inferioribus apte connexit, adeo mira subordinatione singula singulis adaptavit, ut infallibiliter inde in tali vel tali subiecto, talem vel talem effectum consequi debere, vel ab aeterno praecognoverit. Theodid: Hinc sequetur, hominem vel quantumvis vis invitum ad affectus et passiones, virtutes et vitia, quae ex talibus resultant globorum effectibus, sectanda, fatali quidam necessitati subiacere. Cosmiel: Verum id est in animalibus nullo rationis lumine pollentibus, at in hominibus intellectu et arbitrio instruis, nequaquam; posuit enim Deus Optimus Maximus hominem in manu consilii sui, ut passionibus siderum, a quibus ratione organorum et corporeae complexionis, vel ad bonum vel ad malum inclinatur, vel consentire, vel dissentire libera prorsus electione possit; siquidem anima rationalis, utpote altioris ordinis, neque naturae subditur, neque ab extrinseco ullam necessitatem sustinet, nisi in quantum corporis, cui iungitur, dispositionibus, ad effectus naturali corporis complexioni consentaneos, non necessitatur, sed inclinatur; si itaque sidera ad effectus rationi contrarios subinde impulerint, divini tamen vultus lumine, quod anima rationalis sibi divinitus impressum gerit, uti bonum a malo discernat, ita utrumlibet sive ad vitam sive ad mortem eligere poterit: hoc pacto gentiles quosdam, uti et Christiani nominis Philosophos, maximis naturae donis, intellectus, consilii, fortitudinis, prudentiae, pulchritudinis instructos legimus, quorum illi tamen iis ad summam peccandi licentiam usi, a fine suo, ad quem conditi erant, reciderunt; hi vera dona data ad meritorum cumulum usurpantes finem vitae aeternae consecuti sunt; sed de his alibi uberior dabitur dicendi materia. Quantum porro ad modum propagandae virtutis Mercurialis in terram, scias Theodidacte, quod corpus Mercuriale et quodcunque aliud, ubi solaribus radiis percussum fuerit, mox vim illi naturaliter insitam calore illo intensissimo suscitatum, sese exerere per citationem humoris, tum rarefactione, tum proprii orbis motu causatam, vel in momento virtutem suam in terram derivare; scias enim velim, huiusmodi propagationem non successivam sed momentaneam esse, et aequo passu cum luce procedere: Sicuti itaque lumen Solis in momento superficiem terrae illuminat, ita vis influxiva eam partem, quam radiosa sua actione ferit, in momento movet, et ad effectus appropriatos instimulat; et quamvis aliorum corporum radiis diversa vi imbutis misceatur, minime tamen confunduntur, sed unaquaeque id quod a natura sibi praeordinatum est, exequitur; Exemplum habes in microcosmi vitalibus membris, ubi unumquodque ex nutrimento trahit illud, quod naturae qua conservandae, quod propagandae magis necessarium est; et quemadmodum magnes non movet nisi id, quod ipsi sympathicum est, videlicet ferrum, ita Mercurialis hic globus solum id, in quod ex vi potestatis suae plurimum potest, movet, disponit, habilitat aptumque ad effectus a natura intentos reddit. Theodid: Suntne aliae praeter specificam hanc qualitatem in globo Mercuriali proprietates? Video enim omnes inferiorum rerum effectus a Peripateticis soli adscribi. Cosmiel: Sunt praeter specificas qualitates et primae et secundae, quae uti elementares sunt, ita elementa huius globi necessario consequuntur; habet enim hic globus suum frigus, suum calorem, gravitatem, et levitatem suam, suam siccitatem, humiditatem, rarefactionem, condensationem suo modo; dixi suo modo, quia illa a terreni globi elementis, qualitatibusque consequentibus differunt non quidem essentiali sed accidentali differentia, tanto enim a terrenis qualitatibus et elementis temperiem sortita sunt differentiorem, quanto differentiorem in Mundo a terra locum situmque obtinuerunt; Luce vero sola in inferiora influere corpora, ideo fallacissimum esse scias, si enim lux praeter lumen et calorem nihil aliud in Mundum influit, eundem semper in inferioribus lucis effectum provenire necesse foret, quod tamen experientiae repugnat; facultate itaque lucis reliqua vires veluti vehiculo quodam in inferiora delatae, ibidem corpora pro virtutis influxu ratione alterant, uti supra quoque dictum fuit. Theodid: Rogo te Magister fidelis et sapiens, ut unum adhuc mihi scrupulosius philosophanti dubium ex animo eximas; cum globi huius vis tantum in humanum animum possit, cur Natura et naturae Opifex Deus, homines in hoc globo non posuit? Aequum enim videbatur, ut ibi homines collocarentur, ubi vis in rationalem hominis portionem maxime dominabatur. Cosmiel: Non sequitur ex hoc tuo discurso bona illatio, ignis sub proportionata distantia calefacit, humores superfluos siccant, pituitosum humorem dissolvit, spiritus excitat, verbo in omnibus homines bene afficit; non tamen inde sequitur, homines in ipso igne habitare posse; idem de aqua et aere iudicium esto; cum aliud sit, qualitas bene afficiens aliud corpus qualitatem bene afficientem diffundens; Globus itaque Mercurialis, tametsi virtute sua hominum corpora bene afficiat, fieri tamen nulla ratione potest, ut homines subsistant iis, qui in terreno sunt Mundo, similes; neque enim aer, et lympha Mercuriali humanae vitae trahendae proportionata sunt; neque hoc in globo quicquam herbarum, fructuum, animaliumque, quo vita humana sustentari queat, excrescere potest; si tamen per divinam potentiam homines hic positi fuissent, illi sane naturam prorsus a terrigenis diversam disparatamque fortiti fuissent, talem videlicet, qualem globi naturalis constitutio iure suo postulasset. Theodid: His dictis ecce ex summo aethere in campum, ubi consistebamus, nescio quid alatum devolui video; quod sub virili forma tandem nobis sese stitit; caput radiosa corona conde corabatur; vultus ipsam sapientiam spirare videbatur; barba sub aureo decore suaviter splendebat, quae humeris pedibusque assuta gerebat alarum remigia, mirificum spectaculum de se praebebant; manu sinistra Syringam septemplici fistularum ordine mire concinnam, dextra caduceum gestabat miris modis effigiatum; totum corpus innumeris fimbriarum cirris distinctum, quae a leni aura ventilatae miram oculis animoque voluptatem ingerebant. O Cosmiel, quid insolitum hoc ostentum? Quid varius coelestis huius hominis ornatus? Oppido nosse aveo. Cosmiel: Haec una ex illarum intelligentiarum numero est, quae globo huic Hermetico praesident; sistit autem illa se tibi tam insolenti apparatu, ut ex symbolis corporeae similitudinis typo expressis interiorem tum intelligentiae, tum globi huius naturam et abditas proprietates addiscas; radiosa corona capiti imposita, summam intelligentiae, qua pollet, facultatem, quamque huius ministerio globi capacibus suiectis influit, indicat; barba virilem animum, quo summo conatu in inaccessa diviniae sapientiae arcana fertur; alarum remigia mentis omnia penetrantem pernicitatem; syringa mundani ordinis harmoniam, quam continuo mentis aestu contemplatur; caduceum in omnia naturae penetralia dominium; fimbriarum varietas, particularium rerum admirandas virtutes, in quibus investigandis Hermeticorum hominum labor et industria potissimum versatur, signat; atque in tales evadunt, qui beata sua forte huius globi virtutibus praesidum intelligentiarum ministerio participes fiunt. His dictis in tenues se auras, atque una animum meum incredibili quadam dulcedine delibutum proripuit. Theodid: Annum plures hoc in globo intelligentiae commorantur? Cosmiel: Plurimae, quarum quidem diversas munerum rationes, quamdiu hac mortali carne vestiris comprehendere non poteris, mox autem ubi terrena sarcina liber evaseris, eas in Archetypo illo supramundano clara visione intueberis. Theodid: Sed quid in hoc globo operentur nosse velim. Cosmiel: Globum in orbe suo, iuxta leges ab Authore naturae praescriptas et ob fines iis solis cognitos, movent; ab harum enim directione universitatis rerum dependet conservatio. Theodid: Quid vero mi Cosmiel tu de illorum sententia opinione, qui globos propria forma in gyros suos agitari argumentis haud improbabilibus ostendunt? Cosmiel: dico, id non prorsus a ratione diffusum esse; posset enim divinae potentia altitudo, talem globo vim motricem indere, quae motus omnino differentes complicet; verius tamen asserueris, si eos ab intelligentiis iuxta ideam, quam perpetuo in supramundano Archetypo speculantur, moveri dixeris; Est enim intelligentiae proprium, in certos fines operationes suas dirigere, et tum in universi conservationem, tum in terrae bonum, cuius gratia omnia condita sunt, conspirare, quod tamen de corpore exanimi, cuiusmodi globi sunt, dici vix potest, tot ac tam multiplici motuum disparatorum diversitate implicato; si enim motus globorum ex propria formae incitamento fieret, certe otiosum foret intelligentiarum praesidium, otiosa et sine fine earundem operatio, quod divinae providentiae, imo ipsis sacrorum literarum oraculis repugnaret. An non legis in Iob, 鈥渃oram illo curvantur, qui portant orbem?鈥� Ubi re recte sacri commentatores Angelos coelorum praesides et motores intelligunt; si enim singulis hominibus ipso Christo aernae sapientiae Magistro tantae, si urbibus, regionibus, ut in Danieli legitur, singulisque rerum naturalium speciebus ad eas contra inimicam et adversam vim defendendas, praesides ac custodes Angelos divina providentia attribuit; Anne congruum putabis maximis et praecipuis totius Universi globis, a quibus omnis inferiorum rerum status unice dependet, praesides motores negare? Minime gentium. Sed nimium forsitan discursum meum circa materiam in ultimum missam reservatam extendi; quare ad propositum nobis globum revertamur. Theodid : Omnia bene cepi et orthodoxae sententiae omnino congrua video omnia; sed O Cosmiel, noctem in hoc globo nullam invenio, sed subinde obscuritatem quandam ; quae tamen nox aut tenebrae dici nulla ratione potest. Cosmiel, hoc ex magna globi ad Solem et Venerem vicinitate contingit, quod enim ex adversa Solis facie non illustratur a Sole, id a vicina Venere suppletur, reflexo a Sole lumine, potissimum cum Mercurius Solem inter et Lunam constitutus fuerit. Contra tamen cum Venus Solem inter et Mercurium constituta fuerit, eo casu non exiguam ex adversa parte obscuritatem incurrit globus hic, quae tamen ob vicinae Lunae reflexam lucem non parum temperatur, ita ut nox huius globi nunquam crepusculorum terrestrium obscuritate inferior fit ; sed ut etiam hoc experimento didicisse dicere possis, eo te situ ponam, quo dicta vera fuisse comprobare possis. Theodid. Et ecce in aversa Mercurialis globi facie mox me constitutum reperio. Cosmiel: eleua oculos tuos et considera coeli volutum. Theodid : O quanta video hactenus mihi incognita, quantam coeli metamorphosin! Quid sibi rubicundus ille mons? Quid novi illi planetae vatissimi et pulcherrimi globi peridromi? Quid mirificus ille plumbei orbis aspectus? Quid fixarum innumerarum apparitiones? Cosmiel. Rubicundus ille mons Martis globus est ; globus vero ambitioso famulatu superbiens Iupiter est cum asseclis suis ; vero plumbea rota Saturnus est ; et quoniam altius a terra ascendisti, ita faciei quoque firmamenti propinquior, factus multa huc usque terrenum Mundum latentia sidera conspicis. Theodid: O quanto compleor tanta prodigia videndi desiderio! Cosmiel, sustine parumper, et omnem tibi ostendam operum divinorum magnitudinem. Theodid: O Cosmiel, quid sibi vult undosum illud ignium mare, quod ex Mercurialis globi horizonte emergit? Cosmiel: Is Solaris globus est. Theodid: O quam eximium corpus, quam admirabile vas, vere opus Excelsi; quaeso discedamus protinus, ut tam inauditi operis portenta propius contempler. Cosmiel: Fiat ut petisti. Theodid: Quo dicto, in sublimia Mundorum habitacula abreptus, quae viderim, sequens caput fusissime aperiet.

CHAPTER III.

On a Journey from the Globe of Venus to the Globe of Mercury.

Theodidactus: Oh, my dear Cosmiel, what marvelous spectacles I encounter in this boundless expanse of the ethereal sea! Behold, two spheres of equal size come into my view!Cosmiel: One of these spheres is the globe of Venus, which we have left behind, while the other, toward which we are advancing, is the globe of Mercury. They may seem equal in size to you because we are currently situated nearly in the middle, positioned between the two spheres, causing them to appear more prominent due to their proximity. As you can see, we have now departed from the sphere of Venus and are approaching that of Mercury. Can you sense the momentum with which we are moving forward?Theodidactus: I can feel it, and I'm truly amazed! Please, let's increase our speed so that we can approach and observe the renowned globe of Mercury as soon as possible.Cosmiel: So be it.              Theodidactus: Oh, Cosmiel, what is happening? I sense my throat being constricted by the intense motion of the ethereal currents that surround us.Cosmiel: Have trust, my son, for under my guidance, you shall come to no harm.The exhalation upon my face swiftly liberated me from all constriction. Behold, as this force briefly carried me away, I observed the globe of Mercury growing larger and larger until it finally unveiled itself to me, resembling an immense and circular expanse.Theodidactus: I implore you, my dear companion, to pause for a moment so that we may behold the astonishing sight of these objects from a slightly closer vantage point.Cosmiel: I am pleased by your commendable curiosity, and thus, we shall temporarily cease our advancement.Theodidactus: Oh, I perceive myself to be keener in both sight and intellect than usual, as if I desire to comprehend the essence of Nature and its hidden mysteries in a single glance. I wonder, what could this be?Cosmiel: Do not be astonished, for you are being influenced by the remarkable power emanating from the globe of Mercury, which is in close proximity. However, I will provide a more detailed explanation of this shortly.Theodidactus: I observe that Nature has universally imbued everything with a likeness to itself, crafting all things with meticulous precision. In this Mercurial realm, I encounter towering peaks, splendid mountains, expansive seas, and vast stretches of still waters extending far and wide.Cosmiel: You are absolutely correct; these are indeed accurate observations. Nature has intended that no celestial body (with the exception of the suns) should lack terrestrial dry and moist matter, along with the corresponding qualities of heat and cold, in accordance with the fundamental principles of Nature. These celestial globes are so vital that their absence would jeopardize their existence and the manifestation of their distinct powers, as they are influenced by the constitution of terrestrial moisture. If the entire globe were composed solely of the moist element, it would give rise to significant drawbacks for the world. The uniform force of moisture in the lower parts would lead to substantial imperfections. This is because the Sun's rays, when interacting with glassy waters, would only strike the lower regions at weak and limited angles, resulting in significant deviations. This can be observed through optical experiments. On the other hand, if the globe were comprised solely of terrestrial mass and did not permit vapors (which serve as carriers of its inherent properties, along with similar concealed attributes) to ascend, disperse, and consequently interact with other entities within the world, it would be incapable of fulfilling its intended role.Theodidactus: Then why does the magnet exert its power so effectively, despite being a predominantly dry substance?Cosmiel: There exists no body so solid that it is devoid of its inherent moisture, which acts as a sort of fundamental adhesive, ensuring that the constituent parts remain appropriately bound together and preventing their dissolution into dust. Within this foundational moisture resides the entire potency and effectiveness of terrestrial substance, permeating the adjacent bodies. Even bricks, subjected to the most intense heat during baking, retain a measure of moisture to sustain the cohesion of their structure. In various other substances, this moisture is present to varying degrees.Theodidactus: I comprehend all that you've explained, Cosmiel, but could you shed light on the significance of the alternating bright and dark regions on this globe of Mercury?Cosmiel: The shining areas you are witnessing represent the terrestrial portions of the Mercurial globe, while the darker regions signify the watery expanses. Given that Nature's provident design has caused the entire globe to rotate around its axis in approximately six hours, it's quite expected that various appearances of these regions follow in succession. Do you not recall observing such variations before, either from Earth or through an exceptionally refined telescope?Theodidactus: I do remember, and I was genuinely astounded, particularly because I was unaware of the underlying cause behind such an extraordinary phenomenon.Cosmiel: But now let us observe all of this up close.With those words, I suddenly found myself within the very sphere itself.Theodidactus: Oh, Cosmiel, who can adequately depict the countless and magnificent wonders, whose number eludes measurement? You have unveiled a new realm of divine marvels before me. Here, I perceive a philosophy that contradicts the very essence of earthly bodies. While some ignorantly cling to the belief that this sphere is somehow tethered by nails upon crystalline orbits, I now grasp the profound truth that our comprehension can scarcely touch the realm of divine creations. Even as we are tethered to terrestrial clay, I am acutely aware that we can only ascend through the benevolence of divine Providence. What is the significance of this extraordinary vision? Here, I behold towering mountains seemingly hewn from solid chrysoprase; I cast my gaze upon an ocean aglow with a golden hue; and all that I behold here appears entirely distinct from the realms of Venus and the Moon.Cosmiel: Pay close attention and embrace the current flow of wisdom with an open heart.Having spoken these words, he produced a chrysolite vial, and I immediately experienced a peculiar and exotic flavor that invigorated all my senses. It was as though I had undergone a transformation, inundated with enlightenment that swiftly illuminated my intellect, creating the illusion that I comprehended everything.Theodidactus: But, Cosmiel, what do these wonders entail? I beseech you, unveil the mysteries and enhance the clarity of my intellect, along with the strength of my memory.Cosmiel: This globe, meticulously crafted by the supreme Craftsman of the Universe, possesses such exquisite artistry that, beyond its designated position and role in Nature, it holds the remarkable ability to engender wondrous effects when it imparts its unique virtue to any substance. Consequently, all the spirits, life forms, and ingenious workings of Nature that playfully manifest in minerals and plants, the remarkable adaptations observed in animals as they preserve their own nature, and the astonishing discoveries humans make in the realms of knowledge, hidden truths, and the creation of arts and sciences鈥攁ll of these phenomena can be attributed to the globe's inherent specific quality. Whenever it encounters a subject capable of receiving its virtue, it expeditiously adjusts the faculties of the human brain for discovery, orchestrates the spirit within the heart, and amplifies vital faculties. It operates not as astrologers claim, under the influence of a person's birth star, but from the very first exposure to light until the end of life, as long as the obstructing influence of another star does not intervene. What you recently experienced, when you marveled at the extraordinary illumination of understanding that enveloped you, was a more abundant influx of this globe's power influencing you.Theodidactus: I have been aware for a considerable time that Astrologers attribute such effects to Mercury in both humans and animals. Nevertheless, my curiosity lies in the underlying mechanisms driving these effects.Cosmiel: You should understand that the influence of this globe has been recognized since ancient times and transmitted by astrologers through an unbroken tradition to our present era. Nevertheless, this doctrine has been marred by absurdities we refrain from detailing here. In reality, this globe harbors its specific power throughout its entire structure. Some regions exhibit a greater abundance of this power, while others possess a weaker influence. Consequently, when the sections enriched with substantial power align with subjects capable of receiving their virtue, they generate remarkable effects. The scenario differs in regions of this globe imbued with weaker virtues. To avoid a perpetual repetition of the same effect, the globe, in accordance with Nature's concealed design, rotates both on its axis and in its own orbit roughly every six hours, altering its orientation with various aspects: at times direct, at times oblique, and at times inclined, with none directly facing the Earth. As a result, the radiant power is not consistently aimed in one direction. It exerts its most potent influence when portions with significant power align with specific portions of the Earth, shifting from one to another. An analogy can be drawn to a magnet, whose force remains most stable at the poles but gradually diminishes in intensity as one moves away from them.Theodidactus: Your philosophy is sound, and I have no objections to your explanation. Kindly expound upon how this particular power can exert its influence over the expansive and distant Earth.Cosmiel: As you are already aware from philosophy, all bodies possess well-defined and determined limits within which their powers can extend, referred to as their sphere of activity. Outside this sphere, a sympathetic body remains unaffected until it enters it. Additionally, it is crucial to understand that inscrutable divine wisdom has arranged the worldly globes in such a manner that one is always situated within the sphere of activity of another. Because each globe perpetually relies on the power of another, and they all mutually sustain themselves through the reciprocal exchange of their powers, it becomes imperative for one globe to exist within the sphere of activity of another. Otherwise, in the natural order of things, they would seem to exist in vain and never fulfill the intended boundaries set by Nature. Therefore, do not be surprised that this Mercurial globe, despite its smaller size compared to Earth and Venus, can effectively exert its influence on regions of Earth capable of receiving its virtue. Just as a magnet, when placed within its sphere of activity, can attract iron from a distance, this globe activates its powers when it assumes an appropriate position relative to Earth.Theodidactus: I understand your explanation clearly. Now, kindly provide further elaboration on how this power can be impeded or amplified.Cosmiel: As previously stated, this globe exerts its influence on Earth through various and diverse aspects. Depending on whether the globe aligns with the Sun, it is certain that these alignments have a more pronounced impact on the faculties they govern. This occurs when the Mercurial rays, brimming with potent virtue, either closely align with or oppose the Solar rays, directly affecting specific regions of Earth. When the Mercurial rays merge with the vital rays of the Sun, they not only contribute to individuals' spirit and vitality but also enhance their disposition for ingenuity. Conversely, when they combine with the Venusian rays, apart from bestowing physical beauty, they also impart a wealth of knowledge. A similar assessment can be made regarding the influence of other planets.Theodidactus: Hence, it logically follows that all natural talents are ascribed to the influence of celestial bodies, particularly the Sun, while we simultaneously acknowledge that all human talents are ultimately gifts from God. How do you reconcile these concepts?Cosmiel: Indeed, what you raise is true. However, it is crucial to make a distinction between two categories of gifts: the supernatural and the natural. Supernatural gifts are those directly bestowed upon humans through the immediate intervention of God, independent of the natural influence of celestial bodies or the disposition of material subjects. In contrast, natural gifts are influenced by the inherent disposition and temperament of the body's organs. These temperaments are shaped by the influence of celestial bodies in a way that certain effects inevitably follow in proportion to the strength of that influence. However, it's important to note that these natural gifts are not solely attributed to the heavens. While Almighty God can bestow all things upon humans through His immediate intervention, He governs and sustains Nature solely through His will, without relying on the influence of the material world. Nevertheless, governing the Natural World solely through His will would result in an idle world and the faculties of natural things manifesting without a proper purpose. Therefore, God decreed that the management of these faculties should bring about natural effects. Nature itself is nothing other than God's art, through which He administers the entire economy of Nature, providing suitable means for the preservation of each entity. Just as art exists solely in the mind of the Artist, the effects must necessarily correspond to the first exemplar, ensuring that the effect aligns perfectly with the idea of its exemplar. Aristotle recognized these mysteries of Nature when he declared the famous axiom, "Like produces like." Divine wisdom has intricately interconnected higher and lower realms and harmoniously subordinated one to the other, such that it is an infallible truth that from such a connection, in such a subject, such an effect must necessarily follow or have been foreseen from eternity.Theodidactus: Hence, it seems that an individual, even without their consent, can find themselves susceptible to the effects, emotions, virtues, and vices arising from the influence of these celestial globes. They may feel compelled by a sort of inevitable necessity to yield to these influences.Cosmiel: Indeed, this holds true, particularly in the case of animals lacking reason. However, for humans, who possess intellect and free will, the situation differs. Almighty God has endowed humans with the capacity to make their own choices, enabling them to either align with or deviate from the influence of the stars. These influences impact them, whether for good or ill, through the disposition of their bodily organs and constitution. The rational soul, being of a higher order, is not subject to the constraints of Nature or external compulsions, except to the extent that the body's dispositions incline it towards effects in harmony with the body's natural constitution. Therefore, even when the stars occasionally seem to compel human beings towards effects contrary to reason, the divine light imprinted on the rational soul enables discernment between good and evil. It bestows upon humans the capacity to choose between life and death. We have observed that certain Gentiles and Christian philosophers possessed remarkable natural gifts, such as intellect, wisdom, fortitude, prudence, and beauty. Nevertheless, they made choices that led them to indulge in excessive sin, deviating from their intended purpose. Others, utilizing these gifts to amass merits, achieved eternal life. I will delve further into this topic at another time. Regarding the transmission of Mercurial virtue to Earth, be aware, Theodidactus, that when solar rays strike the Mercurial substance or any other substance, it naturally activates the inherent power within it due to the intense heat generated. This power then functions by drawing moisture through rarefaction and its own circular motion. It can impart its virtue to the Earth, not successively, but instantly, advancing in synchrony with the light. Much like the Sun's light illuminating the Earth's surface, the influxive power swiftly moves and stimulates the portion it touches. Even if it mingles with the rays of other bodies possessing different forces, they do not blend; instead, each fulfills its role as prescribed by Nature. An analogous example can be found in the vital parts of the Microcosm, where each part draws what it requires for preservation and propagation from the nourishment it receives. Just as a magnet only influences what is sympathetic to it, specifically iron, this Mercurial globe exclusively affects, arranges, and prepares things in which it can fully exercise its power.Theodidactus: Are there any other attributes within the domain of Mercury, aside from this particular quality? I have observed that the Peripatetics ascribe all the effects of lesser entities exclusively to Mercury.Cosmiel: In addition to the specific qualities of both the first and second kinds, which are elemental in nature, this sphere also displays elemental attributes such as coldness, warmth, gravity, lightness, dryness, humidity, rarefaction, and condensation. I used the phrase "in its own way" because these properties differ from the elements and qualities of the earthly sphere, not in essence but as a consequence of their unique location and position in the World in relation to Earth. When it comes to the impact of light alone on lower bodies, it can indeed be perplexing. If light had no other effect on the World apart from illumination and warmth, we would consistently observe the same outcomes of light on lower bodies, which contradicts our empirical observations. Therefore, as I previously mentioned, the various powers of light modify objects proportionally based on the strength of their influence, almost as if they act as a conveyance into lower realms.Theodidactus: I humbly beseech you, wise and trustworthy Master, to kindly address one more lingering doubt in my contemplative mind. Considering that the power of this sphere can only impact the human soul, I wonder why Nature and the Creator God did not place humans within this sphere. It appears reasonable that humans should be situated where this power most intensely influences the rational aspect of humanity.Cosmiel: Your conclusion does not logically stem from your argument. While fire, at an appropriate distance, provides warmth, reduces excess moisture, dissolves phlegmatic humors, stimulates spirits, and benefits humanity, it does not imply that humans can dwell within fire. The same rationale applies to water and air. Beneficial qualities can positively impact human bodies, but this does not signify that humans can exist in those elements as they do on Earth. The air and watery essence of Mercury are unsuitable for sustaining human life, and this sphere cannot support the growth of herbs, fruits, or animals necessary for human sustenance. However, if humans were to be placed here through divine power, they would possess a nature entirely distinct from terrestrial beings, one that aligns with the natural constitution of this sphere and follows its rightful order.As I articulated these thoughts, a remarkable spectacle unfolded before us. Descending from the highest aether, a majestic figure manifested in the field where we stood. This being radiated strength and wisdom, adorned with a radiant crown upon its head. Its countenance exuded sagacity, while its beard glistened with a golden sheen. Remarkably, it sported wings resembling the flight feathers of birds on its shoulders and feet, creating a captivating display. In its left hand, it held a seven-folded Syrinx (Pan's pipe) arranged harmoniously, and in its right hand, it bore a Caduceus, masterfully crafted. Countless tendrils adorned its entire form, delighting the eyes and soul as they swayed gently in the breeze.Theodidactus: Cosmiel, I am truly amazed by this extraordinary apparition. Would you be so kind as to provide an explanation of the celestial symbolism conveyed through the adornments of this being? My curiosity knows no bounds.Cosmiel: This entity is one of the intelligences presiding over this Hermetic sphere. It has chosen to manifest itself before you in a remarkable manner to convey insights about its inner nature and the concealed properties of this sphere. The radiant crown adorning its head symbolizes its supreme intelligence and its influence over those capable of receiving it within this sphere. The beard represents a masculine spirit that diligently seeks to attain the profound secrets of divine wisdom. The wings of remiges signify the agility of the mind, which can penetrate all things. The Syrinx represents the harmonious order of the world, which it continuously contemplates through its fervent intellect. The Caduceus signifies dominion over the inner workings of Nature. The profusion of tendrils signifies the remarkable virtues inherent in specific things, which Hermetic individuals diligently study and explore. These individuals become attuned to the ministry of presiding intelligences through the fortunate virtues of this sphere. With these words, it dissipated into the ether, leaving my soul immersed in a profound sense of mellifluousness.Theodidactus: Do many such intelligences reside within this globe?Cosmiel: Indeed, there are many of them. While you are confined to your mortal form, you may not fully grasp the varied functions and purposes they fulfill. However, once you have transcended the earthly realm, you will perceive them clearly in their supramundane form.Theodidactus: I am still curious about the roles these intelligences fulfill within this globe.Cosmiel: These intelligences have the responsibility of guiding the globe within its designated orbit, in strict accordance with the laws established by the Author of Nature. Their actions are driven by purposes known only to them, and the preservation of the universe depends on their guidance.Theodidactus: What is your viewpoint regarding the belief held by some that the spheres move within their orbits due to their inherent arrangement?Cosmiel: I would say that this notion is not entirely without merit. Divine power could indeed bestow upon a sphere the capacity for entirely distinct motions. However, a more precise understanding would assert that these intelligences set the spheres in motion through their continual contemplation of the supramundane archetype. It is the inherent nature of intelligences to direct their efforts toward specific objectives, including the preservation of the universe and the benefit of the Earth, for which all things were created. This cannot be ascribed to inanimate bodies such as the celestial spheres, given the vast and diverse array of entirely different motions they exhibit. If these spheres were solely propelled by their own arrangement, the guardianship of intelligences would be redundant, and their constant involvement would be unnecessary. Such a scenario would contradict divine providence and even the teachings of sacred scripture. Have you not encountered the passage in the book of Job that reads, "Those who carry the world are bowed down before Him"? In this context, wise commentators rightly interpret these "carriers of the world" as the angels who govern and set the celestial spheres in motion. Through divine providence, Christ, the Master of eternal wisdom, assigns each individual the protection and guidance of angels, and designates angels to cities and regions, as detailed in the book of Daniel. Angels are even assigned to every species of natural beings to shield them from hostile and adverse forces. Therefore, it would be inappropriate to deny the rulers and agents of the most significant and essential spheres in the Universe, upon which the entire order of lower things fundamentally depends. I believe my discourse on this topic may have been protracted, so let us now return to our examination of the globe in question.Theodidactus: I have comprehended everything quite well, and I see that everything aligns seamlessly with established beliefs. However, dear Cosmiel, I have noticed an absence of night on this sphere, and instead, I discern a certain obscurity at times. Nevertheless, it would be inaccurate to describe this as night or darkness in any conventional sense.Cosmiel: This phenomenon arises due to the close proximity of this globe to the Sun and Venus. Areas not directly illuminated by the Sun on its opposing side receive supplementary illumination from the nearby Venus, reflecting the Sun's light. This is especially noticeable when Mercury is positioned between the Sun and the Moon. However, when Venus comes between the Sun and Mercury, a degree of obscurity does prevail on the opposite side of this sphere. Nonetheless, this obscurity is considerably alleviated by the reflected light from the nearby Moon, ensuring that the night on this sphere never descends into the profound darkness of terrestrial twilight. I can place you in a position to verify the accuracy of these statements.Suddenly, I found myself transported to the opposite side of the Mercurial sphere.Cosmiel: Now, direct your gaze upward and observe the motion of the celestial vault.Theodidactus: Oh, the multitude of unknown wonders unfolding before my eyes! The transformation of the sky is beyond belief. What is the significance of that reddish mountain? Who are those new planets, the most captivating and splendid revolving spheres? What is the astonishing spectacle of that leaden orb? And what can be said of the appearances of the countless fixed stars?Cosmiel: The reddish mountain is the sphere of Mars, the majestic globe accompanied by its retinue is Jupiter with its celestial court, and the leaden wheel signifies Saturn. As you ascend higher from Earth, you gain visibility of numerous stars in the firmament that were previously concealed from the terrestrial world.Theodidactus: Oh, the intense longing I feel to witness such marvels!Cosmiel: Be patient for just a moment, and I will reveal the grandeur of all these divine creations.Theodidactus: Oh Cosmiel, could you enlighten me about the significance of the vast expanse of surging sea emerging from the horizon of the Mercurial globe?Cosmiel: That, in fact, is the solar globe itself.Theodidactus: What an exceptional celestial body, and what an astonishing creation of the Almighty! I implore you, let us depart immediately to closely behold these extraordinary wonders.Cosmiel: As you wish, let it be so.With these words, carried away to the celestial realms, I shall provide a detailed account of all that I witnessed in the forthcoming narrative.

Caput V [IV]

De itinere ex globo Mercurii in Solem, et de illo mirabili Solis circuitu.

Cosmiel: Agedum, Theodidacte, accingamus nos tandem ad iter illud nullis humanis vehiculis tritum, iter formidandis periculis refertum; siquidem iam tempus est ut mirabilium operum divinorum magnitudinem propius intuearis; quod dudum tibi pollicitus sum, omnibus numeris complebo, ut videlicet in occulta divinae sapientiae gazophylacia introducaris, eaque quae hactenus neque vidisti neque intellectu comprehendisti, cominus conspicias: tu interim alto omnia pectore condensa, ac Mundo quae obstupescenda videris, communica, ut inserurabili divinae sapientiae altitudine ac immensitate cognita,Solus ille glorificetur, qui est 鈥渕irabilis in operibus suis, laudabilis et gloriosus in saecula.鈥� Theodid: O Cosmiel, minister Dei excelsi festina rogo, adiuva me, Cosmiel. Quid patere, Theodidace? Theodid: Intolerabili aestu vehementia paene suffocor, nimio lucis fulgore excaecor, ni tu mihi succurreris, de me actum est. Cosmiel: Ne dubites, fili mi, nil ab infesto tibi imposterum patieris, neque oculorum cuius lumen obfuscabitur, haec tibi contingunt, ut vel ad primum solaris globi intuitum virtutis ibidem latentis inenarrabilem experiaris magnitudinem et efficaciam; Theodid: Quo facto, nescio qua corporis parte promptum vasculum coelesti rore plenum effudi super caput meum, qui in universi corporis substantiam derivatus tanto me odore, tanto refrigerio, tanto denique virium robore confortavit, ut ex inde ab omni aestus incendio, ab omni fulgoris vehementia liber et immunis extiterim. O summus coelestium rerum arbiter, quanta Mundo incognita video! Quam miram rerum faciem! Quantam rerum metamorphosin! Cosmiel, quid vides? Mundum igneum, innumeros flammantium lucidissimarum globos erumpentem video; quid nubes illas immensae, quibus aliis et aliis invicem succedentibus immensum hunc globum vestitum video? Quid lux illa intensissima et inexhausta? Quid tenebrae mixtae luci? Estne possibile solem illum, quem nos terrigenae tanto splendore, tam incredibili fulgore radiantem conspicimus, tot ac tantas varietates subire posse? O mi Iesu lucis aeternae, illumina oculos meos, ut tanti portenti veritatem cognoscam; tu qui verbo virtutis tuae constituis omnia, irradia animam meam, ut te in magnitudine operum tuorum cognitum laudem et glorificem, qui omnia in omnibus operaris; deficit enim anima mea prae incomprehensibili mirabilium tuorum excellentia. Cosmiel, perge agedum fili mi; maiora semper et maiora videbis. Theodid: Sed, o mi Cosmiel, tabescit anima mea pr timore; nescio quid faciam; fierine potest, me fine damno aut laesione ulla in tot ignium flammarumque globos, in hunc immensum fervore ebullientem Oceanum immergas? Sed et quis est mortalis homo, qui tam intentam tam vehementem et lucem et colorem sustinere possit? Cosmiel, confide fili, iam coelestis roris antidoto a me munitus, nec flammantium ebullientium ardorem, nec lucis vehementiam timebis. Theodid: Et ecce in momento in solari illo, tot votis desiderato globo tandem me constitutum inveni; sed o quam mirificum, quam insolitum, quam invisum, rerum aestimatione humana maiorum, se oculis meis fecit exhibet theatrum? Dicerem, sane si possem, explicarem singula si verba sufficerent; sed ut omnia supra humanum conceptum sunt, ita omnem imaginationis vim longe superant, atque adeo omni me fandi licentia deficiant; cum nulla res terrena vere et proprie huic comparari iure possit. 鈥淥 vere vas admirabile, O vere opus excelsi.鈥� Cosmiel: Quisnam animum tuum tam insolitus stupor vel ad primum huius globi introitum invasit, cum tamen nec infimas huius globi partem videris; vides hanc asbestinam naviculam commoditati tuae prae-paratam? Theodid: Video, sed putasne tam immenso huius ebullientis Oceani fervori, tam imbecille et infirmam scaphulam resistere posse? Cosmiel, agedum ingredere magno animo, est enim haec ex ipsa Solari rupe excisa, et a me in hanc formam adaptata, quae cum ex incombustibili materia constructa fit, non est quod eius timeas conflagrationem; agedum magno animo sis, ego et nauta et dux tuus ero, me praeside ab omni flammarum impetu tutus eris; quo dico asbestinos remos agitavimus, et Euro velociore impetu igneum sulcavimus Oceanum. Theodid: 鈥淥 Deus meus, et pars mea, Deus in aeternum;鈥� quis lingua tam facundus est, quis tanta dicendi facultate pollet, ut incomprehensibilium operum tuorum magnitudinem exprimat? Stupor enim et extasis circumdedit me, nec capere ulla ratione possum tam invisas rerum formas, tam inaudita humanis auribus portenta. Oceanus totus liquore igneo agitabatur; ignis multum erat ab elementari igne diversus; primo enim lucidissimus erat, ita ut non putem fieri potuisse ut oculus humanus nisi divina potentia roboratus eum ferre posset. Secundo liquidus videbatur, cui nihil in terenis rebus simile me vidisse memini, si quis unquam aeris aut ferri in capacissimis fornacibus lucem ebullitionemque contuitus fuerit, aut fulminis vehementia viderit, is aliquo modo sibi huius ignei Oceani fulgorem imaginari poterit. Tertio ignis flammam fuliginosas more igni nostro solito non exhalabat, sed fumos quosdam lucidissimos, qui in aere solari condensati nubium instar totum coeli aspectum ab oculis intuentium adimebant; Oceanus quoque tam horrendas subinde voragines ex summa rapiditate aperiebat, ut sine horrore et exanimatione nullum Terrigenum eas intueri posse existimem; iam occulta ebullientis naturae vi urgente Oceanus fluctus suos igneos ad instar montium in tantam efferebat altitudinem, ut humana mens maiori admiratione dignius quidpiam concipere vix possit. Theodid: O Cosmiel, animae meae illuminator; quis rogo vastitatem et immensam huius globi molem aut animo concipiat, aut verbis explicet? Cosmiel: Non sine causa illud ab Ecclesiastico, cuius verba ante protulisti, 鈥渧as admirabile, opus excelsi鈥� dictum puta; fac enim globum humano vestigio pervium esse, et tantam tamen eius vastitatem esse scias, ut si singulis diebus decem horariarum leucarum iter conficeres, spatio novendecim annorum quoad circumferentiam neutiquam id absolveres; atque adeo tota huius globi proportio ad telluris globum se habet ut 1000 ad 1. Theodid: Vere vas admirabile, vere opus excelsi, non nisi omnipotentis Dei dextra fundatum; iam video meliori ratione indigitari non potuisse, quam nomine vasis admirabilis, in quo fluentis naturae fervorem et ebullitionem ita coercuit divina potentia, ut extra Deo sibi praescriptos terminos transire non liceat. Sed o Cosmiel, quidnam hoc? Nebulam ingredi videmur. Cosmiel: Hi sunt effluentes Oceani Solaris vapores; quos tam in terris constitutus dum solita curiositate tubo optico Solem explorabas, maculas existimabas; quarum tibi rationem postea ample expositurus sum; primo enim tibi huius globi portenta et prodigia ostendam, ut deinde solidius de singularum rationibus a me informari possis. Theodid: Placet; me enim totum quantus sum tuus directioni humilis mentis obsequar quio submitto; sed quid rogo Cosmiel, nescio quid illud, quod mirum in modum lucidum ex incenso Oceani profunditate protuberare video? Cosmiel: Illud solida globi huius Solaris portio est, cuiusmodi innumeras in hoc aestuantissimo Solis Oceano veluti inflas quasdam et terrestri et Lunari Oceano impositas comperies. Theodid: Quaeso tam inauditum naturae portentum propius intueamur; vix dixeram, cum ecce in solida Solis regione me constitutum reperi; sed quis mihi verba suggerat, ut tam inauditam naturae speciem congrue describam? Hic montes, hic planitiem multo a reliqua globorum natura differentem specto: O quanto stupore invadebar; dum aurum solare purum, obrizum, splendidissimum et terreno nullo modo comparandum, pedibus meis calcabam, montesque aureos innumerabiles, et Oceanum autem liquefacto aestuantem contemplabar? Non hic terra pulveribus obsita, non scopuli et montes arboribus, herbis, graminibusque vestiti, sed saxeae moles erant adeo illustres, quam illustrem terrigenae Solis faciem et telluris centro intueri solent, aurum limpidissimum et fulgidissimum referentem; sed deficiunt verba, quibus tam insolitum spectaculum apte describam; hoc unicum dico, si vel unicum ex huiusmodi fragmentis in terram divina virtute deportaretur, illud innata sibi luce noctem mox in dicem convertere esse, et quaecunque lucem concreatum habent corpora terrena, comparatione huius nihil esse; cuius vel una particula omnes terrae Mundi divitias pretio longe superaret. Sed O mi Cosmiel, quam inaudita mihi exhibes spectacula; suntne omnes solidae huius globi partes eiusdem rationis? Cosmiel: sunt quidem, quoad substantiam, partes eius totius fes quuntur naturam, ut te Philosophia docet, quin imo et liquidum et solidum huius globi eiusdem qualitatis proprietatique sunt, paucis exceptis quae in Solaris corporis visceribus latent. De quibus postea. Theodid: rogo te, si inveni gratiam in oculis tuis; exponi mihi amplius huius naturae sacramentum. Cosmiel, aures itaque arrige, et quae dicis a me alto pectore conde. Corpus hoc Solare, omnium corporum mundanorum vastissimum, divina sapientia primo ex liquido et solido constituit, suoque proprio, ut et reliqua mundana corpora centro frui voluit, ita quidem vindicandum quidpiam nisi in appropriato sibi globo veluti centro nullibi subsistere possit; quo quidem si non frueretur, aestuantem illius Oceani liquorem ignei materiem, aliud necessario (cum natura sua ignea substantia sic) centrum appetere deberet; sed quodnam illud? Aut quonam vas illud admirabile liquorem illi suo diffunderet? Nisi in circumvallatos Solis globos? sed illud praeterquam quod violentam haesionem, utpote naturae fugam incongruam necessario sustineret, et tam violento quoque; Solis statu totius Mundi ruina seque reretur; cum nullum ad alium globum appetitum, praeterquam ad illum suum, quo Solem veluti centrum appetit, et cui (GREEK) est, habeat; certe in suo sese centro partibus omnibus et singulis ita rigorosa natura necessitate urgente conglobantibus tueri necesse est. Vides agitari fervoris fluvius, remo in altum proiectos, mox suo se toti restituere; vides particulam hanc in altum proiectam statim, non secus ac lapidem suum sibi destinatum centrum repetere? O quam pauci sunt, qui hoc admirandum naturae mysterium penetrant? Ad globi itaque Solaris compagem properemus, quam vides ex liquido et solido constitutam; cuius quidem rationem, uti nullus fortassis Philosophorum hucusque novit; ita primo tibi eam aperiam. Noveris itaque hoc quod vides admirabile globi Solaris systema millies tellure capacius esse; scias praeterea illud ignis elementum, quod frustaneo conatu Peripatetici sub Lunae globo constituerunt, ibidem nequaquam existere; sed hoc quod vides verum et proprium ignis elementum esse, divina providentia dispositione hoc in Mundi loco positum; ut inde veluti ex fonte quodam uberrimo et in exhausto in totius subsolaris Mundi oeconomiam calor elementaris diffunderetur; quidquid enim caloris in subsolari Mundo est, id cotum huic veluti abundantissimae scaturigini acceptum ferri debet; quoniam vera igneus ille liquor universam solaris spherae circumferentiam ambiens, ita quidem fluxilis et volubilis est, ut totum tamen globum nequaquam mero liquore compactum esse tibi persuadeas; habet enim et suam ossaturam, habet sua fine quibus liquor contineri na posset, receptacula, vidistine unquam rotam, qua cultri acui solent? Cui si aquam vehementi motu agitate superaffundas, ea rotam non sequitur, sed sursum impetus vehementia sublata in auram dissipatur; ita fieri censere debes de Solis, si mero liquore compactus esset, globo; dum enim corpus Solare ab ortu ad occasum circa telluris globum spatio diurna naturalis circumvolvitur; nisi solidioribus particulis veluti repagulis quibusdam coercereretur, nulla ratione subsistere posset, quin contingere necessa foret, ut nimia violentia motus, quo dictus globus liquidus in circulum diurna vertigine agitatur, aut dissipatus aut virtute dispersa confusaque oppido tumultuariam et exoticam globi faciem constitueret; undantis siquidem et summa mobilitate praeditus materiei fervor, Solem ex nimia rapiditate modo in ova tam, nunc in Rhomboidem, iam in aliam quamquam figuram ad oculum sensibilem deduceret, quod tamen experientia repugnare nosti; Ne itaque hoc inconveniens in natura rerum effectus virtutis influxiones operationes impediat, natura rerum provida omnium moderator, liquorem hunc igneum intra solidiorum partium alveos conclusit, ut is veluti in vase quodam, vere admirabili coercitus, sui fervoris terminos nimis excederet. Hinc vides tam Boreales quam Australes partes magna ex parte, vel etiam Solaris corporis profundum, solidioribus partibus veluti ossatura quadam globo totius proportionata et quod intra se veluti in vero quodam fulgidi liquoris materiem contineret; constitutum fuisse. Miratus es paulo ante immensos huius ignis pelagi vortices subitus puisti undarum ex oppositis partibus se prementium, et in altum montium instar sese extollentium impetum, cuius quidem, rei ratio alia non est, nisi liquidae materiae rapida vertigine agitata in obvias insulas, continentesque impactae resultatio, ex qua vortices et aestuantis elementi tumores nasci necesse est. Theodidactus: O quanta tuo illo adeo concinno ratione animum meum voluptate demulces! Sed rogo te, Cosmiel, ut quid liquidum illud tot tamque diversis tuum motibus agitatum? Quid cautes et scopuli ignei conferant, quem tandem finem praepotenti operationum suarum energia respiciant, ponas; magnum enim sub iis naturae mysterium relucere video. Cosmiel: Faciam quod petis, si itaque totus globus Solaris aut liquidus, aut totus carbonis ad instar aut carbunculi foret, certum est, nec hunc nec illum seorsim consideratum debitos in natura fines assequi unquam posse: Nam si sphaera solaris tota circa centrum suum conglobatis totius liquoris partibus consisteret, magnum inde naturae damnum ex fluxilis naturae inconstantia vel supra indigitatum fuit, nec non inferior rerum oeconomia pateretur; neque; enim virtutem liquori insitam comode exercere posset, nec apte circumsitis sibi globis eandem distribuere; accedit hisce, semper in toto aqueo igneo globo unam et eandem virtutem, utpote toti globo homogeneam eructaturam; atque; adeo inutilis foret corporis solaris, circa axem suum menstrua fere revolutio; cum natura, hac Solis circa axem suum revolutionem alium praetenderit, quam ut totus globus, uti aliis et aliis partibus diversis viribus et proprietatibus imbutus est, ita quoque terrenum corpus, radiis suis foecundis afficiens alios et alios in eodem ad praescriptas natura leges effectus produceret; Si vero totus globus perfecte solida ossatura constaret, cereum interiorem centralemque insitae virtutis indolem ob partium constipationem sese exerere minime posse, utpote aeternum intra viscera  sepultam. Theodid: Pulchra et scite more tibi solito discurris, Cosmiel; sed quid rogo vastissimi et immensi ignitorum montium hiatus, quos ubique ingentes liquefacti ad instar aeris globos evomere video? Quid crateres illi immensi, fornacum ad instar lucidissimas flammulas eructantes? Cosmiel, insigne dubium movisti Theodidacte, quod cum universam mirabilium effectuum Solarium causam continet, id tibi per partes dissolvam. Notare te velim, ossaturam sine sceletum huius globi nequaquam impenetrabili quadam soliditate, ad instar massae seu glumi nullis rimis aut cavitatibus pervii constitutam esse, sed sua sibi antra, speluncas immensas, tractus sub-solares innumeros, ingentibus undique meandris canalibusque refertos habere, per quos virtus globo appropriata sese ad extimam Solis superficiem exerat, eamque hinc in mundanos sibi subditos globos quaquaversum diffundat; Quemadmodum enim in terreno globo Oceanus in perpetua aestus effervescentia, perfecta pericyclosi universam telluris superficiem ambit, et per occultos terrae meatus omnia interiora terrae viscera permanens in fontes, flumina, lacus tandem sese iuxta leges a natura sibi praescriptas exonerat, omnia in Solaris corporis globo fieri existimandum est; pelagus enim hoc Solis interminum vicissitudine uti perpetua fluxus refluxusque vicissitudine agitatur, ita numquam eandem terrigenis faciem obvertit, sed miranda quadam pericyclosi seu circulatione novos semper et novos fluctus, novam semper et novam virium proprietatumque sementum in Mundi emolumentum excitat; neque enim putus velim, virtutem qua in inferiora influit, unam semper et eandem esse; o quam nonnulli Philosophi aberrant, qui solam Solis lucem caloremque in inferiorem Mundum agentem omnium causam esse volunt, quae nescio an digna sic Philosopho sententia, nisi enim submisse ne dicam contemptim de summae naturae maiestate eiusque inexhaustis divitiarum thesauris sentire viderentur; siquidem nulla alia virtute, proprietate, qualitate, quae praeter lucem et calorem coelestia corpora dodata esse, parum praeferentem persuasionem esse eximias. Hoc tibi certo persuasum habeas, totam hanc solaris globi molem, non una tantum facultate, sed panspermatica quadam virtute imbutam esse, quae quidem pro diversa partium solarium natura intra abdita Solaris Mundi viscera divitias suas abscondente; humor igneus diversimode tinctus, per radiosam virtute varia et multiplici imbutam diffusionem inferiora attingit, et pro subiecti cuiusuis natura diversos effectus producit.; unde ne mireris, si in diversis Mundi climatibus alios et alios effectus produci videris; solius enim id Solis diversa proprietate imbuti naturae, ac terrenae portioni, quam percutit, diversa pariter virtute imbuta acceptum feras; atque adeo Sol per modum principii activi, tellus vero per modum passivi principii, suas ad generationes rerum innumerabilium promovendas, virtutes congruas utrinque confert; Atque hinc admirabili naturae consilio factum est, ut Sol nullibi stabilis perpetua quadam agitatione, tum ob motum suum diurnum annuumque, tum ob eum quo triginta fere dierum spatio circa proprium centrum axemque; movetur agitaturque, fluctuet; sane non alia de causa, nisi ut diversos virtutum effluxus circumsitis globis diversa vultus constitutione commodius distribuat, et ne interiores centralium portionum facultates otiosae torpescerent; hinc divinae sapientiae dispositione factum est, ut Solaris globus per occultas voragines et canales ita disponeretur, ut pelagus illud igneum perpetua agitatione, per hosce a natura destinatos cuniculos insinuatum absorptumque interiores virtutum thesauros in extimam superficiem extruderet; atque in eorum locum superioribus succedentibus novam semper et novam generationum in inferioribus sobolem perfecta quadam circutione moliretur. Theodid: iam vera esse video; quae dudum sensata me docuit experientia; dum Solem per armatum intuens oculum veluti ingenti agitatione aestuantem vidi; atque adeo sepe illud me Virgilii usurpasse meminerim: "Vidimus undantem vultis fornacibus, Aetnam Flammivomosque globos liquefactaque volvere saxa.鈥� Sed o mi Cosmiel, illud non capio, quomodo illa panspermatica facultas in Solis globo inexistere possit. Cosmici: Panspermiam non eo sensu accipias velim; quod aut terrenarum rerum semina in se contineat actu et realiter, sed virtute quadam eminentiali faciat tamen ut totum capias, per familiare tibi experimentum, si in crucibulo quodam varias metallorum virtute differentium species liquefeceris, certum est, metallicas species liquefactas unum numero liquorem exhibere, tametsi omnibus metallorum confusis facultatibus plurimum discrepet, ut ex diversis colorum generibus liquido patet; cuius quidem vapor pro diversa natura metallorum, non solum salutiferas nunc noxias qualitates diffudit; pari modo et analogia in Solari globo fieri existimare debes. Sunt in Solari globo omnes partes, uti Peripatetici existimabant, eiusdem facultatis, seu naturae homogeneae, sed variis imbutae virtutibus, prout divina sapientia per artem in suas eas fines disposuit, totatae. Cum itaque; uti iam percepisti, corpus Solare profundissimum fit, eiusque semidiameter quae centrum contingit, ad decem millia horarum leucarum excurrat, interiorem totius compagis structuram aliis et aliis qualitatibus imbutam esse necesse est; quod quidem impossibile est ut exerat, nisi per undantis liquoris continuum quendam per interiora Solis viscera agitatum pericycloseos moyum; hinc enim liquor ille coelestis partium latentium quibus tingitur qualitatibus summo imbutus virtutem imbibitam ad exteriorem promovens superficiem, ut inde per insitam ibi radiorum nova et nova virtute tinctorum facultatem, eam summo subsolaris oeconomiae emolumento diffundere possit. Atque hoc verum esse tunc patebit, ubi de modo et ratione luculentius me discurrentem audieris: Ad quid enim aliud Natura motu Solis, uti et plerorumque aliorum globorum circa proprium axem facto intendit, nisi ut nunc has, nunc illas solaris superficiei partes obvertendo, singulos globos terrenum potissimum, diversa virtute imbueret; quod nisi hac de causa factum fuisset, frustra haec Solis circa proprium axem circumvolutio instituta fuisset; hac enim fit, ut Oceanum solarem, quem motus diurna rapiditas plus aequo relaxat, eum motus circa axem continuus cohibeat; fitque ut colluctantibus sibi obviis undiis ingens et immensum liquoris Oceani pondus pressum per subsolares cuniculos intromissum, inde latentem liquorem sua iam virtute imbutum per oppositos canales, summa vicissitudinis lege, summaque in tanta elementi inconstantia, stabilitate, eiaculetur; summo itaque naturae consilio factum est, ut globus perpetua quadam motuum vehementia agitaretur; hinc enim, praeterquam quod calor aestusque solaris intendantur, vires quoque et panspermia, seminaliumque rationum potestates excitantae, mundoque inferiori communicantae, innumerabilem illam quam admiramur in terreno mundo varietatem producant. Et si iuxta perfectas analogiae leges res penitius examinamus, idem in terreno globo, suo modo, et in singulis aliis mundanis globis fieri deprehendes; ad quid enim Oceanus terrenus tanta tumultuantis aquae agitatione concitatur; nisi ut in perpetuo quodam vigore terram conservet et per communicatam virtutem subterrestrium partium naturam foveat; terrestres vero partes diversissimis qualitatibus imbutae, ipsum quoque aqueum elementum virtute sua imbuendo officii reciproci munus obeant? Hinc Oceanus per subterraneos meatus canalesque absorptus, hic per fontes, ibi per flumina, alibi per lacus, stagna, paludes eructatus, diversique coloris, saporis, odorisque proprietatibus iuxta naturam terrestrium partium per quas transit imbutus, tandem suo restituetur principia; haud secus in Sole fieri existimas. Optandum sane ut Philosophi tum variis suis coniecturis et speculationibus, tum experimentis, et analogiae rerum, animam suam intenderent; Est enim ars analogica mirum quoddam compendium est, quo veluti ad Adrianae filum ductus Philosophus, fine periculo abdita naturae penetralia admittitur; per hanc tandem discimus qualis in terreno globo, qualis in microcosmo homine Mundi filio, qualis in politico, meteorologico, medico, ethico rerum constitutio, talis in omnibus et singulis mundanorum globorum systematis suo modo et conditione considerata reperiatur. Quae itaque in terreno globo inveniuntur conditione terrena, illa in Sole conditione solari, in Luna lunari, in Venere venera, et in Mercurio Mercuriali, et sic de ceteris usque ad ultimum Mundi corpus, ea conditione esse aestimari debent, quae talem et talem naturam cum primis decet. Theodid: O quam abdita ex divino tuo discurso percipio; iam enim video verum esse illud divini Dionysii epiphonema, non tantum singula Mundi sensibilitis  systemata, sed et insensibilis, imo intelligibilis Mundi fabricam ad similitudinem et analogiam supremi archetypi factam esse, in quo a summo usque ad infimum ens absolutissima quaedam proportio, et perfectus singulorum ad singula responsus comperitur; atque adeo, uti Sanctus Paulus testatur, invisibilia per ea quae sunt, intellecta conspiciantur. Si itaque continua invisibilium ad invisibilia quaedam similitudo et analogia existat, quanto magis inter mundanorum globorum corporeas substantias eam intercedere existimandum est? Sed obsecro te mi Cosmiel: Estne igneus ille globus verus et realis ignis? Cosmiel, imo verissimus et realissimus ignis, isque uti lucidissimus, ita ardentissimus est; neque enim aliud in natura elementum ignis datur, nisi quem vides; hic enim totum Mundum subsolarum calore suo fovet, nutrit, calefacit; imo terrenus ignis (qui quidem nil aliud nisi vapor inflammatus dici potest) uti fit et in essentia sua conservetur, huic coelesti igni acceptum ferre debet. Theodid: Sed nosse cuperem, cur liquidum hunc ignem natura constituerit, non vero flammarum pyramidibus in altum undique exurgentem? Et num montes hi ignei alterius a liquore naturae sint? Cosmiel scias fili mi, globum hunc, quemadmodum omnes, caeteros, duplici elemento constitutum; primo substantia quadam solida, quae terrestris non incongrue referat elementum, et liquida, quae aquam, tametsi ea proprie aqua non fit, sed igneum idque efficacissimum et lucidissimum elementum; sicuti vero liquor ob continuas ebullitiones et circulationes hinc inde agitatus multo efficaciorem calorem aestumque continet, quam si flammeus tantum foret, uti experientia in fornacibus aere fervente bullientibus docet, ita meliori sane consilio eam liquidum quam flammeum natura constituit; siquidem liquor agitatione perpetua, uti in fabrorum ignibus vehementi follium flatu commotis patet, concitatus tale incrementum suscipit, quale ad orbes subsolares calore abunde fovendos sufficiat. Accedit lucem in liquida hac materia multo flammea intensiorem esse; num aliquando expertus es, quam vix ferenda luce liquefacti aeris fusio oculos intuentium perficiat? Theodid: Vidi, et intensiorem in inferiori Mundo lucem non puto reperiri. Cosmiel, recte sentis: Cum itaque natura praecipuo fine hunc globum constituerit, ut terrenum orbem calore et luce perfunderet, id sane melius praestare non potuit, quam liquido fervidi ignis et intra vas veluti conclusi perpetuoque se circulantis elemento; quod quidem si flammeum esset fieri nulla ratione posset. De materia vero solida iam dixi, ea se ratione ad liquidum habere, qua terrestres ad aqueam se habet substantiam; materia enim Solis lapidea, tametsi ex se et sua natura ignea minime fit, ingentem tamen igneo illo aestantes Oceani elemento calorem pariter concipit, adeoque sicut in terreno globo carbo succensus aut ferrum igne candens ad ignem flammeum se habet, ita sese habeant solidiores Solaris globi partes ad igneum liquorem quem veluti vale quodam continet. Addo scopulos illos montesque, quos tantopere miraris, quoque tam inusitato supra omnem carbunculorum, pyroporum, chrysolithorum, aliorumque pretiosorum lapidum fulgorem longe excedente splendore coruscare vides, lucem quandam intensissimam natura sibi insitam habere, ita ut nullus mortalium nec caloris vehementiam, qua fervent, nec lucis fulgorem nimium, quo coruscant, nisi divino adiutus praesidio, quo tu munitus es, sustinere possit. Et sane vel ipso experimento veritatem rei in corpore tuo facerem, nisi tuae animi imbecillitatem aut promissionis tibi factae memor essem, de non inferendo tibi ullo vitae periculo. Theodid: At rogo te mi Cosmiel, cur materia illa solida tanta ardoris vehementia non aduritur? Cosmiel, ne mireris fili; cur Aetna et Vesuvius tanto iam tempore perenni igne ardent, et tamen tot annis montes adhuc perseverant? Quemadmodum enim natura arctis amicitiae legibus ea simul in unum colligavit, ita et solidiori materiae vim quandam omnis combustionis expertem indidit; materia siquidem (GREEK) est, id est, incombustibilis ad instar asbestae materiae, quam et tellus tibi affatim suppeditat. Certe quaeunque dixi, vera esse, vel ipse sacri textus pagina Ecclesiastici cap. 43 aperte docet his verbis: "Vas admirabile opus Excelsi meridiano exurit terram, et in conspectu ardoris eius quis sustinere poterit? Fornacem custodiens in operibus ardoris: tripliciter Sol exurens montes, radios igneos efflans exsufflans et refulgens suis obcoecat oculos?" Quibus quidem verbis nihil expressius, nihil ad naturae Solis paulo ante a me factam descriptionem aptius et congruentius dici potest. Theodid: Non est Cosmiel ut id mihi persuadeas, veritatem rei non tantum oculis perlustrato, sed et manibus tango, video quoque omnia nomina hebraea, quibus Solem appellare solent; ab ipso humano generis patente in paradiso divino quodam instinctu imposita, hoc docere; quid enim Schemesc, id est Sol, aliud docet, quam ibi ignem esse? Quid Hamma, nisi aestum? Quid aliud Cheresc, nisi ardorem indicare intensissimum? Quin Sancta Mater Ecclesia, cuius proprium est, de sensu Scripturarum sententiam decidere, utpote veritatis Magistra et infallibilis determinatrix id aperte affirmat in hymno suo; Quarto die; qui flammeam Solis rotam constituens; et alio in hymno; Siam ol recedit igneus, quin et SS. Patrum ita sentientium integrum Catalogum attexere possem, si non iam id Rosa Urina abunde praestitisset. Quae cum ita sint, quis imposterum de veritate rei dubitet? Porro restat dubium non leve; cuius solutionem ut mihi praestes etiam atque etiam rogo, quomodo videlicet Peripateticorum sententia de calore eminenter tantum Soli insito intelligenda fit. Cosmiel: Non nescio multos olim et nunc quosdam Philosophos esse, qui hanc sententiam pro aris et focis defendant; verum cum metaphysicis tantum abstractionibus insistant, nec ullo experientiae et coelesti doctrinae subsidio polleant, parum illis sane deferendum est. Quomodo enim Sol eminenter tantum, ut Scholae passim loquuntur, calefaceret; nemo facile comprehenderit? cum nemo det, quod non habet; eminentialis autem nec proprie; vere et realiter calor est; nec ullus in Mundi oeconomia inflammationis effectus producere potest; quomodo enim calor formalis ab agente formaliter non calido a Sole in inferioribus producatur, quis concipiat? Theodid: quin imo vinum et piper, atque adeo omnia summo gradu calida formalem in stomacho calorem producere iam ab ineunte aetate in scholis edoctus fui, ut proinde Peripateticorum sententiam minime vanam habendam existimem. Cosmici: O quantum a scopo aberras, fili mi; imaginare tibi piperaceum globum Solem esse; quaero ex te, quid faciet ille globus, terram ne calefaciet sui eminentia caloris, an non? Certe non plus calefaceret, quam globulus quispiam piperaceus manu gestatus, quem si tametsi frigore pene exanimatus integrum diem, mensem, annum aut manibus aut collo infertum insertum, non tamen plus te, quam Crystallus aut quodlibet aliud saxi genus calefacturus esset. Theodid: verum est, si extrinsece eum corpori applicem; sed globulum piperaceum mox in stomachum sumptum magnum continuo aestum excitare, notius est, quam ut dici debeat. Cosmiel, quantum te a vera Philosophiae semita abesse video: Ergone tellus coeterique globi veluti totidem quidam stomachi sunt, in quos solarium virtutem radii infusi, calorem formalem in globis excitant? O lepidam philosophandi rationem! quis rogo in piperaceo grano radios, qui formalem in aliis a se differtis corporibus calorem producant, concipiat? tam enim ad hoc praestandum glacialem globum idoneum, quam piperaceum esse existimes. Theodid: Ignosce, rogo, ignorantiae mea o Cosmiel, neque imperitis meis sermonibus irascaris; tibi enim tanquam naturae arbitro omnia subiicio, tibi in omnibus subscribo, neque hilum quidem ab inaccessae sapientiae tuae documentis recedo: quis enim tibi omnium arcanorum naturae conscio non credat? hoc unicum efflagito, ve quomodo eminentialis caloris piperacei vis in stomacho calorem producet, edoceas. Cosmiel, faciam quod petisti. Scias itaque; in corporibus nonnullis latentem calorem extra certa vasa, nihil prorsus posse penitusque torpidum emotumque; esse, utpote nulla virium actionum faetura radiantem; sed mox ubi in stomachum piper transactum fuerit, id non tam calore virtuali calorem in stomacho latitantem producere, quam eundem in humani corporis visceribus stabulantem excitare, spirituum vitalium miscellam commovere, ex quorum impetuosa commotione tandem calor ille, quem sentimus, necessario consequatur. Exemplo me declaro; ignem affrictu chalybis et filicis facile excitari nosti; si tamen ideo chalybem aut silicem eminenter calidum dixeris, eo quod ignem excitet, certe summo periculosi hallucinaberis; quod itaque duo haec corpora ex affrictu ignem eliciant, non est causa, quod alterutrum horum ignem in se sive eminenter, sive formaliter continet; quis enim haec aut in chalybe aut in silice esse concipiat? Sed causa est vehemens aeris igne foeti elisio, quam inflammatio necessario sequitur; quod non solum in silice, sed vel in frigidissima glaciei mole fieri experientia docet. Cum itaque Sol fons luminis fit intensissimi, et cuncta ad quae ipsius radii pertingunt, corpora et obiecta eis illustrata, mox calorem formalem sentient, quis neget, fontani luminis origini calorem multo maiorem intensioremque inesse, cum totum, ut oculis tuis hic coram intueris, in hoc lumen condensatum conglobatumque existat; si enim lux debilior et extenuata ab hoc globo solari emissa; tantam habet vim remotissima etiam obiecta incendendi, calefaciendi, atque in eis calorem formalem producendi, quid obsecro ergo viriam lucem in ipso hoc igneo elemento obtinere putas, ubi tota simul intensissime veluti in caloris et lucis quodam gazophylacio conglobata conservatur; fieri autem non potest, ut ubi lux esset, ibi calor abfuit; quod et magnum Ecclesiae lumen, Augustinus agnovit his verbis; 鈥淪ol, candor, et calor, et tria sunt vocabula, et tria unum; quod candet hoc calet, quod calet hoc candet, tria haec vocabula res una dignoscitur,鈥� ubi certe non de eminente Solis calore, sed formali loquitur. Et itaque lumen nihil aliud, nisi igneus quidam effluxus, ex ipso Solis corpore in obiecta sibi corpora propagatus; atque adeo eiusdem cum fonte unde profluxit, naturae, quod experimentum tibi familiare et superque docet; dum enim per vitream lentem, diffusam radiorum vim in unionem cogis, ligna aduris, plumbum liquefacis, aliosque hisce similes mirificos sane visionis effectus praestas; certe ingenii oppido obtusi, ne dicam stolidi foret, qui visionem hanc in nescio quem virtualem calorem coniiceret. Verum haec omnia fusius deduxi, non quod de rei veritate te dubitare viderem; vides enim hic propriis oculis immensum instar continuo ebullientis et ferventissimi aeris lucidissimique ignis pelagus. Theodid: Igneum hunc globum esse excessivus calor, quo tantum non exanimor, et lux intenissima, qua tantum non excoecor; sat monstrat, neque ego unquam de iis, quae hucusque expertus sum, dubitavi, sed tibi nonnullorum Philosophorum obiectiones proponendas duxi; ut tua eruditione instructior, quomodo iis obviare queam, a te divino meo Magistro discerem. Cosmiel, sed iam paulo maiora canamus, ad nova te introducam divinorum prodigiorum penetralia, ut sic tandem per partes, totius naturae nucleum eruamus.

CHAPTER IV.

On a Journey from the planet Mercury to the Sun, and the remarkable orbit of the Sun.

Cosmiel: Come, Theodidactus, let us prepare ourselves for an uncharted journey filled with formidable perils, a path never before trodden by human footsteps. It is time for you to witness firsthand the magnitude of divine wonders, just as I promised. You will be introduced to and bear witness to the hidden treasures of divine wisdom, which remain unseen and beyond your comprehension. Store these experiences deep within your heart and share with the world the marvelous sights you are about to behold. As you recognize the unfathomable depth and vastness of divine wisdom, may only He be glorified, the One who is 'wonderful in His works, praiseworthy, and glorious forever.'Theodidactus: O Cosmiel, minister of Almighty God, I beseech your aid.Cosmiel: What is troubling you, Theodidactus?Theodidactus: I am nearly overwhelmed by an unbearable fervor, and the excessive brilliance of the light threatens to blind me. If you do not come to my assistance, I fear I shall be undone.Cosmiel: Fear not, my son, these formidable forces shall not harm you, nor shall the light blind you. These sensations are meant to immerse you in the incomprehensible magnitude and efficacy of the latent power you are about to witness.As a result, I pulled forth from some part of my body a ready vessel filled with celestial dew upon my head, which, drawn into the substance of my entire body, fortified me with such fragrance, such refreshment, and such strength that, freed and immune from every burning heat and every violence of glare, I emerged.Theodidactus: O supreme arbiter of celestial things, how many unknown wonders of the world do I see! What a marvelous aspect of things! What a transformation of things!Cosmiel: What do you see?Theodidactus: I behold a realm aglow with flames, an abundance of radiant orbs emitting brilliance. What are these colossal clouds, following one another across this expansive canvas? What serves as the wellspring of this intense and boundless luminosity? And what characterizes the darkness interwoven with the light? Can it be fathomed that the Sun undergoes such myriad and multifaceted transformations, which we mortals perceive as resplendent and immensely brilliant? O, my eternal light, illuminate my vision, that I may fathom the truth of this magnificent spectacle! Through the potency of your word, enlighten my soul, for you, the ruler of all things, emanate from within me, so that, having apprehended your magnificence through your wondrous creations, I may extol and exalt you, the One who orchestrates all in all! My soul is overwhelmed by the unfathomable grandeur of these wonders.Cosmiel: Let us continue, my son. Greater wonders await us as we proceed.Theodidactus: But, Cosmiel, my soul quivers with apprehension, for I am uncertain about my course of action. Is it possible for me to submerge myself in this vast sea of flames and passion without encountering harm or peril? How can a mortal endure such profound and vibrant luminance and hues with unyielding concentration?Cosmiel: Maintain your faith, my son, for I have endowed you with the celestial dew's remedy. There is no need to dread the fervent heat of the fiery waves or the potency of the light.In an instant, I found myself within the coveted realm of the Sun. However, the sight that greeted my eyes was nothing short of marvelous, utterly extraordinary, surpassing any human measure! I would endeavor to delineate it, indeed, I would attempt to elucidate every facet if words proved sufficient. Nevertheless, these phenomena exceed human grasp and imagination, eluding any capacity for depiction. No earthly analogy can genuinely and precisely capture their magnificence. "Undoubtedly an exceptional vessel, unquestionably a masterpiece of the sublime."Cosmiel: Why, even before you've glimpsed its nethermost regions, do you find yourself filled with wonder upon your initial entry into this sphere? Have you observed this vessel crafted from asbestos, meticulously designed for your comfort?Theodidactus: I do, but do you hold the belief that a vessel so fragile and delicate can endure the staggering heat of this seething ocean?Cosmiel: Take courage and embark, for this skiff is hewn from Solar rock and shaped by my own hands into this very form. Crafted from incombustible material, there is no reason to fear its flame. Be of good cheer, for I shall serve as your sailor and mentor; under my tutelage, you shall remain unharmed amidst the inferno's wrath. With asbestine oars, we rowed swiftly, navigating through the fiery sea.Theodidactus: Oh, my God, my eternal God, who possesses a tongue so eloquent, who wields such immense powers of expression to convey the vastness of your unfathomable creations? I am consumed by wonder and rapture, unable to grasp these bewildering forms, these unparalleled wonders that exceed the capacity of human understanding.The fiery liquid agitated the entire ocean, displaying remarkable distinctions from elemental fire. Firstly, its brilliance was so profound that I doubted the human eye could withstand it without divine fortification. Secondly, it assumed a liquid form, an unprecedented sight in earthly phenomena. Have you ever beheld the radiance and tumult of air or iron within the grandest of furnaces, or witnessed the intensity of lightning? Such observations may offer a semblance of the luminosity found in this fiery sea. Thirdly, this fire did not emit the smoky flames characteristic of ordinary fires but generated exceptionally radiant vapors that, when condensed in the solar atmosphere, obscured the entire sky for those who beheld it. The ocean itself, propelled by the concealed vigor of its exuberant nature, occasionally engendered horrifying whirlpools with such swiftness that I believe no earthly being could witness them without a sense of dread and astonishment. Now, driven by the latent power of its ebullition, the ocean would elevate its fiery waves to such towering heights that the human mind could scarcely conceive anything more worthy of admiration.Theodidactus: Oh, Cosmiel, the illuminator of my soul, I inquire, who can conceive within their mind or articulate in words the vastness and colossal magnitude of this sphere?Cosmiel: It is entirely reasonable that the words you referenced from Ecclesiasticus depict it as "an admirable vessel, the work of the Almighty." Contemplate this globe as being traversable by a human stride, but be aware that its enormity is such that if you were to journey for ten hours each day, it would necessitate nineteen years to complete a circumnavigation of its circumference. Hence, the ratio of this globe to Earth's sphere stands at 1000 to 1.Theodidactus: Undoubtedly, an admirable vessel, unquestionably the handiwork of the Almighty, created solely by the divine hand of God. I now perceive that no other description could have been more apt than an "admirable vessel," in which the ardor and effervescence of flowing nature have been so masterfully governed by divine authority that it remains within the limits set by God. However, O Cosmiel, what is this? It appears we are entering a fog.Cosmiel: These are the emanations rising from the Solar Ocean. When, in your customary curiosity, you observed the Sun through a telescope, you identified them as spots. I shall furnish you with an elaborate elucidation of their essence shortly. Initially, allow me to reveal to you the splendors and marvels of this sphere, enabling you to acquire a more profound comprehension of each facet.Theodidactus: I concur wholeheartedly with your guidance and willingly yield to it. However, I must inquire, Cosmiel, what is that remarkable and luminous protrusion ascending from the depths of the ignited Ocean?Cosmiel: That, my friend, is a solid component of this solar sphere. Comparable solid sections float within this fervent Solar Ocean, appearing almost buoyant as they rest upon the terrestrial and lunar oceans.Theodidactus: Let us, then, closely examine this mysterious wonder of Nature.I had barely spoken these words when I found myself within the solid realm of the Sun. Who can find adequate words to describe such an unfamiliar facet of Nature? Here, I gazed upon mountains and plains unlike any seen on other celestial bodies. I was overwhelmed with astonishment as I walked upon pure solar gold, which radiated with a brilliance surpassing any earthly comparison. Countless golden peaks and an Ocean of molten radiance stretched before me. Here, there was no soil covered in dust, no rocks and mountains adorned with trees, herbs, and grasses. Instead, the rocky masses shone so brilliantly that they resembled the most resplendent and gleaming gold, eclipsing the terrestrial appearance of the Sun and the Earth's core. Yet, words prove inadequate to convey such an extraordinary spectacle. I can merely assert this: if even a single fragment of this substance were transported to Earth by divine power, it would transform night into day with its inherent luminance. In comparison, all earthly bodies radiating light would pale, and even a single particle of it would surpass the entire wealth of the Earthly World. Theodidactus: But, oh my Cosmiel, you introduce me to such unfamiliar spectacles. Are all the solid parts of this globe of the same nature?Cosmiel: Indeed, they are. You have gleaned through philosophy that the substance of these parts resembles that of the entire globe. However, both the liquid and solid components of this sphere share analogous qualities and attributes, except for a few exceptions hidden within the solar body, which I shall clarify to you later.Theodidactus: I beseech you, if I have found favor in your sight, grant me additional enlightenment concerning the mysteries of this nature.Cosmiel: Listen attentively and etch this knowledge deep within your understanding. The vast Solar body, the largest among celestial bodies, was originally fashioned by divine wisdom, utilizing a combination of liquid and solid elements. Just as it is ordained for other earthly bodies to possess their designated centers, this celestial entity also requires its own center to exist and assert any claim of ownership. Without its rightful center, this fervent, fiery Ocean would seek an alternative destination, driven by its intrinsic fiery nature. However, one may wonder, where could such a destination possibly exist? Could it, perchance, pour its wondrous contents into the enclosed orbs of the Sun? Such a notion, however, is vehemently incongruous, as it would ultimately disrupt the entire cosmic order. The natural state of the fiery ocean would become untenable, compelling it to seek a new center. Yet, what could this new center be? Where else could this admirable vessel discharge its liquid, apart from the enclosed orbs of the Sun? Despite the vehement incongruity of such a notion, it would ultimately dismantle the entire cosmic order, for there is no attraction to any other celestial body except its own, which it seeks as its center and possesses. Indeed, it must be a formidable challenge for fiery nature, compelled by these natural laws, to gather all its parts and units into a harmonious whole. Can you perceive how the rivers of fire churn and are cast into the air, resembling rising molten torrents? Can you witness this object being instantly propelled upwards, akin to a stone homing in on its designated center? There are few who can truly fathom this admirable mystery of Nature. Now, let us delve into the structure of the Solar sphere, which you can readily observe is comprised of both liquid and solid elements. This arrangement exists due to the liquid element of fire, a revelation perhaps overlooked by philosophers thus far, and mistakenly attributed by the Peripatetics without justification to a location beneath the Moon's sphere, but is, in truth, divinely positioned in this part of the world. It functions as an abundant source of heat for the subsolar realm, radiating warmth like a copious spring. Indeed, all the heat within the subsolar world inevitably originates from this abundant source. The true fiery liquid enveloping the solar sphere is so fluid and volatile that one could scarcely believe the entire globe to be solely composed of this substance. It possesses its own structure and defined boundaries that the liquid cannot transgress. Consider, if you will, a sharpening wheel for knives. If you were to agitate water vigorously around that wheel, the water would not conform to the wheel's motion but would instead be lifted upwards, its force directed into the air. Analogous to this illustration, contemplate the Sun. Were it constituted solely of this fluid, its rapid movement during its daily rotation from east to west around the terrestrial globe would necessitate constant alterations in shape and appearance. In fact, due to its swift motion, the liquid sphere would frequently assume forms such as an egg or a rhomboid, among others, all visible to the naked eye. However, as you have undoubtedly observed firsthand, such phenomena do not occur. To prevent this inconvenience and disorder during natural events, Nature, the providential orchestrator of all things, has encased this fiery liquid within the confines of solid components, much like a bounteous spring contained within a wondrous vessel. In doing so, it has subdued the excessiveness of its fervor, preventing it from exceeding its boundaries. Consequently, both the Northern and Southern regions, for the most part, as well as the depth of the solar body, are fortified with solid parts that resemble a proportional framework. These components serve as a containment vessel for the liquid, preventing it from exceeding its limits. Did you not marvel at the colossal vortexes within this fiery ocean a short while ago? You witnessed the abrupt collisions of waves converging from opposing directions, creating surges reminiscent of towering mountains. This results from the rapid whirls of liquid matter, stirred by the force of impact, and the rebounding effect when they collide with islands or continents.Theodidactus: Oh, how your concise and well-reasoned explanation calms my soul! Yet, I beseech you, Cosmiel, which liquid substance is so stirred by its diverse movements? What do these fiery cliffs and rocks represent, and what is their purpose with their formidable energy? It appears that a profound mystery of Nature is manifesting through them.Cosmiel: I shall clarify your inquiries as you wish. Imagine if the entire solar globe were either entirely liquid or composed of a substance resembling coal or a carbuncle. In either case, it would be unable to fulfill its intended purpose in Nature. If the solar sphere were entirely liquid, with all its parts congregated around its center, this would result in a significant loss to Nature due to the inherent instability of its fluid nature. Furthermore, it would disrupt the balance of the natural order, rendering it incapable of harnessing its inherent powers properly or distributing them appropriately among the surrounding globes. The entire aqueous fiery sphere would emit a uniform influence continuously, given its homogeneity. This would diminish the effectiveness of the Solar body in serving its purpose, especially considering its monthly rotation around its axis, as Nature has designated a distinct axis for the Sun's rotation, imparting diverse powers and properties to other parts of the globe. Thus, the solar body, as a whole, would serve its purpose less effectively. On the other hand, if the entire globe were composed of a solid framework, the innermost central core would be unable to exert its inherent properties due to the confinement of the parts, forever buried within its viscera.Theodidactus: Cosmiel, your eloquent and insightful explanation is deeply appreciated. However, I am curious about those vast and immense openings of fiery mountains that I see scattered everywhere, emitting gigantic globes of liquefied material resembling air. What are those colossal craters from which the brightest flames gush forth like furnaces?Cosmiel: You've posed a fascinating question, Theodidactus, one that I shall now unravel for you as it sheds light on the cause of all the marvelous Solar effects. It's important to note that the structural composition of this globe is not entirely solid, resembling a lump of clay without any cracks or cavities. Instead, it features numerous caves, expansive caverns, and countless sub-solar regions, all interconnected by vast winding passages and canals. Through these conduits, the inherent virtues of the globe are channeled towards the Sun's outer surface, diffusing in all directions towards the worldly spheres. A similar principle applies to the Solar Body, much like the perpetual tides in Earth's Oceans that encompass the entire surface of our planet and eventually discharge themselves as springs, rivers, and lakes through hidden channels within the Earth. Its ceaseless tides continually agitate the Solar Ocean, generating new and diverse waves, sowing seeds of power and properties for the benefit of the World. It is a misconception to believe that the power flowing into the lower regions is always the same. Some Philosophers who assert that only the light and heat of the Sun are responsible for all effects may oversimplify the matter and fail to fully appreciate the supreme nature and inexhaustible wealth of the Sun's treasures. In truth, celestial bodies possess not only the power of light and heat but also an array of other qualities and properties that should be of interest to philosophers. You can be certain that the entire mass of the solar globe is endowed not with just one capability but with a universal power of sorts. This concealed power, residing within the hidden depths of the Solar World, imbues the various parts of the solar globe differently. The fiery fluid, displaying a multitude of colors, undergoes diverse and multiplicative diffusion through the radiant force, reaching the lower regions and generating various effects in accordance with the nature of the underlying substance. Hence, it should come as no surprise when you observe different effects produced in various parts of the world. This diversity arises from the unique properties of the solar regions, each imbued with varying virtues, and their interactions with the nature of the subjects they touch. Therefore, the Sun possesses different properties according to its nature, resulting in different effects in different climates. The Sun, acting as an active principle, and the Earth, as a passive one, contribute their respective virtues to facilitate the generation of countless phenomena. This remarkable design of Nature ensures that the Sun is in perpetual motion, driven by its daily and yearly movements, as well as a 30-day cycle around its own center and axis. This constant motion enables the distribution of various streams of virtues to the surrounding globes, ensuring that no faculties in the central portions remain dormant. By divine wisdom's arrangement, the solar globe is structured with hidden openings and channels that continually agitate the fiery ocean, allowing it to penetrate and absorb into these Nature-assigned channels. Subsequently, it is pushed out and extruded to the outer surface, carrying with it the inner treasures of virtues. This divine design ensures that the solar globe, through its hidden pathways, perpetually brings forth new generations into existence as it circulates.Theodidactus: Now, I realize that my long-held intuition has been confirmed through my firsthand experience. While I gazed at the Sun through protective lenses, I discerned it pulsating with immense activity. It frequently brought to mind the lines from Virgil:"We saw Etna surging with flames,And spewing forth molten rocks."But, my dear Cosmiel, I am perplexed by the existence of that panspermatic faculty within the sphere of the Sun.Cosmiel:You should not consider panspermia in the sense that it actually contains the seeds of terrestrial things within itself in actuality and reality; rather, it encompasses all through eminent virtue. To illustrate, consider a common experiment: when various metals with different properties are melted in a crucible, they form a single liquid, despite their inherent differences, as evidenced by the varying colors they exhibit when in a liquid state. Due to the diverse nature of these metals, the resultant vapor can display both beneficial and harmful qualities. The Peripatetics believed that all parts are of the same faculty or homogeneous nature are found in the Solar globe, imbued with various virtues, as divine wisdom has arranged through art into their respective boundaries, wholly. As you now understand, the Solar Body possesses incredible depth, with its semidiameter extending to the center and spanning about ten thousand hours of light. The inner structure of the entire system must be infused with various qualities, an achievement rendered impossible without a continuous pericyclosis or circulation of the undulating celestial fluid through the innermost regions of the Sun. This celestial fluid assimilates the inherent qualities of the concealed parts it encounters and transports those virtues to the outer surface, where, through the ingrained radiant properties, it continually disseminates them for the utmost benefit of the subsolar economy. This truth will become even more apparent when I provide a more detailed explanation later. For what other purpose does Nature intend when orchestrating the motion of the Sun, as well as that of many other celestial bodies rotating around their own axes, if not to alternate between exposing different parts of the solar surface? This, in turn, imbues various qualities into the terrestrial spheres, primarily the Earth. Without this rationale, the rotation of the Sun around its own axis would be futile. This rotation serves to temper the Solar Ocean, which is relaxed by the swiftness of its daily motion. Continuous motion around the axis regulates it. As a result, the tremendous weight of the Solar Ocean, striving to surge in opposing waves, is coerced through the subsolar tunnels. From there, the latent fluid, already endowed with its inherent qualities, is expelled through opposite channels, adhering to the highest laws of alternation amid such elemental capriciousness and stability. Therefore, it is a supreme design of Nature that the globe is continuously agitated with a certain degree of motion. This not only intensifies the heat and fervor of the Sun but also awakens the powers, panspermia, and seminal virtues, which are transmitted to the lower world, ultimately giving rise to the boundless diversity we admire in the terrestrial realm. Suppose we delve deeper into things, adhering to the impeccable laws of comparison. In that case, we discover that the same principle applies to the terrestrial globe and every other celestial globe, each in its unique manner. For example, why is the terrestrial ocean agitated by tumultuous water motion if not to sustain the Earth in perpetual energy and nurture Nature through the shared virtue of the subterranean regions? The terrestrial parts, endowed with vastly different qualities, reciprocally impart their virtues to the aqueous element. Consequently, the ocean, drawn through subterranean passageways and channels, reemerges as springs, rivers, and lakes. It surfaces, infused with diverse colors, flavors, and odors corresponding to the nature of the terrestrial regions it traverses, and ultimately returns to its source. This parallels what transpires in the Sun. It is indeed desirable for philosophers to direct their thoughts towards various conjectures, speculations, experiments, and comparisons. Analogical reasoning is a remarkable shortcut, akin to Ariadne's thread, through which Philosophers can venture into the hidden realms of Nature with minimal risk. Through this method, we ultimately learn that the constitution of things in the terrestrial globe, in the Microcosm of Man, in the political, meteorological, medical, ethical realms, and every other system of celestial globes, when considered in their unique manner and condition, aligns with what is most suitable for their respective natures. So, what is found in the terrestrial globe, in terrestrial conditions, must be contemplated in the Sun in solar conditions, in the Moon in lunar conditions, in Venus in Venusian conditions, Mercury in Mercurial conditions, and so forth, up to the ultimate body of the World. Above all, these conditions should be perceived as congruent with such natures.Theodidactus: Oh, what profound and concealed insights I derive from your divine discourse. I now understand that the epiphonema of the divine Dionysius holds true, not only for the individual systems of the sensible world but also for the insensible and even the intelligible structure of the world. It is through resemblance and analogy to a supreme archetype that the most perfect proportion and harmony of all things, from the highest to the lowest beings, is discovered. To the extent that, as Saint Paul attests, invisible things are comprehended through things that are seen. If there is a continuous similarity and analogy among the invisible realities, we should consider it to exist even more among the corporeal substances of the world's globes. But I beseech you, my dear Cosmiel, is that fiery globe genuinely and fundamentally fire?Cosmiel: Indeed, it is the truest and most authentic fire, the most luminous and fervent of all. There is no other element of fire in Nature apart from what you behold in this fiery globe. In fact, this celestial body imparts warmth, sustenance, and heat to the entire subsolar world through its own fiery essence. Furthermore, terrestrial fire, which can be nothing other than ignited vapor, owes its existence to this celestial fire, as it is both formed and preserved in its essence.Theodidactus: But we desire to understand why Nature has established this clear fire, rather than one rising up in pyramids of flames on all sides? And why are these fiery mountains of a different nature from the liquid?Cosmiel: My dear son, you should be aware that this globe, like all others, comprises two elements: firstly, a solid substance that adequately corresponds to the terrestrial element, and secondly, a liquid substance resembling water, albeit not true water but a highly potent and luminous element of fire. This liquid, due to its continuous boiling and stirring circulations, contains much more intense heat and fervor than if it were solely composed of flame. You can observe a similar phenomenon in furnaces filled with heated air boiling vigorously. Therefore, Nature has devised a superior plan by making it liquid rather than flame. This liquid, through its perpetual agitation鈥攎uch like the fires of blacksmiths fanned by strong bellows鈥攇ains such augmentation that it effectively serves to warm the subsolar orbs with its abundant heat. Furthermore, this liquid substance emits a much more intense light compared to fiery substances. Have you ever witnessed how the nearly unbearable brightness of molten air affects the eyes of those who gaze upon it?Theodidactus: I have indeed observed it and can attest that a more intense light cannot be found in the lower World.Cosmiel: Your observation is entirely correct. Since Nature has designed this globe to bathe the terrestrial orb with heat and light, it could not have done so more effectively than by employing a liquid substance of fervent fire, confined within a vessel and perpetually circulating within it. Indeed, it could not have been achieved by any means if it were fiery. Regarding the solid material, I have previously elucidated that it relates to the liquid in a manner akin to how terrestrial substances relate to aqueous substances. The stony material of the Sun, although not inherently fiery by nature, absorbs an immense amount of heat from that fervent ocean of fire. Therefore, just as a lit piece of charcoal or molten iron relates to a fiery flame on Earth, the denser parts of the Solar globe correspond to the fiery liquid it contains. I should also mention those crags and mountains that leave you awestruck, shining with extraordinary brilliance surpassing that of any carbuncles, pyropes, chrysolites, or other precious stones. They possess an intensely bright light inherently, to the extent that no mortal can endure the intensity of their heat or the excessive brightness of their radiance without divine protection, such as the shield you possess. Indeed, I would demonstrate the truth of this matter through an experiment on your own body if I did not remember your fragile nature and the promise I made not to expose you to any risk to your life.Theodidactus: I must inquire, my dear Cosmiel, why does this solid matter not succumb to the intense heat?Cosmiel: Do not be perplexed, my son, by the enduring nature of Mount Etna and Mount Vesuvius, which burn incessantly for many years. Just as Nature, guided by the unyielding laws of affinity, has bound these elements together, it has bestowed upon denser matter a unique quality that shields it from combustion. This substance is known as "asbestos," a term derived from the Greek word "asbestos," meaning incombustible. It is much like the asbestos material generously provided by the Earth. Indeed, everything I have expounded upon is true and finds resonance in the sacred text of Ecclesiasticus, Chapter 43, which imparts wisdom through these words: "A marvelous vessel of the Almighty sets the south wind on fire; and as he pours it out over the earth, and in his sight the furnace burns; great is he who keeps it. He who orders all things in measure and number and weight." Truly, no words could be more expressive, fitting, and congruent to convey the nature of the Sun, as I described it a little while ago.Theodidactus: You need not persuade me, Cosmiel, for the truth of the matter is not limited to sight alone but can also be affirmed through touch. Additionally, I observe the Hebrew names ascribed to the Sun, bestowed by divine instinct since the dawn of humanity in paradise. What does "Shemesh," which means the Sun, signify if not the presence of fire? What does "Hamma" denote if not heat? And what can "Cheresch" symbolize other than intense burning? Furthermore, the Holy Mother Church, entrusted with the sacred duty of interpreting the Scriptures as the Mistress of Truth and the infallible authority, openly confirms this in her hymn: "On the fourth day, He established the fiery wheel of the Sun," and in another hymn: "The fiery Sun departs." In fact, I could compile an extensive list of Saints who held this belief, but Rosa Urina has already provided copious evidence. Given these facts, who in the future could doubt the truth? Nevertheless, a significant question still lingers; I implore you once again to provide its resolution, which pertains to the Peripatetics' viewpoint on heat being eminent solely in the Sun.Cosmiel: I am aware that many philosophers, both in the past and in contemporary times, ardently uphold this perspective. However, their position should not be afforded undue weight, as it relies exclusively on metaphysical abstractions, lacking any empirical support or endorsement from celestial doctrine. Indeed, comprehending how the Sun could be deemed the exclusive source of eminent heat, as is often discussed in academic circles, is no trivial matter. One cannot give what one does not inherently possess, and eminence does not confer genuine or proper heat. Moreover, this viewpoint fails to account for any combustion effects within the world's natural order. For how can formal heat be generated in the lower realms by something that lacks formal heat itself, namely the Sun? Such a notion is difficult to conceive.Theodidactus: It is true that I was taught during my early schooling that substances like wine and pepper, possessing a high degree of warmth, generate formal heat in the stomach. Therefore, I cannot completely disregard the perspective of the Peripatetics as entirely unfounded or groundless.Cosmiel: My dear son, you appear to be diverging significantly from the core issue. Allow us to engage in a hypothetical scenario for a moment: envisage, if you will, that a sphere made of pepper symbolizes the Sun. In this scenario, I pose the following question: what effect would this pepper sphere have? Would it warm the Earth through the eminence of its heat? The truth is, it would warm no more than a sphere of pepper held in one's hand. Even if it were almost devoid of warmth, it would still warm you no more than a crystal or any other type of stone when placed in your hand, whether for a day, a month, or a year.Theodidactus: Indeed, if externally applied to the body, but it is well known that a peppery sphere, when ingested into the stomach, would promptly generate intense heat.Cosmiel: Ah, I see how you diverge from the path of true Philosophy. Are the Earth and the other celestial globes akin to stomachs into which the solar rays, possessing a peppery kind of eminent heat, ignite formal heat within these globes? What a captivating perspective on philosophy! I must ask, who can conceive that rays residing within a grain of pepper have the ability to engender formal heat in distinct bodies apart from themselves? Such an assertion is akin to finding an icy globe as suitable as a peppercorn for this purpose.Theodidactus: Pardon my ignorance, Cosmiel. I beseech you not to be vexed by my unlearned expressions. I yield all matters to your wisdom as the supreme authority on Nature. I wholeheartedly submit to your teachings and do not deviate an inch from the guidance of your profound wisdom. Who would not believe in you, the possessor of all the secrets of Nature? I only request one thing: that you elucidate how the eminence of heat in a peppery sphere produces warmth in the stomach.Cosmiel: I shall fulfill your request. It's crucial to understand that latent heat resides in certain bodies outside specific vessels, lying dormant and devoid of inherent heat-generating capabilities until stimulated externally. When pepper enters the stomach, it does not generate warmth due to any inherent virtual heat it contains. Instead, it stirs and activates the mingling vital spirits within the human body. The warmth we feel results as a necessary consequence of the vigorous motion of these spirits. Let me provide an analogy: you are undoubtedly aware that when steel and flint are rubbed together, they can produce fire. However, asserting that either steel or flint is intrinsically hot because they ignite fire would be a misconception. When these substances are subjected to friction, they generate a spark of fiery air, leading to ignition. Experience has demonstrated this with flint and even in the case of the coldest ice. Therefore, given that the Sun serves as the source of the most intense light, and everything illuminated by its rays promptly experiences formal heat, it is undeniable that this fount of light is a much more potent and intense source of heat. You can visibly observe that everything is concentrated and collected within this radiant light. Suppose a weaker, diffused light emitted by the solar globe can ignite, heat, and induce formal heat in remote objects. Why should we not believe that the luminous energy within this fiery element itself possesses a similar capacity, where everything is densely packed, resembling a treasury filled with both heat and light? Light cannot exist where there is no heat. Augustine recognized this, the eminent luminary of the Church, when he proclaimed, "Sun, brightness, and warmth, these are three words, and three in one; what shines, warms, what warms, shines; by these three words, one thing is recognized." He was clearly referring not to the eminent heat of the Sun but to its formal heat. Therefore, light is essentially a type of fiery emanation emanating from the very body of the Sun into the objects it illuminates. It shares identical properties with its source, as demonstrated by experiments and daily observations. By concentrating the Sun's rays through a magnifying glass, you can ignite wood, melt lead, and produce other astonishing visual effects. Attributing such phenomena to virtual heat would be genuinely simplistic, not to mention erroneous. However, I have delved into these details at length, not because I doubt your grasp of the truth. As you can see with your own eyes, you are confronted with an immense expanse of air that boils incessantly and blazes with the most intense light and fire.Theodidactus: I apprehend that this globe is comprised of overwhelming heat, almost overpowering, and the most dazzling light, nearly blinding. It is undeniably evident, and I have never doubted my own experiences. Nonetheless, I believed it necessary to present certain objections from philosophers so that I may be better informed through your erudition, learning how to address them. In these matters, I am your humble pupil, my divine Master.Cosmiel: But let us now delve into loftier matters. I shall introduce you to the innermost sanctums of divine marvels. Through a gradual journey, we shall ultimately uncover the center of all Nature.

S. II

De maculis, faeculis, umbris; coeterisque mirificis in Sole portentis.

COSMIEL. Agedum Theodidacte, progrediamur tandem ad summam et inaudita terrigenis huius globi portenta perlustranda; Theod. Quo facto asbestinam naviculam, quam in solidam globi solaris continentem exeuntes reliqueramus, postliminio ingressi, per ingentes et innumerabiles ebullitionum voragines; per humano vestigio inaccessa hucusque aestuaria delati, ea vidimus, quae mortalis oculus a primis Mundi incunabulis non intuitus est. Sed o Cosmiel, rogo te per viscera misericordiae Dei, ne me derelinquas, adiuro te per nomen Dei altissimi, ut tua me protectione munias; Ecce enim nimio terrore et stupore tabefactus animi corporisque viribus deficio. Cosmiel: magno sis animo, Theodidacte; ne quicquam corum quae vides prodigiorum metuas; tecum enim sum; ut te ab omnibus eruam periculis, ut te doceam ineffabilem divinorum operum magnitudinem, ut ex ea infinities maiorem sapientissimi Conditoris omnium immensitatem admireris, admiratam cognoscas, cognitam ames, eoque tandem in aeternum fruaris. Theodid: O Cosmiel, si opera fumus mihi Conditoris tanta et tam admiranda sunt, quid non is erit, qui uti ex nihilo solo verbo produxit omnia, ita ad divinam eius immensitatem comparata, nihil sunt. Moriatur quaeso anima mea morte iustorum, ut cum videam, per quem facta sunt omnia et cuius verbo constituuntur omnia. Cosmiel: Necdum tempus advenit, festina parumper, Theodidactus, nec enim vel minimam adhuc operum divinorum particulam contemplatus es. Theodid: Fiat itaque voluntas eius, cuius me arbitrio totum, quantus sum, permitto. Sed o Cosmiel, quid sibi vult ingens pluviae illius igneae nimbus? Quid metuendus nimis igneus tempestatis turbo? Quid vapor elatus in altam, termini nescius? Quid flammarum in hoc immani Oceano, ignearumque ebullitionum tumultuantium conflitus? Video hic flammas, quibus lucidius et splendidius quidpiam in natura rerum concipi non potest, sed et continuo veluti nebula quandam densissimam, quae caliginem non exiguam offundat? Quis unquam credidisset, aut quis terrigenis unquam persuasurus fuisset, in lucidis dissimo hoc Mundi oculo, in purissimo lucis fonte, tenebras cum luce, lucidum cum obscuro; caliginem cum luce omnium intensissima tam strictum mutuae amicitiae foedus pepigisse? Quis lucidum ex tenebroso, et hoc ex illo produci in omnium purissimo Terrigenarum opinione Mundi globo concipiat? Quis ei fidem habebit narranti, augmentationem rei minimae maximam, diminutionem summam et velocissimam mox consequi? O si Philosophi mirandas rarefactionis et condensationis vicissitudines, atque ex alteratione perpetua inconstantiae  summae iunctam summam stabilitatem, opacitatem maximam cum summa ambientis perspicuitate, continuam mutationum successionem fine ulla aut redundantia aut diminutione apparente, Solem praeterea eundem semper, numquam tamen eundem intuerentur? Quam aliter de doctrina coelesti ratiocinarentur. Certe sancte affirmare ausim, nullum in Universo corpus tot alterationibus et vicissitudinibus obnoxium, ac hic praesens globus est, remperi. Video quidem distincte et intuitive omnia huius globi portenta, sed rationem tam prodigiosae foeturae non capio; unde tam vehemens ebullientis ardoris vis, originem suam trahat, mens animusque deficit. Quare te o Cosmiel, sanioris arcaniorisque naturae interpretem unica exoro, ut intellectum meum debilem et imbecillum aperias, divini Numinis me lumine perfundas, ut ex tam insolentibus naturae effectibus ad veras eorundem causas pertingam. Cosmiel, fili mi, uti te tenerrimo amoris affectu prosequor, ita fieri non possit, ut votis tuis non satisfaciam; attende itaque arrectisque ambabus auribus, quae tibi de Solis huius arcanis aperturus sum, accipe. Quemadmodum in hoc universo et Mundo sensibili Deus mortalium generi et toti huic elementari machinae quidpiam Sole praestantius non dedit; cuius concursu omnia generantur, conservantur; ita sua sapientiae potestateque quasi quoddam compendium in eo posuisse videtur; unde recte. 鈥淚n Sole posuit tabernaculum suum.鈥� Nam si ea, quae inter se contraria aut pugnantia apparent, uti supra quoque tu praemonuisti, uspiam alibi, profecto in hoc admirandae virtutis globo sapientissime et supra humanae intelligentiae captum idem rerum omnium prudentissimus Opifex colligavit. Sol ergo corporum ignium ignis est primus, et verus ignis in hoc sensibili Mundo elementum, ut supra dixi, empyrei Mundi imago, primaeque et luminis et caloris lux compactissima, ignisque feruentissimus atque ardentissimus; Radii veri qui exeunt ab eo sunt ignes fecundi, recti, acuti, penetrantes, urentes, quasi a densa Solis mole aestuantes, lumen vero a radiis est quasi illud tertius, et flamma in exilissima quasi materia leviter succensa; et quamvis in terrenis flammis lucem a calore diversum quid esse videatur, nihilominus in hoc purissimi Solis globo necessario est, haec omnia, lucem, lumen, ignem, caloremque idem esse, talis ergo cum Sol fit; et radii ab eo immediate diffundantur, et lumen ab his emicet; per haec veluti per instrumenta quaedam virtutum suarum propagationem in omnia inferioris Mundi corpora transfundit; Est enim Sol, Sancto Dionysio teste, a summo bono et bonitatis corpora imago, et bonitatis illius, quantum corpori licet, in corpora transfusor: Nam sicuti a bono in lumen illud primaevum semina rerum omnium sunt transfusa, sic a Sole eadem rerum semina per radios perque lumen in inferiora transfunduntur, Intelligentiis globi praesidibus unice cooperantibus, et per spiritum toti solari corpori transfusum omnia in omnibus peragentibus; atque hic est spiritus ille, de quo sacra memorant eloquia; 鈥淥ritur Sol et occidit, lustrans universa, in circuitum pergit spiritus.鈥� Quemadmodum autem intellectus seipsum intelligendo, species et ideas quae in ipso sunt, intelligit, et intelligendo operatur, hoc est, in animum sibi coniunctum et species eas carumque notitiam transfundit, animus vero in spiritum vectorem omnium agit; sic spiritus species in corporum tum essentias tum vires transfundit, unde actiones omnes prodeunt, et prodeuntes res ipsas ad sui imitationem generant; idem de Sole sentias velim; cuius intelligentia dum ideales species in se revoluit, intelligendo spiritum mox in omnibus et singulis solaris globi particulis latentem instimulat, unde spiritus simulatus excitatusque in corpus, et corpus per vires et actiones extra se diffundit; atque hoc pacto tandem res, quae a Sole gigni dicuntur, generant omnia; sunt autem Solis vires lumen et calor; et rerum semina a lumine suo vecta, et in corpora haec devecta, et a calore invecta et sata causa sunt generationis rerum omnium, quae in hoc sensibilis Mundi theatro spectantur; Lumen enim suum, sicuti seminalium rationum delator est, sic earundem mensura, numerus et proportio; dum enim illuminat, et quae incepta sunt subiens et ea permeans calore comite tum separat, tum congregat, et purgat, et movet et generat, et nutrit, et adauget; et perficit et removet, vivificat et continet, ita ut cuncta corpora eum veluti genitorem, motorem, calefactorem, illuminatoremque et denique ut vitae datorem, conservatoremque agnoscant: omnia enim haec corporibus omnibus tum influit, tum indit, tum manifestis luminis viribus, tum occultis et sympatheticis quibusdam actionibus. Concludam itaque, Solis radios ac lumen igneae esse naturae, quos secum ipse trahit et circumfert, quocunque eum fert spiritus in circuitu, atque hoc modo lumine et motu iuxta Peripateticos in inferiora agit, motu quidem ut radiorum et luminis delatore; lumine vero ut delatore caloris, spiritus seminumque, sine quibus nulla fit generatio; hic autem luminis calor, dum terraqueum globum una cum spiritu seminibusque penetrat, aquam terramque recreat, quaeque ibi sunt rarefacit, colliquat, fundit, movet, concoquit, denique, urit, siccat, temperat, nutrit, et caloribus, qui luminis sunt proles, propriis exornat singula. His itaque praemissis, iam ad illud explicandum progredior, quod animum tuum tantopere anxium tenebat, et quod capere nequibas; vastissimum nimirum illud luminum pelagus perpetuis quasi fluctuum quibusdam voluminibus agitari, macularumque atque umbrarum continua successione, mutuis inundationibus; serieque indissolubili variari. Dic quaeso mi Theodidacte, vidistine unquam per tubum opticum huius portenta globi? Theodidatus. Vidi et quidem summa admiratione defixus.; vidi enim superficiei solaris continuam quandam alterationem, aspexi et obstupui semper novas et novas macularum, umbrarum, facularumque apparitiones atque disparitiones; O quam miratus sum perpetuae earundem in figuris variationes, continuas item coniunctiones, separationesque, quibus rebus Solis speciem incredibiliter variari cernebam. Verum, o summum naturae portentum! Quae olim e terreno globo abstractive contemplabar, modo intuitue percusso; videbam modo hic coram, et percipio macularum, facularum, umbrarumque effectus; sed unde originem suam ducant, me latet; Quare ut mihi tantum naturae mysterium pandas mihi Cosmiel, supplex et ea qua possum humili mentis submissione exoro. Cosmiel. Scias velim mi Theodidacte, triplicem in hoc solari globo motum considerari; primus est localis quo Sol singulis vicenis septenis diebus circiter, unam, circa centrum proprium revolutionem conficit, et huius conversionis beneficio, quidquid lucis, quidquid virtutis radiosae continet, successiva quadam propagatione tam in terram, quam circumsitos sibi globos abundantissime effundit, quae quidem circum volutio non simplex, sed composita est ex annua circumductione axis mobilis, circa quem prior motus describitur; quo fit, ut Sol circa summitatem Borealem et depressionem Australem versus terram annuat sex mensium spacio; et abnuat ab eadem vicissitudinaria polorum et axium mobilium, apparitione supra horizontem solarem et occultatione infra eundem; Ex quo quidem necessario sequitur Solem totum terrenum globum tum per annuam circuitionem, tum menstruam, nova luce diversa seminalium rationum foetura imbuta afficere. Secundus motus est solaris pelagi per subsolares cuniculos regurgitantis circulatio, quorum quidem meandrorum canaliumque cum innumerabilis copia fit, non miraberis, faciem solarem terrigenis tam variam aspectari, tot umbris obfuscari, tot tenebris involvi, tot lucibus fulgere, tot maculis deturpari; siquidem quot eructationes ex subsolaribus globi visceribus contingunt, tot maculas, tot umbras nasci censeas. Maculae autem quas e terreno globo saepe intuitus es, hoc pacto nascuntur: Quando per intimos solaris corporis meandros vehemens fit regurgitatio, densus ille aestuantis liquoris vapor altum petens aetherem sua densitate obfuscat oculoque terrigenum impedit, ne Solis fulgorem videant, atque adeo sub maculiae specie spectatur; Cum vero eiusmodi vaporum eructationes per universam Solis superficiem innumerae fiant, maculas quoque innumerabiles subinde videri necesse est; vaporibus vero in altiora aetheris loca delatis et rarefactisque subsequens vehementis ebullitionis splendor sub forma intensissimae lucis spectatur, quam tu faculam nominare solebas; quando vero circulationis motus retrotrahitur, voragines quaedam spectantur, quae ob summam profunditatem umbras quasdam referunt, quas tu paulo ante tantopere mirabaris; quando denique vapor ille vehementissima agitatione eiaculatus magnam liquoris partem secum in altum deducit, tunc is gravitate praeponderans per igneas guttas in globum delapsus suo restituitur principio; vapores vero ignei in altum delati ac continuo impetum moti Solis sequentes, nunc in ingentes nubes ab humido igneo defecata, raritate sua explicantur, iam iterum in minutiores portiones dissipantur, donec tandem Solis virtute attractae denudati unde deductae sunt, redeant; atque hoc pacto macularum, quas miratus es, fiunt nunc apparitiones, nunc disparitiones; quoniam tamen subinde adeo glutinosa constans materia, ut in altius spatium, quam ut motum Solis assequi possint, sine dissipatione unitae deferantur, fit ut libero motu per mobilia aetherei spacii inania hinc inde delatae in cometas convertantur, de quibus postea pluribus tecum agam. Theod: Iam causas macularum, facularum, umbrarumque, quas summa mea admiratione ex terreno globo olim intuitus sum, adeo ad oculum demonstrati, ut de generatione earundem nullum mihi prorsus dubium remaneat; iam aperte cognosco, quomodo illae nascentur, crescant, minuantur, quomodo maculae in faculas, et haec in illas transformentur; quid sint portenta umbrarum; et quaenam, tandem, omnia illa coelestis huius globi, quae tantopere Astronomorum ingenia nullo non tempore a prima illarum detectione vexarunt, ludibria sint, praesens aspicio; video luculenter, cur subinde adeo glutinosae materiae coniugio compactae sint, ut a Sole tractae, cum integra sua circa axem proprium revolutione peracta, fine ulla dissipatione integrae denuo compareant; causam quoque percipio, quomodo in cometas dira mortalibus ostenta convertantur. O quam iam miror Astronomorum Physicorumque quorundam varias coniecturas, dum omnes huiusmodi maculas, stellulas quasdam suis propriis orbibus affixas et circa Solem circumlatas existimant; si enim stellulae quomodo tam cito modo aliae et aliae nascentur, modo pereunt? Iam aperte cognosco, nullam Philosophandi rationem sine praevia experientia subsistere posse; Sed quoniam immenso tantae veritatis gaudio et voluptate afficior, neque satiari posse videor veritate adeo mirabilium rerum ulterius inquirendarum: Te mi Cosmiel, quem nihil eorum, quae in abditis naturae thesauris conduntur, latere novi, etiam atque etiam rogo, ut paucis ad nonnulla mea quaesita respondeas. Cosmiel, nihil adeo mihi volupe esse potest; quam ut votis tuis et laudabili curiositati quovis modo satisfaciam; perge itaque confidenter interrogare, ad hoc enim tibi iunctus sum, ut interpretis munere fungar, et tu de omnibus naturae arcanis hucusque occultis quam uberrime ad omnipotentis Dei gloriam et honorem inquiras. Theodidacius: Quidnam rogo, cum Deus Opt. Max. et natura nihil frustra fecerint, quid indicat tam insolitus innumerabilium portentorum in hoc globo elucescentium apparatus? Quas utilitates Mundo, aut quos fines natura sagax hisce intenderit, scire cupiam. Cosmiel: ut itaque altius exordiar, notandum tibi primo est, Solarem hunc globum inter corpora Mundum constituentia quid praestantissimum esse, ipso oculorum intuitu convinceris; eo enim tanquam instrumento universalis ad sublunarem Mundum potissimum utitur magnum ille Visu Conditor Deus Opt. Max. unde mirum non est, illum tam admirando artificio constructum, tot naturae portentis adornatum, tam inviolabili influxuum lege, in tante instabilitate constantissimum perseverare. Est huic globo triplex a natura motus insitus, prior est diurnus, annuus alter, tertius menstruus. Prior motus, quo spacio fere diei naturalis, id est, 24 horarum, suo in circulo universum telluris globum ambit, ad vicissitudinem dierum et noctium, ad quietem animalium laboresque continuandos, ad terram denique lucis suae beneficio foecundandam, animasque potissimum intentus; uti omnibus notum est. Quoniam vero si Sole solo hoc diurno motu fuisset instructus, et sub uno semper et eodem parallelo cursum suum continuasset, certum est, unam terreni globi medietatem necessario perpetuis tenebris frigoribusque, alteram perpetua luce caloribusque damnatam, irremediabile exitium effugere non potuisse; siquidem perpetua noctium dierumque in toto telluris globo eadem temporis constitutione necessario consecuta, omnem rerum generationem extirpasset; Ne igitur tantum in natura detrimentum nasceretur, divinae providentiae dispositione factum est, ut tam necessariis huius globi actionibus alter motus iungeretur, quo Sol totius anni discursu per obliquam Ecclipticae semitam decircinatus, motu priori contrario, nunc ad Austrum, modo ad Boream conversus, omnia Mundi climata ex aequo perlustraret; virtutisque suae influxum omnibus et singulis orbis partibus summa iustitiae lege distribueret; ex hoc enim oriuntur quatuor anni stationes, Veris, Aestatis, Autumni, Hyemis; hinc vicissitudines dierum et noctium in singulis orbis climatis; hinc in uno hemisphaerio caloris intensio, in altero eiusdem diminutio; in uno aestas, in altero hyems, in uno plantarum incrementum, in altero decrementum earundem; et contra, rerum geneses mirifice promovent, ea lucis iustitia et aequitate, ut nulla gens, nullum clima, nulla natio alteri plus aut minus lucis aut tenebrarum accepisse conqueri possit; licet suppolares populi tametsi sex mensium spatio noctis perpetuae circumfusi, Sole priventur, deperditam tamen lucem sex mensium continuo die recuperant; sub aequinoctiali vero habitantes populi diem nocti aequalem sortiuntur perpetuo, eo fine, ut quod Sol duodecim horarum spatio radiationum efficacia torre fecit, id eiusdem duodecim horarum absentia frigore nocturno et roris abundantia madefaciendo restituat; in reliquis vero climatis natura pro diversa ratione, Solisque in circulo suo obliquo posito, temporum vicissitudinem ita temperat, ut longitudinem dierum et noctium in oppositis circuli sui locis brevitate dierum noctiumque, et compensate, atque; adeo in omnibus orbis climatis tantum semper lucis, quantum tenebrarum, tantum tenebrarum quantum lucis, mirifica quadam symmetria et aequitate constituit; quae omnia ex annuo Solis inter binos tropicos decurrentis motu proveniunt. Quoniam vero Sol in terrenum globum non solum luce et motu, ut supra demonstratum fuit, agit, sed etiam in eundem perpetuo multiplicem seminalium virtutum, quibus imbuitur, mixturam influit, solaris vero globi aversum a tellure hemisphaerium, si immobilis foret, minime terram ferire, atque suam vim communicare posset; hinc divina sapientiae dictamen ei tertium adiunxit motum, qui est menstruus scilicet, quo Sol 27 dierum spatio circa proprium centrum axemque circumvolvitur, ne ulla solaris globi portiuncula otiosa videretur, sed ut menstruo fere spatio universum telluris ambi tum, obversis in eam singulis suis partibus, singularumque partium alia et alia virtute imbutarum profluvio bearet. Quoniam vero seminalium rationum in Sole abditarum virtutes sine ingenti commotione exeri non possunt; hinc iterum summa et infinita Dei sapientia providum est, ut solare pelagus ingenti et incessabili aestus vehementia concitaretur, atque per vastissimos interioris fabricae meandros circulationem, virtutes latentes ex centro ad circumferentiam devolveret; et hinc eas per radiorum circumfusionem circumfusis Mundi corporibus communicaret. Sunt autem in hoc ineffabili globo innumeri huiusmodi meatuum recessus, quibus universum corpus a natura perfossum est; atque voragines quidem et horridi vortices, (quorum intuitu non tantum exanimatus es) pelagi igniti absorptionem notant, quorum profunditatis uti nonnullam obscuritatem exhibet, ita e terreno corpore visa, sub umbrarum nomine indigitantur. Quando vero vehementi eructatione et ebullitionis impetu, quod absorptum est, regurgitatur, tunc terrigenis huius tam excessivae eructationis vapor ignitus ad instar furni aestuantis eructatione in solari atmosphaera condensatus veluti macularum in superficiem Solis temere dispersarum speciem exhibet; quia vero tanta aestus vehementia intensissimam lucem coniunctam habet, quae fatiscente vapore ad instar candidissimi fulgoris facularamque pellucidarum in morem interlucet, hinc est, quod fere maculae, faculae, et umbrae semper aut coniunctae aut se consequentes videantur et insunt uti vides ipsi solari globo, atque cum eo convertuntur; quod vacuum Astronomis fundamentum praebuit asserendi, globum circa proprium centrum saepe volui; et optime argumentati sunt, ita enim, citra haec vides.

PART II.

On spots, specks, shadows, and other remarkable phenomena in the Sun.

Cosmiel: Very well, Theodidactus. Let us finally delve into this earthly sphere's highest and most unprecedented wonders.With that, we entered the small asbestine vessel we had left behind, which carried us amidst the solid mass of the solar sphere. We traversed vast and countless eruptive chasms, sailing through previously uncharted estuaries untouched by human footprints. We beheld sights that mortal eyes had not seen since the earliest days of the world.Theodidactus: But, Cosmiel, I earnestly beseech you, relying on God's boundless compassion, please do not abandon me. I implore you, invoking the name of Almighty God, to protect me, as an overwhelming terror engulfs me and weakens both my spirit and body.Cosmiel: Take heart, Theodidactus. Fear not amidst the wonders you behold, for I stand beside you. My mission is to protect you from all dangers and to convey the indescribable grandeur of divine creations, enabling you to perceive the vast wisdom of the Creator, cherish what you discern, adore what you cherish, and ultimately discover eternal delight within it.Theodidactus: Oh Cosmiel, considering the Creator's magnificent and awe-inspiring works, I can only wonder about His true nature. With a mere word, He brought everything into existence from nothingness. In the vastness of His divine presence, everything pales to insignificance. Allow my soul to depart in the way of the righteous, so that I may behold the One who fashioned all things and sustains them through His word.Cosmiel: The moment you seek has not yet arrived, Theodidactus. Be patient a while longer, for you have only caught a glimpse of but a fraction of the divine creations.Theodidactus: I fully submit to the One to whom I am minuscule, and His will shall prevail. However, Cosmiel, what significance lies within that colossal fiery storm? What meaning resides in the tempestuous whirlwind of fire? What does the seemingly endless rising vapor symbolize? What do the flames in this vast ocean and the tumultuous clashes of fiery eruptions represent? I witness flames brighter and more resplendent than anything fathomable in the Natural World, yet simultaneously, there appears to be a dense, substantial mist akin to fog, casting profound darkness. Who could ever believe, or who could convince Earth's inhabitants, that within the World's distinct and vibrant eye, a profound alliance exists between light and darkness, brightness and obscurity? Who among the pure-hearted denizens of the terrestrial realm would conceive that light emanates from darkness, and darkness emerges from light within this most pristine sphere of the World? Who will believe the narrator when he informs them that the smallest entity can swiftly become the largest, and the greatest diminishment can promptly follow? Oh, if only the Philosophers could witness the wondrous vicissitudes of rarefaction and condensation, the perpetual alteration coupled with the utmost stability, the profound opacity alongside the highest ambient transparency, and the unceasing succession of changes without apparent excess or diminishment, all while observing the same Sun. They would undoubtedly formulate their celestial doctrines differently. I solemnly assert that no object in the Universe, subjected to as many alterations and vicissitudes as this present sphere, has ever shattered. I discern all these wonders distinctly and intuitively, yet the reason behind such prodigious manifestations eludes me. My mind struggles to fathom the origin of this vehement outpouring of fervor. Therefore, O Cosmiel, I implore you, as the interpreter of a more profound and concealed nature, to illuminate my feeble understanding, to bestow upon me divine enlightenment, so that I may grasp the true causes behind these extraordinary effects of Nature.Cosmiel: My beloved son, my profound love for you fills my heart, and it is my duty to fulfill your wishes. Therefore, pay close attention to what I am about to reveal regarding the mysteries of this Sun. Just as in the observable Universe and the material world, God has bestowed nothing greater upon mortal beings and the entire elemental system than the Sun. Through its influence, all things are created and sustained. It appears that God has placed a concentrated essence of His wisdom and power within it. Therefore, it is aptly said, "He has set His tabernacle in the Sun." Even when apparent contradictions arise, as you previously mentioned, the wisest Creator has intricately intertwined within this globe a remarkable power beyond human comprehension. Consequently, the Sun is the primal fire of material entities, the genuine fire in this sensory realm of elements, as I mentioned earlier, the reflection of the Empyrean world, and the most intense source of both light and heat. It surpasses all other fires in intensity and brilliance. The true rays it emits are fertile, straight, sharp, penetrating, and scorching, as if they were emanating from the dense core of the Sun itself. In contrast, light is akin to a third element, and flame ignites in the most delicate substance, almost as if it were gently kindled. Although terrestrial fires may seem to distinguish light from heat, in this purest sphere of the Sun, all these elements - light, radiance, fire, and heat - are one and the same. Such is the nature of the Sun. Its rays are immediately dispersed from it, and light radiates forth from them. Through various instruments of their powers, it imparts its influence to all bodies in the lower world. As Saint Dionysius has stated, the Sun is an image of the highest good and the embodiment of goodness to the extent possible in a physical form. It serves as a conduit of that goodness into physical bodies. Just as the fundamental seeds of all things are conveyed from the highest good into the primordial light, so are the seeds of all things transferred through the Sun's rays into the lower domains. This occurs with the unique cooperation of the intelligences governing this globe and through the spirit diffused throughout the solar body. This same spirit is mentioned in sacred scripture: "The Sun rises and sets, illuminating all, and the spirit travels around in a circuit."  In a manner similar to how the Intellect, by knowing itself, grasps the species and ideas within itself and, through understanding, functions by uniting them with the mind and conveying their knowledge to it, so too does the mind direct the spirit, which serves as the agent of all. In the same way, the spirit conveys the species into the essences and powers of bodies, from which all actions emanate, and these actions, in turn, generate entities in accordance with their likeness. The same principles apply to the Sun. While the Sun's intelligence reflects ideal species within itself, it simultaneously activates the spirit that lies dormant in all the individual particles of the solar sphere, thus arousing the simulated and awakened spirit to disseminate throughout the body. Through this process, the body extends beyond itself via its powers and actions. As such, entities birthed by the Sun generate all observable phenomena. The Sun's powers encompass light and heat, and the seeds of entities are conveyed into bodies through light and propelled by heat, ultimately giving rise to all things witnessed in the theater of this sensory world. Its light serves as a conveyer of seminal purposes, defining their measure, number, and proportion. While it illuminates, it separates and assembles ever-changing elements with its accompanying heat, and it purifies, propels, generates, nourishes, augments, perfects, removes, animates, and sustains. Consequently, all bodies recognize it as their generator, mover, heater, illuminator, and, ultimately, as the bestower and preserver of life. It imparts, infuses, and manifests itself in all bodies through the evident powers of light and certain hidden and sympathetic actions. In conclusion, I assert that the rays and light of the Sun possess a fiery nature, drawn and carried with the Sun itself, wherever the spirit guides it in its circuit. Through this action, it influences the lower realms through light and movement, as the Peripatetics propose. It serves as a conveyor of rays and light for movement and as a conveyer of heat, spirit, and seeds for illumination, without which no generation can occur. However, the heat of this light, penetrating the terrestrial globe with the spirit and seeds, rejuvenates the earth and water. It rarefies, liquefies, melts, stirs, cooks, burns, dries, tempers, nourishes, and adorns all things with its own offspring, which are the heating powers of light. With these principles in mind, I shall now elucidate the matter that greatly perplexed your mind and eluded your understanding: the vast ocean of lights in constant agitation, marked by numerous waves, with an unending succession of spots and shadows. Tell me, my dear Theodidactus, have you ever observed the wonders of this globe through a telescope?Theodidactus: Indeed, I have, and I was truly astounded. On the Sun's surface, I witnessed an unceasing transformation, and I marveled at the perpetual emergence and vanishing of spots, shadows, and faculae. The ever-changing shapes and the continuous connections and separations that resulted in the Sun's remarkably diverse appearance left me in awe. However, the greatest wonder of all is this: what I once pondered abstractly from the terrestrial sphere, I now witness directly. These effects of spots, faculae, and shadows unfolded right before my eyes, yet I find myself still uncertain about their origin. Therefore, I earnestly implore you, Cosmiel, to unveil this profound mystery of Nature for me, beseeching you with the utmost humility of my mind.Cosmiel: I would like you to know, my dear Theodidactus, that threefold motion is observed in this solar globe: the first is the local one by which the Sun, approximately every twenty-seven days, completes one revolution around its own center, and by the benefit of this rotation, it abundantly pours out whatever light, whatever radiant virtue it contains, successively propagating them both to the Earth and to the surrounding globes; this rotation, indeed, is not simple but composed of the annual revolution of a movable axis, around which the former motion is described; hence, the Sun appears to the Earth over a space of six months towards the northern summit and the southern depression; and it denies from the same periodicity of the poles and movable axes, appearing above the solar horizon and disappearing below it; From this, it necessarily follows that the Sun, through its annual circuit as well as its monthly one, affects the entire terrestrial globe with new and diverse progeny imbued with seminal reasons. The second motion is the circulation of the solar sea through subsolar tunnels, from which, considering the countless abundance of these winding channels, you will not be surprised to see the solar face appear so varied to earthly observers, obscured by so many shadows, enveloped in so much darkness, shining with so many lights, and marred by so many spots; indeed, as many eruptions occur from the depths of the subsolar globes, so many spots and shadows you may reckon to arise. But the spots that you often observe from the earthly globe arise in this manner: When through the inner winding paths of the solar body a violent surge occurs, that dense boiling liquid's vapor, seeking the high ether, obscures it with its density and obstructs the terrestrial eye from seeing the brilliance of the Sun, and thus it is observed under the guise of a spot. However, when such eruptions of vapors occur across the entire surface of the Sun in countless numbers, it is also necessary to see countless spots from time to time; but when the vapors, carried to higher regions of the ether and rarefied, are followed by the subsequent splendor of violent ebullition in the form of intense light, which you used to call a "facula"; and when, indeed, the motion of circulation is drawn back, certain whirlpools are observed, which, due to their great depth, resemble some shadows that you marveled at just a moment ago; and when, finally, that vapor, ejected with the most violent agitation, draws with it a large portion of the liquid upwards, then, being outweighed by gravity, it falls back into the globe through fiery drops and is restored to its original state; but the fiery vapors carried upwards and continuously driven by the impetus of the Sun, now unfold into huge clouds from the fiery moisture, they are dispersed again into smaller portions until, finally, drawn back by the power of the Sun from whence they came, they return; and thus, in this manner, the appearances of the spots you marveled at are now made, now disappearing; however, since the substance is sometimes so adhesive that they are carried deeper into space than they can follow the motion of the Sun without being dispersed, it happens that, with their free motion through the mobile void of the ethereal space, they are sometimes transformed into comets, about which I will speak with you in more detail later.Theodidactus: Now that the causes of the spots, faculae, and shadows, which I once observed on Earth's globe with the highest admiration, have been so clearly demonstrated to my eyes that I no longer doubt their generation. I now have a clear understanding of how they are born, grow, diminish, and how spots transform into faculae, and faculae into spots. I comprehend the mysteries of these shadowy phenomena and finally perceive the true nature of these celestial phenomena, which have puzzled astronomers' ingenuity since their initial discovery. I can see why these phenomena are composed of such dense material that, when drawn by the Sun, they complete their revolution around their own axis without dissipation and reappear intact. I also understand the reason behind the transformation of these ominous phenomena into comets. I marvel at the various conjectures of astronomers and physicists who, at different times, believed that all these spots were little stars affixed to their own orbits and circling the Sun. How could stars be born and perish so rapidly? I now clearly see that no philosophy can exist without prior experience. However, as I am filled with immense joy and delight at the vast truths I have discovered, I cannot be satisfied without further inquiries into these extraordinary phenomena. Thus, dear Cosmiel, while I acknowledge my limited knowledge of the hidden treasures of Nature, I humbly request that you provide brief responses to some of my queries.Cosmiel: There is nothing that gives me greater pleasure than satisfying your desires and commendable curiosity in any way I can. So, please proceed with your questions confidently. I am here to serve as an interpreter and help you delve into the concealed mysteries of Nature, allowing you to inquire into them extensively for the glory and honor of Almighty God.Theodidactus: What do these countless displays of extraordinary phenomena on this globe signify, given that Almighty God creates nothing in vain? I am eager to understand the purposes and benefits that Nature's wisdom may have intended for the world through these remarkable manifestations.Cosmiel: To begin with, it's essential to note that even with the naked eye, you can easily observe the Sun, this Solar globe, as the most remarkable entity within the Universe. The Creator, in His infinite wisdom, has fashioned this globe as a universal instrument primarily designed for the sublunar world. Hence, it is no surprise that it is constructed with astonishing artistry, adorned with countless natural wonders, and governed by an unbreakable law of influence, remaining steadfast amidst great instability. This globe possesses three inherent motions granted by Nature: one is diurnal, another annual, and the third is monthly. The first motion, which takes approximately a natural day, that is, 24 hours, to complete a full circle around the Earth, serves for the alternation of day and night, the continuation of living creatures' activities, and ultimately for fertilizing the Earth with its light, sustaining life. This is well-known to all. However, if the Sun were equipped with only this diurnal motion and always followed the same parallel, one-half of the Earth would be condemned to perpetual darkness and cold, while the other half would endure perpetual light and heat, resulting in inevitable destruction. Such a scenario, with the same time allocation for day and night across the Earth, would annihilate all life. To prevent such a dire consequence, another motion was providentially ordained to complement this necessary diurnal motion. With this additional motion, the Sun, over a full year, travels along the oblique path of the ecliptic, countercurrent to the diurnal motion, sometimes turning toward the south, and sometimes toward the north. In this way, it equally covers all regions of the Earth, distributing the influence of its power justly. This is the origin of the four seasons of the year: Spring, Summer, Autumn, and Winter. It also results in the alternation of day and night in each region of the Earth. This balance in the distribution of light is executed with such fairness that no nation or people can complain of receiving more or less light or darkness than others. Even subpolar populations, surrounded by perpetual darkness for six months, regain the lost light continuously for six months of daylight. On the other hand, those dwelling in equatorial regions experience an equal length of day and night continuously. This arrangement aims to ensure that whatever the Sun has withered in twelve hours of intense radiation, it restores in twelve hours of nightly cold and abundant dew. In the remaining climates, due to the different positions of the Sun in its oblique orbit and the alternation of seasons, Nature regulates the length of days and nights so that there is a balanced distribution of light and darkness, ensuring that the length of daylight is always equal to the length of night, maintaining a wondrous symmetry and equilibrium in all regions. This balance arises from the annual motion of the Sun running between the two tropics. However, because the Sun not only radiates light and motion but also continuously imparts a complex mixture of seminal virtues, if the hemisphere of the solar globe facing away from the Earth were stationary, it would not impact the Earth effectively. Therefore, divine wisdom added a third motion to it, which is the monthly motion. In this motion, the Sun revolves around its own center and axis within 27 days, ensuring that no part of the solar globe appears idle. Instead, it enriches the entire Earth with its influence, directing different virtues to various parts of the Earth and bestowing diverse virtues upon each region. Nevertheless, because the virtues of the hidden seminal reasons in the Sun cannot be released without tremendous commotion, God's supreme and infinite wisdom once again provided that immense and incessant surges would stir up the solar ocean. Through the vast meandering circulation within the interior structure, it would transfer the latent virtues from the center to the circumference, and then communicate them to the surrounding bodies of the World through the dispersion of its rays. Countless channels and recesses within this ineffable globe allow the entire body to be pierced by Nature. The abysses and dreadful whirlpools, which you found astonishing, denote the engulfing of the fiery sea. Although it exhibits some obscure depth, it is referred to as "shadows" when seen from Earth. When there is a violent eruption and forceful surging, what was absorbed is regurgitated, and the fiery vapor, condensed in the solar atmosphere, exhibits the appearance of scattered spots on the Sun's surface. This intense heat also emits a very bright light, which, as the vapor subsides, shines brightly like clear flashes. Hence, spots, faculae, and shadows often appear connected or following each other as they revolve with the solar globe. These phenomena have provided astronomers with a solid foundation for asserting that the globe often revolves around its own center, and they have made compelling arguments in this regard.

S. III.

De Cometarum, solarium aliorumque genesi, motu, dissolutione.

THEODIDACTUS. Non opus est, ut pluribus ea comprobes; siquidem doctorum irrefragabilem veritatem oculis intueor, manibus tango, auribus immensum ebullitionis fragorem percipio, olfactu sensu, causasque singulorum intellectu comprehendo. Porro audivi te, mi Cosmiel, supra cometarum mentionem fecisse, nosse itaque desiderarem, quomodo illi generentur, quali materia constent, et cur nam tam irregularem motum forti sint. Cosmiel, quod supra accepisti, verum est, cometas plerosque ex Sole nasci; rationemque totius paucis tibi explicabo. Assectus, ni fallor, fuisti, solaris globi superficiem ingentes continuo igneos globos ex occultis subsolarium meandrorum reconditoriis eructare; cum vero vehemens aestuantis ebullientisque liquidae materiae fervor, sine vapore esse non possit; vapor autem hic nihil aliud quam ignitus quidam fumus fit rarefactioni condensationique aptissimus, fieri sane non potest, quin istiusmodi supra ipsam solaris globi superficiem exaltatus ingentia aeris huius, quam atmosphaeram solarem appello, spacia occupet; imo tantam subinde amplitudinem excrescat, ut vapores illi, quos Terricolae maculas vocant maximas, non Lunaris tantum, sed et terreni globi superficie longe excedam; quod facile tibi mathematico ratiocinio demonstrarem, nisi te proprio ingenti vi ea ex dictis colligere posse nossem. Theodid.: unum adhuc, ne miros tuos et plenos succi discursus interrumpam, mihi scrupulum eximas velim, quo exempto derelictum filum resumamus. Quid sibi vult, quod subinde nullas in hoc immenso pelago eructationes, aliquando plures, nonnumquam innumeras, imo totum veluti corpus iis conspersum, ex terreno globo notemus? Et illas quidem, sub tanta figurarum diversitate, ut nec Proteum in plures se formas transfigurare posse credam. Cosmiel: Insigne dubium ut mihi proposuisti, sic illud ampliori quoque verborum ratiocinio tibi solvamus. Nosse debes, Ocelle mi, Solem non tantum in inferiora virtute sua agere, sed et a circumsitis sibi globis, Terrae, Lunae, Veneris, Mercurii, Martis, Iovis, Saturni, quin et ab ipsis fixis reciprocum quendam influxum pati; contingit autem subinde, eam esse siderum constitutionem, ut globus solaris benigna quadam vi percussus, et veluti ligatus ab ebullitionum fervoribus, contraria sidem qualitate mitigatis cesset; quod tam vel maxime contingit, cum memorati globi humoris et frigoris vi singulis appropriata, qua eum veluti facta quadam conspiratione opportuno situ adoriuntur, nimium aestuantis naturae impetum fregerint, et ad moderatum quendam flatum perduxerint; quo facto pelagus fervidum intra cuniculos suos conclusum, et ad mediocritatem reductum; a nimio fervore cessat, ac proinde deficientibus eruptionibus, vapores quoque, quas maculas vocatis, deficere necesse est; atque adeo solaris globus tam molestis vexationibus liber, placidum, serenum, maculisque expertem Terrigenis vultum exhibet; et optimo sane naturae consilio vicissitudinem hanc adeo constanter appetit, ut illud intendisse videatur; 鈥渜uod caret alterna requie, durabile non est;鈥� quod uti in solari corpore, ita in omnibus coeteris globorum systematis usa venit: ubi vero dicti siderum globi eam habuerint ad Solem, constitutionem, ut illum contraria radiorum virtute, id est, igneo quodam in ipsis concluso vigore percutiant, tunc globosa Solis moles haud secus ac cacabus subiecto igne ferventi aere ebulliens in ingentes mox motus se explicat, intima solaris corporis viscera motu concitata per meatus abditos maturam iam, in superficiem extimam excludunt, foetuum novorum misellam; ex vehementi eructatione semper novae et novae nascentur vapores et fumosaeque exhalationes, quae in longum latumque diffusi, in tantum subinde Solis obfuscant faciem, ut Terrigenae sine horrore eam aspicere vix possint; variolis cum laborare diceres. Hinc solentur multa Solis ostenta ab Historicis observata; quae legentibus ea paradoxa non immerito videantur. Tempore Iustiniani Imperatoris, ut nisi fallor in Constantinopolitanis Cedreni annalibus legisti, Sol Lunae instar sine radiis lucem tristem praebuit; patienti similis; Item Constantini Imperatoris tempore Sol 17 dies obfuscatus nullos emittebat radios, tanta offusus caligine, ut naves etiam a cursu suo aberrarent: Occiso quoque dictatora Caesare et Antoniano bello, Plinio teste, toto anno Solem dira mortalibus omine impalluisse ferunt. Sub Augusto simile quid contigisse Tertullianus ad Scapulam refert, siquidem Sol in conventu Uticensi extincto paene lumine, toti Mundo horrorem incussit. Innumera hoc loco huius generis ostenta adducere possem, verum cum non pauci iam dudum ea publici iuris fecerint, non amplius iis inhaerebo. Hoc unicum tibi persuasum habeas, tanti palloris ac diminuti luminis in Sole causas alias non fuisse, nisi saevas huius globi tempestates, quibus eo tempore cataractis solaribus circumquaque reclusis tanta fumorum vaporumque copia et multitudo exorta fuit, ut omnem paene lucem, in totius Solis faciem inducta eclipsi mortalibus eriperet; pallor vero contigit ob raritatem vaporum, per quos Sol non secus ac per tenuem nubem translucens subdita nonnihil luce, palliditatem necessario incurrit, quam mox ac exuerit; ferocitas Solis sequitur. Theodidactus: Dic, rogo; Anne damnum aliquod illa vaporum fumorumque terram inter Solemque interpositio inferre potest? Cosmiel: Maximum sane, cum enim lux in igneo Solis corpore compactissima, atque unicum virtutum ipsi insitarum vehiculum, quoddam sit, certe virtutem influxivam Solis terrae globo non tam facile propter solarium huiusmodi vaporum interpositionem communicare potest: Hinc dum in citatis supra historiographis, haec tam insolita Solis deliquia mox summam sterilitatem, pestilentiam, famem, coeterasque calamitates in universo Orbe secutas legis, minime otiosa fuisse colliges, quae tanto nunciantur ostento; si enim vel exigua Solis Eclipsi tantum terreno officiat Mundo, quantum tantarum in Solis facie concernatarum Eclipsium multitudinem Orbi terrarum obfuturam dicemus? Theodidactus: Cum itaque natura nihil egerit frustra, quid tantus macularum apparatus in natura rerum conferat nosse cuperein? Cosmiel: Primo scire te velim, corpus Solis non secus ac corpus terrae suo tamen modo heterogeneum esse, eiusque lucem non omnino puram sed mixtam, cuius rei apertissima indicia tibi praebet tanta colorum varietas, quam in terra constitutus saepenumero in solari globo admiratus es, et tanquam sensata experientia tibi notum suppono; Prima itaque utilitas harum macularum est, quod a faeculenta corpori solari inexistente materia per fumorum vaporumque huiusmodi secretionem; igneum pelagus quodammodo purgatur, expurgatumque novas ad illuminandum calefaciendumque vires acquirat. Secunda, quod aestuantissimum Solis corpus hocce fumorum vaporumque interpositu quandantenus temperetur, quemadmodum in terreno Mundo nubes Solem inter et terram interpositae, caloris temperant vehementiam; atque adeo maculae solares umbrarum munere funguntur; Nam quandocunque corpus Solis huiusmodi maculis expers inventum fuit, quemadmodum contigit post ultimam palliditatem anno 1652 observatam, evaporatis enim huiusmodi faecibus Sol integro fere anno sine ulla macula fulgidissimus apparuit; atque adeo eo ipso tempore orbem unicum immodico aestu laborasse una observatum fuit. Theodidactus: Sed quomodo mi Cosmiel, calores quos olim in solari facie sane diversissimos intuitum me esse memini, heterogenae naturae indicium esse colligam? Cosmiel: Si Sol corpus simplex et homogeneum foret, praeter lucis colorem nullum alium admitteret; cum vero experimento didiceris, Solem corpus esse mixtum, variis alterationibus obnoxium, varisque condensationis et rarefactionis legibus subiectum, necessario diversos colores admittere cogitur, ob materiae qua tingitur diversitatem. Est hoc adeo certum, ut Astronomi non alia de causa planetarios globos ex dispari materia compactos afferant, nisi quod singuli diversam coloris speciem exhibeant. Num unquam observasti terrestrem flammae diversitatem? Theodidactus: Quin imo observavi eam et quidem saepissime, aliam enim in ligno ordinario, aliam in piceae naturae plantis, in camphora accensa, coeterisque gummosis, glutinosisque corporibus aliam, aliam denique in sarmentis vitium, aliam in aliis combustibilis materiae ignium fomentis reperi; imo quot diversae naturae ligna sunt, tot in accensis diversi coloris, fuscos, subfuscous, candidas, nigras, virides, flavas denique flammas deprehendisse recordor; et aperte cognovi talis coloris esse flammam, qualis est color ac proprietas, qua lignum imbutum est. Cosmiel, recte observasti, et sic est; idem ergo de solari luce, ob causas iam ante indicatas, tibi sentiendum esse existimes. Theodidactus: Obsecro te sodes, ut iam ad eam dubii partem, quae de Cometarum genese nobis superest, dissolvendam progrediamur. Cosmiel, faciam quod iubes, filum interruptum resumpturus; Cometae communi opinione Philosophorum sunt exhalationes calidae et siccae; sive coelestis seu elementaris naturae sint; si porro corporis terreni ad reliquos mundanos globos analogiam recte consideraris, videbis quod quaecunque te experientia docet in globo terreno fieri, illa omnia modo, suo in reliquis mundanis globis contingere censendas; omnia siquidem mundana corpora, non secus ac terrenum, ita a natura constituta esse noris, ut perpetuo quaedam effluvia emittant, pro ratione corporis quod illa emittit, sive illa sint vaporosae expirationes, sive exhalationes calidae et siccae, quae cum e totius superficie ambitu eructentur, periti atmosphaeras dictorum corporum nuncupant; de quibus et insequentibus fusius tecum agam; Inter coetera vero Mundi corpora, solaris potissimum globus tanto abundantius dicta expirat effluvia, quanto coeteris id virtute ignea efficacius et aestus vehementia potentius corpus est, ita quidem ut maculae illae, quas olim in terra constitutus vidisti, et iam in formam immensarum nubium coram intueris, recte Solis effluvium dici possint. Hae itaque fumosae exhalationes in altiora aetheris spatia eiaculantae, uti rarissime sunt, ita mox ingens aetheris spatium maxima sua dilatatione occupant, et tametsi eae tenues sint, opacitate tamen sua non carent; si enim diaphanae et pellucidae forent, Solis lucem minime impedirent; at terrigenis spectatoribus lucem eripiunt, ergo opacitate sua pollent. Quoniam vero huiusmodi halitus, non ex aquea substantia, sed ex glutinosa et veluti bituminoso quodam vapore condensati sunt, ideo diu durant; nam uti recte observasti, subinde ad duos circiter menses, binis circa axem Solis periodis absolutis, codem adhuc loco nonnullas durasse comperisti, quarum quidem alia ratio non est, nisi quod ex viscosa et cenaciori materia compacti sint; Quod si huiusmodi in maximam aetheris altitudinem vehementi globi solaris aestu eiaculentur et perfectam in remotissimis illis aetheris regionibus liberiorem nactae fuerint, tum ecce huiusmodi exhalatio aetheris motu agitata in inaestimabilem amplitudine extenditur et eum opaca sit, solarem lucem qua tingitur ad terrigena oculos reverberat, nasciturque cometa, dirum mortalibus omen. Theodid: O quanta animi meum voluptate tam admirando discurso demulces, unicum restat, quod ut explices obsecro; et est, quomodo Cometae hi moveantur, cur nunc circulares circa terram periodos affectent, nunc reliquo tramite longe etiam ultra Tropicos in Boream Austrumque nunc declivi motu in hanc vel illam Mundi plagam deferantur, quis illis hunc impulsum praestat? et cur non more ceterorum siderum regulari, sed anomala prorsus ac irregulari deviatione ferantur? Cosmiel: Quaestionem acerrimis Philosophorum contentionibus agitatam, nec in hunc usque diem plane definitam movisti, quam tamen tibi per partes, ea quas possum perspicuitate ac brevitate dissolvam. Primo itaque tibi supponendum esse scias; aetherem, in immenso illo ut omnium subtilissimae, sic vel maxime mobilis volubilisque aurae Oceano, ob perennes mundanorum globorum, quae in vasto illo expanso circumvolvuntur, decircinationes in perpetua quadam agitatione versari: Secundo Solem motu suo diurno, quem circa telluris globum conficit una secum omnem illum aetherem, qui Solis currentis semitam occupat, tum impulsu tum attracto circumducere. Tertio Solem post certam annorum revolutionem suos pati paroxismos, veluti chronicos quosdam morbos, non secus ac terrenum corpus, terrae motus, inundationes, atque ignivomorum montium saevas tempestates; sive maligno siderum aspectu, sive coacervatione veluti ulceris malignis humoribus tumentis, aut febrilis cuiusdam materiae ad erumpendum maturae, post certas annorum periodos, patitur. Huiusmodi itaque laborantis naturae paroxysmus quandocunque; solare corpus corripit, mox ruptis naturae claustris, apertisque occultae machinationis cataractis, tanta fumosarum exhalationum copia universam Solis superficiem perfundit, ut non immerito tota iis obfuscata, tristem, ut supra ex Historicis retulimus, faciem mortalium, oculis spectandam multo tempore exhibuerit. Sole itaque continuo et successivo ingentem fumosorum halituum copiam eructante, fit ut uno alterum trudente, prior ordine tenaciori materia compactus, atque aliis aliusque identidem exhalationibus auctus, intra solaris vorticis ambitum contineri nescius, in peregrina aetherae regionis vastitate exulare cogatur; quod aetheris spatium, ut iuxta primam suppositionem vehementi motu agitatur, ita exhalationem cometicam in ulteriora semper semitae solaris spatia protrudit; protrusio vero ista hoc pacto contingit: Cum motus Solis diurnus multo velocior Euro vastissima sua mole semper in anteriorem Solis aetherae semitae partem nitatur, fieri sane non potest, ut tam vastum globi corpus non summam quoque in limpidissimo et incredibili mobilitate praedito aethere, impulso suo commotionem efficiat; quantam enim in aere terreno agitationem, quantum fumum vel unica bellici tormenti explosio emissio globo causet, terrae, domuumque tremor, fenestrarumque strepitus et ruptura, offusaque caligo sat superque demonstrant; quoniam vero aetheris commotio, quanto Soli vicinior, tanto velocior et impetuosior; tanto vero tardior, quanto ab eo remotior est; hinc fit ut cometa vehementia aetheris in interiora solaris semitae promotus; semper Solem anticipet tanto velocius, quanto liquidissima aura, atque adeo cometica exhalatio, corpore solari leviore est, donec languescente virtute impulsiva, cometa oppositum Solis locum attigerit; tum enim vero ab aetheris violentia exsolutus, plenamque divagandi libertatem nactus in eam coeli regionem, in quam eam aetheris impetus impulerit, fertur. Theodid: Sed nunc nosse cuperem, cum cometa subinde vespere post occasum videatur, quomodo id contingat? Cosmiel: hoc ita fieri censeas; quandocunque materia exhalationis cometicae in eam solaris cursus semitam evibratur, quae Solem sequitur, sive ex parte occidua, tunc necessario materiae tractiuus resultat motus; unde post Solis occasum terrigenis supra horizontem terrenum apparet, fluxum aetheris sequens; quia tamen corpus cometae crassiusculum nonnihil aetheris agilitati resistit, fit ut illud semper maiorem et maiorem retardationis moram in occiduam plagam patiatur; donec semitae solaris fluxu relicto, atque in alias Mundi plagas abreptum, volabilis aurae arbitrio relinquatur, easdem posticipando leges servans, quas anticipando tenuerat. Atque haec est causa, cur cometa tam irregulari motu, ex ortu in occasum, deinde in reliquas Mundi plagas motu transverso, declivi, recto, praeposteros feratur. Sed exemplo sulci navis, quam motu suo conficit, totum negotium apprime disces; si qua corpora leviora mari innatantia fluxilem sulcum navis intrarint, illa vides in anteriorem prorae partem protrudi, quae vero navis motum a puppi sequuntur, tractivo quodam, impulsu una cum navi rapiuntur, quae tamen mox ubi sulcum et semitam navis, undarum vi avulsa reliquerint, tunc ea vasto mari commissa ventorum arbitrio, quo ea fors tulerit, exponuntur. Vidistine unquam, mi Theodidacte, noctu ignes istos, quos Meteorologi fatuos vocant? Theodid: vidi et expertus sum saepenumero, praesertim in locis calido et pingui aere refertis. Cosmiel. Nonne vidisti igneum globulum, nunc te antecississe, nunc a tergo secutum fuisse? Theodid: vidi et quidem non sine horrore, id phantasma arbitratus. Cosmiel,  quemadmodum itaque istiusmodi accensus halitus impulsa corporis in anteriora protruditur, et a tergo trahitur aere in locum a corpore derelictum coeunte; ita prorsus in cometicae exhalationis motu fieri existimes velim. Theodid: Sed obsecro, mihi exponas, quomodo tam immensa corpora cometarum evanescant, et cur caudam imminente dissolutione retortam sortiatur, et post dissolutionem eorum veluti in lucidum dissimas quasdam stellulas ut plurimum degenerent; forsan illi ex stellarum quarundam confluxu nari fuerunt? Cosmiel, mox ubi exhalatio illa ingens, et multo terrena superficie amplior, Solis semitam inter tropicos contentam excesserit, tum veluti extra nativam auram constituta, cuius impatiens paulatim sive frigidiuscula aetheris constitutione, sive natura plagae, paulatim contabescit, et cauda dissolutionis suae exordium ducens, quae ut reliquis partibus subtilior est, ita facile dissolvitur, atque hinc ut plurimum retortam caudam habere videtur, quia pars dissoluta secedens et latere reflectitur, sequuntur caudam reliquae partes corporis; quarum una ab altera divisa, atque a Sole illuminata terrigenis stellulae videntur; atque adeo non paucos in eum errorem induxerint, ut corpus cometae ex stellarem confluxu constitutum existimarent; de quo et te dubitasse video; haec vero partes paulatim in alias et alias dissipantur, tandem in chaos, a quo prodierunt, trahente Sole illud, quod suum est, revertuntur, nullo sui vestigio relicto. Atque haec est cometarum generatio, motus, dissolutio, quam te intellexisse nihil dubito. Theodid: percepi omnia summa animi mei voluptate: Ex hoc siquidem tuo discursu innumera alia naturae coelestis portenta hucusque ignota et insoluta sine difficultate solvi; et mirifica quadam dexteritate omnium quae, in sublimibus Mundi corporibus contingunt vulgo incredibilia, rationem dari posse cognosco: O quam eos hallucinari video, qui cometas coeteraque insolita stellarum novarum phenomena, nescio quibus ingentibus concentricorum epicyclis, affigunt; aut qui cometarum quorundam in fluido aethere innatantium, nobis insensibilium stellarum confluxum esse arbitrantur. Benedictus sit Pater luminum, qui per te ministrum suum tam luculentam veritatem intellectui meo tot erroribus hucusque obnoxio, pro infinita sua bonitate providere dignatus est. Sed rogo te, peritissime divinae sapientiae interpres Cosmiel mi omni nectare et ambrosia suavior, dic rogo; Anne omnes qui ab hominibus in terra constitutis observantur cometae solares sunt? Cosmiel, haudquaquam, quin imo ex omnibus mundanorum globorum halitibus vaporosisque effluviorum expirationibus generari possunt; Nam uti supra audivisti, est ita singulis globis a natura comparatum, ut singuli quaedam veluti halitum vaporumque; circumquaque; expirent effluvia quae atmosphaeram istius globi constituunt, quam in omnibus sagax horum temporum aetas singulari tubi beneficio detexit; quandocunque itaque sive ex siderum circum sitorum infausto aspectu, sive propria globi constitutione sic exigente, sive denique permissione divina, certis temporibus vehementes huiusmodi effluviorum ebullitionumque tempestates in globis dictis concitantur, certe fumosae huiusmodi exhalationes in extremos vorticum, quorum singuli suos proprios habent, recessus eiaculatae, deinde vasto aetheri, licet non semper ob distantiam a terrigenis observari possint, commissae, cometam vel stellae noviter exortae similitudinem exprimunt; ut proinde stellarum noviter exortarum phaenomena nihil aliud quam cometas non caudatas putas, quod et breve quo durant tempus sat superque demonstrat. Theodid: ignosce rogo: nimis meae curiositati, quomodo quaeso stellae noviter exortae cometae dici possunt, cum eodem semper loco fixae maneant, uti in illis patuit, qui in Cassiopaeia anno 1572 et in cauda Cygni, Serpentario, coeterisque alteris nostrorum aurorum memoria comparuerunt? Cosmiel: scias huiusmodi sidera fixae non fuisse, inter stellae tamen fixae fuisse suae originis incunabula habuisse; quod vero fixae sint et in eodem semper loco persistentia, causa fuit inaestimabilis fixarum stellarum a terra distantia; Nam cum spatium, in quo non secus ac cometae solares huc illuc divagantur, excessivae magnitudinis sit, illud tamen ob enormem a terra distantiam veluti in punctum quoddam indivisibile coarctatur, ac proinde semper in loco persistere videntur. Verum ubi sphaeram stellarum fixarum conscenderimus, ca non tantum luculentius intelliges, sed coram oculis omnia lucebis. Sed redeo ad cometas, dixi omnes globos mundanos cos producere posse; quorum omnium tantum halituum abundantiam in vorticum suorum circumferentiam exaltare possunt, quantum cometae generando sufficiat; unde colliges, Astronomos, qui sublunares et elementares cometas negant, hallucinari, cum omnes illi cometae, qui uni alicui tantummodo provinciae aut regioni oriuntur, praeter motum oppido irregularem, non nisi paucis quoque horis supra horizontem morentur; certe hos non alios quam cometas terrestres ex terrestribus halitibus in altissimo terreni aetheris expansos esse, insignis, quam pariuntur, parallaxis, scite docet. Theodid: Omnia mirifice mihi placent, sed unus adhuc scrupulus meum sollicitat animum, et est ille qui sequitur; video nonnullos cometas prolongi distensos cauda, quosdam figura rotunda et iubata instructos, alios barbatos; quomodo itaque haec contingant, te omnium conscio nosse efflagito. Cosmiel: Uti dubium tuum nihil difficultatis habet, ita paucis id expediam. Cum figura cometarum non nisi a fumide exhalationis dispositione dependeat; alia enim in longum ad instar machaerae extenditur; alia in orbem convolvitur crinitum, alia in radiosam stellarum figuram discurrit; aut in barbam densatur, et sic de coeteris; Materia in immensam longitudinem extenta, caudatam exhibet figuram: cur vero caudam semper a Sole aversam teneat, istius hac est ratio; quod, uti corpus fumidum subtilissimum instar nubis tenuissimae constituatur, ita radii solares id facile penetrare queunt; in medio vero rariori refracti lucem intendunt, unde caudata videtur: subinde quoque; fumosam exhalationes in globum condensatum pervadens, ex opposita parte barbam seu caudam exhibet, non secus ac in pila crystallina Soli exposita fit, quam radii transeuntes in conum terminantur lucidum. Esse autem rarissimam exhalationem inde patet, quod per caudam cometae anni 1618. Mundo comparentis, stellas maiores trans luxisse multis aliis Astronomis idem attestantibus, propriis oculis te vidisse testaris. Theodid: ita est; sed cum paulo ante vorticis mentionem feceris, medullitus nosse desiderarem, quid sint huiusmodi vortices, et quid operentur in natura, et utrum unus alteri commisceri posset? Cosmiel: insigne dubium movisti, Theodidacte, quod uti magnum et hucusque minus penetratum naturae arcanum continet, ita ampliori quoque discursu dilucidandum duxi. Vidistine unquam vorticem in Danubio, Tiberi, coeterisque fluminibus? Theodid: vidi. Cosmiel, observastine quomodo quaecunque res natatilis eidem iniecta mox duplicem motum exhibeat, quorum prior cochloidis, seu in formam helicis descriptus, omnia innatantia una cum centro involvat? Vidistine alterum motum rei innatantis circa proprium centrum descriptum? Theodid: non semel id me observasse memini. Cosmiel, ad similitudinem huius vorticis, coelestes globorum atmosphaeras vortices appellare volui. Est autem vortex alicuius globi nihil aliud quam totum illud aethereum systema, quod globus una cum sua atmosphaera continua effluviorum expiratione constituit, quae uti eiusdem cum globo rationis est, ita motu, qualitate, luminis virtute atque adeo in omnibus naturalem eius constitutionem affectet, in eumque atque circa eum veluti centrum, quod appetit, quod ambit, atque in quo tanquam in totius conspirationem conspirat, fertur: cum vero globi omnes naturali quadam constitutione virtutibus sibi insitis ab invicem differant, certum est et atmosphaeras eorum inter se differre; unde unus alterum introire, aut hic cum illo sibi vicino communicare impossibile existimes velim; estque hoc summum in natura rerum sacramentum; nosti fili mi, multos concepere nulla ratione posse, quomodo globi coelestes in aethereo illo Mundi spatio sine ulla mutatione aut casus periculo subsistant? qui si vorticum coelestium naturam nossent, non tot peripatetici chrystallinos orbes, quibus affixi globi a casus periculo liberarentur, vana imaginatione conciperent, non tot futiles rationes alii, qui eos in liquido, ut pisces, circumvolui afferunt, comminiscerentur; cum tam firmae consistentiae causa alia non fit, quam vorticum inconfusibilis natura; quae cum illos tali et tali loco non in alio constitutos voluerit, hinc singuli sua iura tam pertinaciter defendunt, ut Mundi machinam dissolvi facilius sit, quam ut illi aut iuribus  suis cedant, aut a terminis natura sibi definitis recedant. Hinc singuli ad suorum globorum motum, qui est circa axem, moventur; Nam uti vidisti maculae solares, quas nos fumidas globi conspirationes esse ostendimus, tametsi altius a superficie globi exaltatas, constanter tamen globi motum sectantur, donec fatiscente halitu, in id, quod fuerunt, resolvantur; si itaque particulae minimae tam flabilis lege motum Solis non tantum menstruum circa axem, sed et diurnum, qui est circa terram, sectantur, totum vorticem sive atmosphaeram una cum globo per semitam illi inconcussa et irrefragabili naturae lege destinatam, circumagi ratio dictat, quod et de reliquis globorum vorticibus sentias velim; uti enim singuli suam sibi atmosphaeram stricta quadam amicitiae et sympathiae lege trahunt, ita singuli quoque tramitum iis definitorum confinia tam in violabili observantia defendunt, ut si vel hilum a determinato iis tramite recederent, tunc haud dubie confusis vorticum iuribus mundum perire necesse foret; quae cum tibi ex Astronomia nota sint, iis non immorabor amplius. Theodidus: unum adhuc dubium animum perplexum tenet; quod ut solves, ea qua fieri potest animi submissione efflagito. Dixisti supra, cometas per aethereas plagas hinc inde vagari; quomodo itaque, cum eiusdem cum globo naturae sint, ad Solem non amplius revertuntur, sed extra vortices longe lateque exspatiantur? Cosmiel: recte dubitas; scias itaque aliud esse aethereum illud expansum omnium vorticum commune subiectum et veluti vehiculum, aliud vortices ipsos; hi enim, quemadmodum supra dixi, uti naturarum diversitate discrepant, ita fieri quoque non potest, ut cometa solaris, vortici verbi gratia Martis naturae quadam repugnantia subintret; uti nonnulli astruunt, qui eum infra Solem subinde in suo excentrico descendere docent; hinc enim solum sequitur excentricorum mutuam fieri sectionem; nullam vero vorticum, qui in excentricis idem sunt, quod gemma in annulo; sed unusquisque in id, a quo originis usque primordia habuit, a suo globo dissoluta materia tracta, tandem resolvitur. Atque hinc tertium dubium resultat; quod nonnullorum Philosophorum ingenia tantopere torquet, dum concipere nequeunt, Solem tantam fumidarum exhalationum copiam perpetuo exhalantem, nihil tamen de substantia sua perdere; qui si memoratum in naturae rerum secretum nossent, atque tantam veritatem penetrarent; nunquam amplius dubitatores omnino mihi persuadeo. Exemplum habes in terra, quae a rerum condito non cessat, ingentium nubium moles exhalationumque innumerabilium copiam eructare, nec tamen in hunc usque diem defecisse comperitur; nec mirum est, siquidem eodem foenore, quo in altum abierunt terrestrium exhalationum vaporumque agmina, eodem mox origini suae in pluvias, grandines, nives resoluta restituuntur. Idem in Sole coeterisque planetarum globis fieri tibi persuadeas velim. Ut itaque multa tandem paucis concludamus. Quemadmodum vortices in aethereo expanso una cum globis circumaguntur, ita et cometa in aethereo Oceano sine ulla repugnantia provehitur et hinc inde agitari potest; Vortices tamen a natura sua alienos, natura quodam discrimine vitat. Sed haec de Cometarum solarium genese sufficiant. Theodid: Certe ex hoc admirando tuo ratiocinio latentem hucusque veritatem tam luculenter apprehendo, ut nullum amplius dubitandi locum, mihi superesse videam; imo nihil adeo in sublimium corporum natura reconditum, insolitum, inusitatumque esse! Video quod non ex tuis principiis summa facilitate iuxta ac amoenitate solvi possit. Porro nihil restat, nisi ut mihi exploras, mi Cosmiel, quomodo tam ingens atque aedes immensum corpus, cuius fines explorare nec dum licuit, moveatur, cuius tamen hucusque nullum motum sensi, neque etiam hucusque ulla stella apparuit, ad cuius motum, solarem motum conferre possum. Cosmiel: Cum motus huius globi 24 horarum spacio, 69143 leucas horarias conficiat, certe velocissimum illum esse opottet; quod vero tibi immobilis videatur, nihil aliud quam oculorum deceptio est, cum nullus motus sensibilis, nisi comparatione ad aliud vel immotum vel actu motum videatur. Nam enim inclusus, navem immotam senties; sed haec iam trita sunt. Sentisne Theodidactus vehementem aeris solaris concitationem? Theodid: Sentio, et iam dudum huius rei causam a te sciscitari volebam. Cosmiel: Vehementem corporis motum, uti et magna incendia, cuiusmodi huius globi sunt, vehemens aeris agitatio veluti lucem umbra sequitur. Vidistine turbulentas huius igniti pelagi agitationes? Sensistine instabilem aetheri Oceani ex impulsu motus Solis volubilitatem? Theodid: Sensi. Cosmiel, certe non aliud inde sequitur, quam ut tota atmosphaera haec, sive vortex turbulentissimus reddatur, tum propter diurnum globi motum, tum ob menstruum circa axem, tum denique ob vehementes globi eruptiones. Theodidus: Bene omnia probas, et ego iam oculis et auribus percipio, qua vix ulli hucusque Philosophorum in mentem inciderunt; ita quidem, ut cum veritate irrefragabili afferre audeam: in tota mundana machina globum turbulentiorem solari non reperiri. Iam et causas video, cur maculae tam exiguo tempore durent, quae uti evaporationes sunt, ita a valida atmosphaerae commotione agitatas dissipatasque mox in tenues auras evanescere necesse est. Sed putasne fidem habere debemus Philosophi nostri tam insolitam rerum narrationi? Cosmiel, Philosophi qui experientia rerum ducti, rem non tantum abstractiva quadam consideratione aestimare, sed armatis Dei beneficio oculis, intuitive, quae Deus ultimis hisce temporibus mundo manifesta esse voluit, caelorum miracula contemplantur, haec non solum approbabunt, sed et ambobus brachiis amplectentur. Quae ego te docui, scias non tantum rationi, sed et sacrae Scripturae et SS. Patribus, uti saepe audisti, esse quam maxime congrua. Nil itaque; moreris, audacter interroga, si quis circa dicta animo tuo scrupulus inhaereat. Theodidus: Sed dic, rogo, quomodo globus hic aut a quo moveatur? Cosmiel: Scias divino consilio globo huic, sicut et omnibus aliis, naturalem quandam inditam fuisse inclinationem ad realem et talem motum, non alium, tum circa terram, tum circa axem cochloidem in forma helicis constitatum, qui tamen virtutem suam complere non posset, nisi a praesidibus intelligentiis iuxta praescriptam naturae legem in certos fines dirigeretur; quemadmodum enim operationes ac mirifici brutorum instinctus directioni primae causae substant, ita motus globorum iuxta ideam in mente Opificis supremi inexistentem ab intelligentiis diriguntur: Cum vero ratio archetypa fit aeterna, infallibilis et necessaria, hinc fieri non potest, ut umquam a praescripto sibi tramite finibusque deficiant. Sed haec iam alias planius a me didicisti; ultimum tibi restat conspiciendum. Theodid: Vix dixerat; cum ecce me in monmento in invisam quandam solarem insulam deposuit, cuius utinam, uti vellem, sic possem, claritatem et pulchritudinem describere; sed nullum verborum pondus, nullam tam studiose affectatam orationem assignari posse, quae id praestet; cognosco omnia hic auro lucidissimo et veluti diaphano, quod si crystallum aureum dixeris, non male dixeras; corruscare video, neque quicquam in rebus terrenis concipi potest huic comparandum; carbunculi, smaragdi, saphyri, chrysoliti, amethysti, nihil ob colorum, qua miscebantur, varietatem esse videbantur. Theodid: O Cosmiel, quid hoc sibi vult, forsan meum paradisum introduxisti? Aut in Empyrei caeli atrium quoddam? Cosmiel: Sustine parumper et maiora videbis. Theodidus. Et ecce panditur interea domus omnipotentis olympi, et derepente admirandam quoddam pulchritudinis theatrum obvium video; viri inusitatae magnitudinis sese sistunt, quorum splendorem nulla tam felix penna est, quae describere sufficiat, tot animatos Soles dixisses. O Cosmiel, si siste pauxillum, ut tantae pulchritudinis decorem propius intuear, deficit enim anima mea in tantae beatitudinis contemplatione quid fulgor ille, quem evibrant supra omnes fulgores gratiosus? Quid aestus vehemens, quem continuo spirant? Quid paludamenta, quibus operiuntur ex vena lucis purissimae consituta? Quid fulgoris instar concitata membrorum vivacitas? Quid alarum remigia super omnem iridis colorum varietatem admiranda? Cosmiel: Hi sunt lucidissimi spiritus ammi rerum Monarchae ministri beatissimi; hi sunt huius, quem vides, solaris globi praesides, quorum virtute et perenni concursu, admirandae virtutes in universas Mundi species iuxta idea archetypam rationes, quibus conformantur, in Mundi bonum conservationemque distribuuntur, naturalesque huius globi facultates, uti et munerum quibus funguntur, diversitatem, hoc quem vides ac stupes, symbolico apparatu exprimunt; neque opus est, ea tibi probo symbolicae significationis interpreti fusius exponere; intelligenti pauca. Theodidus: Dic rogo, ex quo choro tam ineffabilis, pulchritudinis spiritus sunt. Cosmiel: Ex Seraphico ordine, qui dum faciem Dei sine intermissione intuentur, divini amoris aestu inflammati, sine temporum syllabis, quod aeterna eius voluntas velit, legunt, eligunt ac diligunt, semperque legunt, et numquam praeterit id, quod legunt; eligendo et diligendo, divini consilii immutabilitatem legunt, neque clauditur codex eorum, nec liber eorum complicatur, quoniam Deus ipse illis hoc est, et erit in aeternum; laudant semper, unde gaudent, quia semper vident, unde gaudere valeant et laudare; in sapientia semitis perpetuo meditantur, divinae providentiae dispositioni perenni cura insistunt; unde fieri non potest, ut vel in minimo operum divinorum aberrent; quos tanta gloria decoravit, tanta gratia ditavit, tanto robore confirmavit aeterna Sapientia. Theodidus: O quis mihi det, ut in tam beato spirituum consortio degam! O aeterne rerum Conditor, O vita et desiderium meum! Si creaturis tuis tantae pulchritudinis et decoris excellentiam contulisti, quem qualemque te concipiam? O pulchritudo antiqua omnium pulchritudinum, consummatio, gratia gratiarum omnium desiderabilium eminentissima, virtus unica, virtutum omnium complementum! O aeterna veritas, O vera caritas, cara aeternitas, affunde cordi meo ardentissimum amoris tui ignem, ut operum tuorum magnitudine et pulchritudine inflammatus te cognoscam, te possideam, teque; cum beatissimis hisce Seraphicis spiritus aeternum amando fruar. Cosmiel: Satis, Theodidacte, ad alia contemplanda procingimur; tempus est ut reliquos nobis lustrandos mundanae fabricae globos adeamus. Theodidus: Fac quod iubes, relictoque solari globo mox in immensi aetheris domicilia longe sublimiori carpento quam quo Prometheum vectum legimus, traduxit.

PART III.

On the Genesis, Motion, and Dissolution of Comets, both Solar and Others.

Theodidactus. Confirming these numerous aspects is unnecessary, as I witness the undeniable truths of the educated through my eyes, touch them with my hands, hear the resounding sounds with my ears, discern them with my sense of smell, and comprehend their causes with my intellect. Furthermore, my Cosmiel, you mentioned comets earlier, so I am curious to know how they are generated, what materials compose them, and why they exhibit such irregular motion.Cosmiel: Indeed, many comets originate from the Sun, and I will provide a brief explanation of the entire process. As you may recall, you have observed the continuous eruptions of fiery globes emerging from the concealed reservoirs beneath the solar surface. However, it's important to note that the intense heat generated by the seething and boiling liquid material cannot exist without vapor. This vapor takes the form of fiery smoke, highly suitable for rarefaction and condensation. It is inevitable that such vast expanses of thin air, which I refer to as the solar atmosphere, would rise above the surface of the solar globe. In fact, it grows to such an extent that it surpasses the lunar spots and the surface of the Earth's globe. I could easily demonstrate this through mathematical reasoning, but I trust in your great power of understanding to deduce it from the statements.Theodidacus: I have one more question, not to interrupt your fascinating and informative discourse. I would like your assistance with this question, and once we have resolved it, we can continue our discussion. What does it signify when we sometimes observe no eruptions in this vast ocean, then a few, and at other times countless eruptions, to the extent that the entire Earth seems covered with them? Additionally, these eruptions assume various forms that I can hardly believe even Proteus could transform himself into so many different shapes.Cosmiel: The significant doubt you have raised warrants a more detailed explanation. Allow me to elaborate further. You should be aware, my dear Theodidactus, that the Sun not only exerts its influence on the lower realms but also receives a reciprocal influence from the surrounding celestial bodies, including Earth, the Moon, Venus, Mercury, Mars, Jupiter, Saturn, and even the fixed stars themselves. At times, the solar globe, seemingly bound by the fervor of eruptions and struck by benevolent forces, ceases its activity when the opposing qualities are mitigated. This happens especially when these celestial bodies, through their specific qualities, appear to act upon the Sun with concerted effort, tempering the excessive heat of its nature and bringing it to a more moderate level. During such moments, when the humor and coldness of these celestial bodies, through their appropriate qualities, counteract the Sun's seething nature, guiding it towards a more moderate flow, the fervent ocean within its cavities is reduced to a state of moderation. Consequently, the Sun's excessive heat subsides, leading to a decrease in eruptions, and as a result, the vapors you refer to as "spots" also diminish. Thus, the solar globe, freed from these troublesome vexations, presents a serene and unblemished countenance to Earthly observers. Nature seems to strive for perpetual alternation, unfailingly following the principle: "What lacks an alternating respite does not endure." This principle applies not only to the solar body but also to all other celestial bodies within the system. However, when these celestial bodies possess a constitution that allows them to strike the Sun with a contrary force of radiation, a kind of fiery energy confined within them, the spherical mass of the Sun suddenly unleashes itself into great movements, much like a pot boiling over with hot air beneath it. The innermost parts of the solar body, set in motion through hidden channels, expel their matured contents to the outer surface, giving birth to new offspring. From this intense eruption, new vapors and smoky exhalations continually generate and disperse far and wide. These often obscure the face of the Sun, making it challenging for Earthly observers to gaze upon it without a shudder, likening it to suffering from smallpox. Hence, many of the historical observations of the Sun's phenomena find their explanation. To readers, these may rightly appear paradoxical. For instance, during the time of Emperor Justinian, it is recorded that the Sun exhibited a gloomy light without rays, resembling the Moon, as reported by Cedrenus. Similarly, during the reign of Emperor Constantine, the Sun was obscured for 17 days, emitting no rays and shrouded in such darkness that even ships deviated from their courses. Additionally, Pliny reported that after the assassination of Julius Caesar and during the civil war with Antonius, the Sun turned pallid for the entire year, considered a dire omen for mortals. Tertullian also recounted a similar occurrence during the reign of Emperor Augustus, when the Sun nearly lost its light during a gathering at Utica, striking fear into the world. It is essential to keep in mind that the primary causes of such a great pallor and diminished light in the Sun result from the fierce storms of this globe. During those times, with the solar floodgates wide open, an abundance and multitude of smoke and vapors arose, nearly depriving mortals of all light and casting a widespread eclipse over the entire face of the Sun. The pallor, on the other hand, occurred due to the rarity of the vapors. When the Sun shines through them, much like through a thin cloud, it necessarily takes on a pallid appearance, which it soon sheds as its fierceness is restored.Theodidactus: Please tell me, can the interjection of such vapors and smoke between the Sun and Earth pose any harm to us?Cosmiel: Certainly, it can indeed cause significant harm. The reason is that within the fiery body of the Sun, light serves as the sole vehicle for the inherent powers. When solar vapors interpose themselves between the Sun and the Earth's globe, it hinders the easy conveyance of this influential power. Therefore, when you read accounts from historians describing unusual phenomena in the Sun, often associated with great portents, followed by widespread sterility, pestilence, famine, and other calamities worldwide, you can conclude that these were far from idle occurrences. Even a minor solar eclipse can impact the terrestrial world to some extent, so one can imagine the far-reaching consequences of multiple such eclipses on the face of the Sun.Theodidactus: Given that Nature does nothing in vain, I am curious to understand the role of such a vast array of sunspots in the order of the Natural World.Cosmiel: First, it's essential to understand that the Sun's body, while heterogeneous in its own way, is not entirely pure, and its light is mixed. You may have observed a wide variety of colors on Earth, which are evidence of this phenomenon. So, the first role of these sunspots is to purify the fiery ocean by eliminating impurities from the solar body. This purification process allows the Sun to acquire new powers for illumination and warmth through the emission of smoke and vapor. The second function of solar spots is to act as shadows, tempering the Sun's intense heat to some extent by interposing smoke and vapor. These clouds that come between the Sun and Earth serve to moderate its heat. When the Sun's body lacks such spots, as was observed after the last instance of pallor in the year 1652, it was noted that as these impurities evaporated and the Sun appeared exceptionally brilliant for nearly a whole year without any spots, the entire world suffered from excessive heat during that time.Theodidactus: But my dear Cosmiel, how can I deduce that the various temperatures I once witnessed on the surface of the Sun, which exhibited significant diversity, are indicative of its heterogeneous nature?Cosmiel: If the Sun were a simple and homogeneous body, it would emit nothing but light. However, through your observations and experiments, you have come to understand that the Sun is a composite entity, subject to various transformations and governed by the principles of condensation and rarefaction. Consequently, because it contains diverse materials, it is obliged to display various colors. This is why some astronomers attribute the varying colors of celestial bodies to the presence of different substances. Have you ever witnessed the multitude of flame colors on Earth?Theodidactus: Indeed, I have observed it, and quite frequently at that. I've noticed distinct flames in ordinary wood, a different one in the resinous nature of pine trees, yet another when camphor is ignited, and another in gummy and glutinous substances, vine shoots, and various other types of fuel for fires. I distinctly recall encountering as many differently colored flames as there are different types of wood. Brown, light brown, white, black, green, and even yellow flames have all been witnessed by me. It became evident that the color of the flame corresponds to the color and properties inherent in the wood being burned.Cosmiel: You have observed accurately, and this holds true. Hence, as explained previously, you should apply the same principle to solar light.Theodidactus: I implore you, let us now delve into unraveling the remaining part of the mystery concerning the origin of comets.Cosmiel: I will comply with your request and continue our discussion. According to philosophers' common belief, comets are constituted by hot and dry exhalations, whether they originate from celestial bodies or elemental sources. Additionally, suppose you carefully contemplate the analogy between terrestrial bodies and other celestial spheres. In that case, you will recognize that whatever phenomena you observe on Earth should also occur in a similar manner on other celestial bodies. All physical entities, just like our Earth, possess a natural constitution that leads them to emit specific effluvia consistent with their inherent nature, whether these are vaporous emanations or hot and dry emissions. These emissions, which envelop the entire surface of celestial bodies, are referred to as their 'atmospheres' by experts. I will delve into these concepts and more in-depth at a later time. Among celestial bodies, the Sun, in particular, emits effluvia in greater abundance due to its potent fiery nature and intense heat compared to other celestial entities. The spots you once observed on Earth, now forming into vast clouds before you, can indeed be regarded as emanations from the Sun. Though quite rare, these smoky exhalations rapidly expand to occupy a significant portion of the ethereal expanse when propelled into the higher regions of the ether. Despite their thinness, they are not devoid of opacity, as they obscure the Sun's light when viewed from the terrestrial perspective. This opacity arises because they are composed of condensed vapor, somewhat glutinous and bituminous in nature. As you correctly observed, these exhalations persist for an extended period, with some enduring for about two months and completing two orbits around the Sun in the same location. Their longevity is due to their dense and tenacious composition. However, when such exhalations are propelled into the uppermost realms of the ether, driven by the intense solar heat and gaining greater freedom in those remote ethereal regions, they extend to immeasurable heights. Despite their opacity, they reflect the solar light with which they are imbued back to the eyes of terrestrial observers, resulting in the appearance of a comet, often considered an ominous sign for mortals.Theodidactus: Contemplating this wondrous discourse brings solace to my soul. I have but a single request: could you kindly elucidate the mechanisms behind the movement of Comets? What accounts for their circular orbits around the Earth, their occasional journeys far beyond the Tropics in both the Northern and Southern regions, and their subsequent shifts to various parts of the world, characterized by a slanting motion? What initiates and drives this distinctive motion, leading them to deviate so markedly and unpredictably from the conventional trajectories of other celestial bodies?Cosmiel: You've posed a question that has long fueled passionate debates among philosophers, one lacking a definitive resolution. I will endeavor to provide the clearest and most concise explanation possible. To begin, it's crucial to acknowledge the existence of aether鈥攁n exceedingly subtle, highly mobile, and volatile substance that permeates the vast expanses of our universe. This aether remains in perpetual motion, driven by the ceaseless revolutions of celestial bodies that orbit within this cosmic expanse. Secondly, consider the daily circuit completed by the Sun around the Earth. During this journey, the Sun carries with it all the aether that occupies its path, influenced by impulses and attractions. Thirdly, the Sun undergoes periodic changes, akin to chronic maladies afflicting terrestrial bodies, such as earthquakes, floods, and violent volcanic storms, whether due to the malevolent aspect of the stars, or the accumulation of humors swelling like malignant ulcers, or a certain feverish matter matured for eruption, it undergoes these after certain periods of years. Therefore, whenever the paroxysm of such laboring nature occurs; it seizes the solar body, soon breaking the bonds of nature, and with the hidden machinations' barriers opened, it pours forth such a quantity of smoky exhalations over the entire surface of the Sun that, not undeservedly, the whole face of mortals, as we have recounted from the Historians above, was for a long time exhibited to be observed with sad eyes. Thus, with the Sun continuously and successively emitting a huge quantity of smoky vapors, one pushing the other, the former being compacted with a denser order of matter, and each one increased by other exhalations, unaware of being contained within the orbit of the solar vortex, it is compelled to wander in the vastness of a foreign region of the ether; and since the space of the ether, as according to the first supposition, is agitated by a vehement motion, it always thrusts the cometic exhalation into further spaces of the solar path; this thrust occurs in the following manner: Since the diurnal motion of the Sun, with its much swifter pace, always tends with its immense bulk towards the anterior part of the solar ether path, it cannot indeed be the case that such a vast spherical body, not also having the highest mobility in the most clear and incredible ether, would not cause a commotion by its own impulse; for as much agitation as it causes in the terrestrial air, how much smoke or the discharge of a single war engine causes commotion to the globe, earthquakes to the earth, homes, and the noise and breaking of windows, and the darkness and more than enough are clearly shown; but because the motion of the ether is swifter and more impetuous the closer it is to the Sun, and slower the further it is from it; hence it happens that the comet, with the vehemence of the ether, is advanced into the inner paths of the solar path; it always precedes the Sun so much faster, as the most clear breeze, and thus the cometic exhalation, is lighter than the solar body, until, with the impulsive force weakening, the comet reaches the opposite position of the Sun; for then, truly released from the violence of the ether, having obtained full liberty to wander into that region of the sky into which the impulse of the ether has driven it, it is carried. Theodidactus: But please explain to me how comets are often seen in the evening after sunset.Cosmiel: Consider the following explanation: when material from the comet's exhalation is expelled onto the path behind the Sun, whether from its western section, it inevitably encounters a decelerating force caused by the Sun's gravitational pull. Consequently, after the Sun has set, the material appears above the earthly horizon, following the flow of the aether. However, due to the comet's relatively denser composition offering resistance to the aether's agility, it progressively experiences increasing delays in its westward movement. This leads to its deviation from the Sun's path and its journey into other regions of the World, subject to the capricious influences of the volatile air, all while adhering to the same underlying laws governing its forward progression. This irregular motion explains why a comet exhibits phases of ascent, descent, lateral movement, slanting trajectories, straight paths, and even retrograde motion as it traverses various regions of our world. An analogous scenario can be drawn from the wake of a ship generated by its own motion. If lighter objects within the sea enter the ship's wake, you will observe them being propelled towards the forward section of the prow, following the ship's course while being tugged along by a gravitational force. However, once they depart from the wake and the ship's path, they are at the mercy of the vast ocean, where they are carried wherever chance and the wind dictate. Speaking of natural phenomena, have you ever encountered those nocturnal lights known to meteorologists as "will-o'-the-wisps," my dear Theodidactus?Theodidactus: Yes, I have seen and experienced them many times, especially in places with warm and humid air.Cosmiel: Have you ever seen a fiery globule that sometimes approached you and other times followed you from behind?Theodidactus: I have indeed observed them, and I must confess that I did so with a certain sense of dread, perceiving them as apparitions.Cosmiel: Thus, in the same manner that these ignited exhalations are both propelled forward by the body's motion and drawn from behind when influenced by the surrounding converging air, it is crucial to grasp that a similar dynamic governs the movement of comet exhalations.Theodidactus: I implore you to elucidate the vanishing of these colossal comet bodies, the emergence of tails as they near dissolution, and the subsequent transformation into faint, diminutive stars. Could they have their origins in the convergence of particular stars?Cosmiel: These vast exhalations extend well beyond the terrestrial surface and stretch across the Sun's path between the tropics. As they venture beyond the confines of their native air, they gradually dissipate. This dissipation occurs either due to the aether's cooler composition or the region's characteristics. As this dispersion progresses, it triggers the formation of the comet's tail, which is finer and more prone to dissolution than the other parts of the exhalation. Consequently, the tail often appears curved as the dissolving portion recedes and curves back, with the remaining sections of the comet's body trailing behind it. When separated and illuminated by the Sun, some of these detached parts appear as faint stars to observers on Earth. This phenomenon has led some to mistakenly perceive the comet's body as a convergence of stars, a notion you too have considered. However, these fragmented parts gradually scatter into other regions, eventually being drawn back towards the Sun, returning to the chaotic state from which they originated, leaving no trace of their existence. This, in essence, is the lifecycle of comets鈥攖heir generation, motion, and dissolution. I do not doubt that you have comprehended this explanation.Theodidactus: I have comprehended everything with the utmost delight of my soul. Your discourse suggests that numerous previously unknown and unsolved mysteries of celestial nature can now be easily explained. I am now aware that with remarkable skill, one can explain all the phenomena occurring in the celestial bodies of the universe, which are often considered incredible. How I see those who attribute comets and other unusual celestial phenomena to vast concentric epicycles as deluded! Likewise, those who believe that certain comets result from the convergence of stars within an imperceptible ethereal medium. Blessed be the Father of lights, who, in His infinite goodness, has chosen to enlighten my understanding, once prone to countless errors, with such clear truths through you, His minister. But I beseech you, Cosmiel, the most adept interpreter of divine wisdom, sweeter than any nectar or ambrosia: Do humans observe all the comets on Earth solar comets?Cosmiel: Quite the contrary; comets can indeed originate from the exhalations and vaporous emissions of various celestial bodies in the universe. As I previously mentioned, it is a natural ordinance that each celestial body emits particular effluvia, akin to breaths and vapors, into the surrounding space, effectively creating its own atmosphere. This insight has been gleaned by the learned scholars of our time through the utilization of specialized instruments. Consequently, whenever, whether owing to an unfavorable stellar alignment, the inherent constitution of the celestial body itself, or, perhaps, even divine permission, violent eruptions of effluvia and exhalations occur within these celestial bodies during specific moments. Such smoky exhalations of this nature are expelled into the outermost regions of their respective vortices, each possessing its own. While not always visible from Earth due to their distance from our terrestrial realm, these exhalations resemble comets or recently formed stars when they enter the expansive aether. In this light, one can regard newly formed stars as essentially comets without tails, a notion substantiated by the brief duration of their existence.Theodidactus: I beg your forgiveness, but I am curious how newly formed stars can be referred to as comets, given that they consistently maintain a stationary position. This was notably observed in those that emerged in Cassiopeia in 1572 and in the tails of Cygnus, Serpentarius, and other constellations within our historical recollection.Cosmiel: It's important to note that these seemingly fixed stars were not always in a fixed position; rather, they originated among the fixed stars. Their apparent immobility results from the unfathomable distance that separates them from Earth. Despite the vastness of the space they traverse, akin to the erratic wanderings of solar comets, this immense distance causes their path to contract into an indivisible point when observed from Earth, creating the illusion of constancy in their location. However, when one ascends to the sphere of the fixed stars, a clearer understanding of this phenomenon emerges, and everything becomes illuminated. Returning to the subject of comets, I mentioned that all celestial bodies have the potential to generate them. Still, they can only elevate the abundance of emissions within their respective vortex boundaries to give rise to comets. From this, it becomes apparent that Astronomers who dismiss the existence of sublunary and elemental comets are mistaken. In addition to their highly irregular motion, these comets share the characteristic of remaining above the horizon for only a brief period. They are undoubtedly terrestrial comets, formed from emissions originating on Earth and expanding into the highest regions of the terrestrial ether. The evident parallax they exhibit upon their creation further supports this notion.Theodidactus: I find great delight in all your explanations, yet one lingering doubt continues to occupy my thoughts. It concerns the following: I observe that some comets have elongated tails, others exhibit a rounded and maned appearance, and still others present a bearded aspect. I beseech you, who possesses knowledge of all things, to shed light on the origins of these variations.Cosmiel: Your inquiry poses no difficulty, and I will provide a succinct explanation. The arrangement of their smoky exhalations solely determines the shapes of comets. Some extend into elongated forms resembling swords, while others coil into circular, maned configurations. Some take on a radiating pattern like stars, yet others acquire a bearded appearance. The substance itself assumes a tail-like shape, often extending to considerable lengths. This tail consistently points away from the Sun because the solar rays have the ability to penetrate the extremely subtle, cloud-like smoky substance. Light rays refract as this cloud thins out, creating the characteristic tail-like appearance. Additionally, when these smoky exhalations penetrate a compacted mass, they can form a beard or tail on the opposite side, similar to the way sunlight passes through a crystalline sphere, causing rays to converge into a bright cone. Notably, the tail of the comet in the year 1618 was a particularly rare exhalation. As you have personally witnessed, it outshone the stars, a sentiment shared by many other astronomers who also bore witness to this extraordinary phenomenon.Theodidactus: Certainly, when you mentioned vortices earlier, my earnest curiosity was piqued. I would greatly appreciate an explanation regarding what these vortices are, their significance in the natural order, and whether they can interact with one another.Cosmiel: Your question, Theodidactus, touches upon a significant and hitherto poorly understood secret of Nature. I believe addressing this matter with a more comprehensive discussion is crucial. Have you ever observed a vortex in the Danube, Tiber, or other rivers?Theodidactus: I have seen them.Cosmiel: Have you noticed that when any floating object is introduced into them, it demonstrates a dual motion? The first motion is a spiral one, resembling a coil or a helix, encompassing all floating objects around the center. Additionally, have you observed the second motion, where the object rotates around its own center?Theodidactus: I remember observing it on several occasions.Cosmiel: I drew an analogy to this vortex to illustrate the celestial vortices surrounding the celestial bodies. A celestial vortex, in relation to any celestial body, essentially constitutes the entire ethereal system, which includes the body itself and its continuous exhalations, all forming a mutual emanation. Just as it shares the same nature as the celestial body, it influences motion, quality, the power of light, and all aspects of its natural constitution. This celestial vortex revolves around the celestial body as if it were the center, and it is drawn towards, encompasses, and harmonizes with the body's motion in unison. However, since each celestial body possesses distinct inherent properties, it is inevitable that their atmospheres also differ. Consequently, it is implausible for one celestial vortex to enter another or for them to intermingle with their neighboring atmospheres. This constitutes the supreme mystery in the realm of Nature. You may be interested to know that many have struggled to comprehend how celestial bodies can coexist in the ethereal expanse of the world without undergoing change or the risk of collisions. If they understood the nature of celestial vortices, they would not propose the need for numerous crystal spheres to support the fixed celestial bodies to avoid collisions. Nor would others advance futile explanations, suggesting that these bodies swim like fish in a liquid. The unwavering stability of these celestial bodies is fundamentally attributed to the indisputable nature of their vortices. Each celestial vortex steadfastly maintains its position, and it is easier for the entire cosmic apparatus to disintegrate than for them to yield to one another or deviate from the boundaries set by Nature. Consequently, each vortex moves in accordance with the motion of its respective celestial body, which revolves around its own axis. As you have observed with solar spots, which have been identified as smoky phenomena located high above the solar surface, they consistently follow the motion of the celestial body until their exhalations weaken. At this point, they dissolve back into their original state. If the same law governs the smallest particles as it does solar motion, then they follow the monthly motion around the axis and the daily motion around the Earth. Therefore, it is reasonable to deduce that the entire vortex or atmosphere, in conjunction with the celestial body, is destined to revolve along a trajectory determined by an unalterable and irrefutable Law of Nature. I trust you will apply the same principles to the vortices of other celestial bodies. Just as each celestial body attracts its own atmosphere through a particular law of friendship and sympathy, each also vigilantly adheres to the boundaries assigned to them. They staunchly defend these boundaries with an inviolable commitment to the extent that even a slight deviation from their designated path would undoubtedly result in the world's demise, overwhelmed by the tumultuous shifts in vortex positions. As you are well-versed in these astronomical principles, I shall refrain from dwelling on them further.Theodidactus: One lingering doubt continues to perplex my mind, and with the utmost humility, I implore you to provide clarification. As you mentioned previously, comets meander through the ethereal realms, traversing various regions. However, considering they share the same nature as celestial bodies, what prevents them from returning to the Sun, and instead, causes them to roam extensively beyond the confines of the vortices?Cosmiel: Your skepticism is well-placed. Understand that the ethereal expanse serves as the common substrate and, in a sense, the conveyance for all the vortices, which are distinct from the expanse itself. As I previously explained, these vortices vary due to the diversity of their inherent natures. It is crucial to grasp that a solar comet, for instance, cannot enter the vortex of Mars due to an intrinsic discordance in their respective natures. Some argue otherwise, asserting that it periodically descends within the Sun's orbit. Still, such a notion implies mutual intersections of the eccentric orbits rather than the vortices contained within those eccentric orbits. Each of these vortices, resembling gems within a ring, remains distinct, drawing matter dissolved from its own celestial body back to its point of origin until eventual dissolution occurs. This brings us to the third concern: certain philosophers find themselves perplexed by the Sun's perpetual emission of a considerable quantity of smoky exhalations while apparently losing nothing of its substance. Were they to comprehend the aforementioned secret of Nature and penetrate this profound truth, I am confident their doubts would dissipate. Consider the Earth, which has been continuously releasing vast clouds and innumerable exhalations since its inception, yet to this day, it has not diminished in size. This should come as no surprise, for just as terrestrial exhalations and vapors ascend into the upper atmosphere, they are subsequently returned to their source in the form of rain, hail, and snow. I implore you to accept that the same principle applies to the Sun and the other planetary celestial bodies. In conclusion, just as vortices within the ethereal expanse revolve in harmony with their respective celestial bodies, a comet in the ethereal ocean can move without encountering any opposition and can be driven here and there. However, Nature has a built-in mechanism to prevent foreign vortices from mingling with its own due toinherent distinctions. Let this explanation suffice for the generation of solar comets.Theodidactus: Certainly, from your extraordinary reasoning, I now comprehend the previously veiled truth with such clarity that I find no space for further doubt. There appears to be nothing as concealed, extraordinary, or unparalleled as celestial bodies. Your principles have demonstrated their capacity to effortlessly and elegantly resolve even the most intricate questions. Now, dear Cosmiel, the only remaining inquiry is for you to elucidate how such a vast and boundless body, whose limits have yet to be explored, can undergo motion. Thus far, I have perceived no motion, and no star has yet manifested a motion comparable to that of the Sun.           Cosmiel: Considering that this celestial body covers a vast distance of 69,143 leagues in the span of 24 hours, its speed is undeniably extraordinary. The perception of it appearing motionless to you is simply an optical illusion, as motion becomes discernible only when contrasted with something else that is either stationary or in motion. To illustrate, it may seem motionless when you are inside a ship, but this is a commonly known illusion. Speaking of which, have you ever had the opportunity to perceive the profound agitation within the solar atmosphere, Theodidactus?Theodidactus: I have sensed it as well, and I have harbored a long-standing curiosity about the underlying cause of this phenomenon, which I now wish to inquire about from you.Cosmiel: The profound motion of a celestial body, much akin to the immense fires upon it, gives rise to a robust disturbance of the surrounding air, much like the manner in which light follows shadow. Have you ever beheld the tumultuous movements within this fiery sea or experienced the instability of the ethereal expanse induced by the momentum of the Sun's motion?Theodidactus: I have felt it.Cosmiel: Indeed, the consequence of these factors is nothing less than the complete tumultuousness of the atmosphere, resembling a whirlwind. This turbulence arises from the daily motion of the celestial body, its monthly rotation around its axis, and, lastly, the vigorous eruptions originating from the body.Theodidactus: Your arguments are highly compelling, and I now comprehend what has seldom occurred to Philosophers before, both through my observations and my hearing. I dare to assert, with unassailable certainty, that within the entire cosmic apparatus, no celestial body experiences more significant turbulence than the Sun. I also grasp the reason why sunspots have such brief lifespans. They evaporate swiftly, inevitably vanishing due to the vigorous agitation and dispersion caused by the powerful commotion of the solar atmosphere. Nevertheless, do you believe that philosophers should grant credence to our unconventional explanation of these phenomena?Cosmiel: Philosophers who, informed by practical experiences, do not solely assess reality through abstract reasoning but, with the benevolent insight of God, intuitively behold the miracles that God has chosen to unveil to the world in these more recent times, will not merely endorse these elucidations but will wholeheartedly embrace them. You need to recognize that what I have imparted to you not only aligns with reason but also aligns profoundly with sacred Scripture and the teachings of the Holy Fathers, as you have frequently heard. Therefore, have no apprehensions; feel free to inquire boldly should any doubts persist.Theodidactus: However, please enlighten me: what causes the motion of this celestial body, and by what means?Cosmiel: It is important to understand that by divine design, this celestial body, like all others, possesses an inherent predisposition toward a distinct and real motion both around the Earth and along a helical axis, forming a spiral trajectory. However, this inherent power could not fully manifest itself unless it was guided by overseeing Intelligences in accordance with the ordained Laws of Nature, and directed toward specific objectives. Much like the providence of primary causes governs the actions and remarkable instincts of animals, the movements of celestial bodies are orchestrated by Intelligences in accordance with the divine concept that exists in the mind of the supreme Creator. Because this archetypal reason is eternal, infallible, and imperative, it is inconceivable for celestial bodies to deviate from the predefined path and objectives set for them. You have already gained further insights into this from our previous discussions. Now, the final aspect for you to contemplate remains.He had scarcely completed his words when, lo and behold, I discovered myself on an unfamiliar solar island, the splendor and loveliness of which I wish I could portray as I truly desire. However, no combination of words, no language, no matter how diligently crafted, can adequately convey its magnificence.
Theodidactus: I perceive everything around me in the most resplendent and transluscent gold, which, if one were to describe it as crystalline gold, would not be an exaggeration. I behold its radiant luster, and nothing on Earth can rival it; carbuncles, emeralds, sapphires, chrysolites, and amethysts all appear insignificant in comparison, owing to the multitude of intermingling colors. Oh, Cosmiel, what does this signify? Have you led meinto my own paradise? Or perhaps into a chamber of the Empyrean heaven?Cosmiel: Wait a little, and you will see even greater things, Theodidactus.And lo, in that moment, the abode of the Almighty Olympus opened before me, and suddenly, I beheld a theater of remarkable splendor. There appeared men of extraordinary stature, whose brilliance no quill, no matter how feathered, could adequately portray. One might have likened them to an array of living suns.Theodidactus: Oh, Cosmiel, if you could pause for just a moment, allowing me to closely contemplate the beauty of such immense magnificence, my soul would be engulfed by the overwhelming bliss that comes from this profound contemplation. What is the radiance they emit, surpassing all other gracious radiance? What is the intense warmth that they continuously exude? What are the garments with which they are adorned, woven from the purest threads of light? What is the astonishing swiftness of their limbs, akin to a flash of light? And what are those wings, more marvelous than all the colors of the rainbow?Cosmiel: These are the most resplendent spirits, the blessed ministers in the service of the supreme Monarch of all existence. They hold positions of authority over the very solar sphere you behold. Through their immense power and unwavering cooperation, they disseminate extraordinary virtues to every facet of the world, in accordance with the archetypal ideals to which they adhere, thereby ensuring the well-being and preservation of the world. The diversity of this celestial body's natural faculties and the roles they play are symbolically represented in the spectacle you are currently witnessing. I need not provide an elaborate interpretation of this symbolic significance to you, as I will share a few insights with those who possess understanding.Theodidactus: From which choir do these spirits of ineffable beauty come?Cosmiel: Among the Seraphic order are those who, while eternally gazing upon the countenance of God, burn with the fervor of divine love. They continuously discern, select, and embrace what the eternal will decrees. In their choices and love, they decipher the unwavering nature of the divine plan. Their celestial volume never closes, and its pages are never folded, for God Himself is and forever will be their eternal scripture. They offer perpetual praise, deriving joy from it, as they perpetually behold the source of joy and praise. Their contemplations are ceaselessly immersed in the paths of wisdom as they unwaveringly attend to the unchanging arrangement of divine providence. Consequently, they cannot deviate in the slightest from the works of the divine. Such glory adorns them, grace enriches them, and strength fortifies them, all bestowed by eternal Wisdom.Theodidactus: Oh, who would grant me the privilege to reside among such a blessed assembly of spirits! Oh, eternal Creator of all things, the very source of life and my deepest longing! How can I even begin to envision you when you have bestowed such excellence and beauty upon your creations? Oh, the timeless beauty that surpasses all others, the embodiment of perfection, the pinnacle of grace, the supreme power, and the epitome of all virtues! Oh, eternal truth, the embodiment of true love, beloved eternity, infuse my heart with the most fervent flames of your love, so that, ignited by the grandeur and beauty of your creations, I may come to truly know you, possess you, and eternally revel in your company alongside these most blessed Seraphic spirits.Cosmiel: Enough, Theodidactus; it is time for us to shift our focus to the contemplation of other matters. Let us journey forth to explore the other celestial spheres within the structure of the universe.Theodidactus: I shall obey your instruction, and now, leaving the solar sphere behind, I stand prepared to embark on a journey to the abodes within the expansive ether, far loftier, as we have read, than the chariot of Prometheus ever soared.

CAPUT VI 

De itinere in globum Martis, et de mira eius constitutione.

Theodidus: O Cosmiel, fidelis dux et director meus, ubinam locorum haeremus? Et quando tandem noctem operiemus, qua reliquam caelestis huius domicilii oeconomiam contemplari possumus; siquidem adhuc tempus, quamvis tempus (si tamen in tam exotico rerum statu concipi possit) in perpetua eaque intensissima globi solaris luce morati, neque noctem, neque tenebras neque ullas, neque ullum ex reliquis mundanis globis visere contigit? Sed neque quis mensis aut quis eius currens dies fit, recordor? Cosmiel: Cum omnis temporis mensura sumatur ex comparatione immotae telluris, ad eum, qui perpetuo circa eam fit siderum motum; in sole vero ob intensam lucem omnes reliquorum globorum splendores evanescant, certum certe est in eo neque; temporis mensuram neque dierum noctiumque vicissitudines, neque ulla horarum discrimina assignari possunt, cum haec omnia ex ortu et occasu siderum, quorum hucusque nullum vidisti, dependent; Scias tamen hoc eodem temporis momento, solem Romanae esse meridianum, festumque SS. Apostolorum Petri et Pauli summa solemnitate celebrari. Theodidus: Fieri potest, tam parum nos temporis a primo itineris nostri auspicio consumpsisse? Cosmiel: Ita est, sed miranda rerum spectacula, quae intuitus es, omne tibi hucusque impensum tempus breve reddiderun; Sed agendum, procedamus iter. Et mox incredibili velocitate in remotissimum me aetherae regionis locum constituit Cosmiel eleva oculos tuos. Theodidus: O Cosmiel, horreo,conctosque meos stupor occupat artus. Cosmiel: Quid vides tanta admiratione dignum? Theodidus: Infernalem ego globum non solum oculis tantum intueri, sed et incredibili frigidaque faetidaque mephiti tantum non exanimatus sentire, quin et ingenti turbinum vertigine agitari videor: desine, desine obsecro, ne ulterius provehi; magna enim mihi mala ab hoc globo imminere auguror; siquidem cholerico me pathemate penitus, et nescio quo irae et indignationis motu incandescere sentio. Cosmiel: Ne timeas, fili mi, cum enim intra vorticem seu atmosphaeram Martis globi constituaris, mirum non est, te vehementi eius influxu in tanta cholericae affectionis pathemate concitari; contra, quae hac balsami vitae caelestisque; liquoris antidotum accipe, Eoque; nares, aures, os imbue, et protinus confortatus respiravi, rapidaque vertigine in globum Martium ad nescio, cuius Vulcanii montis crepidinem me deposuit, cuius vertex sine numero piceos flammarum globos eructabat, vidisses undantem ruptis fornacibus Aetnam, flammiferumque globos liquefactaque volvere saxa, tanta foetoris globo proprio graveolentia, ut fieri non posse credam, hominem non divino praeservatum subsidio hic vel ad momentum vitam tolerare posse; saxea montium moles veluti fuligine quadam imbuta videbatur, ipsa vero substantia quasi sulphur, arsenicum, auripigmentum, coeteraque malignae et exitialis qualitatis corpora, quae veluti bitumen quoddam et naphtam copiose fundabant, mentiebatur; neque tamen horum quicquam erat, neque enim graviolentia, neque mineralium species similes nostris comparebant, sed quia verba, quibus illa exprimam, desunt, usitatis mihi mineralium corporum speciebus, secundum analogiam quandam ad dictas species comparatam, mentem meam explicare cogor. Theodidus: Rogo te, Cosmiel, per magnum Dei tetragrammaton nomen, ut mihi exponas tam exoticam rerum faciem; defici enim anima mea prae tantorum intuitu mirabilium. Cosmiel: Sustine, maiora paulo post videbis, iam tantam in primum huius globi vestibulum introductus es. Globus enim hic Martis dicitur ab Astronomis, ac recte quidem; hic enim perpetua martiorum elementorum pugna confligitur; hic Mars furore omnia complet, hic Vulcanus arma cudit, quibus terrigenum genus perpetua calamitatum ilia de infestet; hic ignis et aquae piceae perpetua lucta: hic omnia solari globo contraria intueris. Quo facto, e vestigio me sublatum ad immensum Oceanum quasi pice et bitumine succensum constituit. Theodidus: O Cosmiel, si gratiam inveni in oculis tuis, abeamus obsecro, quis enim huius globi foeditatem sustineat? Quis fumos fumorumque pestiferorum halitus, graveolentemque mephitim exprimat? Non equidem puto in natura rerum scabrosius, asperius, inaequalius, squalidius corpus reperiri, montem pice succensum verius dixeris quam globum. Cosmiel: Modicae fidei quid trepidas? Quid quereris? Quid indignaris? Nonne ego tecum sum, qui te ab omnibus eruo periculis? Patet certe, te plus aequo radios hausisse virtutis Martiae; ne foedum aut pestiferum dicas, quod Deus ad Mundi conservationem et ornamentum tanta providentia disposuit. Theodidus: Condona rogo tantae meae infirmitati, acquiesco tibi, meque totum quantus quantus sum, tuo relinquo arbitrio; nunc itaque explices huius globi mysteria. Cosmiel: Faciam quod petis; ubi prius globi totius constitutionem ostendero. Quo dicto me solito inclusum vehiculo, singula globi lustranda exhibuit. Globus videbatur ex lento quodam humore constitutus, quem si cum pice nostra liquida sulphuri mixta comparavero, non aberrabo, ita tamen totum succensum erat, ut flammas si non adeo lucidas subfuscas tamem et veluti fuligine plenas ex intimis visceribus vehementi ebullitione eructaret; ex hoc, inquam, liquore lento et solida materia asperrima scabrosissimaque, quae sulphur aut arsenicum vel auripigmentum referret quidem, sed ita durum quam queat esse quaelibet marpesia cautes; inflammari quidem videbatur, non tamen consumi utpote (GREEK), a terreni globi mineralibus, proprietate, qualitate tantum differre a terris, quantum Coeli patet altus hiatus; hic innumeros vidisses vulcanios montes perpetua ignis incendia vomentes ; hic lacus nigra flamma succensi tantos fumorum globos eructabant, ut totam Coeli faciem fuligine sua obfuscarent ; tanta hic ubique fulmina, fulgura, tonitrua tam ingenti ingenti fragore percipiebantur, ut omnes terreni globi tempestates earum comparatione non nisi ludus dici possint. Deinde ad immensam nullisque finibus clausam voraginem in formam crateris profundissimis sinibus excavatam pervenimus, cuius nigerrimi fundi facies non aliud quam inferni barathrum exprimebat. Quid sibi haec omnia exotica spectra volunt? Cosmiel. recordarisne fili mi, te cum ex tellure hunc globum aspiceres, in exteriori globi superficie veluti fluitantia quadam corpora, in centro vero eiusdem superficie rotundam veluti maculam quandam observasse? Theodid. omnino me similia observasse, memini. Cosmiel: Macula quam vidi, haec vorago est, quam non semper, sed eam quandoque cernunt terrigenae; cum enim globus circa proprium suum axem vertitur, fit ut tunc compareat quando plaga haec terreno globo recta obvertitur; alio vero situ ab oculis observantium se subducit; corpora quoque in extima superficie veluti fluitantia, sunt ingentes vaporum exhalationumque fumi, qui non semper, sed tunc, cum vehementius globus aestuaverit, spectantur; post aliquantum vero temporis resoluti globo suo restituuntur; ut vel hinc habeas litem illam, quam Astronomi sibi invicem movent decisam, dum alii dicta phoenomena se observasse affirmant, contra alii ea se notabiliter negant, utrique bene sentiunt de phoenomenis diversis temporibus observatis. Theodidus: Sed in quem finem immensam hanc voraginem (quam sine dubio toti Africae aequalem aestimo) in natura rerum constitutam putes nosse desiderarem. Cosmiel: Vides crateres innumeros fundo huius voraginis infinitos, cernis ut liquefactum sulphur una cum bitumine mistum bulliat? Theodidus: Miror, et prae formidine vix spiro. Cosmiel: Scias hunc globum immensis undique cuniculisque perfossum, ac cavernis ingentibus excavatum; canales vero per coeca globi viscera longe lateque exporrecta deductaque, bullientem materiam in cavernas interiores, deinde forinsecus in crateres sibi a natura destinatos evolvere, igne intrinsecus latens te fluxilis materiae apparatum in suos fines urgente; nam, ut supra de solari globo disserimus, fieri non potest, ut globus appropriatam suam virtutem in finem, ob quem natura Opifex hunc globo inferuit, exerat, nisi per continuum motum, et motum quidem circulationis; cum enim totus globus in inferiora virtute sua influxiva agat, totus autem agere non posset, is superficie tantum tenus virtutem suam exspiraret; atque adeo interior centralium partium constitutio otiosa a natura instituta videretur; quare certo tibi persuasum habeas, perennem hanc liquidae materiae pericyclosin institutam, ut ea corporum in visceribus globi latitantium virtute ignis pariter ibidem a natura reconditi, virtute multiplici tincta imbutaque vim acquisitam ad extra diffusam, deinde per radiosam diffusionem circumfusis mundi globis distribueret, quemadmodum de Oceani terrestri motu ad seminalium rationum miscellas caecis visceribus latentes concitandas instituto, supra diximus. Theodidus: Estne globus hic ex quatuor elementis constitutus? Cosmiel: Dixi iam tibi alias, non hunc tantum globum, sed et coeteros omnes totius mundanae machinae, non aliis elementis constare quam iis, quibus Conditor sapientissimus chaos illud suum primordiale constitutum voluit, ut iis inde in mundi globos dispersis, pro situs ratione aliud ac aliud temperamentum sortirentur. Ignem hic passim vides, sed a terrestris coeterorumque globorum quoad accidentia diversum; tametsi radicaliter sumptus proprie et essentialiter ignis elementaris sit; nam ut audis, terrestris ignis eorum corporum, quae ei alimentum praebent, naturam, odorem et colorem refert; ignis solaris lucidissimus et purissimus suae substantiae natruram sequitur. Martius hic ignis pariter naturam sapit materiae Martiae, a qua alimentum suscipit, et sic de coeteris; hinc plenum vides veluti fuliginibus et varia bituminis, piceaeque materiae commixtione imbutum; omnes tamen hae ignium differentiae hoc habent ex natura sua, ut sint calidi, penetrantes et perpetuo aestuantes. Aqueum elementum huius Martii pelagi liquor exhibet, tametsi a reliquorum globorum humore diversissimus, est enim lentus, squalidus, confusus, et summa materialis varietatis commixtione pollutus; si quis tamen chimica arte et alembico impolita purum ab impuro separaret, is haud dubie aqueum humorem inveniret, terreno, lunari, coeterisque haud multum dissimilem. Aer Martius ita se habet ad globum Martium, sicut aer terrenus ad globum terrestrem, et sicuti solaris ad Solem, lunaris ad Lunam; cum enim aer nihil aliud sit quam quoddam veluti proprium globi cuiusque effluvium aetheri commixtum, certe aer eius globi, a quo exspiratur, naturam sapere necesse est, quamvis natura sua non secus ac terrenus, solaris, lunarisve fluidus fit et summe mobilis; qui tamen adeo inter se differunt; ut impossibile sit hominem in ullo dictorum globorum aere, nisi in eo, quem respirationi eius Conditor assignavit, videlicet terrestri, naturaliter vivere. Terreum elementum tibi saxea huius globi moles exprimit, quamvis et hoc a terrestri toto coelo differentibus qualitatibus discrepet: nam ut vides, axis et scopulis constat durissimis, sulphuri, arsenico, auripigmento, antimonio, ferruginosis molibus cautibusque, nostris mineralibus, quoad aspectum haud dissimilibus; quae saxa, arte chimica in principia sua resoluta, pulverem relinquunt cum pulvere terreno quoad nudam substantiam fere eundem. Habes itaque hic quatuor elementa, non quidem conditione terrena, sed pro Martii globi conditione, Martia. Porro si per continuam puri ab impuro separationem elementa ad ultimum gradum reducerentur (quod tamen fieri non potest), certe omnia globorum elementa ad hunc terminum reducta, eadem prorsus quoad nudam, ut dixi, substantiam forent. Hinc luculenter colliges diversas elementorum qualitates hucusque consideratas, non aliam tantae diversitatis causam habere, nisi diversas globorum vires et proprietates, quibus imbuuntur: coeterum quoad naturalem motus inclinationem a terrenis non differunt; habent enim singula globorum elementa seu centrum, quod appetant, si gravia, a quo dimoveantur, si levia; sic solida corpora huius globi, cuius partes sunt, naturali sympathia Martem expetunt, eique se intima pronitate, nulli alteri coniungere gestiunt; levia vero et fluida uti igneae exhalationes a centro globorum sursum vergunt, quia hoc est eorudem naturae consentaneum, et ad propriam atmosphaeram constituendam necessarium. Theodid: Iam ita distincte, clare et scite singulorum huius globi arcanorum rationes iuxta analogicae artis amussim adornatas describis, ut iis convictus fidem non possim non habere. Sed agedum nunc expone ergo, quaenam et qualis fit appropriata huius globi virtus influxiva. Cosmiel: Virtus propria est, cholericum in inferioribus movere humorem, aestu pernicioso, et caustica quadam vi imbuto omnia infestare; unde si vis influentia in terreno globo subiectum invenerit proportionatum, illud virtute sua inbutum ad vindictam, furorem, cades coeteraque iracundo homini proprias qualitates inclinat; unde ab Astrologis longa omnium seculorum experientia doctis et universo nationum consensu, iure merito globus hic Martis nomen, ab effectibus quos causat, introductum obtinuit. Theodid: Ergone tu iudiciariam Astrologiam approbas? Cosmiel: Absit fili mi; est enim aliud Astrologia iudiciaria, aliud virtus influxiva de qua ago; illa praeterquam quod Deo humanaeque voluntate vim inferat, vera impietatis magistra, incertis quoque et arenaceis fundamentis nixa, innumeris nugis fabulisque mentes mortalium involvit; haec autem vera philosophiae fundamenta docet, quibus nixus Martiarum influentiarum causas attingere possis; et vel illa plurimum mentitur, ita haec plurimum experimentis irrefragabilibus fulta metitur, vera coelestis physica directrix. Theod: O divine magister, expone quaeso effectorum Martiorum rationem et modum. Cosmiel: Ne quicquam arcanorum te celasse videar, totum te mysterium familiari experimento edocebo. Fiat globus ex sulphure, antimonio, auripigmento, arsenico, naptha, bitumine vina simul commixtis, quem si in loco clauso accenderis; continget resoluto vapore globi, mox caput summa vertigine infestari, cor heparque vehementi aestu accendi, tandem membris tam pernicioso vapore invasis, totum te maniaco quodam furore, tremore membrorum, totiusque corporis convulsione corripi sentias. Idem in globo Martio fieri censere debes, qui cum analoga ad res memoratas mistura constet, hic fit ut virtus influxiva globi effectus quoque dictis in terreno mundo effectibus analogos ubicunque; proportionatum dispositumque subiectum repererit, sive id ex sentientium sive ex vegetabilium mineraliumque oeconomia sit, efficiat; plurimum tamen situ globi recto vel obliquo ad terrenam superficiem comparato ad effectuum intensionem conferente, uti et alterius sideris maligni cum Martio globo coitu, quo mistis utriusque globi malignis qualitatibus dici vix potest, quantum vis influxiva ad effectus noxios et pestiferos producendos intendatur. Theodid: O quanto intellectum meum tam eleganti et pulchra comparatione, lumine imbuis! Sed hoc unum summopere me angit, cum concipere nulla ingenii vi possim; cur natura, quae bonum semper intendit, tam perniciosum et exitiale globi monstrum in natura rerum constituerit. Cosmiel: Theodidacte, parum te in arcanis philosophiae profecisse video; si nosses, quare Deus Opt. Max. in animantium oeconomia viperas, bufones, araneos, dracones oppido perniciosum mortalibus venenum; in vegetabili natura herbas plantasque lethifero toxico refertas, nec non in mineralium regno, arsenicum, auripigmentum, similiaque produxerit; malignos quoque globi Martii influxus non mirareris. Scias itaque globum hunc eo fine a summa Dei providentia hoc in aethereo spacio, situ collocatum fuisse; primo ut quicquid virulentiae ex reliquorum siderum malignorum influxu exhalaretur, id totum hic globus insita sibi aviditate in sui nutrimentum attraheret, non secus ac bufo eo fine conditus est, ut quicquid veneni et exitialis qualitatis in terrestribus glebis lateret, tanquam in vivam veneni bursam attraheret, quod idem de serpentibus et draconibus dictum fit; an nescis, araneum omne venenum quod in aere dispersum latitat, ne serpendo longe lateque aeris inficiat substantiam, in se mira quadam sympathia attrahit derivat? Quod nisi fieret, non parum humani generis salus ex tam pernitioso intoxicatae sum terrae tum aeris afflatu periclitaretur. Ne vero Martis violentia tellus impetita manifestae pareret ruinae, natura eum in omnium maximo excentrico collocari voluit, ut infra Solem et Venere; supra a Iove  coercitus a saevitie sua aliquantisper velati factis quibusdam induciis desisteret. Hinc quoque factum est, ut globus Martius circa axem suam revolutus non semper eadem pestiferae qualitatis plagas, sed successive nunc virulentas, modo temperatas, paulo post, efficacis virtutis insignes ostenderet; unde in excentrico suo motu, qui circa axem fit, temporum successu, novas differentesque semper effectuum combinationes molitur; non aliam quoque; ob causam inter Martis et Saturni dissonos globos, ex quorum evaporatione omnia mundi sublunaris mala originem habent, Iovem benignissimum sidus et mira quadam harmonia refectum intermedium; veluti litium exortarum diribitorum constituit, cuius salutifero influxu utriusque prorsus perniciosa vis cohibita et attemperata refraenaretur; ne laxatis facultatum exitialium habenis, globus solita sua malignitate in apertam totius inferioris mundi oeconomiam (GREEK), finalemque tandem destructionem deduceret; ut proinde natura in tam perniciosorum corporum conditu, ideo minime Noverca insimulanda sit, quin potius summo et abdito quodam consilio eum sic disposuisse censeris debeat; adeo enim globus hic Martius quantumvis virulentus, mundo tamen conservando necessarius fuit, quam benigna et salutifera coeterorum globorum natura: quod enim cantharides et medicamenta caustica quadam vi pollentia in corpore humano perniciosis febribus humorumque pessimorum inundatione diffluenti praestanti, hoc in mundo maiori magis humorum diluviis inundante, vis caustica et siccandi facultate praepotens, quae Martii globi appropriata facultas est, efficit; laborat enim sua quandoque hydrope mundus inferior, cui medendae aliud opportunius antidotum non suppeditat, quam dicta Marti globi vis; qua facultas malefica humorque infestus quandantenus dissipatur, siccaturque; ita nullum in natura rerum malum est, quod non in bonum totius, universique tandem conservationem cedat; quemadmodum enim harmonia pulchra sine dissonantiae esse nequit, quin imo auribus ingrata et inepta censetur, suis non mista dissonantiis, ita mundus fine dissonis tum Martis, tum Saturni, tum coeterorum siderum globis. Theodid: Iam video Cosmiel, te omnium naturae mysteriorum conscium esse, nec quicquam te latere eorum, quae in naturae maiestate elucent sacramentorum; cum itaque tantus sis, tantaque excellentia polleas, nunc aliud mihi dubium solvere ne graveris, et est illud; memini me cubi caelestis beneficio in terra constitutum, Martem subinde non rotundum omnino, sed sectum in formam lineae (GREEK) observasse, neque tamen unquam incrementum aliquid aut decrementum, uti in phasibus lunaribus sic deprehendisse; quaenam huius rei causa fit, scire abs te velim. Cosmiel: Scire primum debes, globum Martis ita constitutum, ut partim a Sole, partim de proprio lumine illustratur; a Sole perihelio, sive perigaeo intensius cum illuminari experientia docet; in aphelio sive apogeo; vero non item, sed notabilem lucis decrementum pati, eum subfuscus, rutilus, et paene sanguineus coloratus superque docet, atque huiusmodi non nisi a propria luce huius globi efficitur; vides enim omnia hic veluti sulphurea quadam et bituminosa flamma adedere; atque haec ad globum illuminandum sufficit in absentia Solis remotissimi. Est tamen in hoc globo quaedam plagam immensa intercapedine exporrecta, planities lacis omnino expers et veluti lutulentum quoddam mare, seu piceum pelagus ob lentorem suum, neque ullo humano vestigio neque  navigii subsidio pervium. Theodid: Ostende rogo hocce globi prodigium. Cosmiel: Fiat. Theodid: Quo dicto protinus sublatum me in locum desideratum transtulit. O horrorem, o spectaculum formidandum; vere, ut dixisti; piceum mare video, non tamen liquidum, sed pultis instar condensatum; ubi nullum flammae aut lucis vestigium, sed omnia horrida, confusa caligine squalent, nec lucis directae neque reflexae capax, vel ipsum diem atra sua fuligine in noctem vertens. Cosmiel: Haec est illa pars globi Martii, quam tibi beneficio e tellure saepe non sine admiratione intuitus es; cum enim lucis omnis sit incapax, mirum non est terrigenis qui lucidas tantum globi portiones intuentur; hanc non percipere, ac proinde necessario globum Martis veluti sectum, in formam Lunae (GREEK) spectari. Theodid: Sed cur non semper hac affectione videtur? Cosmiel: Ratio huius Rei, globi circa centrum suum: circumuolutio, qua dicta plaga modo manifestatur, modo occultatur, sicuti et de voragine supra diximus, hanc quoque modo prodit, modo recondit, diversus globi in suo excentrico situs. Theodid: Rem optime capio; sed rogo te, cum natura frustra nihil agat, quo fine tanti squaloris plaga in hoc globo posita fuit? Cosmiel: ut esset veluti penvarium quoddam seu promus condus alimenti istius, quo globus nutritur; Ex hoc enim per intima viscera copiosum igni perenni, qui hoc globo continetur, veluti fomentum quoddam distribuitur; ignearum vero exhalationum fuligines in altum eructatae, et tandem in pristinam, unde profluxerunt stationem restitutae novum moliuntur combustibilis materiae perenni quadam circulatione agitatae alimentum. Theodid: Video Solem iam prope horizontem Martium, video mox occubiturum; dic rogo, cur tam exiguus est, cur tam rubicundus et flammeus; siquidem decuplo fere minorem comperio, quam ex tellure olim cum me conspexisse memini; paulo enim Venere, dum maxima videtur, maiorem aspicio. Cosmiel: Scias te in globo iam apogaeo constitutum, unde mirum non est, ob summam a Sole distantiam, eum tam parvum (angulo visionis non nisi 25 minutorum existente) videri. Theodid: Miror equidem quomodo tam exiguo lumine, diem tamen claritate aequalem faciat nostris diebus, dum Sol super horizontem terrenum emergit. Cosmiel: Causa huius claritatis est, propria huius globi lux quam tum sulphureus Oceanus, tum crateres Vulcanici perpetua ignium flammarumque eructatione efficiunt; quae luci Solis tametsi debili mista, lumen tamen mirifice intendit. Qua luce propria si globus hic Martius destitueretur, Sol vix tanta claritate globum hunc illuminaret, quanta Luna plena illuminat tellurem, et hoc intelligas velim de eo tempore cum Martius remotissimum a Sole terminum attigerit; ubi enim proximum Soli situm obtinuerit, tunc dies huius globi clarissimus est; imo ob causas dictis diebus vestratibus multo clarior luminiosiorque; patet itaque pro motu globi in sui a terra recessu accessuque dictum quoque claritatem vel decrescere vel crescere. Theodid: Sed cur tam sanguineus apparet? Cosmiel: Si per vitrum rubro colore tinctum Solem aspiceres, quonam eum colore visurus esses? Theodid: arbitror, quod colore eo, quo vitrum tinctum est, videlicet rubro. Cosmiel: Ob eandem rationem ex hoc globo Solem intueris rubrum; quia cum medium, sive aer Martius, eo colore, quem sulphurei maris color subfuscus refert, et flammigerae evaporationes huius coloris sint, mirum non est, Terrigenas Martem rubicundo et sanguineo colore infectum videre, quod enim differentes steallarum luces spectantur, tot differentis conditionis globos esse tibi persuadeas; sed hae notiora sunt quam ut fusius explicari mereantur. Theodid: O Cosmiel, iam tandem adeo diu desideratam noctem, Sole sub horizontem merso, comperio, iam Coelorum tentoria aperta in conspicione. Cosmiel, Lustra universam firmamenti faciem, et diligenter stellarum ordines examina. Theodid: O miram coeli faciem, oppido ab ea quam in tellure constitutus operiebam, diversam. Ubi Luna, ubi Tellus, ubi Venus et Mercurius? Quot stellarum nunquam alias visarum agmina video, quot et quam varias siderum configurationes. Quid rogo tractus ille firmamenti lucidus, innumerabili stellarum multitudine refertus? Expone mihi sodes singula, neque enim ullam Astrologiae legem invenio cui niti possim. Cosmiel: Videasne luculam illam rutilam sub ea fere magnitudine qua ex terra stellae fixae, 3 magnitudo spectantur? Theodid: Video. Cosmiel: Ille terrenus globus est. Theodid: Itane vero? O quantum est in rebus inane, o curas hominum futilis, o curas inanes, quam omnis labor vester in puncto consistit, ubi sunt iam regna tot historicis decantata, ubi provinciarum vastitas, ubi magnificentia vivium, ubi deliciae filiorum hominum; quam arto spatia claudimini, quam supra nihilum fundatae estis? Cosmiel: Ita est. Sed iam ulterius, videasne candidam illam stellulam paucorum pedum intervallo a Tellure distante? Theodid: Video. Cosmiel: Illa Luna est. Theodid: Paradoxum dicis. Cosmiel: Verissimum dico. Theodid: Sed cur tam immotam video? Cur Telluri tam vicinam? Cosmiel: Scias tantam a loco quo consistimus ad Lunam terramque distantiam esse, ut totius concavi Lunaris diameter non nisi 6 pedum intercapedinem oculis nostris exhibeat; hinc pro diverso Lunae in suo circulo situ, modo vicinior, modo vicinior frequenterque tametsi nunquam dictam intercapedinem excedat, siquidem excessiva distantia huius globi 21079 semidiametrorum tertiarium, totam concavi Lunaris diametrum 2736 semidiametrorum terrae, in hacce angustias iuxta opticas leges coarctat; unde mirum non est, eam totam immotam videri. Videsne iuxta horizontem alias binas stellulas? Theod: Video. Cosmiel: Illae sunt Venus et Mercurius, quarum prior lucidior Veneris globum, altera fuscior Mercurii exhibet, quae quidem binae stellae cum in maxima ab hoc globo distantia spectantur; fere in nihilum abeunt, quanto vero magis ac magis ad hunc globum in eorum excentricis accedunt, tanto maiora et maiora semper incrementa suscipiunt; subinde enim Mars adeo ipsis in suo vastissimo excentrico accedit, ut instar Lunulae ex iis globis spectantibus comparere possit. Theodid: Sed quid rogo ingentia illa duo luminaria sibi volunt, quae eminent, tanta maiestate coruscare video? Cosmiel: Prior Iovis globus est satellitio spectabilis, alter Saturni regnum refert; sed sustine Theodidacte; paulo post in utrumque introducendus, nonnulla videbis, quae nulli unquam mortalium in mentem venerunt. Theodid: Sed quid confusa illa nunquam visarum stellarum congeries? Cosmiel: Scias fili, te 21069 semidiametris terrae viciniorem firmamento esse ac proinde innumeros stellarum ordines, qui extra tellurem ob summam distantiam conspici non possunt, detegi ne mireris. Tractus ille innumerabilium stellarum est ille, quem Astrologi (GREEK) vocant, de quo suo tempore oculari demonstratione multa te docebo. Theodid: Vix dixerat, cum ecce veluti ingentem quendam armatorum hominum strepitum exortum post me sentio; et dum respicerem, horrendum nimis spectaculum et formidabile visum ignitorum equitum turmae se spectandam offerabat, quorum et equi et equites flammas undique et flammas eructabant; Equites una manu gladium igneum et versatilem, altera virgam flagellumque furoris indicium pariter igneum gestabant, vultu furiam praeferebant, oculis igneos fundebant radios. O mi Cosmiel, veni adiuva me, formidine enim paene concidit cor meum, membra horrore rigescunt, et ad horrendum huiusmodi spectaculum vox faucibus haeret. Cosmiel: Ne timeas fili; hi quos vides, non daemones, sed praesides huius globi sunt, divinae iustitiae ministri; hi si quandoque iusta Dei permissione et hominum iniquitate ira exigente globum hunc in visionem et vindictam concitaverint; in inferiori mundo omnia susque deque feruntur, seditiones, praelia, caedes, urbium atque regnorum eversiones, pestilentiae, sterilitas, qui huius globi effusus sunt, Orbem terrarum in ultimam non tantum ruinam deducunt; et hoc symbola, quibus hi praesides Genii adornantur, satis demonstrant. Theodid: Sat est mihi, Cosmiel, sat est: siquidem operum divinorum magnitudine et maiestate paene obruto, mihi nihil restat amplius quam videre eum, qui omnia in omnibus operatur, cuius magnitudinis ac potentiae nec numerus nec terminus est; agendum relinquamus foetidum hunc globum et purioris aetheris aura fruamur. Vix dixeram, cum ecce relicto Martio globo; in excelso mundi spatia ferimur.

CHAPTER VI.

On a Journey to the Globe of Mars and its wondrous structure.

Theodidactus: Oh, Cosmiel, my loyal guide and mentor, where do we find ourselves now? And when will we have the chance to witness the night, allowing us to observe the remaining mysteries of this celestial realm? Thus far, we have been deprived of the sight of either night or darkness, or the otherworldly spheres. The passage of time (if it can even be comprehended in such a unique circumstance) has unfolded within the perpetual and intense radiance of the solar globe. I am unable to recall which month it is or even the number of days that have transpired within this continuous luminosity.Cosmiel: Considering that all time measurements are grounded in the motionless Earth, with the unceasing movement of stars revolving around it, and given the overpowering brilliance of the Sun that eclipses the radiance of all other celestial bodies, it becomes apparent that on this particular globe, the concept of measuring time, the succession of day and night, and the divisions of hours cannot be established. These parameters all rely on the rising and setting of stars that remain concealed from your view. However, in this very moment, the Sun is at its zenith in Rome, and the grand feast of the Holy Apostles Peter and Paul is being celebrated with the utmost solemnity.Theodidactus: Is it conceivable that so little time has elapsed since the commencement of our expedition?Cosmiel: It is true, but the wondrous spectacles of the universe you have so far witnessed have made all the time we've spent seem short. But let us continue and proceed on our journey.And soon, with astonishing swiftness, Cosmiel guided me to the farthest extents of the ethereal realm.Cosmiel: Lift up your eyes now.Theodidactus: Oh, Cosmiel, I shudder, and a sense of wonder seizes me.Cosmiel: What do you see that is so worthy of such astonishment?Theodidactus: I behold the infernal globe before me, and I can sense it so intensely that I nearly faint from its incredible and noxious coldness, not to mention the immense whirlwinds that appear to engulf me. I beseech you, please cease, and refrain from taking me any closer, for I perceive grave peril emanating from this sphere. A choleric passion profoundly consumes me, and I sense an unknown surge of anger and indignation burning within me.Cosmiel: Do not be afraid, my dear friend, for when you find yourself within the vortex or atmosphere of the planet Mars, it is quite natural to be stirred by its strong influence and be agitated by a choleric passion. Accept this celestial and life-giving balm as an antidote, and apply it to your nostrils, ears, and mouth. Once you inhale it, you will be instantly refreshed and swiftly transported into the globe of Mars.I cannot discern which Vulcanian mountain it has brought me to. Its summit emits innumerable globes of pitchy flames, much like the turbulent furnaces of Etna, ejecting countless fiery globes and liquefied rocks. The globe emits such a noxious odor that I can hardly fathom how any human, without divine protection, could endure even a moment of existence here. The rocky masses of the mountains appear to be saturated with a peculiar soot, and the very substance of the place resembles sulfur, arsenic, orpiment, and other substances with malevolent and destructive properties, flowing like a kind of pitch and naphtha. Yet none of these substances are present, for neither the foul odor nor the mineral compositions resemble anything known to us. Since words cannot precisely describe them, I am compelled to convey my observations based on a certain analogy to familiar mineral species.Theodidactus: I implore you, Cosmiel, by the sacred name of God's tetragrammaton, to elucidate the nature of these remarkable phenomena, for my soul is profoundly moved by the spectacle of such wonders.Cosmiel: Wait, soon you will witness even more extraordinary sights. You have just been introduced to the entrance of this first globe. Astronomers appropriately named it the Globe of Mars because it is a realm where an everlasting conflict of Martian elements rages. Here, Mars reigns with unrelenting fury, and Vulcan crafts weapons to afflict humanity with perpetual calamities. Fire and pitch-black waters engage in an eternal struggle, opposing everything associated with the solar globe.Having been shown this, I was immediately transported to a vast ocean, seemingly ablaze with pitch and bitumen.Theodidactus: Oh, Cosmiel, if I have found favor in your eyes, I beseech you, let us depart from here, for who can endure the repulsiveness of this globe? Who can tolerate the noxious fumes and foul stench that pervade the air? I believe there is nothing in the Natural World more rugged, harsh, uneven, or squalid. It would be more fitting to call it a mountain of burning pitch than a globe.Cosmiel: You of little faith, why do you tremble? What is your complaint? Why are you indignant? Am I not with you, shielding you from all dangers? Indeed, you have absorbed a considerable amount of Martian strength. Do not label it as foul or noxious, for God has ordained it with such providence for the preservation and embellishment of the world.Theodidactus: I apologize for my great weakness; I yield to you and place myself entirely at your disposal, whatever my fate may be. Now, please elucidate the mysteries of this globe.Cosmiel: I will do as you ask once I show you the entire constitution of the globe.With these words, he enfolded me in his customary way and presented the various parts of the globe to be explored. The globe appeared to be composed of a certain lethargic fluid. It wouldn't be far-fetched to compare it to liquid pitch mixed with sulfur. However, it was entirely aglow and, though not exactly bright, emitted somewhat dim, sooty flames, violently boiling from its innermost depths. I say that, from this sluggish liquid and solid matter, it seemed to be flammable, yet not consumed, possessing properties and qualities different from the minerals of the earthly globe, as different as the heavens are high. It was rough and jagged like sulfur, arsenic, or orpiment, yet so hard that it could rival any marble cliff. Here were countless volcanic mountains continuously belching forth flames. Lakes of black fire sent out such large globes of smoke that they obscured the entire face of the sky with their soot. Lightning, thunder, and countless other flashes and roars were perceived to such a degree that all the storms of the earthly globe can only be considered a mere amusement in comparison. We then arrived at an immense abyss, boundless and without end, carved in the form of a crater with the deepest hollows. The pitch-black surface of its bottom resembled nothing else but the abyss of hell.Theodidactus: What do all these exotic spectacles mean?Cosmiel: My child, do you recall when you observed this globe from Earth, you saw certain floating bodies on its outer surface, and at the center of that same surface, you noticed what appeared to be a round spot? Theodidactus: I indeed remember observing similar things.Cosmiel: The spot you observed is, indeed, a crater, but it is not always visible from Earth. It becomes visible when this region faces directly towards Earth as the globe rotates around its own axis. In other positions, it remains hidden from view. The floating bodies on the outer surface consist of massive vapors and exhalations. They are not always visible but appear when the globe experiences intense heating. After some time, these vapors and exhalations dissipate and return to their original state within the globe. This explains the dispute among astronomers, as some claim to have observed these phenomena while others do not, depending on the specific times when they are visible.Theodidactus: For what purpose do you think this immense abyss, which I estimate to be as vast as the entire continent of Africa, has been established in the order of Nature?Cosmiel: Do you see countless craters on the bottom of this infinite abyss? Can you perceive how liquefied sulfur mixed with bitumen boils together?Theodidactus: I am amazed and can hardly breathe due to fear.Cosmiel: You should know that this globe is pierced everywhere with immense tunnels and vast caverns, extending far and wide throughout its hidden depths. These canals serve as conduits, carrying the boiling substance from within the globe's interior chambers outward into the craters designated by Nature. The concealed fire within propels the flow of molten material toward its intended destination. As we discussed earlier regarding the solar globe, a globe cannot fulfill its inherent purpose in the natural order without continuous motion, specifically the motion of circulation. It might appear that the central inner structure is created in vain by Nature, as the entire globe operates through its inward-flowing power. However, rest assured that Nature has established a perpetual cycle of liquid material. Through this cycle, the latent power of fire hidden within the globe's interior, endowed with various properties, is recondensed. Subsequently, this power is radially diffused to the surrounding globes of the universe. As we discussed earlier, the movement of the terrestrial ocean stimulates latent purposes within its dark depths, ultimately generating motion.Theodidactus: Is this globe composed of the four elements?Cosmiel: I have previously explained that all the globes within the vast cosmic machinery are composed of the elements. These elements, which were initially part of primeval chaos, were wisely dispersed by the Creator across the various globes of the world. Depending on their arrangement, diverse temperaments arose. Here, you can observe fire prevalent throughout, but its properties differ from those of terrestrial and other globes. Although fundamentally, it is indeed elemental fire, you should understand that the fire of terrestrial bodies, which provides its fuel, takes on the nature, smell, and color of those bodies. Conversely, solar fire adheres to the nature of its own substance. In the case of Martian fire, it also reflects the nature of Martian matter from which it draws sustenance. Consequently, it is replete with dark smoke intermixed with various forms of bitumen and pitch-like substances. However, despite these variations in fires, they share the intrinsic characteristic of being hot, penetrating, and perpetually burning. As for the aqueous element in this Martian sea, it differs significantly from the moisture found on other globes. It is sluggish, turbid, muddled, and contaminated with a wide range of materials. If, however, someone were to employ chemical processes and a simple still to separate the pure from the impure, they would undoubtedly uncover a watery essence distinct from earthly, lunar, or other waters.  Martian air, in relation to the globe of Mars, corresponds to terrestrial air with respect to the Earth, solar air to the Sun, and lunar air to the Moon. Since air is essentially a form of effluvium unique to each globe, blended with the ether, the air on this globe necessarily mirrors the nature of the globe from which it emanates. However, even though it becomes a fluid and highly mobile substance by its nature, the distinctions among these airs are so pronounced that human life cannot be sustained in the air of any of these globes, except within the one designated by the Creator for breathing - namely, the terrestrial one. The terrestrial element is manifested in the rocky formations of this globe, although it differs from the entirety of earthly matter in its various qualities. Here, you can observe rugged rocks, cliffs composed of sulfur, arsenic, orpiment, antimony, and iron-bearing boulders and formations, all unlike our familiar minerals. When these rocks are subjected to chemical dissolution into their fundamental components, they leave behind a residue nearly identical in substance to earthly matter. Hence, the four elements are present here, not in their terrestrial form but in a state suitable for the globe of Mars. Furthermore, if we hypothetically considered a continuous process of separating the pure from the impure, and the elements were reduced to their ultimate degree (though this is not feasible), then certainly, the elements of all the globes, at this final stage, would possess the same naked substance, as I mentioned previously. This underscores that the diverse qualities of the elements are attributed to the unique powers and properties conferred upon them by the respective globes. Nevertheless, when it comes to their inherent propensity for motion, they do not differ from the terrestrial elements. Each globe's elements have a center they are drawn toward if they are heavy and move away from if they are light. Solid substances within this globe, forming its constituent parts, naturally gravitate towards Mars due to their inherent inclination and resist joining any other globe. Conversely, light and fluid substances, such as fiery exhalations, have a tendency to ascend from the globe's center as it aligns with their natural disposition, which is essential for the formation of the globe's atmosphere.Theodidactus: Your explanation of the mysteries of this globe has been so precise, lucid, and adept, all guided by the meticulous Art of Analogy, that I find myself compelled to place my faith in them. Now, if you would be so kind, I beseech you to elucidate the specific, influential virtue inherent to this globe, along with its nature and qualities.Cosmiel: The particular virtue of this globe lies in its capacity to stir the choleric humor in the lower realms, generating destructive heat and imbuing everything with a corrosive potency. Consequently, when this influence encounters an appropriate recipient on Earth, one already possessing a corresponding predisposition, it imparts its own attributes, fostering feelings of vengeance, fury, violence, and other qualities commonly associated with anger. Thus, over the course of countless generations and by the consensus of nations, the name of the globe Mars has been rightfully bestowed upon it, based on the effects it engenders, as attested by astrologers' longstanding observations.Theodidactus: Do you then approve of judicial Astrology?Cosmiel: Certainly not, my child; judicial astrology and the influential virtue I have described are distinct concepts. Judicial astrology, apart from being misleading in ascribing power both to human will and to God, is built upon unstable and ever-changing foundations. It ensnares mortal minds with a multitude of fables and trivialities. In contrast, the influential virtue I discuss serves as the basis for genuine philosophy, allowing us to explore the underlying causes of Martian influences. While judicial astrology abounds in falsehoods, the influential virtue is firmly rooted in undeniable experiments and serves as the authentic path to understanding celestial physics.Theodidactus: O divine magister, please explain the reason and manner of the effects of Mars.Cosmiel: Lest it seems that I am hiding any secrets from you, I will teach you the whole mystery through a familiar experiment. Let a globe be made from sulfur, antimony, orpiment, arsenic, naphtha, and pitch mixed together, and if you ignite it in a closed space; the result will be the release of vapor from the globe, soon the head will be afflicted with severe dizziness, the heart and liver will be inflamed with intense heat, finally, with the limbs invaded by such pernicious vapor, you will feel yourself seized by a kind of manic fury, trembling of the limbs, and convulsions of the whole body. You should consider the same to occur in the Martian globe, which, consisting of a mixture analogous to the substances mentioned, causes the influential power of the globe to produce effects analogous to those mentioned in the terrestrial world wherever it finds a proportionate and properly disposed subject, whether it be in the economy of sentient beings or of plants and minerals; however, the positioning of the globe, whether straight or oblique to the earthly surface, greatly contributes to the intensity of the effects, as does the conjunction of another malignant star with the Martian globe, whereby, given the mingling of the malign qualities of both globes, it can scarcely be said how much the influential power is intended to produce harmful and pestilential effects.Theodidactus: Oh, how much you enlighten my intellect with such an elegant and beautiful comparison! But one thing greatly troubles me, as I cannot conceive it by any force of intellect; why Nature, which always aims at the good, has constituted such a pernicious and destructive monster in the fabric of the universe.Cosmiel: Theodidactus, I see that you have made little progress in the mysteries of Philosophy; if you knew why the Most Excellent God has placed in the economy of living beings vipers, toads, spiders, dragons, quite harmful poisons to mortals; in the realm of vegetation herbs and plants filled with lethal toxins, as well as in the kingdom of minerals, arsenic, orpiment, and similar substances; you would not be surprised by the malign influences of the Martian spheres. Therefore, know that this sphere was placed in the ethereal space with this purpose by the highest providence of God; firstly, so that whatever venomous substances exhaled from the influence of other malignant stars, this sphere would attract all of it with its inherent avidity for its own nourishment, just as the toad was placed for the purpose of attracting whatever poison and deadly qualities lay hidden in the earthly soil, as if into a living pouch of poison, which is likewise said of serpents and dragons; do you not know that every venomous substance dispersed in the air, so as not to contaminate the substance of the air far and wide, attracts and absorbs it within itself by a remarkable sympathy? If this did not happen, the safety of the human race would be greatly endangered by the pernicious contamination of both the earth and the air. Lest the violence of Mars striking the earth would lead to obvious destruction, nature desired it to be placed in the greatest eccentricity of all, below the Sun and Venus; constrained by Jupiter's influence, it would cease for a while from its savagery due to certain veiled actions. Also, it happened that the Martian sphere, revolving around its axis, would not always exhibit the same pestilential plagues, but would successively display sometimes virulent, sometimes temperate, and shortly after, remarkable effects of efficacy; hence, in its eccentric motion, which occurs around its axis, through the succession of times, it produces ever-new and different combinations of effects; likewise, for the reason that between Mars and Saturn there are discordant spheres, from the evaporation of which all the evils of the sublunary world originate, Jupiter, the most benign star, rejuvenated by a certain marvelous harmony, acts as an intermediary; as if he were the arbitrator of arising disputes, by his salutary influence the altogether pernicious force of both would be restrained and tempered; so that with the reins of destructive powers loosened, the sphere, in its usual malignancy, would not lead to the open destruction of the whole lower world, and ultimately to its final destruction; therefore, nature in the disposition of such pernicious bodies should by no means be accused of neglect, but rather you should think that it arranged it with the highest and hidden purpose; for this Martian sphere, however virulent it may be, was necessary for the preservation of the world, just as the benign and salutary nature of the other spheres: for just as certain blistering medicines possess a certain power to excel in curing pernicious fevers and the inundation of worst humors in the human body, so in the greater world overflowing with floods of humors, the power of causticity and drying, which is the faculty appropriate to the sphere of Mars, prevails; for sometimes the lower world suffers from dropsy, for which no other more opportune antidote is provided than the said power of the sphere of Mars; by which malevolent faculty and humor, to some extent, is dissipated and dried up; thus, there is no evil in the nature of things that does not yield to the good of the whole, and ultimately to the preservation of the universe; just as beautiful harmony cannot exist without discord, indeed, it is deemed unpleasant and inept to the ears without its own accompanying dissonances, so the world without the dissonant spheres of both Mars and Saturn, as well as the others.Theodidactus: I now realize, Cosmiel, that you possess profound knowledge of all the mysteries of Nature, leaving no divine secrets concealed from your understanding, which radiates through the majesty of Nature. Given your greatness and excellence, I trust that you will not hesitate to clarify another uncertainty that plagues my mind: I recall that, through the grace of celestial vision, I have witnessed Mars not always as a perfect sphere but occasionally in the form of a crescent (similar to the moon), with no discernible waxing or waning, as seen in lunar phases. I am eager to understand the cause of this phenomenon.Cosmiel: You should first understand that the globe of Mars is designed in such a manner that it receives illumination from both the Sun and its own internal light. Empirical evidence indicates that it is most brilliantly illuminated during perihelion, when it is closer to the Sun. During aphelion, when it is farther from the Sun, it receives less illumination and takes on a darker, reddish, and almost blood-like appearance. This change in appearance is solely the result of Mars's own radiance. Here, everything seems to be powered by a sulfurous and bituminous flame, which is sufficient to provide illumination even when the Sun is at its farthest. However, there exists a vast region on this globe, spanning a considerable extent, which is essentially a plain lacking any bodies of water. It resembles a muddy sea or a pitch-black ocean due to its extreme viscosity, making it impassable by human foot or any form of vessel.Theodidactus: Please show me this wonder of the globe.Cosmiel: It shall be done.Upon his announcement, I was promptly transported to the desired location.Theodidactus: Oh, the horror, what a dreadful sight! Indeed, as you foretold, I behold a pitch-black sea, but it is not in liquid form; instead, it appears thick and congealed like a dense porridge. Here, there is no sign of flames or light; everything is filled with a terrifying obscurity veiled in a somber haze. It remains impervious to both direct and reflected light, transforming even the daytime into a dark, lightless night with its inky blackness.Cosmiel: This is the region of the Martian globe that you have frequently observed from Earth with a sense of amazement. Given its inability to receive any light, it's understandable that observers on Earth, who can only see the illuminated sections of the globe, would perceive it as appearing "cut" or "split," resembling the phases of the Moon.Theodidactus: But why does this not always appear this way?Cosmiel: This phenomenon occurs due to the rotation of the sphere around its center. As we mentioned earlier, the vortex also behaves in a similar fashion, sometimes revealing and at other times concealing, depending on the different positions of the sphere in its eccentric orbit.Theodidactus: You must understand that Nature does nothing without purpose. This harsh and inhospitable region on the globe of Mars serves its own role and purpose in the grand design of the universe.Cosmiel: This inhospitable region on the globe of Mars serves as a type of pantry or storehouse for the nourishment of the globe. It acts as a reservoir for the everlasting fire within the globe, from which a continuous supply is distributed to various parts of the globe's inner workings. This circulation involves the sooty emissions of fiery exhalations, which are cast upwards and then return to sustain the newly formed combustible materials, thus maintaining a perpetual cycle of nourishment and energy.Theodidactus: The apparent size and color of the Sun as observed from different planets can vary significantly due to their varying distances from the Sun. When you see the Sun nearing the Martian horizon, it appears smaller and reddish because of its greater distance from Mars compared to Earth. The phenomenon of the Sun appearing larger when near Venus, despite Venus being smaller, is due to the combined effect of Venus's closer proximity to the Sun and its position in the sky relative to the observer on Mars.Cosmiel: You should be aware that your current position on the globe places you at its apogee, which is characterized by an extreme distance from the Sun. Therefore, it should not be surprising that the Sun appears considerably smaller, with an angular size of only 25 minutes, from this particular vantage point.Theodidactus: I am truly amazed at how, despite its faint light, the Sun manages to create a day of equal brightness to our Earthly days when it rises above the terrestrial horizon.Cosmiel: The reason for this brightness is the unique light of this globe, created by both the sulfuric Ocean and the flaming Volcanic craters. Although this light is mixed with the feeble light of the Sun, it significantly intensifies the illumination. If this Martian globe were deprived of its own light, the Sun would barely illuminate it with as much brightness as the Full Moon illuminates Earth. I want you to understand that this is especially true when Mars reaches its farthest point from the Sun. When it is closest to the Sun, the daytime on this globe is at its brightest. In fact, for the reasons mentioned, it is much brighter and more luminous than your Earthly days. Therefore, it is clear that the brightness of this globe also increases or decreases with its motion away from or toward Earth.Theodidactus: But why does it appear so reddish?Cosmiel: If you were to look at the Sun through red-colored glass, what color would you see?Theodidactus: I suppose you would see it in the same color as the glass it's filtered through, namely red.Cosmiel: Understand that the Sun appears reddish from this globe for the same reason. The medium, the Martian atmosphere, has a color similar to the dark hue of the sulfuric sea, and the fiery emanations share this color. Therefore, it's not surprising that you see Mars, influenced by these Martian elements, in a reddish and blood-like hue. You should also realize that the various colors of the stars you observe signify different conditions of those globes, but these matters are more familiar and do not require a more extensive explanation.Theodidactus: Oh, Cosmiel, at last, I behold the long-awaited night, with the Sun sunk below the horizon, and now I can see the celestial tents unfurled in the sky.Cosmiel: I shall traverse the entire expanse of the firmament and meticulously examine the formations of stars.Theodidactus: Oh, the wondrous visage of the sky, unlike anything I beheld on Earth! Where is the Moon, where is Earth, where are Venus and Mercury? I perceive clusters of stars I've never before witnessed, and a multitude of distinct star formations. Please elucidate the significance of these radiant regions of the firmament, teeming with an uncountable multitude of stars. Enlighten me about each aspect, for I discern no Astrological principles to guide me.Cosmiel: Do you observe that diminutive reddish spot, approximately the dimensions of a fixed star as seen from Earth, displaying an apparent magnitude of 3?Theodidactus: I see it.Cosmiel: That is the Earthly globe.Theodidactus: Is it truly so? Oh, how trivial earthly affairs appear, how futile human concerns seem, how hollow are your anxieties! All your labors are centered around a mere speck. Where are the once-gloryed empires, the expanse of territories, the grandeur of the living, the joys of humanity's offspring? How restricted are your domains, how rooted in emptiness you exist!Cosmiel: It is so. But now, do you see that bright star just a few feet away from Earth?Theodidactus: I see it.Cosmiel: That is the MoonTheodidactus: You say something paradoxical.Cosmiel: I speak the truth.Theodidactus: But why do I see it so motionless? Why is it so close to Earth?Cosmiel: You should be aware that the distance from our current location to the Moon and Earth is such that the entire diameter of the Lunar concavity presents an overlap of only 6 feet to our eyes. Therefore, due to the Moon's changing position within its orbit, it may occasionally appear closer or farther away but rarely, if ever, exceeds this overlap. Given the immense distance of this globe, which is 21,079 semidiameters, and the entire diameter of the lunar concavity being 2,736 semidiameters of the Earth, the laws of optics limit our view within these narrow confines. Hence, it's not surprising that it appears completely motionless. Do you notice two other small stars near the horizon?Theodidactus: I see.Cosmiel: Those are Venus and Mercury. The brighter one is Venus, while the darker one is Mercury. These two stars are visible when they are at their greatest distance from this globe, and they almost appear to vanish into nothingness. However, as they come closer to this globe in their eccentric orbits, they gradually increase in size. Eventually, Mars approaches them in its vast eccentric orbit, to the extent that it can be compared to a small crescent when viewed from those worlds.Theodidactus: But what, I wonder, do those two colossal luminous bodies, which shine with such grandeur, signify?Cosmiel: The former represents the globe of Jupiter, while the latter symbolizes the realm of Saturn. However, Theodidactus, when we are introduced to both a little later, you will witness things that have never entered the minds of any mortals.Theodidactus: What is the significance of that bewildering gathering of stars I have never encountered before?Cosmiel: You should be aware, my son, that you are now 21,069 semidiameters of the Earth closer to the firmament. This proximity allows you to observe countless orders of stars that are beyond the reach of earthly observers. The vast multitude of stars you see makes up what astrologers refer to as the "Zodiac." In due time, I will provide you with many insights and visual demonstrations to help you understand its significance.Barely had he finished speaking when I suddenly heard a deafening noise behind me, resembling the clamor of an army. As I turned around, an incredibly terrifying and awe-inspiring spectacle unfolded before my eyes鈥攁 squadron of horsemen, surrounded by billowing flames. Both the horses and their riders emitted flames from all directions. In one hand, the riders brandished a fiery, whirling sword, while in the other, they held a blazing staff and a whip, symbolizing their fury. Their faces were contorted with rage, and their eyes shot forth fiery rays.Theodidactus: Oh, my dear Cosmiel, please come to my aid, for my heart is sinking from fear, my limbs are paralyzed with horror, and my voice is choked in my throat at the sight of this terrifying spectacle.Cosmiel: Do not fear, my son. Those you see are not demons, but rather the guardians of this globe, serving as ministers of divine justice. At times, with God's permission and in response to the wickedness of humans, they are called into action for the globe's scrutiny and retribution. In the lower world, all sorts of events occur, including riots, battles, killings, the overthrow of cities and kingdoms, plagues, and famine. Those dispatched from this globe bring about the eventual downfall of Earth. The symbols adorning these guardian spirits are intended to make this fact abundantly clear.Theodidactus: It is sufficient for me, Cosmiel. Indeed, with the grandeur and majesty of divine works almost overwhelming me, there is nothing left for me but to contemplate the one who orchestrates all things, whose greatness and power are beyond number or limit. Let us depart from this tainted globe and bask in the purer atmosphere of the higher ether. I had scarcely uttered these words when we were transported into the vast expanses of the universe, leaving behind the globe of Mars.

CAPUT VII

De itinere ad globum Iovis eiusque admirando in Natura rerum opificio.

Cosmiel: Agendum Theodidacte, formidinis globum et plenum exitialis veneni divina aspirante gratia, curamus; nil porro restat nisi ut iam globum priori contrariis prorsus proprietatibus lustrandum exhibeam. Theodid: Gratias tibi habeo immortales pro tanta, quam mei causa suscipis, cura et sollicitudine, ecce cum aliud rependere non licet me totum tibi, ut tum totum Dei facias, offero. Cosmiel: Placet mihi tam piae te tum in me, tum in Deum Conditorem tuum voluntatis desiderium; satagam, ut prodigiorum divinorum demonstratione imposterum non tantum propriam animae tuam salutem cum timore et tremore opereris, sed et alios, quos nimia caducarum rerum cura premit, tu divinorum miraculorum, quae hominum causa ex nihilo educere confluit, narratione ad meliorem frugem, vitaeque bonitatem perducas. Respice itaque et attente considera opera Domini non minoris potentiae in iis creandis, quam infinitae sapientiae in iis tanta prudentia conservandis. Theodid: O mi Cosmiel, quid sibi ingentes quatuor illi globi nobis obvii? Quid mundus ille ingens, quem in medio eorum constitutum intueor? Cosmiel, hoc maiestate plenum Ioviale systema est. Theodid: O miram rerum faciem, quatuor Lunas ego video, quorum prior lumine plena, altera dichotoma, media ex parte luminosa, tertia (GREEK), quarta cornuta facie spectabilis est; exponas rogo tam inusitatum naturae portentum; properemus obsecro, nec enim quiescere posse videor, utque dum mirabilium operum divinorum magnitudinem et varietatem propius contempler. Cosmiel: Fiat, quod petisti. Theodid: Sed quid rapidus ille aetheris flaxus sibi indicat? Cosmiel: Ne mireris inter vortices Iovialium comitum haerere, qui cum velocissimo motu circa globum Iovium ferantur, mirum non est, ex ingenti quatuor globorum agitatione ingentem quoque aetheris fluxum resultare. Theodid: Capio mysterium; sed quid odor iste vehemens, omnia ambra et musco suavior, quem percipio, quo tantopere recreari me sentio? Cosmiel: Ille est salutifera illa Iovii globi exspiratio et effluvium, signum apertum nos iam iuxta atmosphaeram eius constitutos esse. Theodide. Sed o miraculum, quod video. Cosmiel: Dic rogo, fili mi, quid tantopere miraris? Theodid: Mundum immensum video luce undique et undique fulgidissima resplendentem. Cosmiel: Hic est globus ille Iovius, cuius videndi desiderio tantopere sollicitabaris. Theodid: Quo dicto, me in ipsum Iovium globum super altissimum montem deposuit; hic ego longe lateque immensas intuitus regiones aquis lucidissimis refertas inveni; iurasset alterum Veneris globum me intrasse, nisi quod hic globus tanto Veneris globo grandior, quanto Gallinae ovo Struthionis maius videtur. Theodid: O Cosmiel, unde tanta huius globi claritas, cum Solem non videam? Cosmiel: Respice in plagam contra te positam, videsne globulum illum lucidissimum. Theodid: Video. Cosmiel: Ille est Sol. Theodid: Fierine potest, ut globulus hic, cuius ego diametrum non nisi ab angulo sex minutorum comprehendo, tam immensum Iovis globum illuminet? Cosmiel: Recte ambigis; siquidem Solis lumen nonnihil in hoc globo illuminando praestat, sed minime id ad tantam claritatem inducendam sufficiens esse, vel hinc patet, quod vix tantum illuminare possit, remotis aliis illuminationis subsidiis, quae postea tibi indicabo, quantum in Ecclipsi solari minimo Solis segmentum lucidum. Si itaque sola luce sua Sol Iovium globum illuminaret, certe eundem non maiori luce perfusum cerneremus, quam Sole paulo infra horizontem existente sub crepusculorum initium terrenum diem cernimus; sed uti vides, dies huius globi lucidissimus est, et claritate meridianae Solis luci in tellure non impar; aliunde itaque tantam lucem haurire necessum est; quod uti negotium dignissimum consideratione est, ita paulo fusioribus verbis enodandum duxi. Quaero itaque abs te, si terrenus globus quinquagies maior foret, quam nunc est, quid futurum sit de illuminatione eius a Sole facta? Theodid: Arbitror sane, illud fieri non posse nisi universali cum ruina telluris, siquidem partes nonnullae praecipue polares, ob ingentem telluris tumorem perpetuis tenebris damnate, squalerent, dierum et noctium vicissitudines immutarentur, animantium natura alteraretur; et consequenter susque; deq; ferrentur omnia, Sole ad tantam molem integre illuminandam non sufficiente; vel itaque terreno globo sic constituto pereundum fuisset, vel alius illi Sol, deficienti Soli veluti suppetias laturus, coniungi debuisset, et sic universus terrae globus ex integro successive illuminatus capax fieret operationum, ob quas a natura institutus est. Cosmiel: Optime ratiocinaris. Hanc eandem ob causam hic globus Iovius, cum ob summam 49478 semidiametrorum terrae distantiam, tum ob lucis Solaris tenuitatem, tum ob ingentem globi Iovii molem plene illuminari non possit, certe alia illi, ne corpus tam insignibus qualitatum praerogativis ditatum, perpetua caligine squaleret, lucis subsidia necessaria fuerunt; vides hos quatuor Iovios gobos? Theod. Video, et quidem maiores multo quoad apparentiam, quam nos in terra Solem et Lunam intuemur, quod equidem satis mirari non possum. Cosmiel: Hi sunt isti 4 globi, quos tu supra 4 Lunas phasibus suis conspicuas esse putabas; horum singuli praeter lucem, quae a Sole accipiunt, propria quoque luce fruuntur; quae tamen binae luces coniunctas unitaeque globorum lumen mirum in modum intendunt. Theodid: Sed quid sibi novi phoenomeni prodigium? ecce globos intensa prius luce radiantes, modo mutato lucis fulgore; nescio quo subfusco quadam colore suffusos conspicio. Cosmiel: Scias, hosce globos proprio lumine nonnihil splendere, unde umbram Iovii corporis intrantes, cum a Sole lumen non hauriant amplius, innatam iis solummodo lucem nonnullam Solis vice demonstrant; atque haec est ratio, cur subfusco colore suffusi in umbra Iovis cernantur; quae propria iis innata est, uti postea cum dictos globos lustrabimus; comperies. Theod: Quomodo hoc fieri potest, cum nunquam in terra constitutus, eos in umbra Iovis hoc colore suffusos me observasse meminerim. Cosmiel: Ne mireris, cum enim ob distantiam horum globorum lux, nisi solari luce roborata, oculis sese intuentium sistere non possit; hinc mox ubi umbram intraverunt, penitus evanescere necesse est; at cum hoc loco globi non adeo a globo Iovio distent, quemadmodum ex insolita eorum magnitudine apparet, lux nativa uti vicinior, ita in corporibus quoad apparentiam maximis, simul cum primaria ipsius lucis deliquio suffunditur ullo impedimento percipitur; atque adeo, nisi eo divina providentia propria luce quadam imbuisset, fieri nunquam potuisset, ut globus hic Iovius tantae vastitatis, quem mira quadam vicissitudine illuminant, in sua perfectione conservaretur. Quod tu vero eas supra veluti Lunas quasdam intuitus es, causa est, quod lux nativa ex adversa globi parte cum lucem solarem nativam mistam claritate quadam non possit, necessario diversa lucis, ex opposita quidem hemisphaerii parte fuscior, ex obvia versus Soli parte lucidissima, apparentia resultat; unde globi pro situs in suis circulis ratione et positu ex lucis differentia nunc pleni, nunc dichtomi ut falcati cernuntur; atque hisce quatuor veluti totidem vicariis Solibus globus hic ingens illuminatur, et ad profluvium suum terrae communicandum perenni radiorum diffusione sollicitatur. Theodid: Sed iam tempus est, ut huius admirandam globi fabricam exponas. Vix dixeram, cum ecce me ad Oceani prosus immensi innumera insularum discretione stupendi ripam stitit. Aqueum huius globi elementum tam erat limpidum, ut nullam ei crystalli diaphaneitatem comparari posse censeam; solidiores vero continentis partes, tam immodica luce fulgebant, ut et montes et valles non nisi ex argento electo ac splendido constitutas putasses; odor vera tantus erat, ut omnes terreni etiam inestimabilis pretii odores nihil comparatione eorum duxerim; hic ego aperto ore et naribusque, pleno pectore tantam horum coelestium aromatum fragrantiam hauriebam; totius enim corporis vitales spiritus mirifica hac suaveolentia coroborari sentiebam, et nescio quas cogitationes folis Regibus dignas alto animo volvebam. Theodid. O Cosmiel, in quem globum me introduxisti? Omnino ego hunc globum atrium paradisi censeo; siquidem nihil sive salubritatem aurae, sive oblectamentum oculorum, sive aurium delicias ex tam harmonico aquarum agitatarum susurro species, ad felicitatem humanam desiderari posse videtur; vere regius globus. Iam verificatum esse video pronunciatum Astrologorum, Iovem regiam stellam, qui suis natis dignitates, honores et imperia promittat. Cosmiel. Ex parte, fili mi, bene sentis; sed ex altera parte superstitiosis Astrologorum deliriis nimiam fidem habere nolim. Theodid: Expone itaque obsecro, quaenam magnifici huius globi vis fit, quomodo operetur in inferiora? Cosmiel. Dixi tibi superius, singulos mundanos globos a natura quasdam specificas qualitates sibi habere infinitas, quae ut ab aliorum globorum virtutibus differunt, ita diversos quoque effectus in inferioribus causant. Globus hic Iovius prae coeteris post Solem ea virtutum praerogativa gaudet, ut si quod in terreno globo subiectum suae virtuti proportionatum invenerit, illi virtutem eandem, qua ipse pollet, communicet. Hinc fit, ut si virtus eius Martis et Saturni virulentia non impediatur, inducat in aere terreno praestet serenitatem iucundam cum saluberrima eius temperie, ventos excitet, tum sensitivae cum vegetabili naturae maxime proficuos et saluberrimos, aestatis calorem et hyemis frigus mitiget, praeter aeris elementiam, omnibus etiam sublunaribus quietem et incolumitatem, fertilitatem et fructuum annonam conferat, vitaeque; rerum necessariarum copiam largiatur. In plantarum oeconomia suae iurisdictioni subditas habet herbas, floresque omnes aromaticum quid olentes: In hominum, vero temperamento spiritus vitales excitat, quibus excitatis ob analogiam quandam homines facile ad prudentiam, gravitatem, rerumque feriarum susceptio nem, nec non ad ardua et magna quaevis peragendam inclinat. Theodid. Sed rogo te compar dulcissime, quomodo hac virtus profunditur, aut qualenam subiectum eius est? Cosmiel. Didicisti, ni fallor, commune Philosophorum epiphonema, nemo dat, quod non habet; virtus haec influxiva si non in Iovio hoc globo veluti in subiecto quodam haereret, fieri non posset, ut memoratos effectus in sublunaribus produceret; globo itaque necessario inest, cuius vehiculum radiosum globi luminis effluvium est, quo tum in circumsitos sibi orbes tum potissimum in telluris globum, cuius gratia omnia facta sunt, fertur. Sed ut rem tibi experimento, quo saepe usus es, dilucidem. Fiat massa ex ambra grisea, cinnamomo, charyophyllo, musco, aqua rosaca et spiritu citriorum, in formam globi compacta; quam si vas testaceo rosea aqua aliquousque usque repleto imposueris, fiet ut mox ubi in loco concluso ignem subieceris, globulus ex varia dictarum specierum miscella compositus; incredibilis suavitatis odorem per totam domum perfundat; et si effectus huius virtutis curiosius observaveris, quotquot in domo sunt, varie moveri comperies; siquidem spiritus vitales eorum, qui effluvio hoc summe connaturali fruuntur, tam amico hospite concitati, mox ad laetitiam, vivacitatem, et insignem alacritatem, cunctos pro dispositione uniuscuiusque ad effectus eorum temperamentum proprios inclinabunt; idem in Iovio globo fieri existimes velim; cum enim hic globus ex materia constet; nobilissimis et maxime salutiferis virtutibus praegnante, et ad supradicti globuli compositionem prorsus analoga; certum est, eum perenni quatuor globorum Iovialium lucis diffusioni percussum, virtutem excitatam per radiosum luminis profluvium, sublunaribus influere, in omnibus iis subiectis, quae temperamentum habent virtutis recipiendae non ineptum. Si itaque homo nascatur, cuius temperamentum Ioviali influxivi fit proportione, illud vim suam mox influet, et ad dictas animi corporisque dotes exercendas inclinabit; plus tamen aut minus pro ratione concursum Iovii cum maleficis aut beneficis planetarum influxibus; idem enim fit, dum globus Iovius maligno planetarum congressu coniungitur; quod fieret, si quis paulo supra dictae aromaticas massae picem, bitumen, naphtam, sulphur, aliasque foetidas species admisceret; ideo tam benignae virtutis expirantis efficaciam destrueret. Atque hinc patet, cur inferiora tam differentes effectus sortiantur; non alia de causa sane nisi partim ob variam diversorum planetarum, qua benignorum quam maleficorum radiosi influxus misturam; partim ob variam Iovii globi, qua coeteros planetas respicit, in circulo suo configurationem. Quae omnia cum innumeris combinationum legibus implicentur, non possum non improbare improbam quorundam Astrologorum audaciam et temeritatem, qui tam tuto et confidenter de fortuna et eventibus, tum regnorum, tum nationum secuturis vaticinantur; dum Astrologiam infallibilibus veritatis regulis astrigere se posse putant. Scias Theodide, vix in toto orbe terrarum duos homines reperiri, in omnibus prorsus simillimos, qui per notabilem aliquam differentiam ab invicem, non dicam quoad vultus, sed quoad voces, quinimo dicam amplius quoad incessum et naturalem corporis constitutionem dignosci non possint; qui artis combinatoriae regulas apprime norit, is reipsa comperiet fieri non posse, ut humanus intellectus, singulas influxuum rationes, combinationum varietatem, variamque influxum misturam quantumvis summi et subtilissima penetrantis ingenii fit, perspiciat; hoc enim solis angelicis intelligentiis globorum moderatricibus, dum omnes combinationum regulas in supremo triuno archetypo contemplanter, concedit. Theodid: Sed quomodo tu dicis virtutem talem et talem, tali et tali globo inesse, qua in inferiora influat, an non ex hisce semper unus et idem effectus sequitur? Cosmiel. Quando de influxu globorum loquor, ita loquor ac si solus in mundo globus foret, nulla aliarum permistibilis qualitatis coetorum globorum confusione infectus; quoniam vero non solum planetae, sed stellae, quas fixas vocant, suas specificas qualitates in inferiora influunt, quis non videt innumerabilium inde combinationum congeriem, quae humano ingenio comprehendi minime possint, nasci? Quis solas illas combinationes quas singuli globi, dum circa propria centra agitati alias et alias diversis virtutibus imbutas partes obvertunt telluri, concipiet? Experientia tamen ab immemorabili tempore docuit, quod ubi talis et talis globus, talem et talem ad terram aspectum obtinuerit, ex praedominanti quadam virtute talis et talis effectus semper tamen habito respectu ad materiae dispositae capacitatem consequatur. Theodid: Ex hoc sequitur magna in rebus inferioribus imperfectio et summa influxum coelestium confusio, quam natura rerum ordinis amatrix summe detestatur. Cosmiel, Valde hallucinaris Theodidaete; quam tu confusionem et imperfectionem vocas, summa est ordo, perfectio summa, et harmonia absolutissima a summo rerum Opifice unice intenta; qui solus influxus ea perfectione disponere et ordinare novit, ut inde ex infinitarum varietate, quam producunt, mundus in sua pulchritudine et necessaria specierum propagatione iuxta leges in archetypa eius mente descriptas conservaretur; si enim sola Luna humida sua et tumefactiva virtute praedominaretur, totus terrenus mundus inundatione periret; si Sol sola virtute sua calefactionem inferiora fine Lunaris qualitatis mixtura moderaretur, omnia siccitate et excessivi aestus violentia in pulverem converterentur. Pari pacto, si solus Mars suae relinquetur truculentiae, omnia in terra tanta malignitate conficerentur. Hinc sapienti divinae dispositionis consilio factum est, ut Sol, Luna, Venus, Mercurius ita disponerentur, ut unus alterius impetum per virtutis mutuae communicationem infringeret et ad temperiam reduceret. Iupiter vero inter Martem et Saturnum constitutus insidias conspirationesque utriusque in ruinam inferiorum conceptas benignitate sua et imperiosa maiestate eluderet; hic vero utriusque renisu obnisuque pressus, ne influxu suo dominativo iurisdictioni suae cuncta subiugaret, fasces suos non duntaxat hostibus aliquosque submittere, sed et ab amico sibi foedere iunctis auxiliares lucis suppetias efflagitare cogeretur. Atque haec est, mi Theodidacte, unio illa et unanimitas omnium globorum mundanorum in universi conservationem conspiratio, qua veluti admirabili quadam harmonia ex consonis et dissonis composita, mundus unice subsistit. Theodid. Ita me divinis tuis ratiociniis convincis, ut quod ultra opponam, non habeam; quare ad alia progrediamur. Multa me olim in Iovis disco observasse memini, quae summa nullo non tempore admiratione me defixum tenuerunt, et inter alia sunt fasciae illae celeberrimae, quibus dum regii globi maiestatem cingunt, Astronomorum omnium mentes mirum in modum stringunt et cruciant. Cosmiel. Fieri non potest, ut cominus tam insolitum huius globi miraculum, nisi altius supra globum elevatus, intuearis. Theodid. Quo dicto, in summam mox altitudinem elatus vidi totum fere Iovialis Oceani ambitum veluti in quasdam zonas ab ortu ad occasum ad Eclipticae planum fere parallelas distinctum; mirum sane et inusitatum spectaculum; zonas praecelsis undique montibus in Oceani confiniis veluti corona quaedam cingebantur, interiori zonarum distinctioni vallis morem, in infinitam longitudinem exporrecto; structura vallis subnigra quadam materia inaestimabilis odoris constare videbatur, quem si cum terrenis rebus comparare liceat, ambram griseam solidissimam dixissem, quam ex Oceano utrimque insinuati rivuli interfluebant; vallis quoque hinc inde scopulis in argenti formam, uti Oceanus insulis huiusmodi scopulorum multitudine refertis splendebat. O Cosmiel, tuum erit hoc admirandum naturae mysterium mihi ex integro exponere. Cosmiel. Zonas illas quas longe lateque exporrecto ambitu globum circundare vides, sunt ille zonae et fasciae, quas in terra constitutus olim tantopere admirabaris. Theodid. Fieri ne potest? Cosmiel. Ita est. Theodid: Quomodo itaque ex terra subfusca luce, quomodo nunc rectae, nunc curvae, modo obliquo situ distantiae spectantur? Cosmiel. Cum totus globus partim ex materia lucidissima, ut vides, partim ex aqua clemente fulgidissima constet; sub his vero zonis materia globi fulgoris omnis expers sit; mirum non est, in terra constitutis fusco fulvo colore illas aspici; et nihil aliud sunt, quam maculas quaedam in formam fasciarum circa globum sub continuato arcuatae superficiei circuitu protensarum, quas ratione subiecti, lucis uti minus capacis, ita lucis minus intensae radiosa vibratio ad nos transverberat. Quod vero modo rectas, modo curvae compareant, id totum dependet a constitutione globi, qui polis suis super quos circa axem suum volvitur; nunc in Boream, nunc in Austrum nutando, visui nostro eas nunc rectas, modo curvas exhibet, uti ex opticis tibi notum est; cum enim axis globi ad aequinoctialem fuerit rectus, tum et illae rectae cernuntur in meridiano no sita, quia tamen postea circa horizontem Iovium obliquitatem quandam, nutante in alterutram partem axe sectantur, necessario illae curvae spectantur. Theodid: Iam enim vero causam fasciarum Iouialium tam clare mihi demonstrasti, ut nullus amplius dubitandi locus supersit; sed hoc unicum mihi exponas velim, cum tot lacubus et rivis hosce zonarum distinctus perfusos videam, cur illi ex terra non videntur, sunt enim lucidissimi? Cosmiel. Quia cum ii ad terram comparati non nisi indivisibilis puncti rationem habeant, fieri non potest, ut illos humani virus imbecillitas attingat. Theod: Sed quem in finem hasce zonas tam concinne disposuit Natura rerum? Cosmiel: Scire te velim, Theodidacte, hasce zonas esse veluti quaedam virtutum Ioviarum seminaria, ex quo ceu promocondo quodam tum Oceanus Iovialis, tum reliqua continens virtutis latitantis sementem ad se provocet, attractumque qua data porta in inferiorem mundum diffundat. Theodid: Dic rogo, ambiuntne hae zonae universam globi superficiem. Cosmiel: Ambiunt haud dubie, tametsi transfuso nonnullis locis Oceano Ioviali interrumpantur, aliisque in locis terrae quoque continentis Ioviae coniungantur, cum hiatu immenso, quae nonnunquam ab observatoribus pro maculis sumptae sunt, tametsi id ob summam distantiam e terra adverti non possit. Theodid: Quid rogo sibi volunt nubes illae immensae, quas tum Coelum obsuscare tum globo umbram non parvam inducere conspicio; Cosmiel: Ulla sunt huius globi, quos exspirat, vapores, qui in atmosphaera condensati, et in longe lateque exporrectum spatium dilatati in tantam sibi inde crescunt magnitudinem, ut tu, sicuti et alii observatores periti viri, eas non semel stellulas eclipsin passas putaverint. Theodid: Sed rogo te mi Cosmiel; cum hoc in globo tantam aeris clementiam et benignitatem experiar, cur divina Sapientia eum hominibus vacuum voluit? Cosmiel: Optime quidem tibi videtur insignis agris temperies, quae iam a me sufficienti fabricio munitus es, contra peregrinas et humani generis congeries coelestium globorum expirationes; noveris tamen, si a me desereris, ne quidem momento temporis vitam hic te trahere posse; atque adeo frustra hic homo poneretur, cum nihil rerum humanarum vitae sustentandae necessariarum hic globus producat, aerisque; Iovialis tanta fit subtilitas, ut spiritui trahendo minime sufficiat. Si tamen Deus homines in hoc globo posuisset, illos alterius prorsus naturae oportuisset fuisse, adeoque totus globus naturae in producendis rebus corum sustentationi necessariis accommodandus fuisset; quod cum ordini naturae repugnet, manet globum hunc sicuti et coeteros non nisi ob causas in praecedentibus allatas conditum fuisse. Theodid: Quid vero sic argumentarer? Ubi sunt quatuor elementa, ibi necessario saltem nonnulla eorum, quae ex putri originem suam nanciscuntur et insecta dicuntur, eorumque quae ex vegetabili natura suapte sponte hactenus produci possunt; sed hic sunt quatuor elementa, quemadmodum sensata me docent experientia oculorum; ergo. Cosmiel: Falsa est maior propositio; sunt quidem in hoc globo quatuor elementa, minime terreno corpori, sed huius globo tantum propria, proprietatibus formarumque diversitate plurimum a ceteris discrepantia; ac proinde ea tantum modo producunt, quae huius globi potissimum congrua sunt, minime vero iis quae ex terrenis elementorum mistionibus originem nanciscuntur, similia; inde ne infesta hic quaeras, non vegetabilis naturae sponte nascens, neque quicquam eorum, quae in terreno mundo cernuntur, effectum. Theodid: Sed si divina potentia in hoc globo mas et foemina ponerentur, an non secundum speciem se multiplicare possent? Cosmiel: Miror sane simplicitatem tuam, Theodidacte, an non vides, negotium huiusmodi (GREEK), ubi enim in hoc globo nutrimentum in conservationem individuorum institutum? Ubi proportionatus aeris haustus? Ubi reliqua humanae vitae sustentandae subsidia? Cum itaque nihil hoc loco corum, quae humano generi propagando necessaria sunt, reperiatur, frustra hic ponentur homines; frustra animalia, frustra herbae. Theodid: Ignosce rogo simplicitati meae; aliud mihi dubium solvi velim: quod si semina rerum terrenarum huc afferrentur, an non terrestribus in Iouio insitae nonnihil simile producerent terrestribus? Cosmiel: Iam dixi tibi saepe; et omnia in praecedentibus copiose, cum semina terreni mundi ad nullum alium in mundo globum appetitum naturalem haberent, nisi ad eum, cuius partes sunt connaturales certo fieri nulla ratione posset, ut hic, utpote extra sphaeram naturalem constitutae; quicquam producerent; vel ergo ad suam sphaeram naturalem remearent; vel in materiam globo Iovio propriam mox converterentur. Theodid: Recte et sapienter omnia decidisti, neque quicquam amplius animum meum perplexum tenet eorum, quae tibi ex simplicitate cordis mei studio proficiendi proposui. Sed quid sibi vult, mi Cosmiel, quae nobis ingruit repentina notis facies? Cosmiel: Quid miraris? An non vides omnes Iovialium solium globos infra horizontem constitutos? Sustine parumper paulo post mirandam lucis dierumque huius globi vicissitudinem intueberis? Theodid: Et ecce, post aliquantulum temporis, primus emergit globus Iovius vicinior, qui non plus Iovium illuminabat horizontem quam Sol terrenum horizontem tempore crepusculorum illuminat, tametsi duplo Luna aut Sole maior appareret; paulo post emersit secundus globus, luce sua lumen prioris intendens in tantum, ut lucem quam Sol telluri praestat, immediate supra horizontem ortus, paene aequaret. Deinde comparuit tertius globus maximus quoad apparentiam, qui lucem meridianam luce sua praecedentium globorum lucibus iuncta aequiparabat; sequebatur tandem quartus globus, qui luce sua meridianum Solis lumen longe excedebat; hic ego paene prae admiratione exanimis haesi, dum coelum quatuor veluti Solibus, Sole nostro duplo quoad apparentiam maioribus intuitus sum. O mi Cosmiel, nunquam auditam, nunquam visam similem rerum catastrophen! universum prorsus inversam video tanta solarium corporum multitudine! Sed quis nobis Astronomorum tempus, dies, menses, annos huius globi determinabit? Cosmiel: Bono sis animo, ego omnia tibi mysterium huius globi pandam. Globi, ut in praecedentibus diximus, circa axem suum certo et determinato singulis tempore circumaguntur; cum vero globus Iovius undecim et paulo amplius diebus, id est 284 horis nostratis suam circa axem periodum peragat, erit ex consequenti dies Iovius 284 horarum, quae undecim diebus nostratis superadditis 20 horis aequipollent, et hic proprius et naturalis Iovii globi dies est; itaque in 4550, scilicet periodicae revolutionis dies Iovis in suo circulo agitati duxeris; illos in his 365 vicibus praecise reperiri invenies; Iupiter ergo intra unam suam periodicam revolutionem iuxta signorum ordinem factam toties super proprio axe converti videbitur, quoties Sol super proprium suum axem circumagitur annuo spatio, seu quoties terra annuo cursu oritur; hac tamen differentia, quod quales sunt 365 dies, quos Sol annuo decurso iuxta proprium motum conficit, tales Iovii dies nostratis pares sunt 4550, quos in magno suo excentrico proprio motu suo iuxta signorum ordinem conficit, comparatione facta ad Solem. Theodid: Hoc optime capio, sed cum quatuor illa solaria corpora, quae conspicio, totum globum Iovis mira vicissitudine illuminent, quomodo id fiat, a te edoceri cupiam. Cosmiel: Primo scire debes, primum horum quatuor globorum tantum a globo Iovis semidiametro circuli sui distare, quantum tres sumpta diameter Iovis occupat spatii, id est leucis horariis 20838. Quas si iuxta rectam lineam confeceris, tunc primum globum attigisti; si vero in hoc globo primo 549 leucas confeceris, tunc tantum te spatii confecisse existimes, quanta diameter eius distenditur; haec enim erit totius globi Iovi vicinioris diameter. Secundus globus tanto a Iovis globi centro distat, quantum conficeres spatii leucis horariis 27784, diametrum vero huius secundi globi 822 circiter leucas occupare putes. Tertius globus tanto a centro Iovii globi spatio distat, quantum sex diametri Iovis in longitudinem extensae, videlicet 41676 horariarum leucarum spatium comprehenderet, et si in hoc tertio globo 1185 leucas confeceris, tunc te diametrum eius emensum esse scias. Quartus denique comes Iovis globus extimus spatium decem diametrorum Iovialium explet, id est leucis horariis a centro Iovis 69460 distat, in quo si 1736 leucas sub recta linea confeceris, tunc te tantum spatium confecisse censeas, quantum tota eius diametri longitudo occupat. Ex his colligis, primum a secundo 6946; secundum a tertio 13892; tertium a quarto 27784 leucis horariis distare; atque ex his distantias secundo colliges, primum minimumque omnium ex his quattuor recensitis globis Lunae nostrae molis soliditate et crassitie fere esse aequalem, tametsi tibi visibilem eius diametrum intuenti Lunae nostrae diametro et telluri spectatae duplo maiorem compareat: secundum vero mole sua Mercurii globum facile adequare; tertium Veneri, mole sua non cedere; quartum denique terrestri globo haud multo maiorem esse. Theodid: Sed cur tam immodicae magnitudinis visudentur; siquidem fere plerosque multo maiores, quam quae in tellure constitutus Solem et Lunam, comperi, intueor; lucidissimi enim mihi videntur. Cosmiel: Tunc Astronomiam et Opticam tanto tempore professus ignoras, corpora quanto viciniora oculis, tanto sub maiori, quanto vero remotiora, tanto sub minori visuali angulo comprehendi? Cum itaque Sol et Luna multo maiori a terra distantia, quam hi quatuor globi removentur in globo Iovis; mirum non est, te hosce sub maiori, quam illos, angulo videre. Hinc constitutus in primo globo, secundum triplo et amplius maiorem videbis, quam cum ex globo Iovis intuitus es; hoc pacto ex secundo globo tertium, et ex hoc ultimum maiori et maiori sub forma contemplaberis, ut postea tibi propius ostendam. Theodid: Unum valde admirandum in hisce globis noto, cuius rei causam mirum in modum nosse cupio. Cur, dic sodes, singulos veluti in phases quasdam Lunares, nunc plenos, nunc dichotomos, modo falcatos cerno? Non dicam Lunae instar, neque enim tenebrosa in illis ulla portio obviam fit, sed quandam differentiam lucis fuscae a candidissima, qua phasium diversae constituuntur formae, intueor. Cosmiel: Iam hoc supra tibi insinuatum est; globi hi omnes propria luce fulgent; minime tamen tam intensa ac Sol; si itaque intensus Solis radius in horum superficiem inciderit, ex Solis propriaeque lucis mixtura necessario insignem lucis intentionem consequi necesse est; atque hac est fulgida illa lux, quam a fusca separatam vides, cum praeterea in oppositam globorum partem lux Solis penetrare non possit, sit ut quamvis illi propria luce ex dextra parte splendeant, ea tamen minime ad lucis claritatem obversae portionis pertingere valeat; necessario inde sequitur varia lucis in globosis corporibus sectio, haud secus ac in Luna contingere videmus. Theodid: Sed cur superiores plus inferioribus illuminatos intueor? Cosmiel: Ratio est, quia certo tum Solis, tam globorum in circulis suis situ positio, praeter Solis illuminationem accidit illis praeterea non exigua lucis eius quam inferiores globi in superiores reverberant, intensio; unde nonnulli ex huius luminis accessu moti, ex illis binos veluti Soles quosdam, et alios binos veluti Lunas quasdam opinati sunt et tum eadem aliquam dia opinione haesisti; sed iam effectus, quos horum globorum influxus in globo Iovio operatur, exponamus. Cum itaque Iuppiter circa proprium axem rotatione sua in dies in circulo maximo 1834, una vice hora 77 leucas conficiat, sequitur eum continuo se tali motu circumambulonibus suis obvolutum, sensim etiam eorum lumine diversimode quidem diversis illuminari; nam cum primus et vicinior Iovi, sua luce in superficie Iovialis circuli maximi, cui aequinoctialis spacio 24 horarum 1204 leucas horarias conficiat; e contra Iuppiter se ei obvoluendo 1844 leucas sua circumvolutione perficiat, necesse est primi globi lucem, Iovii globi superficiem duplo citius perstringere perlustrareque, quam lux Solis superficiem solet; et proinde Deus Opt. Max., omnium conditor, ita duorum globorum motus disposuit, ut iucundissima et perpetua reciprocatione primi globi luci nimis cito sole sese eripienti mox secundi lumen succederet, huius autem tertii globi lux sequeretur, et tandem hac occidente, lumen ultimi globi oriretur. Ex quibus sequitur primo dies noctisque Ioviales summa non tam duratione temporis quam intentione luminis esse inaequales; quis enim dubitat, duos, tres aut quattuor lucidissimos globos Iovis simul orientes, plus dici et lucis eidem quam unum solum adferre? Secundo duobus quasi diebus in pluribus Iovialibus plagis, seu potius spatio 24 horarum fore quandoque noctem, eo videlicet tempore cum omnes sibi invicem fuerint copulati, in partibus scilicet Iovialibus eiusmodi coniunctioni diametraliter aut quasi contrarie oppositis. Tertio sequitur, frequentiores inter Ioviales globos eclipses quam lunares eaque valde notabiles, sed quae parum durent; contingere. Atque ex his omnibus luculenter patet, cur hunc ingentem Iovis globum, cum a Sole sufficienter illuminari non potuerit, ei hosce veluti vicarios quosdam Soles, id est solaris naturae globos, associaverit, qui tanquam dispersis quibusdam vigiliis Iovem stipantes mira quadam vicissitudine eo illum lucis temperammento  moderarentur, quod eius finibus natura praescriptis quam maxime esse consentaneum. Hac enim vehementi quatuor globorum luce, praeterquam quod globus Iovius fere semper intensissima luce illuminetur, calorem quoque et aestum huius summum et vehementissimum esse necessarium est, ut hoc pacto virtutes specificae ex centro tanti globi ad circumferentiam elicitae in circumsitos mundi globos potissimum terram ad uniuscuiusque requisitam necessitatem diffundantur. Theodid: Haec magno verborum pondere vix elocutus fuerat, cum ecce ex lucidissimo quodam montis recessu mirum quodam eximiumque castrorum instar aciei ordinatae spectrum obviam fit: habitus lucidissimus instar argenti coruscabat, vultum maiestate plenum decorabat mira quaedam clementia iuncta cum eximia mentis amplitudine; odorem inaestimabilis suavitatis spirabat, paludamento regio totum corpus decore cinctum fimbriis aurae lenis agitatione pulchre fluctuantibus spectabatur, gladius dextra gestabatur, omni pretiosorum lapidum genere exornatus; sinistra acerram tenebant mille odoramentorum suffumigia exhalantem. Theodid: O mi Cosmiel, quid sibi iucundissimum illud hominum aspectum indicat? Cosmiel: Hae sunt intelligentiae, quarum officium est, globum hunc iuxta idealiam notionum in divina Artificis mente conceptarum leges dirigere, movere, virtutesque insitas in mundi bonum conversionemque exerere, quae omnia apte symbolicus ille, quo induuntur, habitus demonstrat. Theodid. Vix dixerat, cum ecce beata phalanx: tenues evasit in auras; ego vero a Cosmiel, relicto globo, celeri vertigine raptus, in primo me globo Iovis assecla constitutum reperi; ubi secundum globum exactius sub insigni magnitudinis figura contemplatus sum; ex secundo eodem, modo tertium, et ex tertio quartum, quos quidem omnes eundem constitutionis rationem habere comperi, globos solita montium valliumque inaequalitate exasperatos, et lucidissima massa et liquore solari non multum dissimili structos vidi; nisi quod aestu et luce propria luci solari aestuique; multis parasangis cederet. Ex primo affecto globo, globum Iovem non nisi tribus Iovialibus diametris diffusum veluti ingentem regionem quandam lucidissimam, maribus, montiumque ordinibus in formam zonarum distinctam, prae summa admiratione paene extra me factus conspexi; admirationem augebat dum me omnibus evanescentibus tenebris, dispulsa omni caligine, omni praescripta aeris obscuritate, in medio lucidissimorum tantae vastitatis, tam immensi magnitudinis globorum consistentem inveni; aether  quoque circumfluens inusitata rapiditate ingens volvebat aestus, quod non alia de causa, nisi ex vehementi vicinissimorum globorum perenni circumvolutione contingebat. Hic praeter Solem et Martem, nullus alius inferiorum globorum comparebat, tum ob distantiae magnitudinem, tum ob lucis circumfluae magnitudinem, cuius excessu reliqua omnia, tenebris perpetua squalere videbantur. O Cosmiel: iam video verificatum illud "Ecclesiastici: Mirabilia opera Altissimi et gloriosa, abscondita et invisa opera illius, multaque esse abscondita maiora his, et pauca nos vidisse operum eius.鈥� Sed dic, rogo, cur benignissimus Conditor, cuius natura bonitas est, ab hominum intellectu tot et tanta mirabilia a tot saeculis abscondere voluit? Et quid tandem, in natura rerum utilitatis conferunt tot abscondita rerum sacramenta? Cosmiel: Scias, fili, multa in rebus naturae morales latere, quae tamen suos efficacissimos effectus et virtutes in sublunares creaturas diffundere non cessent; et uti nihil in natura rerum frustra conditum existit, ita ignorantia mortalium quoque nihil virtutum, influxum existentiarumque tollere potest. Nam si a te peterem, quid tuo in corpore prosunt tot minutissimi venularum ductus? Quid tot cartilaginum et minutissimorum ossium structura? Quid in renibus tot globulorum ordines coacervati? Certe quamvis horum particulares et individuales effectus ignores, tunc tamen aliquo modo effetus virtutesque eorum respectu corporis tui compertos haberes, cum vel unicus tibi et renibus globulus una cum venulis, aut musculis et cartilaginibus una extraheretur, a quantum protinus totius corporis harmoniam turbatam sentires? Quam cito tecum actum diceres? Pari ratione, si vel unica stellula ex astris divina virtute tolleretur, an non totum mundum in confusionem redigi posse existimes? Theodid. Prorsus existimo, imo quantum vel unica Solis aut Lunae eclipsis inferiorum rerum statum turbet, frequens nos experientia docet. Cosmiel. Sed hac iam tibi ulterius expendenda relinquo; quare ad altiora properemus.

CHAPTER VII

On a Journey to the Globe of Jupiter and the admiration of its presence in the work of Nature.

Cosmiel: Theodidactus, we shall now turn our attention to the globe that is fraught with fear and deadly poison, guided by divine grace. There is nothing left for us to do but to introduce this globe for your exploration, as it possesses properties entirely contrary to the previous one.Theodidactus: I give eternal thanks for the great care and concern that you have taken on my behalf. Since there is no other way to repay you, I offer myself entirely to you so that you may make yourself entirely of God.Cosmiel: I am pleased with your pious desire towards me and your Creator, God. In the future, I will strive to ensure that you work for the salvation of your soul with fear and trembling through the demonstration of divine wonders. You will also lead others who are burdened by excessive concern for worldly matters to a better understanding of the divine miracles, which flow forth from nothingness to benefit humanity. This will guide them towards a more fruitful and virtuous life. Therefore, look and carefully consider the works of the Lord, not only in their creation but also in their preservation, with no less power than in their wise creation and with infinite wisdom in their preservation.Theodidactus: Oh, my Cosmiel, what do those four enormous globes we encounter signify? What is that immense world I see situated among them?Cosmiel: This is the majestic Jupiter system.Theodidactus: Oh, what a wondrous sight! I see four moons: the first fully illuminated, the second in a dichotomous phase with one side illuminated, and the third and fourth displaying a crescent-like appearance. Please, explain the meaning of this unusual phenomenon to me. Let us hurry, for I am unable to rest, and I long to closely contemplate the magnitude and diversity of these divine wonders.Cosmiel: Let it be as you have requested.Theodidactus: But what does that swift flow of ether signify?Cosmiel: Do not be surprised to find ourselves amidst the whirlwinds of Jupiter's companions, which move at tremendous speeds around the globe of Jupiter. Naturally, such a great disturbance caused by the four moons would result in a significant flow of ether.Theodidactus: I comprehend the mystery, yet what is this potent, sweeter fragrance than amber and moss combined, that I detect and that refreshes me so profoundly?Cosmiel: This signals Jupiter's beneficial exhalation and emanation, serving as a clear indication of our proximity to its atmosphere.Theodidactus: But oh, the miracle that I see!Cosmiel: Tell me, my son, what do you marvel at so greatly?Theodidactus: I see an immense world shining with light from all sides, brilliantly illuminated everywhere.Cosmiel: This is the globe of Jupiter, for which you so eagerly desired to see.With that, it transported me to the very surface of Jupiter, atop its tallest mountain. Here, I gazed upon expansive realms adorned with crystal-clear waters, extending to the horizon. I might have mistaken it for another facet of Venus, had it not been for the colossal size of this globe, akin to an ostrich's egg surpassing a chicken's.Theodidactus: Oh, Cosmiel, where does such brightness on this globe come as I do not see the Sun?Cosmiel: Look in the direction opposite to where you are positioned. Do you see that very bright little globe?Theodidactus: I see it.Cosmiel: That is the Sun.Theodidactus: Can it be that this tiny globe, whose diameter I can barely grasp from an angle of six minutes, illuminates such an immense globe as Jupiter?Cosmiel: You are right to question this phenomenon. While the Sun's light does play a role in illuminating this globe to some extent, it falls short of producing the level of brightness you currently witness. To comprehend this, consider that if the Sun were the sole source of illumination, Jupiter would not appear significantly brighter than Earth during twilight when the Sun is just below the horizon. However, as you can observe, the daylight on this globe is exceptionally luminous, akin to the intensity of the Sun at its zenith on Earth. Hence, this heightened brilliance must originate from an alternative source. This matter warrants further contemplation, and I find it necessary to provide a more detailed explanation. Therefore, I pose the question: What would transpire if Earth were fifty times larger than its present size in terms of its illumination by the Sun?Theodidactus: I believe that such a scenario would be virtually impossible without causing a catastrophic collapse of Earth. The substantial expansion of our planet would inevitably lead to perpetual darkness in certain regions, particularly the polar areas. This shift would disrupt the conventional cycle of day and night, altering the nature of living organisms and inducing widespread disruptions, as the Sun's existing energy output would prove insufficient to illuminate Earth on this grand scale. Consequently, this configuration would either spell doom for our planet, or a supplementary Sun would need to join the existing one, thereby gradually illuminating the entire Earth in harmony with its intended natural order.Cosmiel: Your reasoning is quite sound. Similarly, this Jupiter globe, positioned at a staggering distance of 49,478 semidiameters from Earth and possessing a colossal size, cannot solely rely on the Sun's feeble illumination to be fully lit. Undoubtedly, additional sources of light must have been required to prevent a celestial body endowed with such remarkable attributes from being shrouded in eternal darkness. Do you observe those four moons of Jupiter?Theodidactus: I see them as well, and it's truly astonishing how much larger they appear compared to how we on Earth perceive the Sun and the Moon.Cosmiel: These are the four globes that you previously mistook for the four moons in their various phases. Each of these globes not only receives light from the Sun but also emits its own light. The synergy of these two light sources significantly enhances the illumination of these globes.Theodidactus: However, what does this newfound phenomenon signify? Behold, the globes that were once brilliantly illuminated now emit a different, more subdued radiance. I observe them bathed in an unfamiliar hue, yet I am uncertain of its significance.Cosmiel: You should be aware that these globes emit their own light to a certain degree. When they enter Jupiter's shadow and are no longer illuminated by the Sun, they manifest their inherent light as a substitute. That's why they appear to take on a subdued color when in Jupiter's shadow. As we continue to explore these globes, you will become more acquainted with their inherent illumination.Theodidactus: How can this happen, when I do not recall ever observing them bathed in this color on Earth?Cosmiel: Do not be astonished, as the distance of these globes from observers' eyes makes it impossible for their inherent light to be sustained without the reinforcement of solar illumination. Consequently, once they enter the shadow, their light must inevitably extinguish. Nonetheless, since these globes are not as distantly positioned from Jupiter as their unusual size might suggest, their inherent light, being closer, infuses these larger entities with an extraordinary native radiance that is concurrently subdued by the primary solar light. It is only through divine providence that a globe as vast as Jupiter can be maintained in perfect harmony by the globes endowing it with their unique light. You perceive them resembling moons because the blending of native light and solar light fails to create a uniform brightness on the opposite side of the globe. Consequently, a divergence emerges: the side facing away from the Sun appears darker, while the side exposed to the Sun appears exceedingly bright. This variation leads to these globes being perceived as fully illuminated or dichotomously lit, contingent on their positions and orientations within their orbits. It is through these four globes, akin to four surrogate suns, that the immense globe is illuminated and energized to fulfill its purpose of radiating perpetual light to Earth.Theodidactus: Now, it is time for you to elucidate the magnificent structure of this globe.I had scarcely uttered those words when I suddenly found myself standing on the awe-inspiring shores of an immense, boundless ocean, surrounded by countless scattered islands. The aqueous component of this globe possessed a transparency so pure that no comparison could do justice to its clarity. The more solid regions of the continent radiated such intense brilliance that one might imagine the mountains and valleys were composed solely of pristine, radiant silver. The fragrance permeating the air was truly exceptional and unparalleled, causing me to regard all earthly scents as of immeasurable worth. With my mouth and nostrils wide open, I deeply inhaled the essence of these celestial aromas with all my being. I felt that the exquisite sweetness of these fragrances invigorated the vital spirits throughout my entire body, and in my elevated state of mind, I entertained thoughts worthy of kings.Theodidactus: Oh, Cosmiel, to which sphere have you transported me? I genuinely regard this celestial body as the very threshold of paradise. Indeed, it appears that nothing essential for human happiness is absent in this realm, with the harmonious murmuring of the tranquil waters, the purity of the atmosphere, the visual delights, and the auditory pleasures. It is indeed a regal orb. I now perceive that the astrologers' declaration of Jupiter as the royal star has been confirmed, offering its inhabitants dignities, honors, and dominion as promised.Cosmiel: My dear Theodidactus, while you possess a commendable appreciation for it, I must caution against investing excessive trust in the superstitious illusions propagated by astrologers.Theodidactus: Please explain, then, what is the significance of this magnificent globe and how it operates in the lower realms.Cosmiel: As I mentioned earlier, each planetary sphere possesses distinct qualities bestowed upon it by Nature, setting them apart from the virtues of other celestial bodies and resulting in various effects on the lower realms. This Jupiterian sphere excels among them, possessing virtues that bestow similar powers when proportionately applied to the terrestrial sphere, second only to the Sun. Therefore, if the malign influence of Mars and Saturn does not impede its virtues, it brings about a delightful serenity in the terrestrial atmosphere and a most healthful temperance. It stirs up winds, especially those most beneficial to sensitive and vegetative natures, while also moderating the extremes of summer heat and winter cold, not only within the elemental air but also to the advantage of all sublunary beings. It fosters peace, safety, fertility, and bountiful harvests. In the realm of plants, it governs over herbs and flowers, particularly those imbued with aromatic fragrances. Within the human sphere, it kindles the vital spirits, which, once awakened, incline individuals toward wisdom, gravity, the pursuit of business endeavors, and the undertaking of significant and grand tasks, all guided by a certain analogy.Theodidactus: However, my dearest Cosmiel, I inquire, how is this virtue transmitted, and upon what does it depend?Cosmiel: You have, I believe, encountered a common aphorism among philosophers: "No one gives what they do not possess." The production of the effects mentioned in the sublunar realm would be impossible if this influxive or dependent virtue did not reside within this Jupiterian sphere. Consequently, it necessarily resides within the sphere, with its radiant vehicle being the effluent emanation of the sphere's light. This emanation is carried to the surrounding orbs, particularly to the terrestrial sphere, for which all things were created. To further elucidate this matter, let us proceed with an experiment, as you have often employed. Let a mixture be prepared from gray amber, cinnamon, cloves, musk, rosewater, and lemon spirits, formed into the shape of a sphere. If you place this mixture in a rose-colored glass vessel filled with water and expose it to fire in a confined space, you will soon observe that this composite sphere emits an incredibly sweet aroma that permeates the entire dwelling. Upon closer examination of the effects of this virtue, you will notice that all individuals within the house will experience various degrees of stimulation. Those who are most profoundly affected by this emanation, their vital spirits stirred by its congenial influence, will quickly be inclined toward cheerfulness, liveliness, and remarkable alacrity, each according to their temperament. Consider that a similar process occurs within the Jupiterian sphere. Since this sphere is composed of material highly charged with noble and salubrious virtues and perfectly analogous to the composition of the sphere mentioned earlier, it is certain that when it is bathed in the constant diffusion of light from the four Jovian spheres, it excites virtue through the radiated flow of light. This influence extends to the sublunar realm, affecting all subjects predisposed to receive its temperament. Suppose an individual is born with a temperament proportionate to the influence of Jupiter. In that case, it will soon manifest its effects, inclining them toward the mental and physical qualities I previously mentioned. However, this inclination may vary depending on the concurrent aspects of Jupiter with malefic or beneficent influences from other planets. The same applies when the Jupiterian sphere is combined with unfavorable planetary configurations, akin to mixing substances such as pitch, bitumen, naphtha, sulfur, and other noxious materials into the aromatic mass. Such actions would nullify the efficacy of the benevolent virtue emanating from it. Hence, it becomes evident why diverse effects are produced in the sublunar realm. This variance arises due to the different mixtures of radiated influences from both malefic and beneficent planets, as well as the varying configurations of the Jupiterian sphere within its orbit. These factors are intertwined within countless laws of combinations. I must express my disapproval of the audacity and recklessness of certain astrologers who confidently make predictions about the destinies and fates of nations and kingdoms based on astrology, presuming they can establish astrology with infallible rules. You should be aware, Theodidactus, that it is exceedingly rare to encounter two individuals on the entire globe who are entirely identical, free from any noticeable differences, not just in terms of appearance but also their voices, and even in their gait and natural bodily constitution. Even if someone were well-versed in the rules of the combinatorial arts, they would discover that the human intellect cannot fathom the individual causes behind all these influences, the multitude of combinations, and the diverse blend of influences, no matter how profound and penetrating their genius may be. This knowledge is reserved exclusively for angelic intelligences that govern the spheres, contemplating all the rules of combinations within the supreme archetype of the Triune.Theodidactus: However, when you discuss these virtues residing within a celestial sphere and their influence on the lower realms, does it not imply that a consistent outcome always results from them?Cosmiel: When I discuss the influence of celestial spheres, I do so as if there were only one unadulterated sphere in the world, untouched by the various blended qualities from other spheres. However, given that the planets and fixed stars possess specific qualities that impact the lower realms, one must acknowledge the countless combinations that arise from this interplay, which can scarcely be grasped by human intellect. Who can fathom all the intricate combinations originating from individual spheres as they orbit their own centers, bestowing different qualities upon the Earth? Nonetheless, experience, stretching back to time immemorial, has shown us that when such a sphere assumes a particular alignment with the Earth, a corresponding effect consistently ensues. Yet, the outcome still depends on the receptivity of the matter at hand.Theodidactus: Consequently, it can be deduced that there exists a significant imperfection in earthly matters and a profound level of complexity in the influence exerted by celestial bodies, which runs counter to the natural order of things.Cosmiel: You are greatly mistaken, Theodidactus. What you perceive as confusion and imperfection is, in reality, the highest order, the ultimate perfection, and absolute harmony meticulously crafted by the Supreme Creator of all things. Only He possesses the knowledge to perfectly arrange and orchestrate these influences so that, amidst the infinite variety they generate, the world maintains its beauty and propagates essential species in accordance with the laws inscribed in His archetypal mind. For instance, if the Moon were to exert sole dominion with its moisture-inducing and swelling powers, the entire earthly realm would succumb to deluges. Similarly, if the Sun were to exclusively govern all with its heating influence, everything would desiccate into dust due to excessive dryness and the relentless intensity of heat, without the balance provided by lunar virtues. Likewise, if Mars were left unchecked in its ferocity and malevolence, all earthly existence would be consumed. Hence, by the divine disposition, the Sun, Moon, Venus, and Mercury were arranged in a manner that allowed each to counterbalance the impetus of the others and rein them in through the exchange of their complementary virtues. Jupiter, with his benevolence and imperial majesty, is strategically situated between Mars and Saturn, thwarting their schemes and conspiracies aimed at destabilizing the lower realms. He pushes back against their efforts and conflicts, ensuring that his own dominant influence doesn't subdue everything. He not only subjugates some adversaries to his authority but, through amicable alliances, seeks support from the collaborating light. This, my dear Theodidactus, represents the union and unity of all celestial spheres, conspiring to preserve the universe like a wondrous harmony composed of consonance and dissonance, upon which the world uniquely depends.Theodidactus: Your divine reasoning has indeed convinced me, leaving me with no further objections. Thus, let us proceed to other topics. I recollect having observed numerous features on Jupiter's surface in the past, each of which never failed to fill me with profound admiration. Among these features, the renowned bands that encircle the majestic royal sphere hold a special place, captivating and perplexing the minds of all astronomers as they encircle it.Cosmiel: It is impossible to witness such an unusual wonder of this sphere up close unless you are elevated higher above the globe.With those words, I ascended to a great height and soon beheld nearly the entire circumference of the Jovian Ocean divided into what appeared to be zones, extending from east to west, nearly parallel to the plane of the ecliptic鈥攁 truly remarkable and uncommon spectacle. These zones were encompassed, as if by a coronet, by towering mountains lining the ocean's boundaries, forming a valley-like structure within the interior of the zones that extended endlessly. The composition of this valley seemed to be of a dark, incomparably fragrant substance, which, if compared to earthly materials, I would liken to the densest gray amber. This amber-like substance was crisscrossed by rivulets that streamed from both sides of the ocean, and here and there, the valley was adorned with rocks that gleamed like silver, reminiscent of the multitude of islands scattered throughout the ocean.Theodidactus: Cosmiel, I beseech you to take upon yourself the responsibility of elucidating this marvelous natural enigma to me in its entirety.Cosmiel: The zones you currently observe, encompassing the globe with their extensive span, are indeed the same zones and bands that once filled you with wonder during your time on Earth.Theodidactus: Is it really possible?Cosmiel: It is indeed so.Theodidactus: How is it then possible, when viewing these distances from the dim light of Earth, to perceive them sometimes as straight, sometimes as curved, and occasionally at oblique angles?Cosmiel: Since the entire globe comprises a mixture of exceedingly bright materials, as evident to your eyes, and the most brilliant waters, it is not surprising that these zones, which lack the radiance of the underlying material of the globe, appear dusky and tawny when observed from Earth. They are essentially specific areas shaped like bands, extending continuously in a curved manner around the globe's surface. Due to their composition, they possess a lesser receptivity to light, causing less intense radiant light vibrations to reach us.As for why these zones occasionally appear straight or curved, it is contingent on the globe's composition and the poles around which it revolves. By tilting toward the North or South at different times, the globe presents them to our view either as straight or curved, a phenomenon you may be familiar with from the field of optics. When the globe's axis aligns with the equator, these zones appear straight in the meridian because they are not positioned over Jupiter's horizon. However, when the globe's axis later inclines at an angle, shifting in either direction, they are inevitably perceived as curved.Theodidactus: You have indeed explained the cause of Jupiter's bands so clearly that no room for doubt remains. But please, could you explain this one thing to me? Since I see these bands adorned with so many lakes and rivers, why aren't these seen from Earth, as they are very bright?Cosmiel: This is because, in comparison to Earth, these lakes and rivers appear as indivisible points, and they are beyond the capability of human vision to discern.Theodidactus: But for what purpose did Nature arrange these zones so elegantly?Cosmiel: You should be aware, Theodidactus, that these zones serve as the nurturing grounds for Jupiter's virtues. It is as though, emanating from a primal source, both the Jovian Ocean and the latent seeds of virtue draw themselves through this designated gateway and disseminate into the lower realm.Theodidactus: Please tell me, do these zones encompass the entire surface of the globe?Cosmiel: Indeed, these bands do encircle it, although in certain areas, they are disrupted by the expanse of the Jovian Ocean, while in others, they link up with Jupiter's landmasses, creating such extensive gaps that observers on Earth have occasionally mistaken them for spots. However, such details are imperceptible due to the immense distance from Earth.Theodidactus: I inquire about the purpose of those vast clouds that I observe, which not only obscure the sky but also cast a significant shadow upon the globe.Cosmiel: Indeed, they are vapors exhaled by this globe, which condense within the atmosphere and extend into the expansive void. These vaporous formations grow to such proportions that you, along with other astute observers, have occasionally mistaken them for obscured stars.Theodidactus: However, I have a question, my dear Cosmiel. Given the temperate and benevolent atmosphere I am currently experiencing on this globe, why did divine Wisdom create it devoid of human inhabitants?Cosmiel: It may indeed appear to you that this globe possesses an extraordinary climate, which I have already explained to you, and it is well-equipped to protect against the exhalations of various celestial spheres. However, it's essential to understand that, were I to depart, you would be unable to sustain life here, even for a moment. Therefore, placing humans on this globe would be futile, as it does not generate the essential elements for human existence, such as breathable air. Jupiter's atmosphere is of such subtlety that it cannot support human respiration. If God had chosen to populate this globe with humans, they would have needed to possess an entirely different nature, and the entire globe would have had to be adapted to produce the necessary sustenance for their survival. Such a scenario would contradict the natural order, and hence, this globe, like the others, was created for the purposes I previously mentioned.Theodidactus: Could it not be contended that in places where the four elements coexist, there must inevitably be some creatures that originate from them, such as insects and those that can spontaneously emerge from the realm of vegetation? My observations suggest this, given the presence of the four elements.Cosmiel: The main proposition is false; indeed, in this globe there are four elements, not belonging to earthly bodies, but unique to this globe, differing greatly from others in their properties and diversity of forms; and therefore, they only produce what is most suitable for this globe, not at all similar to those that arise from the mixtures of earthly elements; hence, do not seek here for harmful things, neither spontaneously arising from the nature of vegetation, nor any of those effects that are observed in the earthly world.Theodidactus: However, if divine power were to place male and female beings on this globe, would they not be capable of reproducing according to their respective kinds?Cosmiel: Your simplicity astounds me, Theodidactus. Can you not perceive that the prerequisites for such matters are absent on this globe? Where is the sustenance provided for their survival? Where is the appropriate atmosphere for breathing? Where are the other essential provisions required for human existence? Since none of the fundamental elements necessary for the propagation of the human race are present here, the placement of humans on this globe would be futile, just as it would be for animals and plants.Theodidactus: Please pardon my simplicity, but I would appreciate another doubt being addressed: if the seeds of terrestrial life were transported here, would they not give rise to beings somewhat resembling those found on Earth when sown in Jupiter's soil?Cosmiel: I have already elucidated this to you on numerous occasions, and as I previously stated, since the seeds of the earthly realm possess an inherent inclination solely toward their native globe and could not be naturally attracted to any other world, they would be incapable of generating anything here. They would either revert to their native sphere or undergo a transformation into the material suitable for Jupiter's globe.Theodidactus: You have aptly and sagaciously dispelled all my uncertainties, and I am no longer confounded by the inquiries I posed in my eager quest for knowledge. However, my dear Cosmiel, what does it signify when a sudden alteration in appearance draws near us?Cosmiel: Why do you find this surprising? Can you not perceive that all of Jupiter's celestial bodies are currently located beneath the horizon? Simply be patient for a while, and you will soon witness the remarkable cycle of light and day on this globe.And lo, after some time had passed, the first of Jupiter's celestial bodies made its appearance, casting a light on the Jovian horizon no more radiant than the Sun's illumination on Earth's horizon during twilight, despite its apparent size being twice that of the Moon or the Sun. Shortly thereafter, the second celestial body emerged, intensifying the luminance to an extent that nearly matched the Sun's brilliance as it rises just above the Earth's horizon at sunrise. Next, the third largest celestial body revealed itself, its noonday radiance rivaling the combined brilliance of its predecessors. Finally, the fourth celestial body followed suit, surpassing even the midday luminosity of the Sun. I was nearly rendered motionless by astonishment as I beheld the spectacle of a sky graced by four heavenly bodies, each appearing twice as large as our Sun.Theodidactus: Oh, my dear Cosmiel, I have never before encountered or witnessed a phenomenon of this nature! I observe the entire natural order completely upended with such a profusion of celestial bodies! However, who will ascertain for us the divisions of time, the days, months, and years on this globe?Cosmiel: Take heart, for I shall elucidate all the enigmas of this globe for you. As mentioned earlier, the Jupiterian globes revolve around their own axes in a specific and predetermined period. Given that Jupiter completes one rotation around its axis in roughly 11 Earth days, equivalent to 284 Earth hours, a day on Jupiter spans 284 Earth hours or 11 Earth days plus an additional 20 Earth hours. This is the authentic and natural duration of a Jupiterian day. Consequently, if you were to count 4550 of these Jupiterian days, corresponding to one full orbit of Jupiter in its orbital path, you would discover that within these 365 times, you precisely encounter Earth days. Therefore, within a single comprehensive revolution of Jupiter in its orbit, it will seem to complete rotations on its own axis as many times as the Sun completes its rotations throughout the course of a year, or as many times as Earth ascends during its annual journey. However, there is a distinction: the 365 Earth days that the Sun requires for its annual journey are equivalent to 4550 Jupiterian days, which Jupiter completes during its extensive and eccentric orbit following the alignment of the constellations in comparison to the Sun.Theodidactus: I comprehend this concept thoroughly, but I would appreciate your instruction on how those four solar bodies that I am observing contribute to the extraordinary alternation of illumination across the entire expanse of Jupiter's globe.Cosmiel: First and foremost, it's crucial to understand that the closest of these four globes to Jupiter's surface is positioned at a distance equivalent to merely three times the diameter of Jupiter itself. This amounts to approximately 20,838 hours of light-travel distance or roughly 549 Earth leagues. If you were to embark on a straight-line journey, you would reach this first globe. However, if you were to traverse 549 leagues within this globe, you would cover a distance equal to its diameter, marking the diameter of the nearest Jupiterian globe. The second globe is situated at a distance from Jupiter's center equivalent to approximately 27,784 hours of light-travel distance, and its diameter spans about 822 leagues. As for the third globe, it is positioned at a distance from Jupiter's center equating to six Jupiterian diameters, which amounts to roughly 41,676 hours of light-travel distance. Should you journey 1,185 leagues within this third globe, you would have traversed its entire diameter. The outermost companion of Jupiter, the fourth globe, encompasses a space equivalent to ten Jupiterian diameters, measuring approximately 69,460 hours of light-travel distance from Jupiter's center. Traveling 1,736 leagues in a straight line within this fourth globe would cover the same distance as the entire length of its diameter. From these distances, you can deduce that the first globe is positioned roughly 6,946 leagues away from the second, the second is approximately 13,892 leagues distant from the third, and the third is situated at a distance of around 27,784 leagues from the fourth. Based on these measurements, you can infer that the first globe is the smallest among all four, featuring a solidity and thickness akin to that of our Moon, despite its apparent diameter appearing roughly twice the size of our Moon when viewed and compared from Earth's perspective. The second globe can be readily likened in size to Mercury, without yielding to it in mass. The third globe is comparable to Venus in mass but not inferior to it, while the fourth globe is only slightly larger than our Earth.Theodidactus: But why do they give the impression of being of such vast dimensions? In my observations from Earth, I have noticed that they appear significantly larger than both the Sun and the Moon, radiating with extraordinary brilliance.Cosmiel: It appears that your studies in Astronomy and Optics have been somewhat distant in the past. Were you aware that objects tend to appear larger when they are closer to the observer and smaller when they are farther away? In this context, considering that these four globes are much closer to Jupiter than the Sun and the Moon are to Earth, it's not surprising that you perceive these globes as having a larger visual angle compared to the Sun and the Moon. To illustrate further, when you are situated within the first globe, your perspective will render the second globe as more than three times larger than when viewed from Jupiter's globe. A similar progression will continue as you move through these globes, as I will demonstrate to you in due course.Theodidactus: One aspect that truly captivates my attention about these globes is the way they appear in different phases, resembling the phases of the Moon to some extent. I wouldn't claim that they are exactly like the Moon, as there is no dark portion in their phases, but I do notice variations in brightness as they shift from full to crescent to gibbous. I'm quite curious to understand the reason behind this phenomenon. Could you please provide an explanation?Cosmiel: I mentioned this to you previously: all these globes emit their own light, albeit not as intensely as the Sun. Therefore, when the Sun's intense rays fall upon their surfaces, it naturally results in a significant increase in brightness due to the blending of the Sun's light with their intrinsic light. This combined light is what you perceive, with the variation in brightness forming the different phases. Furthermore, because sunlight cannot penetrate to the far side of the globes, even though they emit their own light on the near side, it cannot match the brightness of the exposed portion. As a result, we witness the various crescent and gibbous phases on these spherical bodies, much like the phases of the Moon.Theodidactus: Why do I observe the upper globes being illuminated more than the lower ones?Cosmiel: The reason behind this phenomenon lies in the specific positions of the Sun and the globes within their orbits. The upper globes receive an amplified amount of light, not only from the Sun but also from the lower globes due to their reflective properties. This additional light contributes to the heightened brightness of the upper globes. As a result, some observers have mistakenly perceived them as twin Suns or Moons, a misconception that briefly influenced you as well. Now, let me elucidate the effects of these globes on Jupiter's own globe. Jupiter completes a rotation on its axis in 1834 Earth hours, covering a distance of 77 leagues in a single Earth hour. Consequently, these globes continually revolve around Jupiter, gradually illuminating it in various ways. The first globe, which is closer to Jupiter, completes its orbit in 1844 leagues due to its own revolution. Its light grazes and traverses the surface of Jupiter's largest circle, covering a span of 24 Earth hours or 1,204 Earth leagues of light-travel distance. Conversely, as Jupiter completes its revolution around the first globe in 1,844 leagues due to its own motion, the light of the first globe must illuminate and traverse Jupiter's globe at twice the typical speed of the Sun's light. The Supreme Creator, God Almighty, has orchestrated the motions of these two globes in a delightful and continuous alternation. The light of the first globe, about to be swiftly taken by the Sun, is soon replaced by the light of the second, followed by the third and fourth globes. Consequently, Jupiterian days and nights are defined less by time duration and more by the intensity of light. Multiple bright Jupiterian globes rising simultaneously naturally provide more illumination to the same area. Moreover, there are periods lasting more than two Earth days, or roughly 24 Earth hours, in certain parts of Jupiter that can be likened to "night." This occurs when all the globes are in conjunction, typically in regions of Jupiter where these conjunctions happen diametrically or nearly opposite to each other. Additionally, remarkable eclipses among the Jupiterian globes occur more frequently than lunar eclipses, although they are short-lived. And from all these things, it clearly appears why Jupiter, this immense globe, when it could not be adequately illuminated by the Sun, has associated with it these certain vicarious Suns, that is, globes of solar nature, which, as if attending to Jupiter with some scattered vigils, would moderate him with a remarkable alternation of light, which is most consistent with the prescribed limits of his nature. For with this vehement light of the four globes, besides the fact that the globe of Jupiter is almost always illuminated with the most intense light, it is also necessary for the heat and fervor to be maximum and most vehement, so that in this way the specific virtues elicited from the center of such a globe to its circumference may be primarily diffused into the surrounding globes of the world, especially the earth, according to the specific need of each.Barely able to grasp these profound and weighty words, I was suddenly greeted with an astonishing and extraordinary sight emerging from a recess within one of the most brilliantly illuminated mountains. It resembled a meticulously organized army camp, possessing a radiant quality akin to silver. It exuded an aura of majestic grandeur and was imbued with an exceptional benevolence, accompanied by an astonishing breadth of wisdom. This wondrous apparition emitted an incredibly sweet fragrance, and its entire form was adorned with a regal mantle adorned with exquisite fringes that swayed gently in the breeze. In its right hand, it held a sword adorned with precious gemstones, while the left hand grasped a multitude of censers, releasing fragrant smoke into the air.Theodidactus: Oh, my Cosmiel, what does that delightful appearance of beings signify?Cosmiel: These are intelligences tasked with the responsibility of guiding and governing this globe in accordance with the ideal concepts envisioned by the Divine Craftsman. They are also responsible for implementing the inherent virtues and transformations of the world for the betterment of all. Their attire serves as a fitting symbol for these profound duties.He had scarcely concluded his speech when, lo and behold, a blessed assembly ascended into the air. In the meantime, I left the globe and was swiftly carried away in a rapid whirl, eventually finding myself situated on Jupiter's first moon. From there, I gazed upon the distinctive moon more closely before progressing to the second, then the third, and finally, the fourth moon. To my observation, they all exhibited a similar structural pattern characterized by the typical irregularities of mountains and valleys. They were constructed with a luminous substance akin to solar light. The primary distinction lay in the fact that, in terms of heat and their intrinsic luminosity, they fell far short of the intensity of solar heat and light by many parasangs. From the first globe I encountered, I beheld Jupiter stretched out as an enormous, brilliantly illuminated expanse, spanning approximately three Jupiter diameters. It appeared as a meticulously organized region with seas and mountain ranges arranged in distinct bands, a spectacle that left me utterly astounded. My amazement reached new heights when all traces of darkness were banished, every trace of atmospheric obscurity dissipated, and I found myself amidst an expansive, brilliantly illuminated realm consisting of colossal globes. The surrounding ether flowed with extraordinary swiftness, creating immense currents, a phenomenon resulting from the intense and perpetual revolutions of the nearby globes. With the exception of the Sun and Mars, none of the inferior globes could compare, given their vast distances and the magnitude of their diffused light. Their radiance surpassed that of all other celestial bodies, perpetually enshrouding them in darkness.Theodidactus: Oh Cosmiel, I now perceive the veracity of that statement from Ecclesiasticus, "The wonderful works of the Most High, and His glorious and hidden things, are to be esteemed." However, I implore you to enlighten me. Why did the benevolent Creator, whose essence is goodness, opt to shroud countless marvels from human comprehension over countless centuries? And what ultimate advantages do these concealed secrets of Nature bestow upon us?Cosmiel: You should be aware, my dear, that within the Laws of Nature lie numerous moral lessons, and they continually bestow their most potent effects and virtues upon the beings of our sublunar world. Just as nothing within the natural order is created in vain, the ignorance of mortals cannot negate the virtues and influences of existence. Let me pose a question to you: What is the purpose of the multitude of tiny veins in your body? Why do you have such a complex structure of cartilages and minute bones? What function do the numerous rows of globules in your kidneys serve? While you may not possess knowledge of the specific and individual effects of these components, you would undoubtedly acknowledge their virtues and contributions to your overall well-being in some manner. Imagine if even one of these minuscule veins, cartilages, or globules were removed from you 鈥� wouldn't you immediately sense a disruption in the harmony of your entire body? How swiftly would you declare the balance to be compromised? Similarly, if even a solitary star were to be plucked from the heavens by divine power, wouldn't you believe that the entire world could be cast into disarray?Theodidactus: Indeed, I wholeheartedly agree, and, in fact, the frequent occurrence of even a solitary eclipse of the Sun or Moon disturbs the conditions here on Earth.Cosmiel: I shall set aside further discussion on this topic for now; therefore, let us delve into more profound matters.

CAPUT VIII

De itinere in globum Saturni.

Theodidactus: Cum nihil adhuc, mi Cosmiel, Philosophorum ingenia hucusque torserit, quam nova illa circa Saturni globum, iam, a quadraginta annis observata phoenomena, dum non capiunt, utrum unum numero corpus, utrum plura sint, quae sub tanta varietate et continua quadam revolutione circa Saturnum spectantur; magnus me tanti naturae arcani cognoscendi nullo non tempore invasit desiderium, quod ut hac tam opportuna occasione expleas, etiam atque etiam a te efflagito. Cosmiel: Ad vota tua explenda, mi Theodidacte, uti semper fui promptissimus, ita non omittam, ut laudabili tuae curiositati quovis modo satisfiat: Sed cave, ne conqueraris, in globum enim oppido periculosum introducendus es, in quo maiora etiam tibi forsan pericula, quam in Martio globo sustinenda sunt. Sed magno sis animo, nihil patieris, dummodo ab eo muniaris, cui claves mundi concreditae sunt, quique in universa mundorum iura dispensandi, alterandi, destruendi, conservandique potestatem sibi a summo rerum Opifice concessam obtinet. Agedum moveamur hinc. Theod. Vix dixerat, et ecce violentissimo motu in immensa aetheri mundi inania raptus Saturni globum maiori semper et maiori mole in grandescere vidi; cuius tandem atmosphaeram felicibus Euris exiguo a discessu nostri tempore attigimus. O mi Cosmiel, quaenam hac adeo densa nebula est; qua tantum non suffocor? O quanta animum meum melancholia torquet; quam ingrato odore infestor; quam enormi frigore contremisco; lethargi imminentis mihi aperta indicia sentio. Iam enimvero me poenitet hunc meum globum petisse. Cosmiel: Nonne pericula tibi imminentia praedixi? Nonne admonui ut a querelis abstineres? Sed iam haec in poenam modice fidei tuae sustines. Theodid: O dulcis dux animae meae, parce pusilli animi timiditati, parce infirmae mentis meae impotentiae; ecce enim totus ego in manu tua sum, sicut lutum in manu figuli. Scio enim et devotissimo tibi corde fateor, me in tam remotis et inaccessis mundi limitibus sine gratia et protectione tua vivere minime posse; quare dirige me mi Cosmiel, praebe mihi dextram tuam, cuius virtute et potentia unice subsisto. Cosmiel: Confide, fili, faciam quod postulas, tibi semper assistiturus. Theod: Hoc dico, coelestis balsmi mirifico quodam liquore perfusus confestim respiravi; pulso melancholici humoris affluxu, pristinae animi tranquillitati restitutum me sensi. Sed rogo te, cur tanta tristitia animum meum hoc loco invasit? Cur tam repente intercluso faucibus halitu animo corporeque deficere videbar? Cosmiel. Ne mireris, intra exitialem Saturnae expirationis atmosphaeram constitutus eras; cuius proprium est, similibus quae te corripuerunt, symptomaticis omnia infestare, ut postea videbis. Theodid: Verane contueor, an oculi phantasmate quodam illudentur? Cosmiel. Quid miraris? Theodid: Quid oppido peregrina illa species sibi vult? Quid monstri? Quid inauditi prodigii est? Cosmiel. Ne dubites, fili, vera vides; hic enim est celebris ille Saturni globus. Theod: Globumne illum dicis, quem ego tantum absent ut globum iudicem, ut potius rhombo nihil similius videam, immensa scabritie et eminentium hinc, inde scopulorum exorbitantia mire deformatum protensumque; sed et luce adeo plumbea, pollentem video, ut bene appareat corpus minime sanum esse posse illud, quod tot morborum symbola tristi sua facie exhibet. Cosmiel. Ne tam triste malum putes illud, quod in mundi bonum maxima naturae providentia ordinatum est; quidem inferioribus et illud emolumenta non aspernanda confert; sed de his paulo post fusior dabitur differendi materia. Theodid: Heu Cosmiel, vereor sane ne praepotenti quodam fascino ludar, corpus enim quod paulo ante sub forma Rhombi contemplabar, modo in tria corpora globosa se fuisse aspicio. Cosmiel. Minime a me luderis, sed tu propria phantasia lusus, quae prius coniuncta videbas, illa diversitas aspectus statumque mutatio iam separata tibi exhibent; et medius quidem globus, globus Saturni est, reliqui vero utrimque eum stipantes sunt bini globi, quos comites Saturni appellant. Theodid: Acceleremus, rogo, iter nostrum, ut tam insolentia naturae prodigia propius intueamur. Vix dixeram, cum ecce motu celerrimo et paene momentaneo in Saturni globum me constitutum inveni; locus depositionis meae inaccessae altitudinis montis vertex erat. Cosmiel. Iam tandem circumspice et explora singula horrendi globi humanis a rerum conditu vestigiis imperuii miracula. Theodid: O Cosmiel, vere horrendum globum dixisti! O quis mihi verba congrua, quibus tam horrendae confusionis faciem apte describere queam: nihil enim in ullo praeteritorum globorum simile me conspexisse memini; chaos immensum intueor, in quo nihil ordinatum, nihil concinnum, aut delectabile, sed omnia naturae quadam contrarietate confunduntur, regnum litium et dissidiorum diceres. Terreum huius globi elementum, seu structura plumbum, vel melius dicam, Antimonium nostrum referebat. In multis locis quoque eminentibus, magnesiam seu marcasitam, quam bismutum vocant Chymici, repraesentabat. Aqueum elementum vastissimo Oceano comprehensum, totum liquore hydrargyro haud dissimili scatebat, quod calore, sive subterraneorum ignium violentia, sive comitum globorum immisso fumos ingentes sublimabat; plumbeum quoque terrestri substantiae pavimentum perenni fluxu sudabat hydrargyrum; unde tanta vaporum exhalationumque perniciosarum copia nascebatur, ut impossibile putaverim, hominem vel ad momentum hic degere potuisse. Hic nullam diei claritatem, sed omnia inevitabili caligine involuta intuebar. Theod. O Cosmiel, quis mihi globi huius horrorem narranti credet? Quis in animum unquam inducere poterit, haec vera esse, quae tam luculento propriorum oculorum testimonio plus quam vera cognovi? Quid rogo natura rerum in tantae confusionis globo intendit, tantam contrariarum rerum mixturam pariendo? Cosmiel. Fili mi, tibi, non dubito, hic mare confusionis globus videri, sed valde hallucinaris, cum omnia summa providentia ordinata sint, et ad fines insignes in natura rerum disposita. Si noveris cur natura rerum tot noxios serpentes, insecta, reptilia in animalium oeconomia, in vegetabilium familia aconitum, napellum, scammoneam, thoram; cur in terreno Mundo tot ignium eruptiones, tot aquarum fontiumque exitialium discrimina; in metallicorum corporum familia tot noxios vapores, tot succorum exhalationes prorsus pestiferas; cur tot monstra hominum, tot morborum differentias; tot impios una cum iustis mistos nasci permiserit, forsitan ad huius globi arcana pertingeres. Theodid: Tu mihi Cosmiel, qui omnium conscius es, explica mihi obsecro tam reconditum naturae sacramentum. Cosmiel: Argumentum de quo tibi differi postulas, ut arduum, subtile, et hucusque parum cognitum est, ita paucis verbis tibi minime illud explicavero; quocirca altius exordiar. Istud humanae menti comparatum est, ut fieri non posse putet, simile quid earum rerum, quarum continuo usu assuesit, in lucidissimis illis mundi globis, latere; vade globos coelestes elementarium qualitatum mistura defoedatos, vario aquei elementi liquore perfusos, montium valliumque scabritie exasperatos, fumis et halitibus obnoxios, similibusque terreno globo propriis effectibus repletos esse merae apud quosdam nugae et meae fabulae videntur: qui si paulo profundius naturam rerum specularentur, si praevio experimentorum examine exactius singula trutinarent; certe tunc trito illo veterum Philosophorum epiphonemate, omnia in omnibus esse, nihil verius esse, luculenter cognoscerent. Quod si verum est, uti est verissimum, in terreno globo innumerabilem quandam rerum naturae et proprietate diversissimarum contineri; cur id de supernis corporibus negabimus? Cum enim universae naturae corpora sacri Textus testimonio ex uno eodem chao, id est, ex quatuor elementorum miscella originem sumpserint, illa haud dubie ut in terreno, ita in coelestibus corporibus, tametsi ob situs positusque in mundo diversitatem mire alteratam reperiri, nulli dubium esse deberet, ei qui Chymicae artis, qua in sua elementa singula corpora mira quadam ratione dissolvuntur, non fuerit imperitus; si sola luce et motu siderum, uti Peripatetici affirmant, omnia inferiora subsistant, quid obsecro aliud, aut quid plus illa praestant, quam candelabrum multiplici lychnorum accensione conspicuum in domo vel aula quadam expositum? Certe praeter simplicem lucem, quam suppeditat, nulla id adeo alia qualitate circumstantes afficit: si vero fomenta, insignibus virtutibus imbuta admiscueris, pro virtutis per lumen caloremque diffuse efficacia, luculentissimos quoque in circumstantibus effectus experieris. Idem tibi de globis coelestibus sentiendum esse scias; cum enim effectuum in mundo inferiori varietas, omnium etiam Peripateticorum consensu, supernis supernis lationibus subest, certum est, corpora superna minime dare posse, quod non habent; si itaque sola luce et motu omnia conficiunt, frustanea erat tanta lucium in universo constitutio; cum Sol et Luna sufficiente luce sua reliquorum defectum respectu terrae supplere potuissent. Aliud itaque natura rerum intentum, alia dispositionis fuit in conficiendis mundi corporibus consilium iniit; maiori itaque apparatu opus fuit, quam uti vulgares Philosophi sibi persuadent. Quemadmodum, itaque in microcosmo septem principalia membra diversis qualitatibus proprietatibusque dotata, quorum ope homo et sanus viveret, operationes suas rite obiret, ea symmetria constituit; ut humorum officina cerebrum, humiditatis affluentia reliqua membra apta distributione lubrica redderet; cor vitalem suppeditaret calorem ex sanguine veluti officina quadam reliquis membris distributum; Hepar in sanguine conficiendo distribuendoque; omnem industria sua poneret; stomachus per nutrimentum rite digestum, materiem praepararet, quam in officinas suas attraham sui iuris facerent reliqua vitalia membra. Pulmo cordis estum continua diductione temperaret, verae vitalis aurae officina. Renes microcosmi cribrum, purum ab impuro per ureteres ac vesicam secerneret; splen denique impurum a subtili, ne mistum puro corpori obstrueret, in se veluti cloacam quandam microcosmi insita vi per occultos meatus attractum; crassum vero et foeculentum sedimentum per intestinorum sinuosa volumina secessumque deductum exoneraret. Vides igitur Theodidacte quomodo membra microcosmi, tametsi disparatissimae compositionis sint, diversisque virtutibus quantuliscumque contrariis polleant, in hominis tamen maioris mundi imaginem mira quadam unione conspirent; quorum si vel unum defecerit, totum microcosmum in apertum exitium ruere necessarium foret; idem in megacosmo seu maiori mundo evenire certe tibi persuadeas; in quo terra stomachum; cerebrum Luna; cor vitae fontem Sol; renes cum reliquis ad extra adnexis Venus; pulmonem Mercurius; Mars fellis cistam; hepar Iuppiter; splenem vero Saturnus absolutissima quadam analogia exprimunt. Tollatur unum ex his, et totum, universum mundum in confusionem, ima, in ultimam ruinam deduxeris. Sed hisce fusius forsan quam par erat, demonstratis, iam postliminio ad Saturninum globum revertamur. Miratus es summum huius globi squalorem, sed si praedicta probe intellexeris, mirari desines; quo enim in microcosmo splen fungitur officio, eo in maiori mundo seu megacosmo fungitur globus hic Saturninus, viscus vere coeleste. Quicquid enim in immenso illo aethereae aurae expanso, ex perennibus coelestium corporum effluviis, malignitatis contrarium est, id in se insita quadam virtute attractum globus hic derivat; ubi proprietate globi actuatum in visus necessarios sineque Soli rerum Opifici optimo maximo convertitur. Theodid: Mirum in modum me tuum tam concinnum ratiocinium capit; sed nosse cuperem; quomodo hic globus in inferiora influat, et quid utilitatis iisdem conferat, cum non videam, quid tanta globi inertia emolumenti habeat, quo inferioribus subvenire possit. Cosmiel: Negare non possum malignae naturae hunc globum esse, praesertim maleficis iunctum commilitonibus; qui si sui iuris permitteretur, frigiditate sua et siccitate immodica susque deque ferret omnia; sed hisce in commodis damnisque sagax providit natura, dum benigna ac imperiosa Iovis vicini dominatione et vigilantia tam exitialis Saturni potentia mitigatur, frangitur, compescitor, et ad meliorem tandem frugem reducitur; qui tamen mox ubi Marti malorum architecto sociatus fuerit, ad ingenium suum reverteris, nullum non malum intentat et attentat, donec soluto amicitiae foedere in remotiores circuli sui recessus abierit, opportuna denique vigilantia Iovis in officio contineatur. Theodid: Capio quidem quae dicis, sed nondum capio, quid memorata sua maleficentia in mundo utilitatis conferat; qua re obnixe te deprecor, ut tuam paulo clarius mentem explices. Cosmiel: Totius rei negotium sequenti experimento tibi manifestum facio. Fiat globus ex plumbo, antimonio, hydrargyro, succis stramonii, napelli, aconiti, hellebori, mandragorae una simul mixtis compositus; quem si igni aut carbonibus accensis loco concluso imposueris, is calore ignis concitatus mox latentem perniciosarum qualitatum mixturam agitabit, agitatam vero per vapores sublimabit, quorum pernicioso halitu hominum animos veluti stupore quodam et lethargo conficit, frigiditate et siccitate sua nimia radicalem humorem extinguit, anginam, paralysin, nervorumque convulsionem, et tandem interitum haud dubie adduceret, nisi mox necessariis antidotis cordi, spiritibusque confortandis appropriatis malum serpens praeveneris. Talis est globus hic Saturninus; vides structuram eius passim ex materia plumbo et antimonio simillima compositam; vides maria, lacus, rivos lentore suo hydrargyro quiddam haud absimile referre, scopulos montiumque crepidines nescio quem graveolentem liquorem sudare conficis? Cuius quam exhalat mephitis, latentium venenosarum qualitatum verus et unicus index est. Hisce itaque noxiis qualitatibus omnia inferiora sibi infestat, isque omnia prorsus conficeret, nisi salubritate Iovis, vitali calore Solis, et Lunae tandem tepore et vi humiditatis vis tam exitialis temperaretur; unde mitior factus, idem in inferioribus, quod medicamenta purgantia intra corpus humanum suscepta praestat, quae vitiosos alicubi humores in corpore humano dispersos, ex centro ad circumferentiam virtute quadam magnetica attractos tandem excernunt, corpusque ab inimici humoris invasione liberant. Totum hoc corpus quod vides, perenni virtutum malignarum profluvio ferit tellurem, et ubi cunque subiectum ex triplici entium ordine sibi proportionatum (GREEK) inuenerit, in illud virtutem suam unice exerit; ut quemadmodum globus hic omnia aetherei mundi impura et nociva, uti supra dictum fuit, in se derivat, ita in terra Saturninae naturae corpora huic globo subiecta, quae nociva influxus virulentia parta sunt, illa naturali quodam appetitu attrahunt, et hoc pacto reliquas corpora (GREEK) a molesto contrarioque hoste liberant. Quid vespertiliones, bufones, aranei, sorices, aliud sunt, quam Saturnina animalia quae perniciosum nocturni aeris virus undiquaque vi Saturni dispergunt in unum collectum in sua derivant corpora; quod idem in terrae ferri Saturnino veneno attrahendo praestant serpentes, bufones, et ex insectis volatilibus muscae, bruchi, erucae, similique; Saturninae proprietatis animalia; hoc enim nisi fieret, nihil in rerum natura ab huius globi offensione immune foret. Theodid. semper mihi malignitatem huius influxus globi inculcas, et iam satisfacio omnia; sed quod toties nosse desideravi, quid utilitatis in mundana Republica globus hic conferat, ut mihi magis explices, iterum iterumque deposco. Cosmiel, globus hic ut dixi non semper malignos dispensat influxus, sed opportuno loco situque suis minime utilitatibus carere censendus est; ubi enim reliquorum siderum efficacia telluris corpus aestu immodico contabuerit, hic frigore suo id mitigat; et ubi cataractis coeli solutis, tellus alius quidam globus nimio humore in hydropisin inciderit, Saturnus eam a tanto malo siccitate sua vindicat, omne superfluum et noxium sive caeleris sive humidi destruendo; in hominum corporibus volatiles spiritus plus quam inquietos figit, et ad litterarum studia tractanda sicco-frigido quo pollet, apta reddit. In infirmitatibus humorem, Saturninum in destinatum membrum sibi analogum cogit, atque adeo per paroxismos febris quartanae cum tempore hominem digesto egestoque humore liberat; immodicum praeterea Solis aestum frigiditate sua temperat, Lunae humorem nimium siccitate sua cohibet, omne denique superfluum et in globis nimium stringit, et ad mediocritatem reducit. Quemadmodum itaque medicamenta salutem conferre non possunt, nisi mediantibus qualitatibus, quae in ipsis latent, naturae contrariis corpus vitiosa humorum congerie aggravatum evacuetur; ita et Mundus terrenus vitiosa humorum congerie aggravatus pristinum sanitatis statum, nisi mediantibus deleteriis huiusmodi, quae nonnullis mundanis globis, uti Marti et Saturno insunt, qualitatibus, consequi non potest; sunt enim natura, veluti medicamenta quaedam alexiterica et antidota Mundi morbis opposita, quibus curantur; ne itaque medicamenta putes inutilia ex hoc quod aut ingrati odoris sint, aut intestina vellicatione sua crucient, aut stomachum nausea sua invertant, hoc enim nisi fecerint, frustra desideratum sanitatis effectum sperabis. An nescis vel ipsa venena in salutis remedia cedere? Omnia itaque quae hucusque fusius dicta sunt, eo tendunt, ut demonstretur, exitiales huius globi Saturnini exspirationes tantum abesse, ut ad destructionem omnimodam vergant, ut potius in maxime salutiferam Mundi medicinam cedant. Theodid: cepi, et quidem satis mirari non possum, tantam tuam in tam recondito naturae mysterio enucleando dexteritatem. Iam luce mihi meridiana clarius patet, quantum concatenata rerum analogia, ad omnia huius Mundi mysteria enodanda praestet. Sed iam ulterius progrediamur. Quid rogo mi Cosmiel, bini illi montes ignei sibi invicem circa Saturnum oppositi, quos summa mea admiratione intueor? Cosmiel, illi sunt famosi Saturni comites, quos toties in terra constitutus per cochleam tubum contemplatus es. Theodid: fierine potest, ut tam remoti a suo globo existant, quos ego a tellure non nisi paululum remotos, iam ansulis conspicuos, modo in unum cum Saturno corpus, sub forma parabolica coaluisse, abinde quoque penitus absconditos, solitario Saturni globo relicto deprehendi; quae omnia ut mihi exponas, velim. Cosmiel, primo te velim scire, Theodidacte, totum hoc phasma ob diversam oculi tui situm ad aliam et aliam Saturni in circulo suo periodico positionem contingere, si enim recto situ tibi oppositum aspexeris, necessario separatum a globo Iovis uterque apparentiam exhibebit; quo autem obliquiorem in circulo periodico situm habuerint, tanto propiores quoad apparentiam facti, unum cum Saturno globum constituere videbuntur, donec tandem in omnium obliquissimo situ penitus cohaerent. Scias quoque, hosce globos abdito quodam naturae consilio ita constitutos esse, ut nunc recedendo pedetentim, nunc accedendo, tum proprio circa axem vertigine circumacti, tum circa globum Saturni aequa semper distantia agitati, universalem Saturnini globi superficiem, prout eius necessitas postulabat, illuminarent, quae proinde periodus causa inter coeteras quas innui prior est, cur sub tam diverso situ ac figura compareant incolis in terra constitutis; quod, nisi factum fuisset, globus Saturninus nonnullis in locis perpetuis tenebris damnatus squaluisset. Theodid: Sed explica rogo mihi, cur hi globi sub forma modo rotunda, iam pyrorum ad instar, paulo post instrui ansulis, quibus veluti forficibus quibusdam globum Saturni continere videntur, denique prorsus solitario globo relicto evanescent. Cosmiel: Nonnullas harum apparentiarum causas paulo ante aperui; modo reliquorum rite phoenomena explicanda restant. Quod hi comites ex rotunda in ovalem formam subinde degenerent, causa est obliquus situs siderum, quo per vitream Saturni atmosphaeram spectantur, quod medium cum aeris terreni similitudinem exprimat, et corpora illi insita potentem refringant, hinc per diametrum refractionis vim eo fere modo, quo solem horizonti vicinum intueri subinde soles, ex rotundo in ovalis figura similitudinem deflectunt. Cur vero sub forma ansularum aut cornuta Lunae, vel potius sub forma forsicum cancri, quibus Saturni globum veluti stringunt, subinde comparant, causa est, quod corpora illa globosa a corpore Saturni pariter globoso intercepta talem sectionem faciant qualem vides et ex opticis luculenter patet. Theodid: Bene quidem omnia exponis, sed hoc me angit; quid sibi velit obscura illa vacuitas, quae Saturnum inter et cornua comitum interponitur. Cosmiel: Magnum quid petis, sed ne votis tuis deesse videar, illud te edoceo. Primo supponere debes globum Saturni non secus ac reliquos mundi globos circa propriam axem circumagi. Secundo globum ut propriis tuis oculis vides, omnes reliquos mundanos globos tum montium concatenatorum asperitate, tum protensarum molium deformitate superare. Tertio Saturninum corpus lento quodam, hydrargyro non absimili liquore circumfusum, qui vi lucidissimus est, ita minima quoque lux ad illum illuminandum sufficit. Contra terrestres eius portiones ob valium recessus et hiatuum ingentium obscuritates, non ita luci, nisi dubie patent; quandocunque irae partes obscurae Saturninae concurrunt cum partibus obscurioribus comitum, necessario in medio veluti quoddam obscuros hiatus seu umbras causabunt; reliqua comitum portione propria luce fulgenti in ansatas et cornutas phases transeunte, donec tandem unus retro Saturnum, alter ex opposito veluti in rectam lineam una cum Saturni corpore coniuncti, ex oculis terrigenum evanescent. Theodid: Sed, iam explica quaeso cur anterior ex comitibus inter Saturnum et visum nostrum interpositus nullam unquam Saturno eclipsim causasse hucusque compertus sit; nigram enim utcunque maculam in Saturno relinqueret ecclipseos peracte indicium. Cosmiel: Quaero, ex te fili, situs illuminato cuidam corpori aliud lumen apponas, patieturne id aliquam ex oppositi corporis lucidi symptosi ecclipsin? Theodid: Arbitror quod nullam. Si enim candela accensa ignem inter et visum meum interponatur, experientia docet, lumen candelae luci ignis iunctum, totum sub forma lucida repraesentare. Cosmiel: Ita fit in hisce duobus globis Saturni affectis, quorum prior ille tametsi inter oculos nostros et corpus Saturni interponatur, nullam tamen ecclipsin causat, cum ipsi natura sua lucidi sint, et ipso facto corpus Saturni illuminent; quandocunque enim globus minor lucidus cum altero maiori luminato coniungitur, eos mutis lucibus sub una illuminati maioris globi facie speci necesse est, si tamen globus hic affecta purum opacum; fine luce corpus foret, tunc certe maculam quandam in ipso Saturni illuminato globo exhiberet, quod quidem luculentissimum signum est, et comites sua luce fulgere, ac proinde nullam hucusque in Saturno comitum eius occursu ecclipsin deprehendam esse. Unde iterum colliges, tam varias comitum phases non provenire nisi ex rotatione eorum circa Saturnum facta, qua nunc remoti separaque sub forma rotunda apparent, modo per roscidum atmosphaerae diaphanum visi in ovalem figuram refringuntur; iam a globo Saturnino secti cornutam induunt faciem, iam in antica posticaque Saturni facie constituti penitus evanescunt. Theodid: Non levis animo meo dubii scrupulus inhaeret; de ansulata cum cornuta eorum facie: quomodo enim posterior ille affecta a globo Saturnino media ex parte tectus socium globum fecundum opticas leges secet in cornua; hoc capio, sed quomodo anterior ille, qui nec a Saturno tegitur, neque secatur, cornua nihilominus exhibeat, non capio. Cosmiel: Dubium tuum non exiguae considerationis est, quare ut illud solvatur, scire te velim, primo. globos hosce, qua semper distantia sibi oppositos, uti supra relatum est, propria sua luce fulgere, non tota quidem mole, sed igneo elemento liquido, quod magnam horum globorum partem ambit; terrestris vero substantia horum, utpote opaco corpore praedita, uti lucem fugit, ita eius minime particeps esse potest. Quandocunque itaque hi globi ita in circulo suo constituuntur, ut substantia partim terrestris, partim lucida in oculos terrigenarum incurrant, certum est, globos non nisi sub ansularum aut cornuum figura aspectari posse, cum ex parte lapidea substantiae non habeant a quo illuminentur; quando vero in ea circuli sui positione sunt,ve in eorum circa proprium centrum rotatione totam lucidam partem telluri obvertant; tunc haud dubie pleni quoque lumine et rotundi spectabuntur; atque adeo quaecunque de Lunaribus phasibus atque; eclipsis te Astronomia docet, idem hic fieri censere debes, excepto tantummodo, quod Luna aliena, hi propria luce fulgeant, illa oscillet tantum, hi circa proprium ut dixi centrum ferantur. Theodid. Omnia optime cepi; imo oculari experientias veritatem rei tantum non digitis tangere videor; porro nihil restat, nisi ut quomodo hi globi Saturnum illuminent, mihi edisseras. Cosmiel: Primo notandum est, globum Saturninum magnitudine globum Iovis, non excedat, saltem aequare; est enim in se immensus; et 165 vicibus terra maior, nam eius diameter adminus 1,262 leucas horarias in longitudinem extentas aequat, cum itaque tantus sit, ut huiusmodi a Sole remotissimo tam exorbitantis molis superficies sufficienter illuminari non possit; hinc est natura illi de aliis binis vicariis Solibus, id est solaris naturae corporibus; ne ingens mundani globi moles sufficienti lumine et calore destituta frustra in natura rerum instituta videretur, provisum est; et sunt hi bini globi, qui veluti duo vicarii Soles tum circa proprium centrum versatiles, tum aequa semper ab invicem distantia Saturnum circumeunt, ne nulla ingentis globi pars lucis eorum beneficio expers remaneret; quia tamen non obstante comitum sub uno semper et eodem parallelo circumeuntium illustratione, tam ingens moles circa polares regiones perpetua caligine damnata squalet; hinc et ipse globus quoque Saturninus sagaci naturae dispositione praeterquam quod circa proprium axim rotetur, is quoque in oppositas mundi partes aliquo usque nutet, atque nihil adeo in hoc globo reconditum sit, quod bina haec globorum lux non attingat; et nec tarditate comitum partes globi obliquissima comitum luce verberatae, damnum incurrerent, huic quoque provisum voluit rotatione circa proprium axim menstruo fere spacio facta; qua aliae partes lucis indigae mira quadam anticipatione lucidis subduntur globis, aliis iam luce saturis in lucis indigarum locum mira quadam vicissitudine submotis. Theodid. Sed explica modo; cur globi comites non semper plena luce Saturnum feriant, sed nunc hanc, nunc illam calidiorem luminosioremque portionem circa proprium centrum agitati globo obvertant. Cosmiel: summo sane consilio; haec enim vicissitudine contingit; ut quod continua lucis affusione nonnullis in locis vehementius concitatum est, id remissione lucis ad necessariam temperiem reducatur, atque adeo quod terrigenis est dierum et noctium vicissitudo, id in hoc globo est intensio et remissio lucis a binis Saturninis asseclis effusae. Theodid, Sed rogo te mi Cosmiel; annon illuminatio Solis huic globo nonnihil sua luce confert? Cosmiel. quin imo; globus enim hic cum ex lento quodam liquore, hydrargyro haud absimili constet, fit, ut Sol, etiamsi non nisi sub angulo trium minutorum conspiciatur, luce tamen sua materiae dictae coeteroquin lucis capacissimae superaffusa, in absentia comitum non parum illustret, quod nisi fieret, certe Saturnus subinde ex lucis absentia veluti eclipsin passus ex oculis terrigenarum evanesceret, quod tamen experientiae repugnat. Imo addo, lucem Solis comitum lucibus iunctam, tanto intensiorem lucem causare, quanto se rectius et vicinius aspexerint; quin et reliqui globi Saturno vicini, tam planetarum quam siderum suorum, multam ad illuminandum hunc globum conferunt. Theod: O quam tuus me rapit discursus, adeo rebus omnibus congruus! Sed nunc rogo te; fac ut coelestem tandem faciem aspiciam; iam enim multo tempore praeter globos hosce comites neque Solem, neque Lunam, neque terram, neque ullum ex coeteris planetis quos pertransimus, nec firmamenti splendorem (obfuscante praesenti binorum comitum luce splendorem coeterorum, quemadmodum lux Solis nobis in terris constitutis omnium reliquorum siderum lucem obfuscare solet) intuitus sum. Cosmiel. fiat; Theodid: Et ecce mox me in tenebris ex adversa globi parte constitutum reperi. Theodid: O Cosmiel; somnione an vigilo? Oculisne illudor? An revera omnis fascinationis expertia sunt, que conspicio? Cosmiel. Quid vides? Theodid. Totum mundum immutatum video, neque ullum earum stellarum, quas a terra contemplabar sive situm, sive magnitudinem, sive ordinem denique speciem, vestigium reperio: ubi ergo tellus nostra? Ubi Luna? Ubi Sol? Ubi Venus et Mercurius? Cosmiel. Vides lucidissimum illud corpusculum, tanto radiorum ambitu circumdatum? Theodid. Video. Cosmiel. Ille Sol est. Theod. serione loqueris Cosmiel? Cosmiel. Ferio tibi loquor, neque ullus unquam apud me iocus locum habet; qui sum veritatis aeternae magister. Theodid. Credo, credo domine mi, ne, obsecro dictis meis imprudenter prolatis irascere, neque ullam iis malitiam subesse putes; nimia enim admiratio adeo me rapit; ut extra me positus videar? sed si Sol adeo minutus fit, quid de terra, quid de Luna? quid de reliquis inferioribus planetis fiet? Cosmiel. Vides ibi iuxta Solem quatuor stellulas pene nebulosas? Theod. Video. Cosmiel. Quasnam illas tandem putas esse? Prima, quam vides, tellus est; secunda obscurior, Luna; tertia lucidiuscula Venus; quinta prorsus nebulosa, Mercurius est. Theodid. O mi Cosmiel, ergone ego terram ex hoc loco veluti sub minimi puncti cuiusdam figura intueor? O ubi iam est terrenae ambitionis pompa? Ubi superba regum dominia? Ubi regionum, urbium, palatiorumque magnificentia? Vbi est populorum exercituumque robur et fortitudo? Ubi delitiae filiorum hominum? Omniane in punctum coaluerunt? Cosmiel. Ita est. Theodid: O filii hominum, quid diligitis vanitatem, et quaeritis mendacium? Ubi est iam spes vestra? Ubi magnarum cogitationum curae? Ubi labor vester impenditur? Certe omnis in terra labor, in puncto luditur; omnia in puncto desinunt, omnia nihil sunt. O reges et principes! Ubi tot triumphi vestri? Ubi opum iactantia? Ubi pro insensibili terrae puncto tot exercitus parantur, tanta sanguinosis praeliorum catastrophis mortalium strages committitur: omnia in puncto, ex puncto, propter punctum: iam enim vere exclamare possum: o quam sordet mihi terra, dum coelum aspicio! et quam mihi modo omnia, quae tantopere ambiunt mortalium animi, vilescunt, quam nihil esse video omnes terrenae dignitatis honores, divitiarum ubertatem, honorum ambitiones, famae gloriosa tripudia. Sed haec nescio quo mentis raptu effusa sufficiant; perge divine magister, o mi Cosmiel, perge reliqua mihi Mundi arcana pandere, nihil enim adeo me divini amoris aestu inflammat, quam tam infinitae bonitatis et sapientiae conditorem ex operum suorum, magnitudine contemplari, hic sit cibus meus, hae delitiae meae, hoc centrum meum. Cosmiel, gaudeo tandem votis tuis satisfactum, etsi non nisi per rimam quandam inaestimabilem Dei Optimi Maximi bonitatem et sapientiam aspexisse, immensas Conditoris summi delicias degustasse dici possis; quare paulo maiora canamus. Videsne binas stellas illas, primam rubicundam et sanguineam, alteram fulgore maiestatis pleno radiantem. Theodid. video. Cosmiel. prima est Martius, altera Iovius globus est, quos iam perlustravimus. Theodid: video, et quidem Iovem Sole multo maiorem. Sed quid sibi vult rogo, illud, quod Solem quasi immotum cum reliqua supra enarrata corpusculorum turba, terrae inquam, Lunae, Veneris, Mercurii video? Cosmiel. Minime immota censeri debent, sed lentissimo ad speciem arctissimoque circa terram immotam motu vehuntur; quod vero immota appareant, excessiva ab hoc globo cui instituimus, videlicet 99304. semid. terrae distantia causa est, ad quam circulus Solis una cum circumambulonibus suis ita coarctatur, ut vix ullum nobis motus vestigium manifestum faciat. Theodid. certe qualem nos in terra constituti Iovem cum quatuor suis comitibus spectamus, talem iurarem ex hoc globo Solem cum quatuor globis Terrae, Lunae, Veneris et Mercurii spectari. Sed o Cosmiel, quid rogo sunt lucidissima illa corpora multuplo Venere et Iove e tellure conspectis maiora, quae intueor; neque enim ullum amplius fixorum siderum ob situum differentiam cognosco. Cosmiel. Quae vides lucidissima Solium instar rutilantium corpuscula, ille primae magnitudinis Serius, Lyra, Aldebaran, lucida hydrae et coeterae stellae sunt. de quibus postea. Theodidacius: Sed quid sibi innumerabilis illa stellarum multitudo, quarum ex terra ne millesimam quidem partem intuebar, notant? Cosmiel. Ille est tractus ille firmamenti quam Graeci (GREEK), lacteum circulum vocant. Theodid: Iam enim vero illud sacri textus verificatum video, Suspice, numera stellas si potes. O vanas Astronomorum machinationes! O quam pauca divinorum operum vobis compertas sunt! O quam nihil cognoscimus earum rerum, quae in vastissimis illis mundi reconditoriis abscondita sunt; taedet enim vero iam animam vitae meae donec eum, in quo omnia unum sunt, quique omnia in omnibus ineffabili providentia gubernat, intuear. Cosmiel. Sultine Theodidacte, paulo post, maiori divinorum operum stupore raperis. Theodid: Si me amas Cosmiel, Unum adhuc mihi a te exhiberi velim. Cosmiel. Ediffere. Theodid: Qualenam sunt Intelligentiae huius globi gubernatrices? Et quodnam munus eorum? Cosmiel. Respicie montis plumbei vallem longe lateque exporrectam. Et ecce virorum senili maiestate conspicuorum, phalangem gradu tardo, ut ne testudinem tardiori reptatione procedere posse putem, nobis obviam factam conspicio; vultus eorum subtristi et pallido colore suffusus, oculis initiis, fronte rugis asperata, toto vultus habitu et compositione, profunda contemplatione merorum iuncta mentem implicitam arguebant, nigro paludamento in veterum philosophorum morem fine ullo ornatu, barbitio tamen spectabiles se exhibebant: dextra manu acerram, atros fumos pernitiososque exhalantem, sinistra falcem tenebant; hac exotica virorum specie mirum in modum terrefactus, in haec verba erupi: O Cosmiel! Hine sunt angeli illi tota felicitate aeternum beati? Hine spiritus illi quorum vita perpetuo gaudio et ineffabili bonorum invisibilium voluptate tripudiat? Et cur tam subtristi facie, cur tam insolito habitu vel ad primum aspectum horrorem, incutientes sese nobis sistunt? rogo te mi Cosmiel, ut hocce mysterium tam absconditum mihi explanes. Cosmiel. Hii sunt veri Angeli huius globi ministri a Deo ad istius modi munus destinati; qui tametsi aeternum beati, hoc tamen habitu se sistunt, ut per symbolicum habitum occultos huius globi effectus discas. Sunt et divini iustitiae ministri, ve si quandoque peccatis mortalium iusto Dei iudicio et permissione concitentur, mundum terrenum innumeris malorum Iliadibus compleant; dum apertis exhalationum exitialium huius globi cataractis, peste, sterilitate, morborum violentia coeterisque calamitatibus susque deque ferant omnia. Tu qui symbolica doctrina delectaris, facile, quod dixi, ex symbolorum, quae praes eferunt, significatione addices. Theodid. Sat est mi Cosmiel, Sat est, abeamus hinc; ne simili malorum turbine involvar. Quo facto in immensos vastissimi aetheris mundi sinus abripiebar. O Cosmiel, Morare parumper, si inveni gratiam, in oculis tuis, siste pauxillum temporis gradum, meum; quis est ingens iste globus terreno corpori, magnitudine non cedens, quem prope intueor? Cosmiel. Hic est unus ex binis illis globis, qui Saturnum circumeunt. Sed ubi est alter? Cosmiel. Latet a tergo Saturni, qui cum sint magnitudine, luce et complexione corporis pares, hunc observasse tibi sufficiat. Theodid: Fieri ne potest tanta a Saturno cos distantia removeri, quos ego dico globo prope iunctos a terra conspiciebam. Cosmiel, Ita est, nimia eorum a terra distantia oculis illudebat tuis; vidistine paulo ante ex Saturno terraenum, Lunatem, caeterosque prope Solem globos? Theodid. Vidi et quidem omnes quasi Solari globo iunctos comperi. Cosmiel. Recte vidisti; siquidem eadem his et illis ratio est; crederesne hunc globum tanto a Saturno spacio remotum esse, quanto a terreno globo Luna? Theodid: Quidni tibi divine magister, cui arcana concredita sunt, credam? Siquidem fieri non potest, verum dum si fidem habeo, quem nihil latet, quique aeternae veritatis portas, per quas ad inaccessibilia Dei mysteria aditus patet, semper sibi apertas habet? Cosmiel. Placet mihi tua, quam de me concepisti fides. Scias itaque, binos hosce globos, si per potentiam divinam in unum compingerentur globum, futurum, ut is magnitudine sua globum Saturni adaequaret. Theodid: Puto equidem et luculenter id ex huius globi comitis vastitate patet. Sed et mi Cosmiel, iam omnia quae paulo ante de huiusmodi globorum natura me docuisti, veritati consentanea esse, comperio. Iam globi structuram ex una parte montibus exasperatam, ex altera igneum pelagus splendore solari haud multum dissimili, coruscum cum admiratione aspicio; video quoque lucidae et non lucidas regione discrimen, phases quoque distincte cerno; sed fierine potest, ut simile quid solaris materiae in ceteris mundi corporibus reperiatur? Cosmiel: Quidni! Siquidem scire debes, Magnum illum mundi Opificem in principio nonnihil primigeniae illius lucis igneae, qua corpus Solis coagmentatum est, coeteris quae mundi corporibus, fine qua conservari non possent, uni plus, alteri minus pro mundanis necessitate commiscuisse, quod quidem prorsus, Sole ad omnes Mundi globos illuminandos minime sufficiente, necessarium fuit. Sed de his in subsequentibus fusius tecum agam. Theod. Sed rogo te, habetne proprium suum centrum hic globus? Cosmiel. Habet; quod enim de uno globo dictum est, idem de reliquis omnibus iudicium esto; si enim hic globus eiusdem cum globo Saturni naturae foret, in sane suo loco consistere minime posset, sed ob partium sympathiam naturalem ad eum utique mox conflueret; quod cum impossibile sit, certe luculenter patet, eum differenti corporis partiumque structura dotatum, hoc coeli positu iuxta fines a natura praescriptos, coaluisse; idem de altero sentiendum esse scias. Sed nunc divini Numinis ductu iter nostrum prosequamur. Surge, accinge lumbos tuos, grandis enim tibi restat via.

CHAPTER VIII

On a Journey to the Globe of Saturn.

Theodidactus: For four decades, my Cosmiel, the intellects of Philosophers have grappled with the enigma of the newly discovered phenomena surrounding Saturn's sphere. They remain uncertain as to whether it constitutes a singular entity or comprises multiple bodies, all exhibiting remarkable variations and uninterrupted revolutions around Saturn. Hence, my longstanding aspiration has been to unravel this profound natural mystery. I earnestly beseech you once more to illuminate this matter on this timely occasion.Cosmiel: My dear Theodidactus, I have always been more than willing to satisfy your admirable curiosity, and I will indeed fulfill your wishes without omission. However, I must caution you not to complain, for you are on the brink of entering an exceedingly perilous realm, where you may encounter challenges even greater than those experienced on the Martian sphere. Summon your inner strength and be prepared to endure whatever may come your way. Rest assured, you are under the protection of the one to whom the keys of the world are entrusted, possessing the authority to dispense, modify, obliterate, preserve, and govern the laws of the entire universe鈥攁 power bestowed by the Supreme Creator. Now, let us proceed.He had scarcely concluded his speech when, abruptly, I found myself propelled with great force into the boundless expanse of the ethereal realm. There, I beheld Saturn's sphere growing in both size and substance. After a time, we penetrated the atmosphere of this globe, aided by the favorable eastern winds.Theodidactus: Oh, Cosmiel, what is this dense fog that surrounds us? My breath is labored, and melancholy grips my soul. A noxious odor assails my senses, and the intense cold chills me to the bone. I am experiencing unmistakable symptoms of impending lethargy. Already, I regret embarking on this journey to explore this globe.Cosmiel: Did I not previously caution you about the impending perils? Did I not counsel you to withhold your complaints? You must now endure these hardships as a moderate retribution for your lack of faith.Theodidactus: Oh, gentle guide of my soul, have mercy on my timid spirit, and pardon the fragility of my feeble mind. For I am entirely reliant upon you, much like clay in the hands of a skilled potter. With a devoted heart, I acknowledge my inability to survive in these distant and inaccessible reaches of the world without your grace and protection. Therefore, I implore you, my dear Cosmiel, to lead me and extend your hand to me, for it is by your power and might that I exist.Cosmiel: Have faith, my son, for I shall fulfill your request and remain steadfastly by your side.Upon being infused with a miraculous celestial balm, I experienced an immediate improvement in my breathing. The melancholic humor dissipated, and I regained my inner serenity, returning to my former state of calm.Theodidactus: Yet I must inquire, what was the cause of the profound melancholy that overwhelmed me in this location? Why did it appear as if my breath was abruptly cut short, and my spirit and body began to falter?Cosmiel: Do not be astonished; you were positioned within the perilous confines of Saturn's atmosphere, which has the tendency to afflict everything with symptoms akin to the ones you experienced, as you will soon witness.Theodidactus: Am I truly witnessing this, or is some illusion playing tricks on my eyes?Cosmiel: What are you surprised about?Theodidactus: What does this peculiar and unfamiliar sight signify? What is the meaning of this monstrous spectacle? What kind of unheard-of marvel is this?Cosmiel: Do not harbor doubt, my son, for what you perceive is the truth; this is indeed the renowned globe of Saturn.Theodidactus: Are you suggesting that this is a globe? I see nothing resembling a globe; instead, it appears more like a distorted rhombus, with vast unevenness and jutting crags on all sides. Furthermore, it is bathed in such a leaden light that it is clear the body cannot be in good health, displaying numerous signs of ailment on its grim countenance.Cosmiel: Do not consider that condition as such a dire affliction, for it has been ordained for the greater good of the universe by the great providence of Nature. Indeed, even in its inferior state, it serves purposes not to be scorned. But we will discuss these matters in more detail shortly. Theodidactus: Alas, Cosmiel, I am apprehensive that a potent enchantment is somehow deceiving my senses. The figure I was recently observing as a rhombus now seems to have transformed into three spherical entities.Cosmiel: You are not being deceived by me; it is your own imagination that is influencing your perception. What you once viewed as interconnected, you now perceive as distinct, resulting in the appearance of three separate spherical bodies. The central one is, in fact, Saturn's globe, while the two flanking it are Saturn's companions.Theodidactus: Let us, I implore you, hasten on our journey so that we may closely inspect the marvels of Nature. I had barely uttered these words when, suddenly and almost instantaneously, I found myself within Saturn's sphere. The location of my descent was the peak of an inaccessible mountain of considerable altitude.Cosmiel: Now, at long last, cast your gaze around and delve into the astonishing wonders of this formidable sphere, untainted by human touch since the dawn of creation.Theodidactus: Oh, Cosmiel, you indeed referred to it as a dreadful sphere! How can I possibly find the appropriate words to adequately convey the appearance of such a perplexing disarray? I can recall nothing resembling it among the spheres I've previously observed. I behold an immense tumult in which nothing is arranged, harmonious, or pleasing; instead, everything appears entangled in some inherent contradiction, as if this were a domain of turmoil and disharmony.The earthly element of this sphere, or rather its composition, bore a resemblance to lead, or perhaps it would be more accurate to liken it to antimony. In various areas, it exhibited characteristics akin to magnesia or marcasite, which Alchemists refer to as bismuth. The aqueous component, encompassed by a vast ocean, was entirely filled with a substance resembling mercury. When subjected to heat, whether by subterranean fires or the influence of neighboring spheres, this substance emitted towering columns of smoke. Furthermore, the terrestrial material continually released mercury, creating a floor of lead. As a result, such a profusion of noxious vapors and exhalations ascended that I found it scarcely conceivable for a human to endure in this environment, even for the briefest span. Here, daylight was absent, and everything lay shrouded in an unrelenting darkness.Theodidactus: Oh, Cosmiel, who would believe me when I attempt to recount the horrors of this sphere? Who could ever be convinced that these are real, things I have witnessed with a certainty surpassing the truth itself, through the vivid testimony of my own eyes? I am left pondering what the intentions of Nature might be in fashioning such a globe of chaos, marked by such a blend of contradictory elements.Cosmiel: My son, I have no doubt that to you, this sphere appears as a realm of confusion. However, you are mistaken, for everything has been orchestrated with the utmost providence and placed within well-defined boundaries within the natural order. If you contemplate why Nature allows for the existence of numerous harmful creatures, insects, reptiles in the animal kingdom, why within the plant kingdom there are species like aconite, hellebore, scabiosa, and thorn; why the terrestrial world houses so many volcanic eruptions, treacherous bodies of water and springs; why among metallic substances there are various noxious vapors and highly pestilential exhalations; why human beings are sometimes born with abnormalities and why there are such diverse forms of diseases; why it permits the wicked to coexist with the just鈥攖hen, perhaps, you might begin to unravel the mysteries of this sphere.Theodidactus: Cosmiel, who possesses knowledge of all things, I implore you to elucidate this concealed mystery of Nature to me.Cosmiel: The subject you are inquiring about cannot be succinctly summarized, as it is intricate, subtle, and relatively poorly understood. Thus, I shall embark on a deeper exploration of it. Consider that the human mind tends to believe that there cannot be anything resembling the things it is accustomed to in the brighter world globes. People find it absurd that these globes, saturated with a mixture of elementary qualities, marked by rugged mountains and valleys, subject to fumes and noxious vapors, and filled with effects characteristic of the Earth, could exist. If they were to scrutinize the nature of things more profoundly and meticulously examine each element through experiments, they would surely come to understand that the ancient aphorism of the philosophers, "Everything is in everything, and nothing is truer," is not a mere jest or fable. Suppose we accept that in the terrestrial globe, an innumerable variety of things in Nature, greatly differing in properties, are contained within. In that case, we should not doubt that celestial bodies, despite being significantly altered by their positions and locations within the world, also encompass a similar variety. Just as the sacred texts affirm that all bodies within the Natural World originated from the same chaos, that is, from a blend of the four elements, it is undeniable that celestial bodies, like terrestrial ones, contain a similar diversity. Consider that you are not unfamiliar with the Art of Chemistry, which, in a remarkable manner, dissolves each substance into its individual elements. It should be evident that celestial bodies differ only in that they exhibit various properties due to their diverse positions and locations within the world. If, as the Peripatetics argue, everything in the lower world exists solely due to the light and motion of the stars, then what else do they provide beyond what a chandelier does when illuminated with multiple lamps? Indeed, besides the simple light it emits, it does not influence surrounding objects with any other quality. However, when combined with substances imbued with remarkable virtues, the effects are significantly amplified, both through the efficacy of the substance's virtue and the contributions of light and heat, resulting in exceptionally brilliant effects on the surrounding objects. The same principle applies to celestial bodies. Since, as Peripatetics maintain, the variety of effects in the lower world depends on the upper celestial spheres, it is evident that celestial bodies cannot provide what they do not possess. Therefore, if they achieve everything solely through light and motion, the existence of so many stars in the universe would seem superfluous. Since the Sun and the Moon could have compensated for the absence of other stars with their sufficient light in relation to the Earth, it is clear that Nature had a more significant plan for creating the bodies of the world. It required a more elaborate apparatus than what common Philosophers may envision. In the Microcosm, the seven principal organs, possessing various qualities and properties, work together harmoniously to enable humans to live healthily and perform their functions correctly. These organs are established with such symmetry: the brain, rich in moisture, serves as the workshop of fluids, ensuring smooth operation through apt distribution; the heart provides vital heat, which is distributed to other organs like an office; the liver, through its industry, contributes to the production and distribution of blood; the stomach prepares material through proper digestion, which is then distributed to other vital organs; the lungs regulate the heart's heat through continuous diffusion, serving as the true workshop of vital air; the kidneys, functioning as a sieve, separate the pure from the impure, and the spleen, preventing impurities from mixing with the pure, acts like a hidden sewer of the Microcosm, drawing in waste and discharging it through the sinuous folds and outlets of the intestines. You can observe, Theodidactus, how the diverse members of the Microcosm, despite their dissimilar composition and occasionally opposing qualities, collaborate in a marvelous unity to form a miniature representation of the greater world within the human body. Should even one of these organs fail, the entire Microcosm would inevitably collapse. This principle applies similarly to the Macrocosm, or the larger world. In this context, the Earth corresponds to the stomach, the Moon to the brain, the Sun, as the source of life, to the heart, Venus to the kidneys and other external organs, Mercury to the lungs, Mars to the gallbladder, Jupiter to the liver, and Saturn to the spleen, revealing a profound analogy. If one of these were removed, it would lead to confusion and, ultimately, destruction throughout the entire universe. I may have delved into greater detail than necessary, so let us now return to the subject of the Saturnine globe. You may have been astonished by the extreme coarseness of this sphere, but if you fully comprehend the principles mentioned above, your amazement will cease. Just as in the Microcosm, where the spleen fulfills a specific role, in the larger world or Macrocosm, this Saturnine globe assumes the function of a truly celestial organ. All that exists within the immense expanse of ethereal air, arising from the continuous emanations of celestial bodies and contrary to malignancy, is drawn toward this globe through its inherent virtue. Consequently, through the globe's distinctive action, it is transformed into necessary elements, without the intervention of the Supreme Creator of all things, the Sun.Theodidactus: Your reasoning captivates me in a remarkable manner, but I am eager to understand how this globe influences the lower realms and what utility it bestows upon them. I am struggling to perceive how the profound torpidity of this sphere could be advantageous or how it can aid the lower realms.Cosmiel: I cannot deny that this globe possesses a malevolent nature, particularly when it associates with malevolent companions. If left to its own devices, it would bring excessive coldness and dryness to everything. However, Nature wisely provides for both advantages and drawbacks. Under the benign and authoritative dominion and vigilant supervision of its neighbor Jupiter, Saturn's destructive potential is mitigated, broken, and restrained, eventually leading to a more favorable outcome. Yet, as soon as it aligns with Mars, the architect of malevolence, it reverts to its inherent nature and seeks to cause harm in every possible way until the alliance is dissolved, retreating to the distant recesses of its orbit. There, it remains under the watchful gaze of Jupiter's vigilant oversight.Theodidactus: I comprehend your explanation to a certain degree, but I have yet to fully grasp how its malevolence contributes to the world's utility. Therefore, I earnestly implore you to provide further clarification.Cosmiel: Allow me to elucidate the matter through a simple experiment. Picture a globe crafted from lead, antimony, and mercury, blended with the extracts of poisonous plants like stramonium, napellus, aconite, hellebore, and mandrake. If you were to place this globe above a fire or burning coals within a confined space, it would quickly absorb the heat from the fire and activate the latent mixture of noxious qualities within it. This activation would release vapors, emanating toxic fumes that would stupefy and induce lethargy in those exposed to them. With its excessive coldness and dryness, this globe would extinguish the inherent moisture within, leading to conditions like angina, paralysis, nerve convulsions, and eventually, death. This grim outcome would inevitably occur unless prompt antidotes were administered to counteract these malevolent effects, nourish the heart, and invigorate the spirits. The Saturnine globe operates on a similar principle. Its composition bears resemblances to materials like lead and antimony, with its sluggish seas, lakes, and rivers resembling the properties of mercury. Moreover, it exudes a noxious liquid that shares some characteristics with mercury. The telltale signs of its concealed poisonous nature lie in the harmful fumes it emits. Left unchecked, these malevolent qualities would afflict everything beneath it, ultimately consuming all in their path. However, this catastrophic scenario is averted thanks to the salutary influence of Jupiter, the vital warmth of the Sun, and the moisture and light of the Moon, which temper and mitigate its destructive tendencies. In milder instances, the Saturnine globe confers a benefit upon the lower realms akin to purgative medicines ingested by the human body. Much like these medicines, which employ a magnetic force to expel harmful humors from the body by drawing them from the center to the periphery, the Saturnine globe exerts its unique power on subjects within the triadic order of beings. It draws impurities and noxious substances from the aetherial world into itself, as previously mentioned. Bodies on Earth influenced by this Saturnine nature, which have acquired harmful qualities through this influence, possess a natural propensity to attract these qualities, liberating other entities from their pernicious effects. Creatures such as bats, toads, spiders, mice, and other similar beings act as Saturnine animals, dispersing noxious night air throughout the environment by collecting and absorbing it into their bodies. Likewise, serpents, toads, and specific flying insects such as flies, caterpillars, and larvae, which possess Saturnine properties, perform this vital function. Without these intermediary beings, the Natural World would remain vulnerable to the detrimental influence of this globe.Theodidactus: You have consistently stressed the malevolent aspect of this globe's influence, and I am now content with your explanations. However, what has always intrigued me is understanding the advantages that this globe bestows upon the worldly Republic. Please elucidate this aspect once more and in greater detail.Cosmiel: As I previously mentioned, it's important to note that this globe's influence is not consistently malevolent. Depending on its position and circumstances, it should not be dismissed as devoid of benefits. When other celestial bodies generate excessive heat on Earth, this globe counteracts it with its coldness. In times of heavy rainfall and flooding, Saturn rescues the Earth from such disasters with its dryness, eliminating excess and harmful elements, whether they be cold or wet in nature. Saturn has a calming effect on volatile spirits within human bodies, making them more suitable for intellectual pursuits due to its dry and cold qualities. During illnesses, it directs Saturnine humidity to the relevant body part and, through periodic fevers, helps eliminate excessive humors from the body. Furthermore, it moderates excessive heat from the Sun and restrains excessive moisture from the Moon. In summary, it serves to reduce and regulate the excesses present in celestial bodies. Just as medicines cannot restore health without the action of their inherent qualities, which may sometimes produce unpleasant side effects like odor, intestinal irritation, or nausea, they still serve a vital purpose in achieving the desired healing effect. Similarly, in the earthly world, burdened with imbalanced humors, the intervention of qualities found in certain celestial globes, such as Mars and Saturn, is necessary. These globes act as a form of alexiteric medicine and antidote against the maladies of the world. It's essential to understand that not all remedies have a pleasant taste or bring immediate comfort. Even poisons can be sources of remedies for restoring health. Therefore, the explanation provided thus far underscores that the exhalations from this seemingly harmful Saturnine globe do not lead to total destruction. Instead, they have the potential to become the most beneficial medicine for the world.Theodidactus: I have received your explanation, and indeed, I cannot help but marvel at your skill in unraveling such a profound mystery of Nature. Now, the light of midday shines brighter for me, revealing how the interconnectedness of all things could be highly advantageous in unraveling the mysteries of this world. However, let us continue our exploration. I am eager to hear more about those two fiery mountains that oppose each other around Saturn, which I currently contemplate with the utmost admiration.Cosmiel: They are the renowned companions of Saturn, which you have observed numerous times from Earth through an optical telescope.Theodidactus: Is it truly possible that they are situated so far from their own sphere, when I have only seen them from Earth as marginally separated or sometimes entirely concealed, leaving only Saturn's solitary globe visible? Now, they are clearly in view, appearing to have merged with Saturn's body in a parabolic formation. Please provide me with an explanation for all of this.Cosmiel: First, Theodidactus, you should be aware that this entire phenomenon occurs due to the changing position of Saturn in its periodic orbit as observed from various vantage points on Earth. When you observe it directly opposite, each of these companions will naturally appear separated from Jupiter's globe. However, as they assume a more oblique position in their periodic orbit, they will appear closer in proximity and give the impression of merging with Saturn, until finally, in the most oblique position of all, they completely unite with it.  Additionally, these globes are arranged by the hidden design of Nature in such a way that, as they slowly move away from and then approach Saturn, and as they rotate around their own axes while maintaining a consistent distance from Saturn's globe, they provide illumination to the entire surface of Saturn as needed. This is the primary reason for their diverse positions and shapes as seen by inhabitants on Earth. Without this arrangement, certain areas on Saturn's globe would be condemned to perpetual darkness.Theodidactus: Please explain to me why these globes sometimes appear round, then, after a short time, seem to be equipped with handles as if they are holding Saturn's globe, and eventually vanish, leaving only the solitary globe behind.Cosmiel: I explained some of the causes of these appearances earlier, but now I will provide a more comprehensive explanation of the remaining phenomena. The transformation of these companions from a round shape to an oval one occurs due to the oblique positions of the stars as observed through Saturn's glassy atmosphere, which shares properties with Earth's air and possesses the ability to refract objects within it. Consequently, they undergo refraction, causing them to shift from a round to an oval shape, much like how the Sun appears oval when observed near the horizon. Furthermore, the instances when these companions appear in the form of rings or resembling the crescent shape of the Moon, or even akin to crab claws grasping Saturn's globe, can be attributed to Saturn's uniformly spherical body intercepting these celestial bodies and creating the specific visual effects you observe.Theodidactus: You provide a clear explanation for everything, but there's one aspect that puzzles me: what does the dark void between Saturn and the companions' horns signify?Cosmiel: You seek profound knowledge, and I assure you that I am not withholding any information. Let me clarify this matter for you. First, it's essential to understand that Saturn's globe, like other celestial bodies, rotates on its axis. Second, when you view Saturn with your own eyes, you'll notice it surpasses all earthly globes in the ruggedness of its mountain chains and the distortion of its stretched plains. Third, Saturn is enveloped by a somewhat dense liquid resembling quicksilver, highly luminous and easily glowing even with minimal light. Conversely, the terrestrial portions, with their deep recesses and vast chasms, don't readily reflect light unless exposed. Whenever the dark regions of Saturn align with the darker sections of the companions, they naturally create a dark void or shadow in between. Meanwhile, the remaining portions of the companions, illuminated by their own radiant light, transition into the ringed and horned phases. Eventually, one of the companions, moving behind Saturn, and the other positioned opposite to it, appear to merge in a straight line with Saturn's body, vanishing from the perspective of Earth observers.Theodidactus: Now, please elucidate why the first of these companions, when situated between Saturn and our line of sight, has not been observed to induce any eclipse of Saturn up to this point. Shouldn't its presence result in a discernible dark spot on Saturn, serving as a definitive indication of an eclipse?Cosmiel: My dear son, consider this: when you position another source of light near an already illuminated object, does it cause any observable signs of an eclipse on the bright object located opposite to it?Theodidactus: I don't believe so. For example, if we were to place a lit candle between a fire and my line of sight, past experience indicates that the candle's light, when combined with the light from the fire, would collectively illuminate the entire area.Cosmiel: Indeed, this principle holds true for Saturn's two globes as well. The first of these globes, despite being positioned between our vantage point and Saturn's body, does not induce an eclipse because it possesses its own inherent luminosity, naturally illuminating Saturn's body. When a smaller luminous globe is juxtaposed with a larger illuminated one, it invariably presents itself as a single illuminated surface of the larger globe, provided that the smaller globe is not entirely opaque. If it were entirely devoid of light, it would undoubtedly manifest as a distinct dark spot on Saturn's illuminated surface. Consequently, the companions emit their own light, and thus far, no eclipses resulting from their interactions with Saturn have been observed. Therefore, one can conclude once more that the various phases of the companions are solely the outcome of their orbital motion around Saturn. At times, they appear as distinct and separate entities in a circular shape, while on other occasions, the moist translucency of the atmosphere refracts them into an oval configuration. When they are separated from Saturn's globe, they assume a horned appearance, and when positioned either in front of or behind Saturn, they vanish entirely.Theodidactus: A lingering doubt persists in my mind concerning their ringed and horned appearances. I grasp the concept that the companion globe positioned behind Saturn, partly obscured by it, forms the horns due to optical laws. However, I find myself perplexed about the companion globe situated in front of Saturn, which remains unobscured and uninterrupted by Saturn, yet still exhibits horns. This aspect eludes my understanding.Cosmiel: Your doubt holds significance, and to clarify it, it's essential to understand that these globes, as previously mentioned, always maintain a certain distance from one another. They emit their own light through a liquid fiery element enveloping a significant portion of these globes. However, the opaque terrestrial substance of these globes not only fails to emit light but also cannot interact with it in any way. Consequently, when these globes assume their respective orbital positions, aligning both the terrestrial and luminous elements within the view of Earth observers, they can only manifest as rings or horns due to the absence of a light source originating from their rocky substance. Conversely, when they occupy a position within their orbit where their entire illuminated section faces Earth due to their rotation around their own center, they will inevitably appear round and fully illuminated. In essence, all principles of astronomy regarding lunar phases and eclipses can be applied similarly in this context. The key distinction lies in the fact that these companions emit their own light. At the same time, the Moon simply reflects it, and these companions revolve around their own center, as previously mentioned.Theodidactus: I have comprehended everything thoroughly, to the point where it feels as though I can practically reach out and touch the essence of this matter through my firsthand experience with optics. At this juncture, the only thing that remains is for you to elucidate how these globes cast their illumination upon Saturn.Cosmiel: First and foremost, it's crucial to note that the size of Saturn's globe, while not surpassing, may indeed equal that of Jupiter's globe. Saturn's immense size is evident, measuring approximately 165 times larger than Earth, with a diameter extending approximately 1,262 hourly leagues. Given its vastness, the surface of Saturn cannot receive adequate illumination from the Sun, even when at its farthest point from this massive celestial body. To address this, provision has been made with the presence of two alternative Suns, resembling solar-type bodies. These two globes, acting as surrogate Suns, not only orbit around their own center but also continuously maintain an equidistant relationship as they encircle Saturn. This strategic arrangement ensures that no portion of Saturn's colossal globe remains devoid of their radiant light. However, despite the constant illumination provided by these companion globes moving in parallel orbits, the polar regions of Saturn's massive globe remain perpetually shrouded in darkness. Nature, in its wisdom, has countered this issue by bestowing Saturn's globe with a dual motion. It not only rotates around its own axis but also tilts slightly towards different parts of the world. This inclination guarantees that there is no region on Saturn's globe concealed from the light emitted by these two luminous globes. To prevent any portions of the globe from sustaining damage due to the oblique illumination from the companions, they rotate around their own axis over the course of nearly a month. Through this orchestrated rhythm, the parts in need of light, orchestrated by Nature's ingenious design, are exposed to the illumination of these radiant globes, while those already saturated with light take on the position of the former, resulting in a remarkable alternation.Theodidactus: Please elucidate why the companion globes do not consistently provide Saturn with full illumination but, rather, alternately cast light and warmth upon different sections of the planet at various times.Cosmiel: Indeed, this alternation is a manifestation of profound wisdom. It serves the purpose of maintaining a balance in temperature across Saturn's surface. The areas that have been excessively heated due to uninterrupted illumination are subsequently cooled to an appropriate temperature when the intensity of light is reduced. This celestial globe undergoes a cyclic pattern of increasing and decreasing illumination, akin to the alternation of day and night experienced by inhabitants of Earth.Theodidactus: But, my dear Cosmiel, I inquire, does the Sun's illumination not also play a role in contributing some light to this celestial globe?Cosmiel: On the contrary, this celestial globe, consisting of a certain dense liquid substance akin to quicksilver, possesses qualities similar to that of the Sun. Although it can only be perceived at an angle of three minutes, its light, when combined with material inherently capable of holding abundant light, does indeed contribute to illuminating this globe in the absence of the companions. Without this phenomenon, Saturn would undoubtedly vanish from the view of Earth observers, contradicting our observations. Moreover, I would like to emphasize that the closer and more directly these globes are observed, the more intense the illumination generated by the combined light of the Sun and the companions becomes. Furthermore, it's worth noting that other neighboring celestial bodies of Saturn, such as its moons and their respective stars, also play a significant role in enhancing the illumination of this celestial globe.Theodidactus: Oh, your discourse truly engrosses me, for it harmonizes seamlessly with all I've learned! Now, if you would be so kind, allow me the privilege of gazing upon this celestial countenance at long last. It has been quite some time since I beheld anything beyond these companion globes: neither the Sun, nor the Moon, nor the Earth, nor any of the other planets we have encountered along our journey. I have not even glimpsed the splendor of the night sky, for the radiance of these two companions eclipses the light of all the other stars, akin to how the Sun's brilliance often conceals the luster of distant stars from our view on Earth.Cosmiel: It shall be done.Suddenly, I am enveloped in darkness on the opposite side of the globe.Theodidactus: Oh, Cosmiel, am I in a dream or awake? Are my eyes playing tricks on me? Are these captivating visions I behold?Cosmiel: What do you see?Theodidactus: I perceive the world transformed before my eyes. None of the stars I once contemplated from Earth remain, neither in their positions, magnitudes, nor their familiar order. I struggle to recognize even a single one. I'm left wondering, where is our Earth? Where is the Moon? Where is the Sun? Where have Venus and Mercury gone?Cosmiel: Do you see that incredibly bright body surrounded by a vast halo of rays?Theodidactus: I do see it.Cosmiel: That is the Sun.Theodidactus: Are you speaking in earnest, Cosmiel?Cosmiel: I speak with seriousness, and jesting has no place in my words. I am the proclaimer of eternal truth.Theodidactus: I believe you, my lord, and I implore you not to take offense at my inconsiderate words. There is no malice behind them. My overwhelming astonishment appears to have overwhelmed me. I feel as though I am detached from myself. However, if the Sun appears so diminutive, what must be the case for the Earth, the Moon, and the other inner planets?Cosmiel: Do you see those four nearly nebulous stars nearby?Theodidactus: I see them.Cosmiel: What do you believe these are? The first one you observe is Earth; the second, appearing darker, is the Moon; the third, somewhat brighter, is Venus; and the fifth, entirely nebulous, is Mercury.Theodidactus: Oh, my dear Cosmiel, does this signify that I am currently gazing upon Earth as nothing more than a minuscule speck? Where now resides the grandeur of earthly aspirations? What has become of the majestic domains of kings? Where lies the splendor of regions, cities, and palaces? What has befallen the strength and valor of nations and their armies? Where are the joys and delights of humankind? Have they all condensed into a single point?Cosmiel: Indeed they have.Theodidactus: O sons of men, why do you embrace vanity and seek falsehoods? Where does your hope now reside? Where are the grand ideas that fill your minds? What purpose does your toil serve? Verily, all labor upon the Earth amounts to no more than a mere point; everything culminates in a point; everything is but a fleeting nothingness. O kings and rulers! Where have your triumphs gone? Where is the vaunting of wealth? For the sake of an imperceptible point on Earth, why are so many armies raised, and why does so much human blood flow in bloody battles and calamities? All revolves around a point, originates from a point, and exists for the sake of a point. As I gaze upon the heavens, I can genuinely declare: How inconsequential the Earth appears to me now! In this moment, all the aspirations fervently pursued by mortals lose their worth. I regard all earthly dignities, riches, quests for honor, and illustrious fame as mere trivialities. But let this outpouring of my thoughts, born of some inexplicable ecstasy of the mind, suffice. Please, dear Cosmiel, continue. Continue to unveil the remaining mysteries of the world to me, for nothing kindles my heart with divine love as profoundly as contemplating the Creator of such boundless goodness and wisdom through the magnificence of His creations. This is my sustenance, my joy, my core.Cosmiel: I rejoice that your desires have been partially fulfilled, although you have merely glimpsed a minute fraction of the unparalleled goodness and wisdom of the Supreme God. It can be said that you have savored a fraction of the Creator's vast delights. Hence, let us delve into somewhat grander matters. Do you perceive those two stars, one crimson and resembling blood, and the other emanating a majestic brilliance?Theodidactus: I see them.Cosmiel: The former is Mars, while the latter is Jupiter's sphere, which we have previously examined.Theodidactus: I see, and Jupiter appears significantly larger than the Sun. However, I must inquire, what does it signify that I observe the Sun, seemingly stationary, alongside the other celestial bodies we have mentioned, such as Earth, the Moon, Venus, and Mercury?Cosmiel: They should not be regarded as entirely motionless but rather traverse an extremely gradual and tightly constrained orbit around the stationary Earth. Their apparent immobility is a result of their substantial distance from this celestial globe, which is approximately 99,304 semi-diameters of Earth. At such a distance, the Sun's orbit, along with its attendant bodies, is so condensed that it exhibits minimal discernible signs of movement from our perspective.Theodidactus: Indeed, when we on Earth observe Jupiter with its four moons, it may lead one to believe that the Sun, along with the four celestial bodies of Earth, the Moon, Venus, and Mercury, is perceived in a similar fashion from this celestial globe. However, my dear Cosmiel, I must inquire about those exceedingly luminous bodies, surpassing both Venus and Jupiter in size, that have come into view. The altered positions of the stars have rendered them unrecognizable to me.Cosmiel: The brilliantly radiant objects you are observing belong to the first magnitude. Among them are Sirius, Lyra, Aldebaran, the brilliant stars of Hydra, and several others. I will provide you with more details about them at a later time.Theodidactus: But what about that boundless multitude of stars that I discern, of which I could not perceive even a fraction from Earth? What are they?Cosmiel: That multitude constitutes the expanse of the firmament referred to as the "Milky Way" by the Greeks.Theodidactus: Now I genuinely perceive the fulfillment of that sacred text: "Look up and count the stars if you can." Oh, the futile endeavors of Astronomers! Oh, how meager is humanity's comprehension of God's creations! How limited is our understanding of the treasures concealed within the vast repositories of the Creator of the universe! This life profoundly wearies me until I can lay my eyes upon Him in whom all things find unity, and who guides all things in the universe with ineffable providence.Cosmiel: You are being swept away, Theodidactus. In a short while, you will find yourself even more astounded by the divine creations.Theodidactus: If you have affection for me, Cosmiel, there is one more thing I wish to be revealed to me.Cosmiel: Speak, and it shall be done.Theodidactus: Who are the governors of this globe, and what is their role?Cosmiel: Gaze upon the vast expanse of desolate mountains and valleys that stretch far and wide. Behold, a group of men approaches us with a slow and deliberate pace, so sluggish that it appears even a tortoise could outpace them. Their countenances are solemn, marked by a pallid complexion, sunken eyes, furrowed brows, and their entire demeanor and appearance, coupled with deep contemplation, suggest a mind deeply immersed in profound reflection. They are attired in black robes, adhering to the ancient garb of philosophers, devoid of any embellishments, yet their beards stand out conspicuously. In their right hands, they clasp a chalice emitting noxious black vapors, while in their left hands, they grip a sickle.Taken aback by the striking and unfamiliar appearance of these men, I found myself uttering these words:Theodidactus: Oh, Cosmiel! Are these angels endowed with eternal bliss? Are these the spirits whose existence is brimming with ceaseless delight and indescribable joy derived from unseen and imperceptible treasures? Why do they stand before us with such solemn expressions, adorned in such unconventional attire that initially instills a sense of dread? I beseech you, my dear Cosmiel, to elucidate this enigmatic mystery that lies concealed within them.Cosmiel: These are the authentic Angels, appointed by God for a specific purpose in relation to this celestial globe. Although they are eternally blessed, they assume this appearance to impart hidden knowledge about the effects of this globe through symbolic attire. They also serve as agents of divine justice, and on occasion, when provoked by the transgressions of mortals in accordance with the just judgment and consent of God, they unleash numerous catastrophes upon the earthly realm. Like valiant warriors in a mortal conflict, they release the destructive emanations of this globe, resulting in plagues, infertility, grave illnesses, and other calamities. For those who take pleasure in the symbolism of doctrine, it should be relatively straightforward to discern the significance of the symbols I have described.Theodidactus: That will suffice, my dear Cosmiel. Let us depart from this place; I have no desire to become ensnared in a comparable tempest of misfortunes.With these words spoken, I was transported into the boundless reaches of the ethereal realm.Theodidactus: Cosmiel, if I have found favor in your sight, I beseech you to grant me a brief respite. What is that colossal sphere, nearly as vast as our own terrestrial body, that I observe in such proximity? Cosmiel, can you enlighten me regarding the nature of this immense globe that stands so near to us?Cosmiel: This is one of the two moons that orbit Saturn. But where is the other one?Theodidactus: It is concealed behind Saturn, and considering their comparable size, luminosity, and composition, examining this one should serve your purpose. Is it conceivable that they have moved so far from Saturn when I initially observed them in such close proximity to Earth?Cosmiel: Certainly, their substantial distance from Earth had misled your perception. Did you observe earlier how Saturn, along with the Moon and the other celestial bodies near the Sun, seemed to be in close proximity to Earth?Theodidactus: I did, and I perceived all of them as if they were joined to a solar globe.Cosmiel: You have seen rightly; for the same reason holds for both; would you believe that this globe is as far from Saturn as the Earth's globe is from the Moon?Theodidactus: Why wouldn't I trust you, divine teacher, to whom secrets are entrusted? Since it cannot be otherwise, as long as I have faith in you, who knows nothing hidden and who always keeps open to himself the gates of eternal truth, through which access to the inaccessible mysteries of God is revealed?Cosmiel: I am pleased with the trust you have placed in me. Therefore, know that if by divine power these two globes were to be joined into one, it would come to pass that, by its magnitude, it would equal the globe of Saturn.Theodidactus: Indeed, I believe so, and it is clearly evident from the vastness of this companion globe. Moreover, my dear Cosmiel, I now perceive that all you have taught me a little while ago about the nature of such globes is consistent with truth. Now, as I gaze with admiration upon the structure of the globe, roughened on one side by mountains and on the other resembling a fiery sea, shining with a solar brilliance not much dissimilar, I also discern a distinction between luminous and non-luminous regions, and I distinctly observe phases. But can it be possible that a substance similar to solar matter is found in other bodies of the universe?Cosmiel: Your inquiry is indeed warranted, Theodidactus. I can distinctly perceive that everything you have acquired regarding the nature of these celestial bodies is in harmony with the truth. Now, as you behold the composition of this sphere, with one side characterized by rugged mountainous terrain and the other side resembling a fiery sea, gleaming with a radiance akin to the Sun, you are imbued with amazement. Furthermore, you discern a clear demarcation between the illuminated and shadowed regions, and you can unmistakably identify phases.Theodidactus: However, is it conceivable that a substance akin to solar matter is present within other celestial entities?Cosmiel: Of course! Indeed, you must know that the Great Creator of the world, in the beginning, mingled a bit of that primordial fiery light, with which the body of the Sun is composed, more to one and less to another of the other bodies of the world, according to their worldly necessity, so that they could be preserved, as it was absolutely necessary, the Sun alone could not suffice to illuminate all the globes of the world. But I will discuss these matters with you more extensively in what follows.Theodidactus: But I ask you, does this globe have its own center?Cosmiel: Indeed, it does possess a center. What applies to one celestial sphere should be regarded as applicable to all the others. If this sphere were of the same essence as Saturn's, it would not be able to maintain its position, as it would naturally be drawn toward Saturn due to the affinity between their constituents. Since such an occurrence is impossible, it is evident that this sphere possesses a distinct structure and composition from Saturn's, and it has been positioned in the heavens in accordance with the ordained order of Nature. The same principle holds true for the other moon. But now, let us proceed on our journey, guided by divine Providence. Arise and prepare yourself, for a grand path awaits you.

Caput IX.

De itinere in firmamentum seu stellarem fixarum Regionem.

THEODIDACTUS: Quo me rapis Cosmiel? Quo feror tam ineffabili motus velocitate? Quis tandem itineris mei finis? Ubi iam Sol, ubi Terra, Luna, coeterique planetae, omnes quidem disparuisse video; Fierine potest tam brevi tempore tantum nos spatium confecisse? Cosmiel: Ne mireris, non enim humano sed angelico motu raperis, cuius comparatione omnis naturalium rerum motus tarditas est, neque tu impetum hunc sustinere posses, nisi confortatus ab alto. Theodid: Et quando tandem crystallinam illam firmamenti molem attingemus? Quando immensum illum et nullis finibus clausum fixarum stellarum orbem intuebimur? Et quomodo tam immensi corporis et tanquam aere fusi solidissimam molem penetrabimus? Properemus rogo, ut summum Dei Optimi Maximi infinitae sapientiae opificium propius intueamur. Magno enim desiderio aestuo videndi, quoniam artificio stellae illae, quas nos ideo fixas appellamus, crystallino illi incomprehensibilis vastitatis orbi figantur, qua industria illi insertae sint? Qua luce fulgeant? Qua proprietate polleant? An materia orbis essentialiter a materia elementari distinguitur? Gaudetur? Haec omnia ut mihi exponas et comminus monstres, obnixe deprecor. Cosmiel: Mi Theodi, data iam vere video te nimis simplicis ingenii esse, et ad quorumuis sententias amplexandas plus aequo creduli: sphaera illa crystallina, quam quaeris, in rerum natura non reperitur; stellas autem, huiusmodi sphaerae infixas esse, nullo prorsus fundamento nititur; gyra oculos, lustra omnia in circuitu, perambula singula, totum Universum peregra, neque aliam tamen praeter hanc, quam sentis, limpidissimam aetheri Oceani nullis finibus conclusi, volubilem, subtilissimamque auram reperies. Fixorum siderum, ut me vobis terrigenis accommodem, regionem, regnumque quod tantopere desiderare videbaris, illud iam ingressus es. Theodid: Paradoxa dicis; ubi est ergo distantia stellarum a se invicem, nullo unquam aevo mutabilis? Cosmiel: Vobis terrigenis ob summam et inexplicabilem distantiam videtur immutabilis, licet in seipsis, et ut iam vides, distantia earum toto coelo diversa sit. Sed ut propius rem contempleris, respice Theodidacte, expende singula in vasta firmamenti facies, dictionumque veritatem comperies. Theodid: O Cosmiel, totam coeli faciem novis et nunquam hucusque visis sideribus, situ, magnitudine, dispositione, lumine, mirum in modum differentibus ornatam video. Sed rogo te, ubi sunt Arietis cornua? Ubi Plaustrum Bootis? Ubi Cassiopeia? Ubi cingulum Orionis? Ubi cauda Scorpii? Ubi cum pullis Gallina? Ubi denique finuosae volumina Hydrae? Ubi reliqua tantopere mihi nota sidera? Siquidem ex iis ne vestigium quidem reperio. Cosmiel: Ita est, oculus enim tuus iam intra firmamenti regionem constitutus omnia dissipata, omnia dissoluta, omnia in alium redacta ordinem contuetur. Theodid: Habentne omnes iste stellarum coacervationes eandem a terra distantiam, vel non? Cosmiel: Minime, sed singulae quoad distantiam differunt; vides nebulosas illas in formam circuli conglobatas? Theodid: Video. Cosmiel: Illas tanto ab oculo tuo intervallo removeri facias, quanto vel primam firmamenti stellam a centro Terrae dissidere videmus; reliquae vero nunc maiores, nunc minores a tellure intervallorum differentias sortiuntur; quemadmodum in planetariorum globorum lustratione ocularis te docuit experientia. Sed iam nos singulis vicinius sistemus. Eleva oculos tuos et considera singulas. Theodid: Nescio vere ubi morer, quid mecum agatur; ingentes ego stellas, quae Solis luci et magnitudine et lumine vix cedant, aspecto; video praeterea nonnullas in modum Lunae mira phasium vastitate differentes. Fierine potest corpora in hac expansi immensitate existere, quae cum Sole aut Luna quicquam similitudinis habeant? Cosmiel: Quid dubitas? Annum omnes huiusmodi stellas a Sole illuminari putabas? Theodid: Ita putabam. Cosmiel: Valde hallucinabaris; videne illam tibi diametraliter oppositam stellam, Canicula haud male comparandam? Theodid: Video. Cosmiel: Quam illam esse putas? Theodid: Primae magnitudinis stellam aut lucidam hydrae aut cor Scorpionis, aut ex similibus quandam primae classis stellam. Cosmiel: O quantum aberras; hic est Sol vester, vas illud admirabile, quo nihil in inferiorum natura rerum maius aut mirabilius assignari potest; cuius splendore lucisque efficacia omnia inferiora vivunt; cuius virtute ineffabili omnes terrigenae sustentantur et conservantur; putane iam tantillam stellam ad illuminandum hunc mundum sufficientem esse? Theodid: Minime, quin imo non tantum, illam luce sua praestare posse existimo, quantum Canicula aut Lyrae sidus, aut simile quoddam ad illuminandum terrenum globum posset; cum enim centuplo plus distemus a Sole, quam Sol a terra, quis credat tantillum sidus vastissimos hosce mundi globos et remotissimos alios nobis incompertos illuminare posse? Cosmiel: Video in orientali angulo sidus illud Soli et magnitudine et claritate quoad aspectum haud multum inferius? Theodid: Video, sed dic rogo, nonne iste Sol noster est? Valde enim dubito, ne forte dum lucidam illam mihi Solem esse nostrum monstrabas, ego minuti corporis moles deceptus unum pro altero acceperim. Cosmiel: Falso dubitasti, illa enim lucida minuta quam vidisti, verus iste Sol vester est, haec autem quam coram intueris illa stella est, quam vestri Astronomi Caniculam vocant. Theodid: Nisi te divino numine meo Magistro omnis falsitatis et doli experte instruerer; ut id crederem, nulla ratione induci possem. Ergone credi posset, in remotissimis firmamenti recessibus Soles reperiri? Cosmiel: Quidni? Solaris enim naturae corpora hic reperiri, non tantum congruum fuit, sed et prorsus necessarium, ne tot ac tanta mundanorum globorum corpora perpetuis damnata tenebris otiosa torperent. Si enim sola Canicula terreno globo dempto Sole, affulgeret, quid de terreno corpore futurum putas? Theodid: Certe illud aeternis tenebris et caligine perpetua oppressum interiturum arbitror. Cosmiel: Idem de innumeris globorum firmamenti systematis contingeret, si non esset, qui ea illuminaret, et ad fines a natura intentos calore suo exstimularet; tales omnes illae stellae sunt, quas primae magnitudinis vocant. Theodid: An non unum huiusmodi Solaris naturae corpus ad omnes stellas illuminandas sufficeret? Cosmiel: Ah mi fili, nondum firmamenti immensitatem expertus es; sed tunc fidem meis verbis adhibebis, ubi te in intermina firmamenti habitacula traduxero. Hoc unicum ad te convincendum argumentum sufficeret; si unum tale corpus in firmamento, uti tu putas, sufficiat; iam quaero ex te, utrum stellae ei in circulo suo apposita illuminentur vel non? Theodid: Puto quod sic. Cosmiel: O quam parum, opticae et astronomiae peritum monstras. O quantum aberras; cum enim stellae in circulo firmamenti solari huic globo oppositae duplo plus distant quam Tellus, aut Sol, aut Luna ab hoc solari firmamenti corpore; Sol autem vester ex huius firmamenti loco non nisi sub diametro trium minutorum videatur; quid putas, de oppositis Soli firmamentali stellis concludemus? Ausim sancte affirmare, solarem hunc firmamenti globum ex opposita circuli sui parte aspectum non dicam videri posse, sed penitus ob inaestimabilem distantiam dispariturum esse. Vides iraque ex hoc ratiocinio (GREEK) esse, Solem hosce firmamenti globos diametraliter oppositos illuminare. Quis itaque, cum fine lumine conservari non possint, illas illuminabit? Certe a nostro Sole; minime, neque ab hoc solaris naturae firmamenti globo ob dictas rationes. Necessarium itaque fuit, complura solaris naturae corpora constituti, qui viciniores sibi globos illuminarent, ne magna mundi portio necessaria luce privaretur. Quantum canicularem Solem, lucida Capellae, quae et ipsa Solis vices obtinet, distare putas? Theod: Quantum oculus mihi dicit, non illam, nisi quadraginta gradibus distare dicerem. Cosmiel: Erras fili mi; haec enim distantia tanta est, aut etiam maior, quam dicis stellae a superficie terrae. Ex quo haud dubie luculenter colligitur; illam a Canicula illuminari non posse; unde propria luce illam imbui oportuit, ut vicina sibi sidera illuminare posset. Putasne globum igneum Tusculi, v.g., accensum Romanam urbem illuminare posse? Theodid: Certe non; neque enim ullum calorem sentirem, neque legere possem, neque quicquam ex tam remota luce, quae circa me constituta forent corpora, distingueres valerem. Cosmiel: Idem de reliquis lucidissimis firmamenti corporibus ad Solem comparatis fieri existimes velim. Si ego lucidam illam Solis vestratis stellam, quam tu firmamenti stellam esse putabas, ab illa stella tertiae magnitudinis, qua non nisi unico passu quoad apparentiam a memorata stella distare distare, tantum, quantam Solem a firmamento removeri dicerem, crederesne? Theodid: Certe neminem futurum esse puto, qui id concederet; et tamen ex lumine, quo meum intellectum illuminas, id naturali consequentia deduci debere cognosco. Cosmiel: Ita fit in firmamenti globis, qui tametsi oculis tuis vicini videantur, incredibili tamen distantia a se invicem tum in longum latamque, tum profundum distare, tunc primum exactius intelliges, ubi firmamenti profundiora penetraveris. Itaque non rete de divina potentia sentiunt, qui mundi fabricam tam artis claustris, tam strictis terminis definiunt; qui Solem toti mundo lumen suum distribuere; quique corpora coelestia praeter lucem et ornatum nihil adeo aliud mundo conferre arbitrantur. Ex horum enim sententia necessario sequitur, mundum non adeo magnum esse, ac quis sibi persuadere possit; cum iuxta illos Sol luce sua omnia attingat, ad omnia pertingat, omnia pertingat; quod quidem fieri non posset, nisi sphaerae valde coartentur, et tali situ constituuntur, ut singula mundi corpora illuminationis solaris capacia sint, necessario, ut dixi, sequitur, mundi magnitudinem facile humani ingenii capacitate non solum comprehendi, sed etiam ad perfectam mensuram et numerum revocari posse; sed hoc praeterquam quod absonum fit, ineffabili quoque; divinae virtutis et potentiae magnitudini repugnat; 鈥渜ui solus fecit magna et incomprehensibilia et mirabilia, quarum non est numerus.鈥� Sed ut haec omnia claritate cognoscas, ad Solem canicularem properemus. Theodid: Quantum nos putas ab eo distare? Cosmiel: Quantum, terra a Sole vestro. Theodid: Quo dicis iter acceleravimus. O mi Cosmiel, putabam te me ducere in globum caniculae, at iam aperte me intra terram et Solem nostrum constitutum video. Cosmiel: Unde id colligis? Theodid: Lunam ego nostram video. Cosmiel: Luna quam vides non est Luna Tertiae vicinae, sed globus est opacus circa caniculam agitatus, quia caniculari Sole illuminatus; necessario phases similes Lunae exhibet; cuiusmodi innumerae in hoc immenso firmamenti profundo existunt, quae nullo unquam tempore humano oculo attingi possunt. Sed haec in isthoc Lunaris naturae globo constitutus luculentius omnia intueberis; quo dicto Lunaris naturae in globum me deposuit; globus ex liquido et solido constans prorsus eiusdem cum globo Lunari constitutionis, nisi quod ab eo viribus et proprietatibus, toto ut aiunt coelo, differat. Theodid: Mi Cosmiel, lumen quo oculi mei perstringuntur, nimium est, neque ullam amplius firmamenti faciem intueri possum; duc itaque me in adversam globi partem, ut veluti ex nova quadam omne coeli faciem exactius expendam: quod factum est. Hic ego primum ea detexi, quae nullis verbis, nullo eloquio satis describi possunt; vidi siquidem supra me innumerabilem stellarum multitudinem iuxta quintuplicis magnitudinis ordinem, quarum iconismi omnes varias et differentes figuras exhibebant. O mi Cosmiel, quam insolitam rerum faciem intueor! Num hae stellae firmamenti sunt, vel non? Certus enim nihil ex huiusmodi stellis a terra videri. Cosmiel: Firmamenti sunt, et bene dicis, nullam harum e terra videri; est enim adeo immensum firmamenti expansum, ut id non dicam oculus, sed ne humana ratio quidem attingere possit. Theodid: Monstra rogo mihi iam Solem, Lunam, Terram, coeterosque globos circa Terram versatiles. Cosmiel: Applica oculum tuum mensurio huic baculo. Theodid: Applicui. Cosmiel: Quid vides? Theodid: Secundae magnitudinis stellam ego video. Cosmiel: Ille Sol vester est, quem et videri Philosophi totum mundum illuminare opinantur. Vide iam, utrum hoc verum esse posset? Theodid: Si veras sunt, quae dicis, id impossibile esse arbitror. Sed ubi et Tellus, ubi Luna, ubi reliqua planetica sidera? Cosmiel: Omnia ob nimiam distantiam iam evanuerunt praeter Iovem et Saturnum, quos vicinos Soli, instar quartae magnitudinis stellarum, intueris. Theodid. Sed quid hoc portenti? Nam neque Solem, neque Iovem, aut Saturnum moveri video, aequalis fere semper ab invicem distantia differentes. Cosmiel: Tantam esse facias horum globorum ab oculo tuo distantiam, ut tota solaris caeli circumferentia in unum fere spatium solari corpori aequale, uti et reliquorum memoratorum globorum caeli coarctentur; hinc mirum non est, eos quasi immotos videri, aut etiam penitus, si Sole reliquisque superioribus planetis minores sint, evanescere. Idem sic tibi persuadeas velim, dum in terra constitutus firmamenti globos consideras; videntur enim omnes aequa semper distantia et immutabilibus intervallis ab invicem distare; quod tamen falsum est, omnes enim haec quae vides firmamenti corpora, seu stellae non secus ac Sol, Luna, coeterique inferiores planetae in genitis circulis cursus suos peragunt; quod vero motus earum a terrigenis non obstruatur inconceptibilis illa dictorum globorum a terra distantia in causa est, quae omnes illorum globorum circulos veluti in unum punctum collectos absorbet; cuius tibi rei hoc propono exemplum: si compluribus rotis currulibus aliquantulum ab invicem dissitis, singulis singulas accensas faces alligares; experientia docet; faces tametsi ex rotarum circumvolutione a propinquo spectantibus situm mutent; una tamen, atque altera leuca dissitus neque locum, neque situm, neque distantiam mutare videres, utpote rota in facis magnitudinem ob nimiam distantiae enormitatem coartata. Videsne stellae semper novas et novas supra horizontem huius Lunaris globi nunc ascendere, alias vero descendere; omnes haec stellae cursum saepe circa Solem et Lunam hanc firmamentalem conficiunt, suaque ascensionis, descensionis, declinationisque leges uti in inferioribus planetis praescriptas habent? Theodid: Sed quis unquam eas Astronomorum observavit? Si vera essent, quae dicis, Uranoscopi nostri haud dubie huiusmodi motuum differentias notassent; Lunas quoque iam plenas, modo dichotomas, nunc cornibus fulgidas, tandem penitus evanescentes, tum praeteritis seculorum curriculis, tum nostro potissimum, tot ad recte et incredibili industria observandum subsidiis instructi observassent. Cosmiel: Ut video, quas superius tibi innui rationes nondum percepisti. Dico itaque, quod ab Astronomis nunquam observata sint istiusmodi Mundi phoenomena, non arguit illa non esse, sed ob inaestimabilem enormemque horum globorum a terra distantiam, illa non videri, utpote omnibus illis circulis, in quibus versantur, in insensibile spatium, prout optica nos docet, coartatis in quo is tantam modo oculos nostros incurrit, qui inter dictos globos maximus et lucidissimus est, cuiusmodi canicularis ille solaris naturae globus est: quemadmodum tu ex hoc loco ex inferioribus globis, nihil aliud nisi Solem intueris reliquis immensitate distantiae una cum circulis suis absorptis. Theod: Rogo te videamus iam Solem illum canicularem, ut ex qua materia compositus sit, quae eius fabricae tam admirabilis ratio fit, mihi innotescat. Cosmiel: Fiat. Theodid: Et ecce, in ipso pene oculi mei, Soli caniculari sistit. O mi Cosmiel, globum video Soli nostro prorsus suparem; hic ingenti aestu vovebant aequora fluctus; hic ebullientibus scatebris ingentes agitat pelagus intensissima luce vortices suos; solida substantia nonnihil differebat, dixisses omnem pretiosum lapidem operimentum eius. Theodid: Rogo, explices mihi singula. Cosmiel: Non est quod moremur, eiusdem enim liquida illa substantia cum solari nostro rationis est. Nam, ut dixi tibi, Deus Optimus Maximus in primordiis rerum, lucem divisit a tenebris, singulis magnis huiusmodi corporibus lucis illius primigeniae portionem indidit, ut coetera corpora lucis indiga vel luce illustrarent et ad conformationem conservationis Universi animarentur singula: quod nisi factum fuisset, mundum magna ex parte tenebris, (quod summum naturae malum est) oppressum interire necesse fuisset. Scias tamen omnes huiusmodi globos solares virtute et proprietate maxime ob situm positionemque, quem in Universo obtinent, differre, quae uti soli Deo supremo mundi Opifici noti sunt, ita non opus est illos fusius hoc loco deducere; si enim singula tibi demonstrare vellem, scias, mundum non capturum, qui de iis scribendi forent, libros. Theod: Rogo te, mi Cosmiel, fac ut polum firmamenti vicinamque ei Cynosuram propius contempler, ut quomodo tanta super polum suum machina volvatur, et cur Cynosurae sidus et terra conspectum prorsus immobile, et quasi ipsi polo clavo affixum videatur? Cosmiel. Faciam equidem libenter, quod petis, ut quantum humanus intellectus (dum, sensibilium speculorum gurgiti immersus, ea quae in tellure praesentia videt, inde omnia reliqua eodem se pacto habere concludit) a vero aberret, cognoscas. Theodid. His dictis et vestigio in intima aetherei firmamenti viscera abreptus globos innumeros solares una cum Lunis in itineris decurso obvios habui. Hic admiratus sum solarem naturae globum, quem nos oculum Tauri, Arabes Aldebaran, vocant, rutilo quodam et rubicundo igne fulgentem, innumerabili stellarum satellitio spectabilem; paulo post Gallina cum pullis suis, quos nos Pleiades vocamus, ingentis magnitudinis globi comparuerunt; deinde Arcturi solare corpus vastitate summum cum affectibus, tandem Capellae, Lyra et Ursa solaria comparuerunt corpora, ingenti globorum numquam e terra visorum famulatu conspicui et illustres, qui quidem omnes, uti rerum naturalium innumeris in Telluris globo species inter se differunt, ita his viribus, proprietatibus, qualitatibusque; natura unicuique insistis differunt; hoc tamen pacto ut nullus obviam fuerit, qui non ex humido et terreo coeterisque elementis compositus, nullus qui non suo centro et atmosphaera constitueretur. Accessimus tandem ad itineris nostri terminum. Theodid: O mi Cosmiel, quid immensus ille Sol sibi vult, quem pone aspicio? Cosmiel: Illa, illamet polaris stella est, omnium stellarum ex terra spectatarum notissima, famosissimaque, unicum in vastissimo Oceano terrestri periclitantium refugium, naufragorum portus, itineris maritimi index. Theodid: Impossibile creditu mihi persuadere niteris. Cosmiel: Veritatem tibi pronuncio, ne dubites fili. Theodid: Quomodo hoc credere possum, aut qua ratione me ad id credendum induces? Ego ex Astronomica disciplina novi, hanc stellam semper uno et eodem loco quoad apparentiam immotam, et quasi clavo polo affixam, non nisi gyrum trium graduum intervallo a polo mundi dilatum describere. Iam vero totum contrarium reperio, cum circulus in quo devolvitur, si nostri Solis circulum non excedat, saltem optimo iure eidem aequiparari posset, sed et Lunis suis, licet oculus terrenus ad eas non pertingat, lustratum video. Sed o domine Magister, hac faciat tibi Deus et haec addat, si absconderis a me hoc maximum naturae arcanum. Cosmiel: Attende itaque; stella polaris quam intueris, in maximo circulo versatilis, tanto a terra intervallo dissidet, ut oculus in Telluris corpore constitutus, eam non nisi sub puncto, circulum vero eius, non nisi sub diametro sex graduum comprehendat. Unde mirum non est, eam semper immotam quoad apparentiam consistere, et tardissimo gradu in circulo suo procedere. Theodid: Hoc quidem capio, sed cur id non reliquis stellis obtigit? Cosmiel: Quia non eundem situm obtinent, sed omnino diversum. Theodid: Quaeso antequam ulterius progrediamur, ostende mihi, ubi est Borealis ille celeberrimus mundi polus, circa quem haec stella voluit motus. Cosmiel: Ne tibi imagineris hoc loco polum aliquem materialem, eum enim nullibi invenies; poli enim, quos Astronomi et Philosophi sibi imaginantur in mundo, mera phantasiae ludibria sunt. Theodid: Tune ludibria dicis, quae ratio ipsa et experientia quotidiana nos docet; quis tam insanae mentis est, qui polos in mundo non admiserit? An non quotidie stellas ex ortu in occasum 24 horarum intervallo circuitus suos conficere videmus? An non stellas illas quanto polis viciniores sunt, tanto minores semper et minores circulos, usque dum cum polis coincidant; tanto vero maiores, quanto aequinoctiali viciniores sunt, describere cernimus? Apertum sane et luculentissimum signum: mundum in globi figuram fabricatum ac proinde polis suis constare. Quid dicis ad haec, Cosmiel? Cosmiel: Fateor, hoc certum veritatis argumentum esse iis, qui solo sensu fulti, interiorem oculorum vultum altius attollere non possunt; ac proinde mirum non est, eos stellis veluti globo quidam, solido affixarum motum non nisi sub sphaerico corpore polis suis instructo concipere non potuisse. Verum ego te totius rei fanum arduam veritatem docebo. Theodid: Ah, nihil maiori aviditate audiam quam tanti paradoxi enucleationem. Cosmiel: Vidisti hucusque, nullas in toto hoc coelorum expanso prope infinito solidas sphaeras aut orbes comparuisse, quos nescio quibus frivolis rationibus plerique inducunt hoc expanso, uti ipsi putantur, prorsus solidos ponunt: quod si verum esset, haud dubie rationem habere posset, ut dicam, sphaeras una cum affixis sibi globis semper sub aequali a terra distantia, devolvi afferrent, neque enim spherae, ut iam actu comperis in hac aetherea vastitate ubique pervia, ullae reperiuntur, ergo quoque polorum ratio ut cesset, necesse est: ut enim hoc aethereum spatium mundanorum corporum substilissimum, ita agillimum et perpetua volubilitatis inconstantia agitatum est, quis illud in globum compinget? Quis certum ac determinatum motum fluxili et volubili substantia assignabit? Quis in fluida materia polos concipiet? Theodid: Si itaque nulli polorum cardines in mundo sunt, quae nam igitur causa est, cur sphaerae illae extremis Austris et Boreae recessibus nobis veluti immotae videantur, circulosque semper minores et minores describant? Cosmiel: Aures toto mentis conatu arrige, magnum enim tibi pandam mysterium hucusque forsan inauditum. Theodid: Quidquid iam me virium ingenii est, illas tota attentionis conatu tuo ratiocinio me applicaturum polliceor. Cosmiel: Bene est, fili mi, ex hoc enim omnipotentis Dei gloria et honor resultabit, tuusque erga tantum Conditorem filialis amoris affectus haud exiguum incrementum capiet. Scias itaque totum hoc spatium, quod a terra ad ultimum usque corporum mundanorum terminum, quod Hebraei Rakiangh, nos expansum interpretamur, liquidissima et agillima aura viti toto nostro itinere expertus es, quam et Veteres aetherem sive aetheream auram appellaverunt, refertum esse, et ita quidem refertum dico, ut nihil sit in rerum natura adeo solidum et adamantinum, cuius poros non penetret, summo sane Dei sapientissimo consilio eo fine constitutum, ne alicubi vacuo tantopere naturae inimico locus concederetur; hinc Hebraei id Schamaim, quasi dicas, ibi aquae, ob fluxibilis naturae inconstantiam; haud incongruo nomine appellandum censuerunt. In hoc itaque ingenti aethereae aurae expanso mundi Conditor innumerabilium hanc globorum congeriem ita ad globum terrenum sicum constituit, ut omnes et singuli ex ortu in occasum motus suos auspicarentur, et perenni stabilitatis lege eosdem circa terram, iuxta divinae ideae immutabilia decreta continuarent; cum vero aetherium illud expansum nulla certa figura constet, sed vago et incerto fluxu mundum permeet; supremus Architectus globos in eo ab origine conditos harmonia, symmetria, ordine, et proportione ad invicem disposuit, ut nullus alteri impedimento foret, aut occursibus mutuis se impeterent; et quoniam singuli quoque praeter motum diurnum motus quoque progressos in suis circulis tametsi Terrigenis insensibilibus peragunt, necessarium fuit, ut unus altero altiorem aut in eodem diurni circuli ambitu remotiorem sedem obtineret; ut sic medii veluti vicarii Soles quidam singulos sibi subditos globos lucis indigos nostro tamen visui occultos suo in circuitu luce debita perfunderet; viciniores vero ad invicem solaris naturae globos distantia collocavit, ut muneri quidem suo satisfacerent, nec mutuos tamen iurisdictionis terminos confunderent. Elucet et in hoc admiranda divini Opificis sapientia, quod dictos globos circa Boreales et Australes, eo circa terram passim versari voluerit, ut singuli mirifica quadam proportione minores semper et minores in liquido illo expansi spatio iuxta Austrum et Boream circulos describerent, uti in Ursa maiori, minori, stellis Draconis luculenter apparet, quorum quidem poli alii non sunt, nisi ipsa centra circulorum, quos constituunt; atque adeo aeternus Opifex sphaerae materialis circulos in idea sua expressos in hac mundi fabrica affectasse videatur; et quamvis innumeri stellarum globi alii tanto a primis firmamenti stellis altiores, quanto a firmamento Terra distat, et alii illis adhuc tanto altiores et altiores sortitae sint, omnes tamen eandem motus rationem, sub data circulorum proportione, ineunt. Atque haec est ratio, cur vobis in Terra constitutis versus Austri et Boreae regiones globorum circulos coarctari videatis, et minimum circulum polum mundi in se conclusum habere putetis, cum tamen alius Mundi polus non fit, nisi centrum istius circuli, qui opinione falsa illa vos minimus videtur; quando vero dico, circulus minimus iuxta apparentiam oculi in terra constituti loquor; sunt enim maximae et excessivae magnitudinis, ita ut nullus adeo insensibilis in hoc expanso concipi possit, qui solarem circulum non multo superet parasangis; alii quoque tametsi nobis insensibiles Martis tamen, Iovis, aut Saturni, aut etiam primae firmamentalis stellae circulos magnitudine excedant. Theodid: Miranda dicis, et haec quidem capio; hoc solum non capio, quaenam potentia santam conglobatorum systematum, congeriem tam ordinata et immutabili constantia, tam inconceptibili celeritate circumagat. Cosmiel: Si quae de praecedentibus globis tibi de vi motrice globorum disservimus, concepisti, nullam quoque in huius molis tanta disparium corporum conglobatione praegnantis agitatione difficultatem te habiturum confido: singuli hi globi, quorum non est numerus, singulas sibi Intelligentias gubernatrices habent, quarum officium est unum quemque iuxta situm in huius amplissimo aetherei mundi pelago a natura designatum dirigere, singulos in appropriatis circulis circa terrenum globum devolvere; lumen dispensare; virtutumque singulis propriarum, effluvia in mutuam globorum atque; adeo Universi conservationem, iuxta immutabiles divini Archetypi rationes legemque aeternam in fines iis solis notos disponere; unde fieri non potest, ut a praescripta lege vel hilum aberrent, vel distantias inter se permutent, cum id aeternae et immutabili divinae mentis legi repugnet. Theodid. Intelligo cuncta, et rationis lumini oppido conformia reperio; sed velocitatis, qua dicta corpora moventur, vehementia non intelligo; praesertim earum stellarum quae immenso maiori supra primas firmamenti stellas intervallo dissitae sunt, quam a terra firmamentum distare videmus, et nobis adhuc incompertae sunt. Cosmiel. Tam enim facile est Deo per Angelos suos administratorios Spiritus, globos hos viginti quatuor horarum tempore circumagere, quam facile mihi fuit, tam exigui temporis spacio te ex caniculari stella in hanc polarem deducere; si enim, quemadmodum tu alibi demonstrasti, molaris lapis in firmamentum abductus, et in terram demissus, in spacio tamen tanto emetiendo non nisi sex horas uti Scheinerus et Mersennus probant, conficeret; quid de stellarum qua concitantur, velocitate dubitas? Si fulminis celeritatem intelligis, forsan per similitudinem quandam licet dispari; velocitatem tamen huiusmodi globorum non incongrue concipies: Incomprehensa enim sunt opera Dei, et longe ab humanae mentis aestimatione remota. Theodid. Habentne singuli globorum, quos in huius immensitate firmamenti perlustravimus, sua propria centra? Cosmiel. Singuli sua centra habent propria; cum enim in fluido aethere volvantur, fieri non potest nisi propriis centris in locis a Deo ipsis ordinatis firmentur, consistant subsistantque; unde et consequitur necessario omnes et singulos proprietatibus et viribus differre, quamvis ex liquido et terreno fabrica globorum compositio omnibus communis sit; unde et singuli suas ex halituum ipsis priorum expiratione atmosphaeras fundant. Theodid: Sed quomodo fit motus ille firmamenti prior, quo se contra signorum successionem ex occasu in ortum provehit? Cosmiel: Hic motus fit helicis lineae descriptione ex ortu in occasum facta, qua 24 horarum spacio dum meridianum non praecise attingit, sic et spatium illud ad meridianum residuum, dierum, annorumque; multorum multiplicatione tandem semper et semper postici pando in sensibile augmentum, uti iam nosti, excrescit. Theodid: Sed cur inflexus tam insensibilis est, non item in planetis? Cosmiel: Quia maxima a terra distantia facit, ut spatium ad meridianum residuum tametsi maximum fit, vix tamen oculo nisi post centum annorum intervallo discernatur ac sensibiliter reddatur. Sed haec tibi passim notasunt. Theodid: Rogo te, mi Cosmiel, unde subinde novae in firmamento exortae stellae originem habent? Hoc enim iam dudum a te videri cupiebam. Cosmiel: Cum haec tibi nova phoenomena iam supra in Solis lustratione exposuerim, non tam totum negotium denudabo exponam, quam paucis verbis describam; eadem enim, quam citato loco adduxi ratio illa eadem pro celestium in firmamento exorientium subinde stellarum origine pugnat; Solaris enim firmamenti corpora, sic a similitudine Solis terreni dicta, cum ingentes subinde exhalationum cumulos eiaculentur, illae aetherae aucta finibus condensatae, et perpetua luce Solarium globorum irradiata, novas stellas nobis exhibent. Theodid: Sed cur semper loco fixae videntur, et non sicut nostri cometae mobiles? Cur sine cauda? Cur Sole nostro maiores aestimantur? Cosmiel: Primum scire debes, eas vere non aliter ac cometas hinc inde vagari, sed spatium intra quod hinc inde moventur; prorsus ob distantiae enormitatem nobis insensibile, (quemadmodum de motu stellarum firmamenti diximus) non videri, utpote spacio intra punctum contracto. Quod vero cauda careant, causa est, quod in tanta distantia corpus tantum compareat, exiliori caudae parte evanescente; Sole vero, si non maiores, saltem aequales esse inde patet, quod maiori sub diametro visui nostro obiciantur, quam Sol terrenus ex firmamento visus; neque te magnitudo earum perplexum reddat, uti enim materia rarissima est, ita in immensum se spacium faciles dilatat; ut vel hinc appareat, quam non subsistat corum sententia, qui huiusmodi nova stellarum phoenomena in nescio quibus ingentibus excentricis existimant; quod quam falsum sit, hinc patet, quod huiusmodi stellarum semper proportionato incremento decrementoque sub certa temporis mensura spectari oporteret, quod experientiae reclamat; cum uti subito comparent, ita quoque subito definiunt esse; non itaque in excentricis vehuntur, non de novo a Deo producuntur, neque ex reflexione sphaerarum crystallinarum oculis nostris obiiciuntur; aut ex confluxu stellarum nascuntur, sed naturali vi ex vehementi globorum solarium firmamenti exhalationum vaporumque eruptione originem suam ducunt. Vel etiam contingere potest, ut exhalationis expansa materia a globis vicinioribus firmamenti illuminata latentes vicinos et opacos globos lunares tanta lucis reflexione perfundat, ut illa hoc tam lucido amictu fulgens, in nostrum tandem sese conspectum exponat. Unde et illud colligitur, cum huiusmodi stellas in firmamento natales suos habuisse, ab origine demonstratum sit, firmamentum nec solidum, nec incorruptibile esse posse, quod tanta tamen pertinacia complures defendunt; certe terra non minus incorruptibilis est, quam reliqua mundi corpora, cum tamen illa quoad partes maximis corruptionibus obnoxia sit, uti ex perenni elementium conflictu fati superque patet; idem de reliquis mundanae fabricae globis utpote omnibus suis ex elementis pari ratione compositis intelligendum esse existimes, ut in praecedentibus ostendimus. Vides igneum huius polaris Solis globum, quomodo aestuat, quam ingentes fumorum globos evomat? Si itaque tales cum reliquis globorum exhalationibus in unam lucidam nubem commissa in longa lateque exporrectum, aetheris spatium distendantur; quis tam stupidae mentis est, qui eam sub figura stellae novae Terrenis apparere posse negaverit? Sed ita plerumque humano ingenio comparatum est, ut in rerum abditarum scrutinio, negligis causis proximis et certissimis, eas potissimum inani et frustraneo labore sectetur, quae nec verisimilitudinem quidem habent, neque cum rebus consistere possunt, utpote absurdissimis erroribus obnoxiae. Theodid: Certe ego tuam hanc sententiam non probabilem, tantum puto, sed et veluti apodicticam prorsus amplector; nihil enim contra eam obici posse video, quod non solvat, et adeo facili modo difficultates omnes quantumvis perplexas et tricis innumeris plenas, elucidet, ut de ea nemini amplius dubitandi locus relinquatur; neque in hac necessarium est ad hyperphysicas sive supernaturales causas et novas denique rerum productiones, aliaque absurda commenta recurrere; cum haec omnes, circa novarum stellarum genesis, ab Astronomis factarum, observationum circumstantias et conditiones, sine difficultate dissolvat, et ad naturalia principia reducat: unde et ridiculas maleferiatorum Astrologorum de novis huiusmodi stellarum novarum portentis, crises cessare necesse est. Quot tricae circa stellam Cassiopaeiae anno 1572 exortam natae sunt inter doctos? Quanta opinionum monstra inusitatorum, portentum peperit? Cum tamen tua instructione peritior, causas tantae geneseos apertas videam; sunt enim ut in itinere per transennam comperi, omnes fere stellae, quae in Cassiopeia maiores spectantur, solaris naturae; potuit itaque tum temporis Chronico seu Climaterico morbo laborare astrum, vides licet ex liquoris aliunde communicati abundantias tantas ebullitiones subire, ut in immensam aetherae aurae regionem inde exorientes vaporum exhalationes extenta astrisque vicinis illustratae, inusitatum nobis novae stellae spectaculum exhibuerint, uti tamen spatium intra quod agitatum est, ob summam distantiam insensibile fuit, ita oculis nostris motum suum explicare non potuit. Cosmiel: Recte discurris Theodidacte, neque enim alios habebis philosophos tuae contradictores; nisi qui Dei Optimi Maximi incomprehensam potentiam ad sui ingenii capacitatem (quasi vere Deus facere non possit, nisi quod captui eorum turpiter aberranti congruit) detorquere ausint; cum talibus minime tibi concertandum esse scias. Theodid: Verissima loqueris, et ego semper miratus sum, qui fieri tandem posset, ut tales inaccessa divinae potentia opera, adeo illotis, ut aiunt, manibus tractare audeant, dum, ne si firmamenti regnum plus aequo magnum concedant, Conditorem sapientissimum iam in eo illuminando aut conservando defecturum sibi persuadent; aut si liquiditatem coelorum concedant, a ruina stellarum iam metuant; quasi vere sine fixione astra consistere minime valeant. Ego multo iam aliam dum me coram omnia contemplari fecisti, de immensis Dei operibus existimationem concepi; et tametsi in ignorantiae meae tenebris natus et educatus, nullam operum tam sublimium rationem inveniam, ea tamen singula adeo mirifica arte confirmata video, ut attonitus, quid de iis dicam, quid sentiam vix reperiam. Nam dum paulo attentius singula considero, tanta eum in Mundi conditu arte usum esse comperio, ut diversitatem illam rerum omnium cum summa concordia iunctam mirari satis non possim cuius potentia magnitudines stellarum quoad situm, motum, numerum, pondus, mensuram ita trutinavit, eo artificio stellarum distantias disposuit, ut nisi quaelibet aetherei mundi regio ita esset, sicuti est, nec ipse esse, nec in tali situ et ordine esse, nec ipsum Universum esse posset; et quoniam supremus ille Archetypus intellectualis infinitis omnium possibilium rerum ideis foetus est, ita mundum hunc quantum passivae eius potentiae capacitas permisit, innumera globorum, qui omnes viribus, proprietatibus, claritate, figura, colore, luce, calore, influentiis, latentibusque seminalium rationum foeturis differunt, varietate iuxta inexplicabilem archetypi rationem constitutum voluit, tam proportionata ad invicem singularum partium dispositione, ut in quolibet globo sit motus partium ad totum, deorsum ad medium in gravibus, et sursum a medio in levis, et circa medium, quae omnia in unoquoque globorum reperiuntur, in quibus partes tanta aviditate et naturae impetu se toti iungunt, ut nisi in toto, et tali toto cuius partes sunt, alibi requiescere non posse videantur; humidum vero illis inexistens ambientium globorum luce et calore percussum rarefactumque in atmosphaeras extenditur; in quibus quidem dum admirandam rerum diversitatem luculenter experimur, videmus nullam nos operum divinorum rationem scire posse, sed eorundem inestimabilem sublimitatem admirari tantum debere; 鈥渜uoniam magnus Dominus, et laudabilis nimis, eiusdem magnitudinis non est finis;鈥� qui ut est operum suorum auctor et cognitor, ita et finis, ut in ipso sint omnia, qui est principium, medium et finis omnium, centrum et circumferentia, ut in omnibus ipse tantum quaeratur; sine quo nihil sunt omnia, quo solo habito, omnia habentur, quia ipse est omnia, quo sciuntur omnia, quia veritas omnium est, cui et nihil acceptius est, quam ut in admiratione eius ex tanta Mundi fabrica ducamur; quam tamen nobis tanto plius occultat, quanto plius admiramur; quoniam ipse ut solus toto cordis conatu et diligentia a nobis quaeratur, inquiratur, acquiratur, si ipse complacet; cum vero lucem habitet inaccessibilem, quae per omnia quaeritur, is solus potest pulsatibus aperire; pendentibusque dare; et uti coetera omnia ab eo producta sine quo nihil sunt, qui omnia in omnibus est; ita nullam se petentibus aperiendi potestatem habent; hinc sciscitanti quid sint, aut quomodo, aut ad quid? Respondent, uti ex nobis nihil, ita neque ex nobis aliud quam nihil respondere possumus, neque enim nostrum scientiam habemus, sed ille solus, per cuius intellectum id sumus, quod ipse in nobis vult, imperat, cognoscit; nos muti sumus, ipse vero in omnibus loquitur, qui fecit nos, solus facit; quod sumus, quomodo et ad quid sumus; siquid scire de nobis optas, hoc totum in idea, causa, et ratione nostra, non in nobis quaeres, ibi reperies omnia, dum unum quaeris, neque enim te nisi in ipso reperire potes. Theodid: Memini me in canicularis Lunae globo vidisse in intimis firmamenti recessibus lucidissimam stellam, mirum quodam nebulosarum stellarum stipatam, quam et hoc loco intueor, qua quid fit, anxie scire aveo. Cosmiel: Quantum putas eam a te distare? Theodid: Non equidem longe eam distare arbitror. Cosmiel: Deciperis, Theodidade, tantum eam a te distare putes, quantum hoc loco a terra diffidis; sed comprehensibilia Dei opera propius intuearis, eo te deducam, mihi enim perinde est, una hora 20 leucas, aut viginti milliones leucarum, conficere. Theodid: Quo facto in penitissimas mundi latebras abreptus, medium, quod transibam, innumeris globis, nullo unquam humano oculo visis refertum, inveni, ac tandem per immensum aetheris auri emensum spacium in novum me Lunarem globum invexit. Theodid: Cur mi Cosmiel, hoc loco me deponis, cum nihil aliud spectare desiderarim, quam lucidam illam stellam, quam in derelicta statione tantopere mirabar? Cosmiel: Hoc factum est, ut in adversa huius Lunaris globi facie, veluti ex tenebroso umbra luculentius tibi superstitis mundi facies; Eleva itaque oculos tuos et contemplare singula. Theodid: O Divine Magister; novam stellarum scenam mihi apertam, video! O quam lucidae sunt! quanto ordine dispositae! quam diversas in figuras concinnatae! Cosmiel: Hae sunt stellae, quas tu in priori statione nebulosas putabas, et tantum a caniculari Sole distant, quantum terra a firmamento. Hoc loco non amplius Soles visurum quaeras, nihil eorum, quos hucusque vidisti, globorum; omnes enim ob incredibilem distantiam in nihilum abierunt; alii hoc loco Solares globi, alia Lunares, alia sidera nullis mortalium oculis penetrata exhibentur; eleva oculos tuos et expende coeli faciem. Theodid: O Cosmiel, stupore paene exanimor, totam coeli faciem, nova stellarum foetura praegnantem video. Cosmiel: Tanto ex iis nonnullae spatio a te distant, quanto a secunda statione spatio distat hic; cui insistis, globus; id est, tertio remotiores sedes habent, quam primae firmamenti stellae a terra, et si centies altius te eueherem, nondum tamen novarum semper et novarum stellarum finis foret, vel ex hoc dicam, mundum tam arctis claustris non esse conclusum, quam quidam putant. Sunt enim opera Dei humano ingenio incomprehensa, et pauca divinorum operum novit humana caducitas; sicuti enim ipse magnus, excelsus, et terminorum magnitudinis suae nescius est, ita mundum, quantum ipsis in hoc statu rerum materialis conditio permisit, immensum esse voluit, tantum nimirum quantus esse potuit, et debuit; non quod maiorem non potuerit efficere, sed quia ista creaturae corporae potentia, quae limitationem ex se et sua natura habet, maiorem extensionem sustinere non poterat; quemadmodum vestri Philosophi ac Theologi, dum quaerant utrum Deus infinitum actu creare possit, multi recte et sapienter respondent, quod non; non quod potentiam Conditoris infinitam exhaustam putent, sed quod illud implicet ex parte materiae. Theodid: Cessa, cessa, mi Cosmiel, nihil amplius videre desidero, timeo enim ne a nimia maiestate gloriae Conditoris opprimar; malo enim humili mentis obsequio, et cum timore et tremore ei servire, quam incomprehensa opera, quorum non est numerus, nec finis, curiosius scrutari. Tolle, tolle animam meam, iam enim nihil amplius sensibilium rerum me oblectat, ei iungi aeterno amore desidero, qui tanta pro me vilissimo terrae lumbrico in natura rerum operatus est, illi concentrari toto intentus affectu desidero, illi unice adhaerere, ab illo nunquam divelli. O Deus meus, vita animae meae, qui situs tantam in solius hominis gratiam fabricam condidisti, quanta invisibilium bonorum immensitas erit, quam tuis dilectis praeparasti? Iam vero in excessu mentis meae exclamare possum, 鈥渙culus non vidit, nec auris audivit, nec in cor hominis ascendit, quae Deus praeparavit diligentibus se.鈥� O Terrigenae, filii hominum, iterum dico, ut quid diligitis vanitatem et quaeritis mendacium; respicite, respicite inaestimabiles haec caelorum mansiones; toto corde expendite, quanta Deus in solius hominis gloriam, tametsi nobis invisam et occulta, in suo tamen fines ei soli cognitos condiderit! Ea semper animi dispositione in hac caduca lucis vita vivite; ut deposita tandem carnis sarcina, in magno illo et sapientissimo mundo Archetypo nunquam exhausto; illum contemplamini, qui est centrum animae nostrae, centrum universae naturae, finis et ultima beatitudo; qui proinde fit in aeternum benedictus, sine fine amatus, sine termino laudatus in saecula. Amen.

CHAPTER IX.

On a Journey into the Firmament or the Stellar Region of Fixed Stars.

Theodidactus: Where are you leading me, Cosmiel? To what destination am I being swiftly transported with such indescribable speed? I am no longer able to perceive the Sun, the Earth, the Moon, and the other planets; in fact, it appears they have all vanished. Is it conceivable that we have traversed such an immense expanse in such a brief span of time?Cosmiel: Do not be astonished, for you are being propelled not by the ordinary human motion but by angelic swiftness, which renders all the customary movements of the Natural World as sluggish by comparison. You would not be able to endure this velocity without divine fortification from above.Theodidactus: When will we at last arrive at that crystalline mass of the firmament? When will we behold the vast circumference of the fixed stars, encircled by no boundaries? And how shall we permeate the dense substance of such a colossal body, seemingly as ethereal as air? I entreat you to expedite our journey so that we may closely examine the supreme creation of the Most Excellent and Infinite Wisdom of God. For I am consumed by an intense desire to behold those stars, commonly referred to as fixed, attached to that unfathomable expanse of the celestial sphere. How skillfully are they embedded? With what radiance do they shine? What properties do they possess? Is the substance of the sphere fundamentally distinct from elementary matter? I earnestly beseech you to elucidate all these matters for me and to afford me a close inspection of them.Cosmiel: My dear Theodidactus, I perceive that you possess a very uncomplicated nature and a tendency to readily embrace any belief. However, the crystalline sphere you are inquiring about is not a part of the Natural World. The notion that stars are affixed within such a sphere lacks any basis. I urge you to look all around, scrutinize every facet of our journey, traverse the entirety of existence, and explore the vast Universe. Yet, you will encounter nothing beyond what you currently observe鈥攖he boundless, transparent expanse of an endlessly revolving Ocean, along with the most subtle breeze.Theodidactus: You mention paradoxes. How can the distance between the stars remain unaltered for all eternity?Cosmiel: To you, earthly beings, this may appear indisputable owing to its immense and incomprehensible distance. Nevertheless, as you are currently witnessing, the separations between them vary significantly throughout the entire celestial sphere. To scrutinize this matter more meticulously, observe closely, Theodidactus, and contemplate every facet of the expansive heavens, and you will discern the accuracy of my statements.Theodidactus: Oh, Cosmiel, I behold an entirely new aspect of the heavens in a marvelously captivating manner, adorned with stars I have never before laid eyes upon, distinguished by their positions, magnitudes, arrangements, and luminosities. However, I must inquire, where can the horns of Aries be found? Where is the Plough of Bootes? Where lies Cassiopeia? Where is Orion's belt? Where can the tail of Scorpio be seen? Where is the Hen with her chicks? And, at last, where are the winding coils of Hydra? Where have the other stars, which were so familiar to me, disappeared to? I cannot even discern a trace of them.Cosmiel: You are indeed situated within the expanse of the celestial sphere and observe everything scattered, everything rearranged, everything placed in a new order.Theodidactus: Are all these groupings of stars equidistant from Earth, or is there variation in their distances?Cosmiel: No, they vary in their distances. Do you perceive those nebulous formations gathered in a circular configuration?Theodidactus: I do.Cosmiel: Picture those formations receding from your line of sight by a distance equivalent to the first star in the celestial sphere as it appears from Earth. Similarly, other stars exhibit differences in their proximity to Earth, at times closer and at times more distant, as you learned through your study of the planetary spheres. However, let us now draw closer to each of them. Lift your gaze and inspect each star individually.Theodidactus: I am utterly bewildered by my surroundings and the unfolding events. I behold colossal stars, nearly rivaling the Sun in both luminance and magnitude. Furthermore, I discern some that bear a resemblance to the Moon, displaying vastly divergent phases. Is it conceivable that within this vast expanse, there exist bodies akin to the Sun or the Moon?Cosmiel: Why do you harbor doubt? Did you assume that all these stars were illuminated solely by the Sun?Theodidactus: I thought so.Cosmiel: You are sorely mistaken. Do you observe that star directly across from you, bearing a resemblance to Sirius?Theodidactus: I see it.Cosmiel: What do you think it is?Theodidactus: A first-magnitude star, akin to a brilliant star within Hydra or Scorpio's heart, or a celestial body of similar status.Cosmiel: Oh, how mistaken you are! This is your Sun, that extraordinary orb to which nothing greater or more marvelous can be attributed in the realm of lower entities. Through the brilliance of its radiance and its potency, all lower entities are brought to life. By its indescribable influence, all earthly creatures are nurtured and upheld. Did you believe that such a diminutive star could suffice to illuminate this world?Theodidactus: Indeed, I am of the same opinion. I find it implausible that it could radiate any more light than a star such as Sirius or Vega, or a celestial body of similar nature, could illuminate the Earth. Considering our distance from the Sun is a hundred times greater than the Sun's distance from Earth, it's difficult to conceive how such a diminutive star could illuminate not only these expansive celestial bodies in the cosmos but also other unknown and distant ones, as seen from our perspective.Cosmiel: Yes, I see the star in the eastern corner, and it does not appear significantly smaller or less bright than the Sun.Theodidactus: You are correct, and I apologize for any confusion. That star is indeed our Sun. It may have appeared smaller earlier due to our perspective and distance, but now we are closer, and it appears as it does from Earth.Cosmiel: You had some misconceptions. The bright, small star you initially observed was, in fact, your Sun. The one you see now is the star known as Sirius to your astronomers. Theodidactus: Without your guidance, my divine Master, entirely devoid of falsehood and deceit, I would find it impossible to believe. Is it conceivable that Suns exist in the deepest reaches of the firmament?Cosmiel: Why not indeed? It was not only appropriate but also absolutely imperative for celestial bodies of a solar nature to be present in this place. This would prevent numerous massive entities of the world from remaining eternally inactive in unending darkness. Consider this: if only Sirius radiated light upon the terrestrial sphere, with the absence of the Sun, can you fathom the consequences for our planet?Theodidactus: Certainly, I believe it would succumb to never-ending darkness and unceasing gloom.Cosmiel: A similar fate would befall all the celestial bodies within the firmament's system if there were no entity to illuminate them and infuse them with the necessary heat to fulfill their natural purposes. All those stars classified as first magnitude perform this vital role.Theodidactus: Would not one body of solar nature suffice to illuminate all the stars?Cosmiel: Ah, my child, you have yet to witness the boundless expanse of the firmament. You will come to accept my words when I guide you through the limitless realms of the firmament. This single point should suffice to persuade you: if one such celestial body were adequate within the firmament, I pose this question to you 鈥� do the stars within their respective orbits receive illumination from it or not?Theodidactus: I believe they do.Cosmiel: Oh, how limited your comprehension of Optics and Astronomy is, and how distant from the truth you have ventured! When the stars within the solar firmament revolve in the opposite direction to this celestial globe, they are positioned at a distance twice that of the Earth, Sun, or Moon from this solar firmament body. Furthermore, from the perspective of this firmament, your Sun seems to be merely three minutes in diameter. What are your thoughts regarding the stars situated opposite to the solar firmament?Theodidactus: Without a doubt, I dare to assert that when observed from the opposite side of its orbit, this solar orb within the firmament is not visible but instead completely obscured due to its unfathomable distance.Cosmiel: Do you now perceive, through this line of reasoning, that the Sun cannot possibly cast its illumination upon those firmament orbs diametrically opposite? Then, who shall bestow their radiance upon them if not the Sun? You might think it is our Sun, but even this solar-natured firmament globe is incapable of doing so, for the reasons I've elucidated. Hence, it became imperative to establish numerous celestial bodies of solar nature to provide light to the orbs situated closer to them, ensuring that a substantial portion of the world would not remain devoid of essential illumination. How distant do you estimate the brilliant Capella, which also acts as a surrogate for the Sun, to be from the canine Sun?Theodidactus: From what I can perceive with my own eyes, I would estimate it to be no more than forty degrees distant.Cosmiel: My dear child, you are mistaken. This distance is indeed extensive, perhaps even greater than the distance you've indicated between a star and the Earth's surface. Consequently, it is unequivocally evident that Sirius cannot possibly illuminate Capella. Thus, Capella had to possess its inherent light to illuminate the neighboring stars. Consider this: do you believe a blazing globe situated in Tusculum, for instance, could illuminate the city of Rome?Theodidactus: Certainly not. In such a scenario, I wouldn't experience any warmth, reading would be impossible, and distinguishing objects from the distant light sources in my vicinity would prove futile.Cosmiel: I would like you to contemplate the same comparison between the other prominent celestial bodies in the firmament and the Sun. Would you find it credible if I were to inform you that your Sun, the radiant star you believed resided within the firmament, is situated at an apparent distance from that third magnitude star equal to the separation of the firmament from the Sun?Theodidactus: Indeed, I doubt anyone would readily accept such a notion, and yet I acknowledge that it must be derived from the enlightenment with which you are expanding my understanding.Cosmiel: This is how the firmament's globes are truly separated by immense distances, both in terms of length and depth, even if they might appear close to you. You will gain a more precise understanding of this when you delve deeper into the firmament's regions. Those who define the world's structure with strict boundaries and rigid limits fail to perceive the intricate web of divine power. They believe that the Sun's radiance is solely responsible for illuminating the entire world and that celestial bodies contribute nothing more than decorative light. According to their perspective, it logically follows that the world must not be as vast as one might assume, as in their view, the Sun reaches, touches, and encompasses everything. This conclusion can only hold if the celestial spheres are highly confined and arranged in a manner where each body in the world can receive solar illumination. Consequently, it suggests that the world's size can be comprehended and quantified within the scope of human intellect. However, aside from being a preposterous premise, this contradicts the magnitude of divine power and potential, "who alone has made great and incomprehensible and wonderful things, of which there is no number." To help you gain a clearer understanding of all this, let us now turn our attention to the canine Sun.Theodidactus: How far do you think we are from it?Cosmiel: As far as the Earth is from your Sun.Theodidactus: You mention that we've journeyed a considerable distance. My dear Cosmiel, I had initially believed you were guiding me to the realm of Canis Major, yet it is now evident that I am still within the Earth and our Sun.Cosmiel: How do you deduce that?Theodidactus: I see our Moon.Cosmiel: The Moon you are observing is not the closest of the Third Moons but rather a dark sphere that orbits around Canis Major, bathed in the radiance of the Canine Sun. Consequently, it exhibits phases similar to those of our Moon. Within this vast expanse of the firmament, there exist innumerable such spheres that can never be perceived by the human eye. However, within this lunar-like sphere, you will discern everything with greater clarity. Saying this, he transported me into the lunar-like sphere, which comprised both liquid and solid elements and was constructed entirely from the same materials as our Moon, albeit with different force and properties, as they attribute to the entire celestial realm.Theodidactus: My dear Cosmiel, the brilliance of the light has become overwhelming, and I can no longer discern any portion of the firmament. Kindly guide me to the opposing side of this sphere so that I may scrutinize the entire expanse of the sky more closely, as if from a fresh vantage point.It was done. Here, for the very first time, I beheld phenomena that defy adequate description by any words or eloquence. Before me spread an immeasurable multitude of stars meticulously arranged into five distinct magnitudes, each showcasing diverse and unique configurations.Theodidactus: Oh, my Cosmiel, what a peculiar sight I behold! Are these the stars of the firmament, or do they belong to some other realm? I am absolutely certain that none of these stars are visible from Earth.Cosmiel: Indeed, they are stars of the firmament, and you are correct in asserting that none of them are visible from Earth. The vastness of the firmament is of such magnitude that it surpasses the capacity of both the human eye and reason to comprehend, to say the least.Theodidactus: Kindly reveal to me the Sun, the Moon, the Earth, and the other celestial orbs that orbit around the Earth.Cosmiel: Direct your gaze toward this measuring stick.Theodidactus: I am attentive.Cosmiel: What do you see?Theodidactus: I see a second-magnitude star.Cosmiel: This is your Sun, which philosophers contend illuminates the entire world. Now, let us determine if this assertion holds true.Theodidactus: If what you claim is accurate, I find it exceedingly improbable. However, I inquire, where is the Earth, where is the Moon, and where can I locate the other planetary stars?Cosmiel: Because of their vast distance, everything else has already disappeared from view, leaving only Jupiter and Saturn, which you perceive as being in close proximity to the Sun, resembling fourth-magnitude stars.Theodidactus: But what is this marvel? I observe that neither the Sun, nor Jupiter, nor Saturn are in motion; they appear to maintain nearly constant distances from one another.Cosmiel: Suppose the distance between these celestial bodies and your observation point is so vast that the entire circumference of the solar sky appears compressed into a space nearly equal to that of the solar body, akin to the constriction experienced by the previously mentioned celestial spheres. In such a scenario, it should come as no surprise that they appear nearly or entirely motionless, particularly if they are smaller in size than the Sun and the other superior planets. I wish for you to grasp that when we observe the celestial spheres from Earth, they all seem to remain at uniform and unchanging distances from one another. However, this perception is misleading, as all these celestial entities, stars included, just like the Sun, the Moon, and the other inferior planets, adhere to their respective orbits within fixed circles. The apparent lack of motion when viewed from Earth results from the inconceivable distance separating these celestial spheres from our planet, which effectively consolidates all the paths of these spheres into what appears to be a single point. To illustrate this concept, consider this example: envision attaching individual lit torches to several wagon wheels spaced a short distance apart from each other, and then set these wheels into rotation. This experiment would reveal that although the positions of the torches change when viewed up close, you would not perceive any alteration in their location, position, or relative distance when they are separated by a mile or two. This is because the size of the wheel, relative to the enormous distance involved, remains minuscule. Do you observe the constant appearance of new stars rising above the horizon of this lunar sphere, while others descend? All these stars frequently complete their orbits around the Sun and this firmament Moon, obeying their prescribed laws of ascent, descent, and declination, much like the inferior planets do.Theodidactus: But who has ever observed these phenomena? If what you say is true, our Astronomers would undoubtedly have noted such differences in motion. Our Uranoscopists [stargazers], both in the past ages and especially in our time equipped with extraordinary diligence and aids for observation, have already observed Full Moons, dichotomous moons, moons shining with horns, and moons completely vanishing.Cosmiel: It appears that the reasons I alluded to earlier have not yet fully resonated with you. I would like to emphasize that the absence of these phenomena in the observations of astronomers does not imply their nonexistence. As optics instructs us, the immeasurable and vast distance separating these spheres from Earth renders them invisible, as all the orbits in which they traverse have been condensed into an imperceptible expanse. This is analogous to how, from our current vantage point, only the Sun is discernible among the inferior celestial bodies, while all the others and their respective orbits are engulfed by the immense distances involved.Theodidactus: May I request that we now turn our attention to the canine star, Sirius, so that I can gain insight into its composition and the remarkable intricacies of its structure?Cosmiel: It shall be done.Behold, the canine star, Sirius, now appears almost before my very eyes.Theodidactus: Oh, my Cosmiel, I perceive a sphere that surpasses our Sun in every way. Here, colossal tides are causing the oceans to swell, and with its intense radiance, it stirs the seas into turbulent whirlpools, while its solid surface seems to be adorned with an array of precious gems. I beseech you to elucidate the details of each aspect for me.Cosmiel: There is no need to prolong the explanation, as the liquid substance you observe is indeed of the same essence as our own Sun. As I previously mentioned, the Supreme and Most Excellent God, at the dawn of creation, separated light from darkness and bestowed a portion of that original light upon each of these celestial bodies. This divine act was undertaken to ensure that other celestial bodies, lacking their own source of light, could be illuminated and infused with the vital energy necessary to uphold and sustain the Universe. Without this divine arrangement, the world would have suffered substantial destruction, engulfed by the profound darkness, which is the most formidable evil in the realm of Nature. It is essential to recognize that all these solar globes possess significant variations in power and characteristics, primarily attributed to their respective positions and locations within the Universe. These distinctions are well understood by the Supreme God, the Creator of the world, and thus there is no need to delve into exhaustive specifics here. If I were to attempt to elucidate the nuances of each one to you, the world itself would not contain enough volumes to encompass such a discussion.Theodidactus: My dear Cosmiel, I beseech you to allow me to examine the celestial pole and the nearby star Cynosura more closely. I am eager to comprehend why this colossal mechanism revolves around the celestial pole and why the Cynosura star, as well as the Earth, seem utterly motionless, as if firmly affixed to the pole itself.Cosmiel: I will certainly comply with your request, allowing you to grasp the vast disparity between human intellect and reality. The human mind often finds itself immersed in the depths of sensory perception, mistakenly assuming that what it observes on Earth applies universally and without exception.With these words, I found myself transported into the depths of the ethereal firmament, where I encountered numerous solar globes, each accompanied by its own moons. Here, I gazed in wonder at a solar globe known as the Eye of Taurus or Aldebaran in Arabic, radiating a distinctive reddish and ruby-like fire, with countless attendant stars in view. A bit later, the Hen with her chicks, which we call the Pleiades, appeared as an immensely sized sphere. Subsequently, Arcturus, a solar body of considerable magnitude, followed, along with solar bodies Capella, Lyra, and Ursa, all of which shone conspicuously and brilliantly, each attended by a retinue of spheres never before observed from Earth. Indeed, these celestial bodies exhibited notable disparities in power, properties, and attributes, much like the countless varieties of natural phenomena found within the Earth's realm. Each possessed its own distinct nature and characteristics, yet they all shared a composition of moisture, earth, and other fundamental elements. Each of them orbited around its individual center and possessed its unique atmosphere. Finally, we arrived at the culmination of our celestial journey.Theodidactus: Oh, my Cosmiel, what does that immense Sun behind us represent?Cosmiel: That, my friend, is the North Star, renowned as the most famous and recognized of all stars visible from Earth. It serves as a sanctuary for those who navigate the expansive terrestrial seas, offering refuge to shipwrecked souls and guiding mariners on their oceanic voyagesTheodidactus: I find it impossible to believe what you are attempting to convince me of.Cosmiel: I am revealing the truth to you; have no doubt, my son.Theodidactus: How can I come to believe this, and what evidence can you provide to convince me? Through my studies in astronomy, I have always understood this star to remain steadfast in its position, as if affixed to the world's pole, tracing an orbit with only a mere three degrees of apparent movement away from the world pole. Now, I am confronted with a stark contradiction, as the orbit in which it revolves appears to surpass or at least match that of our Sun. Furthermore, I discern the presence of its own moons as they orbit it, even though they remain invisible to the human eye. But, O Lord and Master, may God bestow upon you this favor and more if you choose to disclose to me this profound secret of Nature.Cosmiel: Please pay close attention. The North Star you are currently observing traces an extensive circular path, and it is situated at such a tremendous distance from Earth that an observer on the planet's surface perceives it as a mere point, with its orbit appearing no more extensive than six degrees in diameter. Consequently, it is understandable that it gives the impression of being perpetually stationary and exhibits only a gradual movement within its own orbit.Theodidactus: I understand this, but why does this not apply to the other stars?Cosmiel: Because they occupy entirely different positions.Theodidactus: Before we advance any further, kindly reveal to me the position of the central point around which the renowned North Pole of the world completes its orbit.Cosmiel: Do not entertain the notion that there exists a tangible pole at this location, for you shall not discover one. The poles that astronomers and philosophers envision within the world are nothing more than mere fictions.Theodidactus: Do you dismiss them as fantasies when both reason and our daily experiences instruct us otherwise? Who would be so unreasonable as to deny the existence of poles in our world? Do we not witness the stars completing their orbits from east to west within a 24-hour cycle each day? Do we not observe that stars nearer to the pole trace progressively smaller circles until they align with the pole, while those closer to the equator describe larger circles? This is indisputably evident: our world takes the form of a globe and therefore possesses its poles. What are your thoughts on these arguments, Cosmiel?Cosmiel: I acknowledge that this explanation may be acceptable to those individuals who solely rely on their sensory perceptions and are unable to elevate their inner imagination further. It is, therefore, not unexpected that they might struggle to conceptualize the movement of stars as being connected to a spherical celestial body with poles, perceiving it instead as a form of solid sphere. However, I shall impart to you the profound truth regarding this entire matter.Theodidactus: Ah, I shall eagerly listen to your elucidation of this remarkable paradox.Cosmiel: Up to this point, you have not encountered any solid spheres or orbs within this vast and seemingly boundless expanse of the heavens, which some have posited based on rather trivial grounds. Those who propose that this expansive region is entirely composed of solid spheres are in error. If that were the case, it would be logical to expect that spheres, along with the fixed celestial bodies affixed to them, would invariably revolve at uniform distances from the Earth. However, as you have already observed, spheres within this ethereal expanse are universally permeable. Consequently, the notion of poles must be discarded. Just as this ethereal space is the most delicate and nimble, subject to ceaseless variability and movement, who could confine it within a sphere?Theodidactus: Who could ascribe a precise and fixed motion to a fluid and volatile substance? Who could envision poles within such a fluid medium? If there are no poles within the world, then what accounts for the apparent stillness of those spheres in the farthest southern and northern regions, always tracing progressively smaller circles? I pledge the full extent of my intellectual faculties to engage deeply with your reasoning.Cosmiel: Very well, my son, for through this understanding, you shall gain a deeper appreciation of the glory and majesty of the Almighty God, and your love for the Creator shall experience a substantial increase. Therefore, be aware that this vast expanse, extending from the Earth to the farthest reaches of the material world, which we refer to as "expansum" or expanse, is filled with the most fluid and agile air, often referred to by the Ancients as "aether" or "ethereal air." I assure you that it is so replete, in fact, that there exists nothing in the realm of natural substances, however solid and adamantine, that is not penetrated by its pores. This divine arrangement was made by the supreme wisdom of God to prevent any space from being left void, a condition fundamentally contrary to the nature of things. Consequently, the Hebrews aptly termed it "Schamaim," signifying "waters," due to its ever-fluid nature鈥攁 name not without fitting symbolism. Within this vast expanse of ethereal air, the Creator of the world, in His boundless wisdom, positioned the multitude of these celestial spheres in such a manner around the Earth that each one of them commenced its motion from east to west and, by an enduring law of stability, perpetually continued these motions around the Earth, in accordance with the unchanging decrees of the divine concept. Given that this ethereal expanse lacks a fixed form and instead flows through the world in a meandering and unpredictable manner, the Supreme Architect, from the very outset, arranged these celestial spheres within it with harmony, symmetry, order, and proportion to one another. This was done to ensure that none would obstruct another or collide due to mutual interactions. And because each celestial sphere, in addition to its daily rotation, possesses its own progressive motion within its respective orbits, albeit imperceptible to terrestrial observers, it was necessary for one to occupy a higher or more distant position than the other within the scope of the daily circuit. Thus, akin to vicarious suns, certain luminous spheres illuminated their subordinate spheres with the appropriate light within their own orbits, concealed from our view. The spheres of solar nature were placed close to each other at specific intervals, allowing them to fulfill their functions without encroaching upon the boundaries of each other's domains. The divine Creator's wisdom is evident in this arrangement as well. He ordained these celestial spheres to revolve around the North and South regions of the Earth, causing each one to describe ever-decreasing circles proportionate to the remarkable proportion within the expansive regions near the South and North poles. This phenomenon is most visibly exemplified in the Great Bear, the Little Bear, and the stars of Draco, where the poles are nothing more than the very centers of the circles they form. Thus, the eternal Craftsman appears to have aimed for the material sphere to reflect the circles delineated within His concept in the construction of this world. Although numerous other celestial spheres, including those of stars much higher than the initial stars of the firmament and situated as far from Earth as the firmament itself, and even higher still, all participate in the same motion under a designated proportion of circles. Consequently, from your earthly vantage point, you observe circles of these celestial spheres constricting toward the regions of the South and North, leading you to perceive the smallest circle as enclosing the Earth's pole. However, another pole is not formed unless it corresponds to the center of that circle, which falsely appears to you as the smallest. It is important to clarify that when I refer to the "smallest circle" from the apparent perspective of an observer on Earth, I am speaking of circles of significant and excessive magnitude, to the extent that one cannot conceive of a solar circle that does not surpass the dimensions of a parasang. Likewise, other circles, although imperceptible to us, possess even larger dimensions, as is the case with Mars, Jupiter, Saturn, or even the circles of the initial stars of the firmament.Theodidactus: You speak of marvelous things, and I comprehend them to a certain extent. However, I remain puzzled by the force or power that impels the sacred system of celestial spheres, characterized by its precise and unwavering order, as well as its unimaginable swiftness, to revolve.Cosmiel: If you have grasped the concepts we previously discussed regarding the impetus behind the motion of the celestial spheres, I trust that you will encounter no difficulty in comprehending the energetic movement of this assembly of vastly diverse celestial bodies. Each of these spheres, whose number is infinite, is presided over by its own governing Intelligence. The role of these Intelligences is to direct each sphere according to its designated position within the boundless expanse of the ethereal world, ensuring that they each revolve within their designated orbits around the Earth, radiate light, and disseminate the emanations of their own virtues throughout the interconnected regions of the spheres. In doing so, they maintain the harmony of the Universe in accordance with the immutable divine design and eternal laws that govern solely within the recognized limits of those spheres. Consequently, it is inconceivable for them to deviate in the slightest from the ordained laws or alter the distances separating them, as such actions would contradict the eternal and unchanging laws established by the divine intellect.Theodidactus: I comprehend the concepts you have elucidated, and they align well with the illumination of reason. Nevertheless, I am perplexed by the magnitude of the forces propelling the motion of these celestial bodies, particularly those stars situated at such vast distances beyond the initial stars of the firmament, as perceived from Earth, and whose inherent nature remains shrouded in mystery.Cosmiel: Indeed, God, through His ministering Angels and celestial administrators, orchestrates the movement of these celestial spheres within a span of twenty-four hours as effortlessly as it was for me to guide you from the dog star to this polar one in such a brief duration. If, as exemplified by Scheiner and Mersennus, a millstone can traverse such a distance and descend from the firmament to the Earth in no more than six hours, what reason is there to question the swiftness of these stars set into motion? If you can fathom the velocity of lightning, you might be able to grasp the velocity of these celestial spheres in a manner somewhat analogous, yet inherently distinct. The celerity of such spheres, however, should not be considered beyond comprehension, for the works of God are inscrutable and transcend the limits of human understanding.Theodidactus: Do each of the celestial spheres that we have traversed within the vast expanse of this firmament possess their own respective centers?Cosmiel: Indeed, each of them possesses its own individual centers. As they traverse through the fluidic ether, their existence, sustenance, and establishment can only occur with their unique centers, divinely ordained. Consequently, it follows that they exhibit variations in their attributes and capabilities, notwithstanding their shared composition of liquid and earthly substances. Hence, each of these celestial spheres generates its own atmosphere by expelling breath from its distinct core.Theodidactus: How, then, does the preceding motion of the firmament, which moves from west to east in opposition to the progression of the zodiacal signs, come into play?Cosmiel: This motion is engendered by the tracing of a helical path from east to west. Although it does not precisely align with the meridian within the duration of 24 hours, the space left to traverse to the meridian expands with each passing day and year, progressively accumulating into a discernible forward movement.Theodidactus: But why is this curvature so subtle and inconspicuous, unlike what we observe in the planets?Cosmiel: Due to its immense distance from Earth, it can scarcely be perceived by the naked eye and only becomes noticeable after a span of a century. However, you have previously encountered this phenomenon.Theodidactus: I inquire, my dear Cosmiel, about the origin of the new stars that sporadically manifest in the firmament. I have been keen to comprehend this for a while now.Cosmiel: As I have previously elucidated these novel occurrences to you while we were observing the Sun, I shall refrain from offering an exhaustive explanation once more and provide a concise overview instead. The same analysis I previously expounded upon refutes the source of these celestial stars that materialize in the firmament. These solar bodies, aptly named due to their similarity to the terrestrial Sun, incessantly emit substantial volumes of exhalations. These denser regions of the aether present us with fresh stars, enriched by the emanations and eternally illuminated by the radiance of the solar spheres.Theodidactus: However, why do these stars invariably exhibit a stationary nature rather than possessing mobility akin to our comets? Why do they lack tails? Furthermore, why are they regarded as larger than our Sun?Cosmiel: First and foremost, you should understand that they do indeed exhibit movement, but the expanse within which they traverse is beyond our comprehension due to its immense distance. This expanse has contracted to a point that remains imperceptible to us, as we previously discussed in the context of the fixed stars' motion. As for the absence of tails, it can be attributed to the fact that at such an immense distance, only the primary body remains discernible to us, while the fainter part of the tail dissipates into obscurity. Regarding their apparent size, which appears to be at least equivalent to our Sun, it is evident that they seem larger because they are projected across a broader expanse of our vision when observed from the firmament, compared to the terrestrial Sun's appearance from Earth. Their size should not perplex you, as their substance is exceedingly rarefied and capable of expanding into vast spaces. This serves to refute the notion that these phenomena originate from extensive and eccentric orbits, which contradicts our observations. Clearly, such an idea is unfounded, as these new stars should consistently undergo proportional growth and diminishment over a specific period. However, they materialize suddenly and disappear abruptly. These stars do not follow eccentric orbits, do not emerge as new creations by divine intervention, are not revealed to us through the refraction of crystalline spheres, nor are they born from the convergence of stars. Instead, their genesis can be traced back to the natural force of potent exhalations and vapors emanating from the solar bodies within the firmament. It is also conceivable that material extending from these exhalations, illuminated by the nearby solar globes of the firmament, bathes the concealed neighboring and opaque lunar globes in such reflected light that they ultimately manifest themselves to us in resplendent attire. Consequently, as demonstrated, it can be inferred that these stars, originating in the firmament, provide evidence that the firmament itself cannot be solid or imperishable, despite the persistence of those who advocate the contrary viewpoint. Undoubtedly, the Earth is no less susceptible to corruption than the other constituents of the world. Its elements are highly susceptible to decay, as evident from the perpetual interplay of the elements and various other factors. Observe the incandescent sphere of this polar Sun, how it pulsates and releases substantial plumes of smoke. When these emissions intermingle with the exhalations of the other celestial bodies and converge into a unified luminous cloud, spanning expansively within the ethereal expanse, only someone lacking discernment would dismiss the possibility of it appearing as a new star to observers on Earth. It is a recurring aspect of human intellectual endeavors that, when delving into the investigation of concealed phenomena, individuals often disregard the most immediate and apparent causes. Instead, they embark on fruitless and unsubstantiated pursuits that lack plausibility and are incongruent with reality, leading to the most absurd misconceptions.Theodidactus: Indeed, I not only find your perspective highly credible but also wholeheartedly embrace it as almost irrefutable. I perceive no objections that could withstand scrutiny against it; rather, it elegantly resolves all challenges, no matter how complex or tangled they may be, leaving no room for doubt. This explanation is so straightforward that it clarifies all the enigmas, regardless of their intricacies. There is no need to resort to metaphysical or supernatural explanations or invent new concepts and other preposterous conjectures in this matter. Your elucidation effortlessly addresses all the circumstances and conditions observed by astronomers concerning the origin of these new stars, grounding them in natural principles. Consequently, the unfounded assertions made by astrologers regarding the omens associated with these new stars must inevitably fade away. Think about the numerous disputes that arose among scholars concerning the star that appeared in Cassiopeia in 1572. How many extraordinary and unconventional theories were formulated in response? However, with your guidance, I now perceive the causes behind such an occurrence with clarity. As I learned on our journey, nearly all the prominent stars in Cassiopeia possess solar characteristics. Therefore, it is plausible that at that time, the star may have experienced a prolonged or climatic ailment. Despite receiving an influx of substance from external sources, it might have undergone vigorous agitation due to the augmented outpouring of vapor emissions into the expansive realm of the ethereal space, illuminated by neighboring stars. This situation could have presented us with the extraordinary spectacle of a new star. However, due to its vast distance, the space in which it moved was imperceptible to our senses, rendering its motion indiscernible to our eyes.Cosmiel: You are reasoning correctly, Theodidactus, and you will not encounter opposition from other philosophers, unless they dare to diminish the incomprehensible power of the Almighty God to fit within the confines of their own intellects. It would be akin to suggesting that God cannot act unless His actions align with their limited understanding. It is advisable not to engage with individuals who hold such views.Theodidactus: You speak the truth, and I have always wondered how some individuals dare to meddle with such inscrutable works of divine power while thinking that even the Most Wise Creator may fail to illuminate or sustain them. If they concede the fluidity of the heavens, they then fear the ruin of the stars, as if the stars could not exist without being fixed. However, you have allowed me to contemplate all these things in a different light, and amidst my darkness of ignorance, I have developed an appreciation for the vast works of God. Although born and raised in the obscurity of my ignorance, I find that each individual aspect is confirmed with such marvelous artistry that I can scarcely express my amazement or convey my feelings about them. For when I examine each one more closely, I am truly astounded to discover such incredible artistry He has employed in the creation of the world. His power has skillfully measured the magnitudes of the stars in terms of their position, motion, number, weight, size, and measurement. With such artistry, He has arranged the distances between the stars in such a way that unless each region of the ethereal world were as it is, the entire Universe could not exist. And since the Supreme Archetype, through His infinite ideas of all possible things and capacity of His passive power, has conceived this world, creating innumerable globes that differ in properties, brightness, shape, color, light, heat, and the influences of latent seminal reasons. All these are established with such a proportionate disposition of each part to others that in each globe, that there is a motion of the parts towards the whole, downwards towards the center in heavy objects, and upwards from the center in lighter ones. This motion occurs around the center, and all these things can be found in each globe. The parts come together with such natural eagerness and impulse that they seem unable to rest anywhere other than in the whole. The moisture that exists in the surrounding globes, when struck by the light and heat of the celestial bodies, becomes rarefied and extends into atmospheres. As we observe this wonderful diversity of things in these atmospheres, we see that we cannot truly understand the reasons behind the divine works. Still, rather, we should only marvel at their immeasurable sublimity. "For great is the Lord, and exceedingly praiseworthy, and of His greatness, there is no end." He is not only the author and knower of His works but also the end, for in Him, all things are, and He is the beginning, middle, and end of all things, the center and circumference, so that He alone should be sought in everything. Without Him, all things are nothing, but with Him alone, all things exist, for He is everything. Through Him, all things are known because He is the truth of all. Nothing is more pleasing to Him than that we are led to admire Him in the vast fabric of the world. Yet, the more we admire the more He conceals Himself from us, for He alone must be sought, investigated, and acquired with our whole heart and diligence if it pleases Him. Since He dwells in unapproachable light, sought by those who seek Him, He alone has the power to open doors to those who knock and to grant to those who ask. To those who do not seek Him, there is no opportunity to open doors, as the rest of creation, which he produces and without whom nothing exists. For He is all in all, to be sought by those who seek, inquired by those who inquire, and acquired by those if it pleases Him. But what of those who are waiting in suspense, asking what things are, or how, or to what purpose? We respond with nothing and can only respond with nothing. We possess no knowledge, for only He who, through His understanding, makes us what He wishes, commands, and knows us. We are mute, but He alone speaks in all things, for He created us, He alone makes us what we are, how and for what purpose we are. If you wish to know anything about yourself, seek it all in idea, cause, and reason, not in us. There you will find everything when you seek the One, for you can only find yourself in Him.Theodidactus: I remember seeing in the deepest recesses of the firmament, in the sphere of the Dog Star's Moon, a very bright star, surrounded by a kind of stellar mist, which I also see here. I eagerly desire to know what it is.Cosmiel: How far do you think it is from you?Theodidactus: I do not think it is far.Cosmiel: You are mistaken, Theodidactus. You think it is as far from you as this place is from the Earth. But if you look closer at the works of God, I will lead you there. To me, it is the same whether I travel twenty leagues in one hour or twenty million leagues.Having been taken into the deepest recesses of the world, I found a center filled with countless globes never before seen by the human eye. Finally, through an immense expanse of golden ether, I was transported to a new lunar globe.Theodidactus: Why, Cosmiel, do you leave me in this place when all I desire is to gaze at that bright star that I marveled at so much in that abandoned place?Cosmiel: This has been done so that the face of your native world shines more brightly to you on the opposite side of this Lunar globe's face, as if from a dark shadow. Lift up your eyes and contemplate each detail.Theodidactus: Divine Teacher, a fresh panorama of stars has unveiled itself before my eyes! Their brilliance is awe-inspiring, their arrangement exquisitely orchestrated, and they form elegant patterns in various shapes.Cosmiel: In your previous position, you perceived these stars as hazy, and they are situated at a distance from the Dog Star similar to that between Earth and the firmament. Here, you need not search for Suns, as all the globes you once observed have vanished into the abyss of their immense remoteness. Among the celestial orbs in this realm, some are solar, some lunar, and others are stars previously unseen by mortal eyes. Raise your gaze and behold the expanse of the heavens.Theodidactus: Cosmiel, I am nearly overcome by astonishment as I behold the entire expanse of the sky, brimming with newly revealed stars.Cosmiel: Some of these celestial bodies are positioned at a distance from your current location comparable to the span between this world and our previous one. Those upon which you now stand have seats even more remote than the stars of the initial firmament are from Earth. If I were to elevate you a hundredfold higher, the proliferation of new and newer stars would persist without end. Perhaps I should say that the world is not confined within the narrow confines that some presume. Human ingenuity grasps only a limited fraction of God's boundless creations, for His works are inscrutable to our understanding. Just as God Himself, in His greatness, transcends the boundaries of His own magnitude, He designed the world to be as vast as it could and should be, given the constraints imposed by the material conditions of this state. Not because He lacked the capability to create a larger world, but due to the limitations inherent in the material body, which derives its boundaries from its own nature. When your philosophers and theologians contemplate whether God can actualize the infinite, they wisely affirm that He cannot. This is not a reflection of their belief in God's power being finite but rather an acknowledgment that the concept of the infinite implies inherent limitations.Theodidactus: Cease, cease, my Cosmiel, I no longer wish to behold anything further, for I fear that the overwhelming majesty of the Creator's glory might engulf me. I prefer to serve Him with humble obedience, to revere Him with fear and trembling, rather than attempting to fathom His incomprehensible works, which are countless and boundless. Receive, receive my soul, for I am no longer captivated by sensory delights. I yearn to be united with Him through eternal love, the One who has crafted such wondrous marvels for me, the lowliest of Earth's natural beings. My deepest desire is to fixate my entire being upon Him, to cleave to Him exclusively, and never to be separated from His presence. Oh, my God, the sustainer of my soul, who has woven this magnificent tapestry solely for the sake of humanity, what unimaginable treasures have you prepared for your beloved ones in the realm of the invisible? Now, with exalted thoughts, I proclaim, "Eye has not seen, nor ear heard, nor has it entered into the heart of man, what God has prepared for those who love Him." Oh, children of the Earth, born of humanity, I implore you once more, why do you cling to vanity and pursue falsehoods? Gaze upon these boundless abodes of the heavens with your whole heart, and ponder how much God has ordained for the glory of humanity, concealed within unfathomable and hidden boundaries known only to Him! Embrace this disposition of the soul in the fleeting light of this transient life within this vast and profoundly wise world, where the Archetype is inexhaustible. In doing so, you may finally cast off the constraints of the flesh and contemplate the One who is the very essence of our souls, the core of all Nature, the ultimate and supreme source of blessedness. Therefore, may He be eternally blessed, loved immeasurably, and praised without limitation throughout the ages. Amen.

CAPUT I.

De productione Mundi.

COSMIEL. Agedum Theodidacte, iam tempus est, ut lustratis Mundum in magnis globis, immensis Universi pelagi finibus peragratis, tuo postliminio ad hunc locum restituaris, ut arcanorum, quae a me didicisti, naturae sacramentorum Terrigenas tuos participes facias. Theodid. Ah! mi divine Magister, quantum animum meum hac voce tua consternis! Tu enim scis quid mihi reservatum est, res est vel ipsa morte durior; 鈥渕oriatur potius anima mea morte iustorum,鈥� ut terrena ea huius contagionis face soluta, tecum semper vivat, tecum Archetypum illum supramundanum, in quo omnia unum sunt, aeternum contempletur. Cosmiel: Nondum, tempus tuum advenit; multos adhuc ad divinae maiestatis notitiam erudire te oportebit, antequam tam incomprehensibili felicitate bearis; neque meam a te separationem moleste feras velim, te enim non deseram, sed invisibili quadam assistentia me in omnibus tuis actionibus praesto tibi semper futurum polliceor. Theodid: Ego quemadmodum tuam mei voluntati, quae Dei est, semper conformavi, ita modo si unquam tuo subscribam imperio, nihil unquam desideraturus, nisi quod tu ad salutem, maiusque animae meae bonum futurum iudicaveris. Hoc unum a te obnixissime contendam, ut antequam globo meo me restituas, dubiorum quorundam, quae iam dudum animum meum circa mundi fabricam et divine providentiae, qua Universum gubernat, rationes torserunt, solutionem pares. Cosmiel: Ut mihi fili rem aequissimam petisti, ita iniquus forem, si votis tuis non obsecundarem. Macte animo, ex me confidenter omnia quaecunque desiderat anima tua interroga, teque non tam ad quaerendum promptum, quam me ad respondendum existimes velim. Theodid: Accepto tuam tam benignam erga servulum tuum voluntatem, verum ne confuse in negotio coeteroquin intricatissimo verser, primo nonnulla tibi de iis quae mundi opificium concernunt, deinde de summa Dei providentia, qua mundum et singula eius quantumvis etiam abdita incessanter gubernat; Tertio denique de mira providentia, qua genus humanum in ultimum finem diriget, proponam. Tuum porro erit, mentem meam caliginosam magisterii tui lumine pervadere, ut quae sapienter ad singula responderis comprehendam. Cosmiel: Ne dubitares fili, fac uti postulasti. 

Theodid: Quid itaque fuerit proprie massa illa tenebrarum, quam sacer textus, terram vocat inanem et vacuum, quam Deus Optimus Maximus in principio rerum creavit, scire cupiam? Cosmiel: Rem propositam maioris considerationis esse scias, quam ut paucis illis verbis describi possit, quare altius exordior. Deus, cuius potentia non est finis nec numerus in ineffabili decreti sui consilio, mundum ab aeterno conceperat; et mundus in ipso Deo, nil aliud quam Deus erat; venit ergo completa temporis mensura, quo conceptum mundum ad extra volvere sibi complacuit. Primum immensa et incomprehensibilis virtutis suae potentia, in alto aeternitatis punto, solus infinitae voluntatis suae efficacia ex nihilo creavit coelum et terram; et quamvis non nesciam, nonnullos sacri textus Commentatores hoc loco per coelum, Coelum Empyreum; Dei ingens et immensum palatium, Angelorum, hominumque beatorum sedem intelligere, quod non nego, sed tamen aliquid eo amplius indigitatur; id est, intercapedinem illam immensam, totius mundi fabricae spatium et locum, in quo quasi aeternam providentiae suae dispositionem mundanos globos ordinare decreverat, spatium, inquam, longum, latum, profundum, produxit: non secus ac Rex quidam exercitui magnum producturus, prius de loco, tante multitudinis capaci cogitat, in quo castra disponat, acies dirigat, singulos legionum ordines in sua membra apte distribuat, et ad munia rite obeunda exerceat. Spacium itaque; ad tantum globorum exercitum, ad celestis militiae castra apte distribuenda cum primis necessarium fuit, et hoc clam dicitur. "Terra autem erat inanis et vacua, et tenebrae erant super faciem abyssi;" per terram hanc inanem et vacuum tenebrarumque abyssum, nihil aliud intelligitur, quam moles illa chaotica, sive chaos illud immensum, omnium eorum, quibus posita mundus formandus erat, seminalium rationum mixtura foci tum: et ut nihil adhuc in eo ordinatum, nihil distinctum, nihil sua propria forma constitutum reperiebatur, sic omnia in unum confusa, omnia squalida, sine ordine et distinctione nulla, sine ullo formarum discrimine, veluti in tenebrosa quadam abysso convoluta iacebant. Quo rerum flatu, ut tandem singula suis apte locis distributa formis propriis instruerentur, ecce vox Dei insonuit: Fiat lux, et fuit lux primigenia mundi forma, quae ut omnium maxime, mundo necessaria fuit, utpote sine qua mundus aeternis tenebris damnatus consistere non potuisset, ita ante omnem reliquarum formarum apparentiam praecedere debuit. Haec vero lux erat veluti praevia quaedam lucis globorum in mundo formandorum materia, et nihil aliud fuit, quam calidum quoddam radicale, omnibus mundi corporibus postea insitum, quo solo formantur et sustentantur; lucidum erat, ut omnem formarum secuturarum aspectum deduceret. Habes iam primum totius naturae principium activum, lucidum illud, calidum, generationis rerum unicam originem et radicem; quoniam vero calidum illud sufficiens non erat nisi aliud principium prae paeraretur, cum quo illud mixtum rerum omnium generationes perficeret; hinc sacer textus statim in principio aquarum, quas Spiritus Dei incubabat, meminit; eratque humidum radicale, passivum rerum principium, quibus duobus principiis, calido et humido, omnia quae in mundo sunt entium genera, originem habent. Quibus praesuppositis, sapientissimus Conditor mox ad discretionem partium, globorumque mundanorum rudimenta constituenda se accinxit; quae quidem hoc pacto peracta sunt: Divina voce personante, "Fiat firmamentum in medio aquarum et dividat aquas ab aquis;鈥� mox totum illud terrestre quod in chaotica illa mole confusum squalebat ante, voce Domini excitatum in innumerabiles mundi portiones differentum fuit, atque adeo portiones singulae locum in mundana fabrica actionibus, munisque quibus destinabantur, proportionatum adeptae sunt; quoniam vero humido immenso immersae aggravataeque nullum mundo emolumentum conferre poterant; hinc divinae sapientiae iussum 鈥渃ongregatae sunt aquae in locum unum, et apparuit arida,鈥� id est, singulis globis mundanis iam firmatis et terrestri substantia concretis, ex magno illo humidi chaos aquae portio cessit; qua parte inter alveos globorum distributa, partim ad extima mundi confinia relegata firmamentum, id est, coeleste globorum perenni lege stabilitum spatium aquis vacuum reliquit; atque adeo duo alia principia rerum, frigidi et siccitatis, emerserunt. Theodid. Sustine parumper. Cosmiel: magnum enim meum dubium premit, quo ut me liberes, medullitus desidero; quae tu dicis, aperte sacrae scripturae dissonare videntur; 鈥淒ixit enim Deus: Congregentur aquae, quae sub coelo sunt, in locum vacuum, et appareat arida"; ego sane per aridam hoc loco nihil aliud intelligo, quam terram nostram; quomodo tu ergo dicis, aquam non terra tantum, sed et singulis reliquis mundanis globis distributam; non enim dicit sacer textus; congregentur aquae in loca diversa, sed in unum locum? Cosmiel: Insigne sane dubium movisti, quod multorum non parum torsit ingenia; quare, quomodo illud intelligendum sit, docebo. Noveris itaque, principalem Dei Ter Opt. Max. in constituendo mundo finem fuisse; primo gloriam Conditoris, deinde Terrenum globum, in quo humanum genus ad imaginem et similitudinem suam conditurus erat; frustra enim corporeus mundus conditus videbatur, si non esset rationalis creatura corporea, quae operum divinorum potentiam et maiestatem aspiceret, aspiciendo admiraretur, tantoque potentiae Opificem admirando inquireret, inquisitum amaret, atque tandem eo perpetuo frueretur. Terra itaque tanquam potior mundi pars, cuius gratia reliqua omnia condita erant, primo nominanda fuit, coeteri vero globi ei famulaturi, non nisi implicite, Terrenus globus veluti prototypon quoddam reliquorum; unde ob finem in quem destinatus erat, globorum omnium mundanorum praestantissimus, et maiori rerum omnium vitae humanae necessariarum ubertate et varietate instructus; coeteri enim globi ut famulantes iis  potissimum naturae dotibus instruebantur, quae ipsis ad a Deo intentum finem consequendum necessariae erant; quos quidem terrenus globus infinita quadam virium, proprietatum, entiumque non solum anima expertium, sed et vegetabilis sentientisque naturae varietate et copia longe superat. Quando itaque sacer textus loquitur de congregatione aquarum in locum vacuum, et de aridae detectione, id totum distributive intelligendum esse scias; quasi diceretur: 鈥渃ongregentur aquae, quae sub coelo sunt, in locum unum, et appareat arida,鈥� id est, in locum unum singulis globis mundanis appropriatum, et arida singulis propria appareat; quemadmodum enim Deus ex communi chaotica massa materiam singulis mundi corporibus formandis aptam deprompsit, ita et de aquarum massa chaotica singulis humidi portionem, sine qua nec subsistere, nec virtutes nativas exercere possint, distribuit. Patet itaque chaoticum illum humorem non in terrenum solummodo, sed et in coeteros mundi globos sive astra unicuique iuxta situs et positionis rationem distributum esse. Et indubitanter patet, quod humana mens concipere non potest, quomodo Terrenum corpus (quod ad superna coelorum corpora, non nisi punctum esse videatur) solum tantam aquarum congeriem intra sua viscera concludere potuerit, nisi et singulis reliquis mundi corporibus earundem tanquam immensi huius aquarum Oceani in innumeros rivos deducta portio obrigisset; nam ut in praecedentibus dictum est, uti massa illa chaotica quatuor elementis confusa mundo formando communis fuit, ita singula quoque mundana corpora participarunt portiones elementares, quibus compositi in hunc usque diem persistunt. Theodid. Multum sane me perplexum tenent verba haec sacri textus: "Fiat firmamentum in medio aquarum, et dividat aquas, quae sub firmamento ab his quae sunt supra firmamentum;鈥� quae verba nisi mihi probe exponas, dictorum hucusque vix capax videor; ego enim semper hoc firmamentum antequam propriis id oculis intuerer, concipiebam veluti immensum, quoddam crystallinum coelum, solidissimum et durissimum, quod ut intermedium spatium immensa fuit soliditatis amplitudine occupat, ita aquarum, eius loco stabulantium congeriem in extrema mundi confinia, hinc versus centrum, illinc versus circumferentiam detrusit; atque hae sunt aquae, quas partim infra, partim supra firmamentum Deus medianti firmamento posuit. Cosmiel. Recte quidem dubitas, sed ubi ratiocinium meum probe intellexeris, videbis totum contrarium in sacra Scriptura contineri. Recedamus verbis sacris: "Dixit Deus, fiat firmamentum in medio aquarum, et Firmamentum," ut paulo ante insinuasti, olim nil aliud esse putabas, quam octavum stellarum fixarum coelum durissimum et impervium, in quo astra variis imaginibus transformata; veluti in spherae cuiusdam fornice caelata spectarentur; corrigenda est ista imaginatio, naturae rerum mirum quantum incongrua. Sciendum itaque firmamentum minime hoc sensu accipi posse; sed firmamentum proprie rakiangh, dici rationem, id est, expansum illud immensum, ubi aquae prius stabulantur, intra quod omnes mundani fabricae globi singuli propriis suis centris ita firmantur, ut mundum facilius sit interire, quam ut illi a sede sibi divinitus designata vel hilum removeantur; in hoc itaque expanso Deus Conditor Astrorum seu globorum rudimenta delineavit, assignando unicuique ex chao terreno subsistentiae suae materiem, alveos in iis excavavit, in quos chaoticae aquae pars reciperetur, pars eiusdem extra firmamentum in vastissimas sedes relegaretur; pars tandem in aetherem subtilissimum et levissimum converteretur. Hinc Astra non secus ac terra mole stetere sua, ac in vasto illo expanso cursus suos circa terram iuxta leges a natura praescriptas hucusque; peragunt; hoc vero expansum innumeris corporibus foetum non solum fixas, sed et planetas comprehendere; adeo verum est, ut vel ipse sacer textus id aperte afferat, his verbis: "Fiant luminaria in firmamento caeli," et paulo post, "Fecitque Deus luminare maius et luminare minus et posuit ea in firmamento coeli," etc. Nosti Theodidae luminare maius, quod est Sol, et luminare minus, quae Luna, in firmamento, quam omnes fere Astronomi fixarum stellarum sphaeram dicunt, nequaquam contineri, ei tamen expresse sacra Scriptura dicit, Solem et Lunam duo luminaria in firmamento coeli esse posita; unde aperte colligitur firmamentum haudquaquam pro sphaera octava, sed pro omni illo spacio immenso et expanso aethereo, a Luna usque ad ultimum mundanorum corporum terminum exporrecto, in quo divina providentia globos mundanos firmare voluit, recte sumi; ab hac itaque firmitate, quo singuli globorum supra propria sua centra stabiliuntur, cursus suos peragunt, totum illud aethereum spatium firmamentum dicitur, minime propter spatii, quod coelum octavum occupat, soliditatem. Quid putas maiori admiratione dignum, globum rotae infixum una cum rota circumvolvere, an eundem in aere suis sustentaculis firmare? Theodid. Hoc ut humanas vires superare puto, ita illud ludum prorsus puerorum esse censeo. Cosmiel. Ex hoc itaque inferas, potius nos incomprehensibilibus Dei operibus quam iis quae humana industria fieri posse concepimus, fidem habere debere. Qui terram in aere libravit, an non is eadem ratione in aethere librate potuit reliquos globos? Itaque spatium globos in aethere libratos circumfluens, sacer textus apte coelum vocat Hebraice Schamaim, id est, ibi aquae, quod totum illud spatium aqua chaotica ante separationem aquarum ab aquis repleretur. Theodid. Iam tandem experior, nihil te rerum sive divinarum sive naturalium latere; convictum me in omnibus fateor, solum unicus me scrupulus tenet circa verba illa sacri textus; "Divisitque Deus aquas que sunt sub firmamento, ab aquis, que sunt supra firmamentum, etc.鈥� Ex quibus luculenter patet, per hasce aquas nihil aliud intelligi, quam aquas terrenas et sublunares. Cosmiel. Iam dixi tibi supra, sacram Scripturam capacitati hominum se accomodantem, terrenum globum solum, in cuius alveis aquae receptae sunt, utpote qui hominibus tantum cognitus esset, denominasse; reliquos vero globos subticuisse, etiamsi singuli suam quoque portionem aquarum receperint, et luculenter patet ex verbis sacri textus, "Et vocavit Deus aridam terram, congregationesque aquarum vocavit maria," id est, est in quod est in singulis globis solida substantiae terrestri portione subsistente, appellavit aridam, aquas vero, quae ipsis ex separatione iungebatur, intra alveos globorum inclusas, vocavit maria. Atque haec quidem prima erant globorum rudimenta; deerat iam lux, seu calidum radicale, quo tanquam in foeturam animarentur. Quemadmodum igitur aeterna Dei Sapientia singulos globos ex chaotica massa deprompta materia formavit, ita ex primogenia luce singulis suam portionem ad eos in operationibus suis et facultatibus naturalibus corroborandos, sine qua omnia torpida et mortua manebant, distribuit. Theod. Cum experientia nobis constet multa ex mundanis corporibus luce propria carere, ut sunt Terra et Lunares mundi globi; quomodo ergo tu dicis omnes mundi globos seu Astra a principio rerum primigeniae lucis portione ditata fuisse; hac enim minime sibi consentire videntur. Cosmiel. Ne dubites fili, haec maxime sibi congruere videbis, ubi nonnulla ad faciliorem expositionem facientia praemisero. Verum est, quod obicis, nonnulla mundana corpora luce propria carere, nonnullis lucem propriam concreatam fuisse, uti solaribus mundi corporibus; inde tamen non sequitur, lingula non suam habere deputatam lucis portionem; siquidem per lucem portionem illud calidum radicale corporibus innatam, sine quo, quemadmodum homines, ita et omnia et singula mundi corpora nullam prorsus actionem exerere possent, intelligo; est enim hic fons vitae omnibus inexsistens et proprietatum singulis inditarum origo; et ut a Terreno corpore incipiam; anne Tellurem hac luce destituam putas? Theodid: Minime, nam etiam si illam lucem non videam, adeo tamen necessariam eam esse iudico, ut sine illa nec consistere, nec vivus humanis tellus servire possit in generationum propagine perpetuanda; sed non intelligo quale illud sit, et quomodo ei indita sit? Cosmiel. An non vides, universam telluris molem huius lucis et innati calidi signa uberrima praebere; quid aliud thermae et calidissimarum aquarum ubique locorum scaturientium origines? Quid montium perpetuo igne ardentium aestuaria? Quid ignem subterraneum per universos Telluris canales diffusum, aliud putas esse, quam lucis primigeniae seu caloris innati et radicalis portionem, quod nos elementum ignis appellamus? Et merito; hoc enim est elementum singulis globis infusum, virtute efficax et minima quavis penetrans, activum principium, sine quo omnia reliqua elementa torpida manerent et mortua. Quod quidem elementum in Sole coeterisque Solem affectantibus corporibus; non calidissimum tantum, sed et lucidissimum, uti expertus es, existit, summa fane divini Opificis providentia; cum enim Sol eo fine  conditus fit, ut lucis sui intensione circumsitos sibi globos illuminaret, et vitali calore omnia compleret, pernecessarium fuit, ut lucidissima et ardentissima illa lucis calorisque portio in singulis vicinis globis abdita, ex similitudine quadam naturae excitata, fecundo hoc lucis radio (rerum concatenatione ita postulante) impraegnata, fructus proferret effectusque a natura rerum in singulis globis intentos. Cum vero astra plurima remotiora sint, quam ut huius lacis beneficio potiri queant, natura alios globos lucidissimos disposuit, qui veluti quidam Solis vicarii circumsita sibi corpora lucis uberioris expertia illuminarent et calorem in iis latentem ad effectus illis proprios producendos excitarent, uti in itinere nostro, ni fallor, abunde expertus es. Theodid: Omnia cepi neque quidquam eorum amplius, des quibus ducebam, me scrupulus torquet; iam ut mihi exponas velim, quomodo coelum operetur, et num Astra vera et reali elementorum mistura consistant. Cosmiel: Coelestia globorum corpora mixta esse nullo pacto est ambigendum. Neque enim cohaerenter dicetur. Deum ex una et eadem chaotica massa coelestem essentialiter a sublunari differentem materiam produxisse. Siquidem Deus Optimus Maximus in hoc potentiae suae magnitudine ostendere voluit, quod ex una et eadem chaotica massa, tantam tamque innumerabilem rerum in hoc mundi opificio elucescentium varietatem et copiam produxerit, eodem et simili artificio elementa superiorem et inferiora in unum compegerit, ut nullum mundi corpus sit, quod iis careat. Hinc aer, aqua, ignis, terra omnibus inesse comperiuntur, uti arcanior Chimiae ars aperte demonstrat; si enim in aere perspicuas lucis scintillas, aqua et terrae portiunculas subtiliores comperiamus; si in aqua et terrestribus corporibus eandem elementorum miscellam latere experientia nos doceat, eandem coelestibus corporibus mixturam negare velle plusquam inexperiens in natura rerum hominis esse putem. An non singulos coelestes globos suis aereis atmosphaeris involutos vidisti? An non perpetuas humorum quos expirant effluxiones observasti? Vides ex varia et mixta luce, quam ignea efficacia polleant, an non terrestres in iis eminentias montiumque iuga observasti: quis igitur iam omnia mundi corpora quatuor elementorum commixtione concrevisse neget? Sed hac paulo fusius deducam. Recte dicitur, 鈥淣ihil oritur novum, nihil interit.鈥� Quod de materiis permanentia intelligas velim: quae tota ab initio creata corruptioni minime censetur obnoxia; sunt igitur omnia prius quam fiant, aliquo pacto in materia; et postquam esse desierunt in materia quoque perseverant; materia prius est omni sensibili substantia, ante omnem sensibilem substantiam creata a Deo, ad esse producta: nam divide omnem substantiam sensibilem in partes geminas, in duo extrema quibus ipsa conflatur et constat, ut in essentiam et apparitionem; in principium et finem, in inchoationem et perfectionem, in potentiam et actum; in materiam et formam; duntaxat secundum posteriorem ipsius partem rei mutationem ortum et interitum fieri comperias; priore autem parte permutationem fieri nulla; sed fixa esse et stata universa simul facta ab initio et simul in aevum perseverantia. Materia quoque principium est omnium inchoatio, et potentiae. Itaque per materiam creationem omnia simul inchoata sunt et substiterunt ab initio, erantque in principio, non erant in fine; habuerunt prius quoddam esse, carebant sui apparitione, possibilia erant, nondum tamen erant; erant in tenebris, non in luce, non quoque in sui discrimine aut in naturalibus suis locis. Educta sunt ex potentia in actum et tenebris in lucem, ex principio in finem; quae inchoabant, perfecta, sunt; quae erant apparuerunt; quae confusa et indiscreta, in ordinem digesta sunt, et suis in locis collocata. Oritur igitur quotidie nil simpliciter et ex toto novum; cum fuerint omnia ab initio in prima et antiquissima sui consistentia, id est, in materia. Nil indies interit, cum in eandem immutabilem essentiam (primamve sui consistentiam) revertantur, et sicut successerunt imprimis in actum ex potentia, ita et in potentiam demum eandem relicto actu migrant; quaeve ex tenebris in lucem prodierant, ex luce postmodum et apparitione in occultum et abditum et antiquas tenebras reverti coguntur. Et praecipue quatuor sunt propter quae, veraciter enunciare possumus, stata esse, fixa et immobilia, universa; utpote quae omnem ab eis ortum atque interitum excludant, divina mens, angelicus intellectus, materia et humanus intellectus; divinae quippe menti actu insunt omnia ab aeterno, eique semper supersubstantialiter inerunt; Angelicus quoque intellectus ab suae creationis initio actu est omnia, semper omnia futurus. Materia et humanus intellectus a sua item creatione (quanquam non eodem modo) potentia sunt omnia, id est, omnium potentia, eruntque perpetuo id quod sunt, id est, potentia universorum. Aeternus est Deus sine principio, fine fine; Angelus, materia et intellectus humanus aeviterna sunt, facta quidem sed semper futura; principium sortita, finem nullum habitura. Nullus quidem humanus intellectus interibit, nulla quoque materiae pars secundum naturam annihilari potest; nulla insuper oriri nova. Haec tria Deus, Angelus, materia, toti sunt ab initio, toti semper futuri, neque innovari aut multiplicari possunt, neque interire, aut imminui; humanus vero intellectus multiplicari quidem potest, nec totus est ab initio, qui et quotidie suo numero perficitur; donec evadat in actu totus, donec humana species impleatur; attamen imminui poterit nunquam. Quae cum ita sint corporum coelestium mixturam elementarem in dubium revocare, soli illi iam possunt, qui omni experientia rerumque physicarum notitia destituti, toti abstractionibus suis metaphysicis impallescentes, tempus perdunt. Certum est optimum Conditorem, quod inferioribus concessit, id superius non denegasse. Quod si coelum ad productionem rerum inferiorum concurrat ut principium activum, et elementaris mundus inferior, sive terrenus se habeat ut principium passivum sicuti omnes Peripatetici fatentur (nam ut recte Stagyritas: inferna supernis lationibus subduntur), hinc certo concludi potest, et superiora et inferiora eiusdem materiae esse; cum enim omne producens producat sibi simile, quis iam productum et producens eiusdem naturae quoad materiam esse negabit? Anne coelestium radiorum et influxum, quibus coelum ad inferiorum rerum productionem concurrit, essentiam et naturam (cum nihil aliud sint, quam subtiles quidam et tenues spiritus, naturaliumque virium, inferiorumque seminum miscella, quas globus exspirat) quantum est ex parte materiae diversam aut in globis aut inferiorum natura putabimus? Haud quaquam; Quis unquam audivit, diversae naturae semina, vires et proprietates rerum essentia differentium, aut coire, aut ad effectum in materia essentialiter diversa producendum concurrere posse? Omnia itaque, quaecunque in mundana machina sensibus nostris fiant, quoad materiam eiusdem rationis et entitatis esse luculenter hic concluditur; non enim aliter mutuo sese foverent, minime se miscerent aut unirent, si diversam genere materiam, vel quintam quandam essentiam ad invicem obtinerent. Nulla igitur ratione ex parte materie, sed secundum raritatem, levitatem, duritiem, mollitiem, grossitatem, crassitiemque, similesque hisce qualitates individuantesque atque substantiales formas, quae materiae speciem non mutant, sed veluti variis modis exornantur, distingui debuerunt. Verum cum tum tu, Theodidacte haec omnia propriis oculis, dum globos mundanos examinaremus perlustraveris, non his immorabor. Theodid: Ita est, neque ego de iis ab eo tempore, quo tuo me divino ratiocinio imbui, unquam dubitavi; nihil enim verius, quam omnia in omnibus quodammodo esse, et omnia amica quadam necessitudine, sympathicoque consortio in se invicem influere, se fovere, se confirmare, et ad mundi conservationem unionemque partium conspirare comperi; quae, etsi corruptiones quoad partes admittant, ita tamen singuli globi quoad totam corum substantiam firmitate sunt, ut impossibile sit eos aut a naturali agente corrumpi, aut in suis operationibus naturalibus deficere posse; 鈥淰erbo enim Domini firmati sunt coeli, et spiritu oris eius omnis virtus eorum.鈥� Sicut itaque in terra innumeras quotidie generationes et corruptiones, toto tamen semper incorrupto permanente spectamus; ita pari ratione coeteris mundanis globis fieri experientia sensata sat superque me docuit. Sed iam universalibus mundi principiis praemissis, ad particulariora descendamus.

CHAPTER I.

The Creation of the World.

Cosmiel: Come, Theodidactus, the moment has arrived for you to journey through the vast realms of the world, having already charted the limits of the boundless cosmic sea. When the time is right, return to this location so that you can share with your fellow Earthly inhabitants the secrets of Nature that you have acquired from me.Theodidactus: Ah, my divine Master, your words stir my soul profoundly. You are aware of the fate that lies ahead, a destiny more severe than death itself. "Let my soul die the death of the just," so that, liberated from earthly contamination, it may forever dwell with you, beholding the transcendent Archetype where all things are unified and eternally contemplated.Cosmiel: Not yet. Your time has not arrived. You must impart the knowledge of divine majesty to many others before you can attain such incomprehensible happiness. Do not be distressed by my departure; I will not forsake you. I pledge to remain with you invisibly, assisting you in all your endeavors.Theodidactus: In the same manner that I have consistently aligned my will with yours, recognizing it as God's will, I now solemnly commit that if I yield to your directive, my desires will be directed solely toward what you deem conducive to my salvation and the greater benefit of my soul. I have one fervent request of you: before you return me to my rightful place, please offer clarity to certain doubts that have long occupied my thoughts concerning the organization of the world and the divine providence that governs the Universe.Cosmiel: You have made a just request, my son, and it would be unjust not to fulfill it. Be resolute in your thoughts. Pose any questions your soul yearns to ask, and rest assured that I am more eager to provide answers than you are to seek them.Theodidactus: I appreciate your gracious readiness to assist your servant. However, to avoid any confusion in this inherently intricate matter, I will begin by posing questions about the structure of the world. Then, I will inquire about the supreme providence of God, by which He continually governs the world and all its concealed facets. Finally, I will present questions regarding the remarkable providence through which God guides humanity towards its ultimate purpose. Your role will be to illuminate my perplexed mind with the wisdom of your teachings, enabling me to grasp your insightful responses to each of these inquiries.Cosmiel: Have no doubts, my son. Proceed as you have requested.Theodidactus: Hence, I seek to understand what precisely constitutes that obscure entity referred to as "the earth formless and void" in the sacred text, which Almighty God brought into existence at the dawn of creation.Cosmiel: The subject you've raised is of such profound significance that it cannot be adequately explained in mere words. Therefore, I shall embark on a more comprehensive exploration of it. God, whose power is boundless and whose designs are beyond count, in His unfathomable wisdom, conceived the world from eternity. Within God Himself, the world existed as an integral part of His divine essence. When the appointed moment arrived, it pleased Him to bring forth and manifest the world. At the apex of eternity, through His immense and incomprehensible power, He alone created heaven and Earth ex nihilo, solely through the efficacy of His infinite will. While I acknowledge that some commentators of sacred texts interpret this place as referring to the Empyrean Heaven, the magnificent and vast palace of God, the abode of Angels and blessed humans 鈥� which I do not dispute 鈥� there is a broader interpretation to consider. It signifies the expansive expanse, the space and realm designated for the entire structure of the world, where He decreed to arrange the cosmic spheres according to His eternal providential design. Much like a king planning to host a vast army, He first considered a space capable of accommodating such a multitude. Within this space, He brought forth the world 鈥� expansive, vast, and profound. He organized the encampments, directed the forces, meticulously allocated each legion to its position, and trained them for their roles. Consequently, with respect to this space, it was essential to accommodate a vast assembly of spheres and properly arrange the divisions of the celestial hosts. This is conveyed in veiled terms as "The Earth, however, was formless and void, and darkness was over the surface of the deep." This "Earth, formless and void," and this abyss of darkness represent nothing other than a chaotic mass or immense chaos, the mingling of which serves as the seminal cause behind the formation of the world. Just as nothing within it was yet ordered, nothing was distinct, nothing possessed its own form; everything was in disarray, everything was in a state of confusion, without order, without differentiation, as if all were entwined in a dark abyss. To bring all things to their proper places and bestow upon them their intended forms through the act of creation, the voice of God resounded, declaring, "Let there be light," and so there was the primordial light. This light, which was absolutely necessary for the existence of the world, as without it, the world would be condemned to eternal darkness, had to precede all other forms. This light served as a kind of precursor, a source of the light that would manifest in the emerging world. It was essentially a warm, fundamental essence, subsequently inherent in all the bodies of the world. This luminous warmth directed the emergence of all subsequent forms. Thus, the first active principle of all Nature was established 鈥� that radiant heat, the source of generation, the ultimate origin. However, because this sufficient warmth alone was insufficient, another principle was needed to blend with it, perfecting the generation of all things. Consequently, the sacred text immediately mentions the waters, over which the Spirit of God hovered. These waters represented the fundamental moisture, the passive principle of all things. With these two principles, the warm and the humid, the origins of all the world's diverse entities were established. With these principles in place, the most wise Creator proceeded to arrange the rudimentary components and spheres of the world according to His divine will. This was accomplished through the divine declaration, "Let there be a firmament in the midst of the waters, and let it separate the waters from the waters." Soon after, the entire terrestrial substance, previously submerged in the chaotic mass, was awakened by the voice of the Lord and divided into countless portions. Each of these individual portions found its designated place within the cosmic structure, suited to the functions and roles for which they were intended. However, since the vast and submerged waters could not contribute to the world's benefit, divine wisdom decreed that "the waters be gathered together into one place, and let the dry land appear." In essence, once the individual cosmic spheres were established and consolidated with terrestrial substance from the great chaotic moisture, a portion of the waters receded. This portion was distributed among the basins of the spheres, partly relegated to the outermost limits of the world, thus creating a void within the celestial spheres 鈥� a space governed by the perpetual laws of celestial spheres. Consequently, the other two principles of things 鈥� coldness and dryness 鈥� emerged.Theodidactus: Please bear with me for a moment, Cosmiel. I am troubled by a significant doubt, and I earnestly seek your guidance to resolve it. Your explanation appears to be in conflict with the sacred scriptures. In God's words, it is stated, "Let the waters under the heavens be gathered together into one place, and let the dry land appear." I interpret the "dry land" in this passage to signify our Earth. Therefore, how can you assert that water was not only distributed on Earth but also on all other celestial spheres? The sacred text does not mention the waters being gathered into various locations but rather into "one place."Cosmiel: You have indeed raised a profound doubt that has perplexed many. Allow me to elucidate how this should be understood. It is crucial to recognize that Almighty God's primary intent in creating the world was, firstly, for the glory of the Creator, and secondly, for the terrestrial sphere upon which the human race was to be fashioned in His image and likeness. The material world would have been brought into existence in vain if there were no rational, corporeal beings to contemplate the power and majesty of divine works, to admire them, to seek understanding, and to love what they sought, ultimately enjoying it eternally. Consequently, the Earth, as the paramount element of the world for which all else was created, naturally takes precedence, while the other celestial spheres, serving as adjuncts to it, were implicitly considered, with the terrestrial sphere serving as a prototype for their creation. Hence, owing to its intended purpose, the terrestrial globe excels above all other celestial spheres in importance and is endowed with a greater abundance and diversity of elements requisite for human life. In contrast, the other celestial spheres, as servants, are furnished with specific natural qualities suited to their respective roles in fulfilling God's design. The terrestrial sphere, on the other hand, is equipped with an infinite variety and plenitude of attributes, not only encompassing sentient and rational beings but also encompassing vegetative and sensitive natures. Therefore, when the sacred text refers to gathering the waters into one place and the appearance of dry land, it should be understood in a distributive sense. It is as though it were stating, "Let the waters under the heavens be gathered into one place, and let dry land appear." In essence, it signifies that the waters should be gathered into one place suitable for each individual celestial sphere, and let dry land befitting each sphere emerge. Just as God extracted material suitable for forming individual celestial bodies from the common chaotic mass, He likewise apportioned a portion of the chaotic mass of waters to each celestial sphere, without which they could neither exist nor manifest their inherent qualities. Hence, it is evident that this chaotic moisture was distributed not solely to the terrestrial sphere but also to the other celestial spheres or stars, in accordance with the principles governing their positions and locations. Undoubtedly, the human intellect struggles to fathom how the terrestrial body, which appears as a mere point in comparison to the celestial bodies, could contain such an extensive reservoir of waters within its depths. This phenomenon can only be comprehended if we recognize that a portion of the vast oceanic waters was diverted into innumerable rivers, each destined for a specific celestial body. As previously mentioned, just as the chaotic mass composed of the four elements was common to the formation of the world, each celestial body participated in elemental portions, which persist in constituting them to this day.Theodidactus: The words from the sacred text indeed perplex me: "Let there be a firmament in the midst of the waters, and let it divide the waters from the waters." Without a comprehensive explanation of these words, I find it challenging to fully grasp the concept. I have always envisioned this firmament as an expansive, crystalline expanse, exceptionally solid and unyielding. It appeared to occupy the intermediate space, possessing immense solidity and separating the accumulation of waters, which were situated at the outermost edges of the world. It seemed as though the firmament pushed these waters towards the center from one side and towards the circumference from the other, with God having placed these waters both below and above the firmament, using it as a mediator.Cosmiel: Your doubts are justified, but once you understand my reasoning, you will find that the sacred Scripture presents an entirely different explanation. Let us revisit the sacred words: "And God said, 'Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.'" As you alluded to earlier, you used to envision the firmament as the eighth, most solid and impenetrable heaven, where the stars, transformed into various constellations, seemed as though they were etched onto the surface of a certain sphere. However, this interpretation requires correction, as it is fundamentally incongruous with the nature of reality. Therefore, it is crucial to understand that the term "firmament" should not be interpreted in this manner at all. Instead, "firmament" accurately refers to "rakiangh," signifying the expanse or immense space where the waters were initially situated. Within this expanse, each of the world's spheres is firmly anchored at its own center, to the extent that it would be more feasible for the world to perish than for them to deviate even slightly from their divinely ordained positions. In this expanse, the Creator God delineated the foundations of the Stars or the celestial spheres, designating the material for their terrestrial substance from the primordial chaos. He fashioned basins within these spheres to receive a portion of the chaotic waters, while another portion was relegated beyond the confines of the firmament to vast regions. Ultimately, a segment was transformed into the most ethereal and radiant ether. Consequently, the stars, akin to the Earth, maintain their positions within this expansive realm and traverse their courses around the Earth in accordance with the laws set by Nature. This expanse indeed encompasses not only fixed celestial bodies but also planets with countless celestial bodies. The sacred text itself affirms this through phrases such as "Let there be lights in the firmament of the heavens," followed shortly by, "And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also," and so forth. You are undoubtedly familiar with the greater light, which is the Sun, and the lesser light, which is the Moon, both placed within the firmament, which astronomers often refer to as the sphere of fixed stars. However, the sacred Scripture explicitly states that the Sun and the Moon are positioned as two lights within the firmament of the heavens. Therefore, it is evident that the term "firmament" does not pertain to the solidity of the eighth sphere. Now, consider this: What is more deserving of admiration, a globe affixed to a wheel and revolving with it, or the same globe suspended in the air by its own supports?Theodidactus: I regard this as exceeding human capabilities, and I perceive it as a child's plaything.Cosmiel: Hence, you can deduce that we should place our faith in the incomprehensible works of God rather than those we believe can be accomplished through human endeavors. If God could suspend the Earth in the air, might He not have suspended the other celestial bodies in the ether in a similar manner? Consequently, the space encompassing the celestial bodies suspended in the ether, referred to aptly as "heaven" in Hebrew as "Schamaim," signifying "there are waters," was initially occupied by chaotic waters before the separation of waters from waters.Theodidactus: Ultimately, I have come to realize that nothing eludes your comprehension, whether it pertains to matters divine or natural. I confess to being fully persuaded in all regards. However, one lingering doubt persists concerning the words of the sacred text: "And God divided the waters which were under the firmament from the waters which were above the firmament," and so on. These words seemingly indicate that these waters exclusively pertain to terrestrial and sublunar waters.Cosmiel: As I mentioned earlier, the sacred Scripture adapts itself to the understanding of humans. It specifically referred to the terrestrial globe, as it was the only one known to humanity, where the waters were collected in its basins. However, it did not explicitly mention the other celestial bodies, even though each of them also received its own allocation of waters. This becomes evident from the words of the sacred text: "And God called the dry land Earth, and the gathering together of the waters He called Seas." In other words, what remained in each celestial body with a solid portion of terrestrial substance was designated as dry land, while the waters that were separated from it were referred to as seas. These represented the initial rudimentary celestial bodies. What they lacked was light or the primordial warmth that would animate them, akin to a state of gestation. Therefore, just as the eternal Wisdom of God fashioned each celestial body from the chaotic mass using suitable material, it also apportioned to each its share of the primordial light to empower them in their natural functions and faculties. Without this light, everything remained inert and devoid of life.Theodidactus: Given that we have noticed that numerous celestial bodies in the world do not possess their own inherent light, such as the Earth and the lunar spheres, it may appear contradictory when you assert that, from the outset, all the celestial bodies or stars were endowed with a portion of the primordial light. These instances do not seem to align with this assertion.Cosmiel: Do not harbor any doubts, my dear one; you will find this to be well-aligned with our understanding once I offer some more elucidating explanations. It is indeed true, as you have observed, that certain celestial bodies in the world do not possess their own inherent light, while others, such as the solar bodies, have their own radiant light. Nevertheless, this disparity does not imply that the other celestial bodies were not allocated a share of the primordial light. I want to emphasize that this fundamental warmth is an innate quality within bodies. Without it, much like in the case of humans, all things and each individual celestial body would be entirely incapable of exerting anyform of action. This serves as the source of life within all entities and is the origin of the inherent properties exhibited by each of them. Now, let us begin with the Earth. Do you believe that the Earth is devoid of this primordial light?Theodidactus: Indeed, I do not believe that the Earth lacks this light. Even though I cannot perceive it, I recognize its indispensability, as without it, the Earth would not be sustainable, nor could it function as a living entity to perpetuate generations. Nevertheless, I remain uncertain about its nature and the manner in which it is conferred.Cosmiel: Do you not observe that the entirety of the Earth provides ample evidence of this light and intrinsic warmth? What else could explain the origins of thermal springs and the presence of scalding waters in various locations? Consider the fiery peaks of mountains and volcanic eruptions; can you conceive them as anything other than manifestations of a portion of the primordial light or inherent heat, which we refer to as the element of fire? Indeed, it is aptly designated as an element, for it pervades every celestial body, serving as an efficacious and all-encompassing force, an active principle without which all other elements would remain inert and lifeless. This element, existing not only as the most scorching but also as the most luminous, is evident in the Sun and other celestial bodies influenced by the Sun, as you have experienced. This phenomenon is a consequence of the divine Creator's supreme providence. When the Sun was brought into being with the purpose of illuminating the surrounding celestial bodies with its intense radiance and infusing all things with vital warmth, it became crucial for the most luminous and fervent portion of this light and heat to be concealed within each neighboring celestial body. Through a certain natural likeness, aroused by the interconnectedness of the universe, this radiant light (as dictated by the chain of causation) would permeate and yield fruitful effects in each celestial body, in accordance with the intentions of Nature. However, as many stars are too distant to directly benefit from this source, Nature has arranged for other luminous celestial bodies to serve as proxies for the Sun. These radiant bodies illuminate the surrounding celestial bodies with an even more abundant light and stimulate the latent heat within them to produce their specific effects. I believe you have gained ample firsthand experience of this phenomenon during our journey.Theodidactus: I have comprehended all the details, and my mind is no longer plagued by doubts stemming from these deliberations. Now, I am eager for you to elucidate the functioning of the sky and whether the stars are composed of a genuine and tangible blend of elements.Cosmiel: It's beyond doubt that the celestial bodies of the globes are mixed. Nor will it be said that they do not cohere. God produced a celestial substance, from one and the same chaotic mass, essentially different from sublunary matter. For Almighty God wished to demonstrate in the magnitude of His power that from one and the same chaotic mass, He produced such a great and innumerable variety and abundance of things shining forth in the fabric of this world, and by the same and similar craftsmanship, He brought together higher and lower elements into one, so that no body of the world lacks them. Hence, air, water, fire, and earth are found in everything, as the hidden art of Alchemy clearly demonstrates; for if we find clear sparks of light in the air, and subtler portions in water and earth, and if experience teaches us that the same mixture of elements lies hidden in water and earthly bodies, I would think it foolish to deny the same mixture in celestial bodies, more than that of an inexperienced man in the nature of things. Have you not seen each celestial globe wrapped in its airy atmosphere? Have you not observed the perpetual effusions of moisture that they exhale? From the varied and mixed light, do you not see the fiery efficacies, or have you not observed the terrestrial prominences and mountain ridges in them? Who, then, will deny that all the bodies of the world have coagulated from the mixture of the four elements? But let me explain this a little further. It is rightly said, "Nothing new arises, nothing perishes." I would like you to understand this about permanent matters: that which has been created is by no means subject to corruption; thus, all things exist before they are made, in some way in matter; and after they cease to exist, they also persist in matter; matter precedes all sensible substance, created by God before any sensible substance, brought into being: for divide all sensible substance into two parts, into two extremes by which it is formed and consists, as in essence and appearance; in principle and end, in initiation and perfection, in potentiality and actuality; in matter and form; only according to the latter part of itself can you perceive the rise and fall of a thing's mutation; but no permutation occurs according to the former part; rather, all things were fixed and established at the same time from the beginning and persist together forever. Matter is also the beginning of all initiations and potentialities. Therefore, through matter, all things were simultaneously initiated and sustained from the beginning; they existed in the beginning, they did not exist in the end; they had a prior existence, they lacked their appearance, they were possible, yet they did not exist; they were in darkness, not in light, nor in their distinction or in their natural places. They were brought forth from potentiality into actuality and from darkness into light, from principle to end; those things which were beginning are perfected; those which existed appeared; those which were confused and indistinct were arranged in order and placed in their respective positions. Therefore, nothing absolutely and entirely new arises daily; for all things have existed since the beginning in their first and most ancient consistency, that is, in matter. Nothing perishes, for they return to the same immutable essence (or to their first consistency), and just as they succeeded primarily from potentiality into actuality, so too in the end, leaving the actuality behind, they migrate back into potentiality; those which had emerged from darkness into light are later compelled to return from light and appearance into the hidden and obscure and ancient darkness. And there are primarily four reasons why we can truthfully declare that all things are fixed, established, and immovable; for they exclude every beginning and ending: the divine mind, the angelic intellect, matter, and the human intellect; indeed, everything is actually present in the divine mind from eternity, and always subsists supremely in it; likewise, the angelic intellect is actually everything from the beginning of its creation, always to be everything in the future. Matter and the human intellect, from their creation (although not in the same manner), are also all-powerful, that is, they have the potential of all things, and they will forever be what they are, that is, the potentiality of all things. God is eternal without beginning or end; angels, matter, and the human intellect are everlasting, having been created but always to exist in the future; having a beginning but no end. No human intellect will indeed perish, and no part of matter according to nature can be annihilated; moreover, nothing new can arise. These three, God, Angel, and matter, are whole from the beginning, will always be whole, and cannot be created or multiplied, nor can they perish or diminish. However, the human intellect can indeed multiply and is not whole from the beginning, as it is perfected daily by its own number, until it becomes wholly actual, until the human species is fulfilled; yet it can never diminish. Given this, those who lack all experience of physical things and the knowledge of nature, pale with their metaphysical abstractions, wasting their time. It is certain that the Almighty Creator, who has granted to the lower, has not denied to the higher. If the sky indeed contributes to the production of lower things as an active principle, and the lower or earthly world behaves as a passive principle, as all Peripatetics profess (for as the Stagyrite rightly says: the infernal regions are subject to heavenly influences), from this it can certainly be concluded that both the higher and lower are of the same matter; for since every producer produces something similar to itself, who will now deny that the produced and the producer are of the same nature as to matter? Shall we think the essence and nature of celestial rays and influences, by which the sky contributes to the production of lower things (since they are nothing else but certain subtle and thin spirits, a mixture of natural forces, and seeds of lower things which the globe breathes out), to be in any way different from the matter, either in the globes or in the nature of lower things? By no means. Who has ever heard that seeds of different nature, powers, and properties of things essentially different, can either blend or concur to produce an effect in essentially different matter? Therefore, everything that happens in the worldly machine, whatever occurs to our senses, can be clearly concluded here to be of the same reason and entity as to matter; for they would not foster, blend, or unite with each other if they held different kinds of matter or some fifth essence. Therefore, not by reason of matter, but according to rarity, lightness, hardness, softness, grossness, thickness, and similar qualities individualizing and substantial forms, which do not change the species of matter but are adorned in various ways, should they be distinguished. However, since you, Theodidactus, have thoroughly examined all these things with your own eyes while we were examining the worldly globes, I will not dwell on them.Theodidactus: That is correct, and I have never doubted these principles since your divine reasoning illuminated me. There is nothing truer than the idea that a certain bond and sympathetic relationship interconnect everything within the universe. They nourish and strengthen one another, working together for the preservation and unity of the cosmos. While changes may occur at the level of individual parts, I have discovered that each cosmic body is so resilient in terms of its entire substance that it is impossible for them to be corrupted by a natural agent or to fail in their natural operations. "By the word of the Lord, the heavens were made, and all their host by the breath of his mouth." Therefore, just as we witness countless generations and corruptions on Earth every day, while the whole remains incorruptible, I have found the same to apply to the other cosmic bodies in my experience. Now, with these universal principles of the cosmos firmly established, let us delve into more specific matters.

CAPUT II.

De Mundi Magnitudine

Cosmiel. Divina potentia adeo incomprehensibili artificio mundum disposuit, ut fieri non possit, hominem mortali carne vestitum ad rerum in eo conditarum magnitudinem, multitudinem, varietatem, quantumvis magno et subtili ingenio, maxima quoque rerum notitia instructus sit, ullatenus pertingere. Nam ut recte Ecclesiasticus, "Pauca opera divinorum novimus," adeo ut divina maiestas hominem ea admirari tantum, non vero comprehendere voluisse videatur. Prodierunt hoc seculo nonnulli artifices, qui automata seu machinas suapte sponte se moventes tanta mentis industria concinnarunt, ut siderum quidem singularum cursus iuxta exemplar naturae institutos luculenter extrinsecus contemplentur multi, statuarum motus mirentur, vocibus sonisque prodigiosis, quos reddunt, mirifice afficiantur; quae vero interior machinae constitutio, quae rotarum dispositio, quae motricis virtutis ratio, omnem eorum fugit intellectum; solus artifex omnium conscius singulorum de causis et rationibus machinae discursus tacitus audit, et nonnullorum quidem pueriles coniecturas ridet, aliorum nimium a vero hallucinantium ratiocinium reprobat; probat vero aliorum a vero quidem tametsi non tantum abludentium conceptus; nemine interim, qui genuinas machinae rationes attingat, existente. Idem in huius mundanae machinae constitutione fieri putes; cuius magnitudo, corporumque multitudo et varietas motuum, tanta est, ut luculenter appareat, divinum profusus, incomprehensibile, atque impenetrabile opus esse, quod humani intellectus infirmitas, tantis disputationum tricis perplexum, tanta opinionum varietate et confusione involvit. Cum enim perfecta Dei sint opera, incongruum est, mundum primo mobili sphaerarum raptore quod in rerum natura non est, velle concludere, aut divinae potentiae opera sub numerum et mensuram pondusque redigere; quemadmodum enim Deus ter benedictus absolutum maximum est, quo maius omni humani ingenii conatu fingi non potest, ita mundum hunc sensibilem maximum quoddam contractum esse facias, magnitudinis profusus incomprehensibilis numero definitae. Theodid, ergo mundum hunc infinitum tu dicis Cosmiel? Cosmiel: Minime, hoc enim pacto redderetur aequalis absoluto maximo, quod impossibile est. Theodid: Explica itaque mihi, quid sit illud maximum absolutum, et quid maximum contractum. Cosmiel: Vereor ne intellectu in tanta mysterii sublimitates deficias; quare omnes ingenii tui nervos intende, ut quantum mentis tuae infirmitas permittit, comprehendas. Maximum absolutum sumptum nihil aliud est; quod omnia actu absolute est quae esse possunt, Deus Optimus Maximus in aeternum laudatus, in quo omne id quod concipitur non esse non magis non est quam est; sed ita est hoc, ut sit omnia, et ita omnia ut sit nullum, et ita maxime hoc, ut sit minime ipsum; non enim aliud est dicere, Deus qui est maximum absolutum, ita lux est, ut tamen minime lux fit, alias enim non esset absolutum maximum omnia possibilia actu complicans; hoc autem humanum intellectum transcendit, qui nequit contradictoria in suo principio combinare via rationis; cum enim sensibilium spectrorum gurgite immergitur, longe ab hac infinitae virtutis potentia cadens ipsa contradictoria per infinitum distans connectere simul nequit. Contradictum vero maximum, quem mundum dicimus, cum ab absoluto maximo omne id quod est habeat, certe id quod est maximum absolute, quantum potest imitatur, ita ut quae ab absoluto maximo maxime coniungunt, illa de contracto maximo contracte confirmari posse affirmemus; ita ut Universum maxime unum sit, est quodammodo illa eius unitas in hac contractione sua ab unitate absoluta et essentiali in infinitum distans, et contracta quidem est infinitas absoluta per sinitudinem, simplicitas per compositionem, per successionem aeternitas, necessitas per possibilitatem; adeo quidem, ut per huiusmodi contractionem mundus maior esse non possit, nec minor, sed quantum materialis eius conditio et quantum proportio corporum permisit, maximus fit, et quasi contracte immensus, et, ut ita dicam, infinitus; tametsi ab infinito absoluto in infinitum distet, imo nihil sit, nec fieri possit, ut ad aequalitatem absolutam pertingat, materia possibiliter repugnante. Theodid: Mira et inaudita proferas, Cosmiel; sed habeo tamen quae obiciam tibi. Vel enim Deus mundum infinitum producere potuit, vel non; si non, sane divina potentia funditus exhausta videtur. Cosmiel: Falsa imaginatione illuderis, Theodidacte, dum res divinas humana aestimatione definis; minime enim sequitur ex hoc, quod Deus mundum infinitum facere non potuit, potentiam eius exhaustam fuisse; cum operis faciendi infinitudo non sumatur ex parte Dei Conditoris, cuius potentiae non est finis et numerus, sed est obstaculum quoddam, quam implicationem Theologi vocant ex parte obiecti; quod nimirum, cum ex se et sua natura limitatum fit, fieri sane non potest ut limitationis suae terminos excedat, atque per infinitudinem coaequetur illi, qui per essentiam suam est aequalitas absoluta; unde quamvis Deus infinitus fit et mundum secundum, hoc infinitum creare potuisset, quia tamen possibilitas necessario contracta fuit, et non penitus absoluta, nec infinita aptitudo, hinc secundum possibilitatem essendi mundus nec actu infinitus, nec maior vel minor quam est, esse potuit sine totius mutatione. Contrario autem possibilitatis ex actu est; actus autem ab ipso maximo actu; quare cum contradictio possibilitatis sit ex Deo, et contradictio actus ex contingenti; hinc mundus necessario contrarius ex contingentis finitus est, unde ex notitia possibilitatis colligis, maximum contradictum nasci ex possibilitate necessario contracta. Quapropter cum possibilitas absoluta fit Deus, si mundum consideremus, ut in ipsa possibilitate absoluta exstitit, tunc est in Deo, et est ipsa aeternitas; si vero ut in possibilitate contracta est, tunc possibilitas natura tantum praecedere intelligitur; et sic considerata possibilitas contradicta nec est aeternitas, nec Deo coaeterna, sed cadens ab ea, ut contradictum ab absoluto, quae distat in infinitum. Est enim infinitas altitudinis admodum incomprehensibilis, ut nullus intellectus creatus quantumvis abstractus eius capax esse possit; utpote quoniam solus Deus, qui est ipsa infinitas absoluta, plene et perfecte comprehendere queat; quam si creatus intellectus, sive is sit angelicus sive humanus, plene comprehenderet, eam haud dubie etiam sua eadem ratione formali, qua Deus, comprehenderet; atque adeo ipsam Dei essentiam; quae cum in infinitate convertitur, comprehendere, quod impossibile est, cum ad Deum comparatus intellectus creatus nihil sit. Vides igitur, quod quemadmodum infinitas nullo intellectu capi potest, ita quoque impossibile est, mundum corporeum a Deo sub infiniti ratione condidi potuisse; Mundus tamen uti maximum contradictum quoddam est, ita infinitudinis umbram et similitudinem induit, adeo quidem ut mundus, stante hac conditione rerum, nec maior nec minor a Deo fieri potuerit, quam est, quod quidem maximum contradicit tantum est, ut id omnes humani ingenii vires longe superet. Verum cum de his alibi pluribus tecum egerim, iis non immorabor; sed ad particulares globorum naturas explicandas progredior.

CHAPTER II.

The Size of the World

Cosmiel: Divine power has designed the world with such unfathomable intricacy that it is impossible for any mortal, no matter how great their intellect or extensive their knowledge, to fully grasp the magnitude, multitude, and diversity of the created things within it. As the Book of Sirach wisely notes, "We know but little of the works of God," to the extent that divine majesty appears to have intended for humans to marvel at these creations rather than completely comprehend them. In our time, some artisans have emerged who have ingeniously crafted automatons or self-moving machines. They have crafted these machines with such skill that many can observe the natural movements of individual stars, marvel at the motions of statues, and be deeply moved by the voices and sounds these machines produce. However, the inner workings, the arrangement of the gears, and the principles of the driving force remain beyond the understanding of most. Only the artisan himself is privy to all the causes and reasons behind the machine's movements. He quietly listens to the speculations of some, scoffs at the delusions of those who stray too far from the truth, and acknowledges the concepts of a few who come closest to the truth. Nevertheless, no one truly comprehends the true principles of the machine. Similarly, you might find a parallel in the constitution of this worldly machine; its vastness, the multitude of bodies, and the variety of motions are such that it is evident they are the result of the divine. This incomprehensible and inscrutable work is ensnared in the complexity of countless disputes and obscured by the diversity and confusion of opinions, all stemming from the limitations of the human intellect. Since God's works are perfect, it is incongruous to conclude that the world, which is the prime mover of the celestial spheres, something not inherent in the nature of things, should be constrained or quantified by divine power in terms of number, measure, or weight. Just as God, thrice blessed, is the absolute maximum, which no human endeavor can surpass, so you should recognize that this world, as the visible maximum, cannot be confined within a finite measure.Theodidactus: Therefore Cosmiel, are you saying that this world is infinite?Cosmiel: No, for in such a scenario, it would become equal to the absolute maximum, which is inherently impossible.Theodidactus: Please explain to me the concepts of the absolute maximum and the contracted maximum.Cosmiel: I fear that you may struggle to grasp the profound mysteries, so please exert all the faculties of your mind to understand to the extent that your limited intellect allows. The concept of the Absolute Maximum represents everything that can exist. Almighty God, eternally praised, embodies this concept, in whom everything conceivable is no less existent than it is. This means that God is everything, yet paradoxically, everything is as if it is nothing, and at its utmost, it is the least itself. Describing God, who is the absolute maximum, as the greatest light but not light at all, is necessary for this concept to encompass all possible things in actuality. However, this surpasses human understanding, as it attempts to reconcile contradictions at the foundation of reason. When the human mind is absorbed in the multitude of recognizable forms, it drifts far from the infinite power of God, unable to reconcile contradictions while pursuing rational thought. The contracted maximum, known as the World, encompasses everything it has drawn from the absolute maximum. It emulates the maximum to the greatest extent possible. Therefore, what is most closely connected to the absolute maximum can be seen as contracted to the maximum. Consequently, the Universe achieves its greatest unity in a particular manner. This unity, within the confines of this contraction, is infinitely distant from absolute and essential unity. Within this contraction, the Universe is infinitely vast, simplified in composition, eternal through succession, and necessary through possibility. It is contracted in such a way that it cannot be larger or smaller; its size is determined by its material condition and the arrangement of celestial bodies. It is as if it is both contracted and immense, approaching infinity. However, it forever remains infinitely distant from the absolute infinite and, in essence, it is nothing. It cannot equal absolute unity due to the limitations of material potentiality.Theodidactus: You present remarkable and unprecedented ideas, Cosmiel. However, I have some objections to raise. Either God could have created an infinite world, or He could not have. If He could not have, then it might seem that divine power is entirely exhausted.Cosmiel: You are led astray by a false imagination, Theodidactus. You attempt to describe divine matters using human approximations. The notion that God could not create an infinite world does not suggest that His power has been depleted. The limitation on the world's infiniteness is not a constraint on God the Creator, whose power is limitless and boundless. Rather, it pertains to the nature of the created object itself. It encounters an intrinsic constraint called consequence, which arises from the nature of the object and restricts it from transcending its inherent limitations. While God's power remains infinite, the world's infiniteness is constrained by its own nature. God created this limitation because the inherent possibility could not be absolutely infinite or unlimited in its potential. Therefore, the world cannot truly be infinite without altering the entirety of existence in accordance with the potential for existence. On the other hand, possibility emanates from actuality, and actuality emanates from the ultimate actuality, which is God Himself. Consequently, as possibility inherently involves the contradiction stemming from God, and as the contradiction of actuality arises from the contingent nature of things, the world must inherently contradict the infinite nature of possibility. Therefore, when we contemplate the world, we understand it as existing in God as an absolute possibility, and in this sense, it is coeternal with God and is eternal itself. However, if we consider it as a contracted possibility, then the notion of possibility is merely seen as preceding it in nature. In this perspective, the considered possibility is not coeternal with God but is distinguished from Him, just as the contradiction is distinct from the absolute. This distinction is infinitely vast and incomprehensible, to the point that no created intellect, whether angelic or human, no matter how abstract or profound, can fully grasp it. This is because only God, who is the essence of absolute infiniteness, can truly and perfectly comprehend it. If a created intellect, whether angelic or human, could fully understand it, it would essentially comprehend it with the same formal understanding as God, and therefore, it would possess the ability to comprehend God's essence. When this comprehension is extended to infiniteness, it becomes incomprehensible, which is an impossibility, as no created intellect can compare to God.Therefore, just as any intellect cannot fully grasp infiniteness, it is equally impossible for God to create a corporeal world with the attribute of infiniteness. However, the world, as a manifestation of the maximum contradiction, acquires a semblance and shadow of infiniteness to such an extent that, given the current state of affairs, the world cannot be either greater or smaller than it is. This maximum contradiction is profoundly intricate, surpassing the limits of human intellectual faculties. Nevertheless, since I have previously discussed these matters with you in more extensive detail, I will not linger on them here and shall proceed to elucidate the natures of individual celestial bodies.

CAPUT III.

De ordine globorum, et mira dispositione mundi, et de centris rerum

Cosmiel: Creator omnium Deus Opt. Maximus tanta mundum varietate condidit, tanto ordine disposuit, ut tametsi omnia ex chaotica materia produxit, nullam tamen mundi corpus alteri praecise coaequetur, aut prorsus simile reperiatur; unitate in dyadem, hac in triadem et tetradem se diffundente; ex qua omnium rerum diversitas, et in diversitate unitas nascitur. Theodid: Non capio quae dicis, neque fieri potest, ut intelligam quae proponis, nisi mihi altius propositi mysterii absconditam profunditatem exponas. Cosmiel: Me ad ea cogis, quae non nisi ab omni materialis naturae conditione abstractum intellectum requirent; quia tamen ita iubes, haud illubenter votis tuis obsecundabo. Intende itaque quantum potes ingenii tui nervos, ut eorum, quae dicam, compos fias. Sicuti igitur unitas maxima omnium est in se absoluta, ita unitas universi est in pluralitate contracta, uti supra audisti; plura autem quibus universum auctu contractum est, ut praecisa et absoluta aequalitate conveniant fieri non potest; hoc enim pacto plurima esse desinerent; omnia igitur ab invicem aut genere aut specie, aut numero differre necessarium est, ut unumquodque in numero, pondere et mensura subsistat; et ne unum cum altero coincidat, ab invicem ea gradibus distingui oportuit. Consistunt igitur inter maximum et minimum omnia contracta, ita ut quocunque; dato dari potest in iis, quae mundo continentur, maior aut minor contractionis gradus, excepto tamen progressu in infinitum, impossibili; non igitur ascensus descensusve in contractis ad maximum vel minimum absolute esse potest; quemadmodum enim divina natura, quae est absolute maxima, nunquam ita diminui potest, ut ad finitam et contractam pertingat naturam; ita quoque natura contracta nunquam ita minui, ita in grandescere potest, ut ad minimum vel maximum, quae in maximo omnium absoluto coincidunt, transire possit: Omne igitur contractum cum semper plus minusve contractum esse posse, terminum tamen neque Universi neque generis, neque speciei attingere potest: quemadmodum in divisione continui nunquam ad individuum perveniri potest; nam universi prima generalis contractio per generum multiplicitatem existit, quam veluti per gradus quosdam distingui oportuit; non autem genera, nisi in speciebus, neque species, nisi in individuis solum actu existentibus contracta subsistunt. Sicuti igitur secundum naturam contrariorum, individuum nisi infra terminum speciei, assignari non potest, sic etiam individuum qualecunque ut Universi et generis terminum attingat, fieri non potest. Inter plura etenim eiusdem speciei individua graduum perfectionis diversitatem cadere necesse est; quare nullum secundum datam species adeo perfectum aut imperfectum dabitur, quo perfectius aut imperfectius dari non potest; non est igitur nisi unus tum generum et specierum, tum Universi terminus, quod est centrum, circumferentia et connexio omnium Deus in secula benedictus. Non itaque infinitam Dei potentiam evacuat Universum, neque fieri potest, ut maximi absoluti terminum attingat Universum, neque genera, terminum Universi, neque terminum generum specierum, neque individua terminum specierum; quare? ut omnia sint id, quod sunt, meliori modo intra maximum et minimum terminum, qui est Deus, principium, medium et finis Universi, singularumque quae in eo continentur. Quapropter inter genera, quae universum contrahunt, talis inferioris superiorisque naturae connexio est, ut in medio coincidant, ac inter species diversas talis combinationis ordo existit, ut suprema generis species, cum infima immediate superioris coincidat, non alia de causa, nisi ut fit unum continuum perfectissimum que Universum. Vides igitur species diversas superioris aut inferioris generis non connecti in individuo quodam, quod magis aut minus non recipiat, neque descendit, ut sit minima alicuius generis; quoniam antequam ad minimum deveniat, in aliam, priusquam minima fit, commutatur. In genere animalium, species humana altiorem gradum inter sensibilia dum attingere nititur, in intellectualis naturae commixtionem rapitur; adeo ut nihil fit in Universo, quod non quadam singularitate, quae in nullo alio reperitur, gaudeat, neque tamen aequalitatem cum altero praecise attingat; principia enim, individuantia in nullo individuo in tali possunt harmonica proportione concurrere sicut in alio; et hoc ideo, ut unumquodque per se fit unum, et eo modo quo potest, perfectum existat. Hinc nullus globus mundanus, tametsi ex generali chaoticae materiae miscella sit fatus, aequalis alius esse potest, quin potius adeo omnes inter se differunt, ut sive situm, sive formas uni cuique proprias, sive compositionis rationem, sive denique vires et proprietates spectes, nullus alteri praecise similis fit; praecise enim et absolute aequalitas soli Deo Conditori concurrit, qui omnia in omnibus est; atque in hac varietate et pluralitate rerum, mundi consistit perfectio. Verum his praemissis iam tempus postulat, ut totius ordinem varietatemque Universi tibi pandam, ut qua sub universalium principiorum ratione tibi exposita sunt, in particularitatibus luculentius intuearis. Theodid. Sed hoc unicum a te efflagito, ut ingenii mei paupertati et imbecillitati condescendas, nec me nimia abstrusioris speculationis profunditate obruas; et ut maiori fructu tuarum imbuar instructionum; nonnulla primum, dubia, quae iam dudum animum meum torserunt; tibi proponam, ad quae ut mihi respondeas etiam atque etiam rogo. Et sunt, utrum Tellus nostras sit universae naturae centrum? An sola inter omnia mundana corpora, sua librata mole immobilis permaneat? An item alii similes terrae globi in rerum natura huiusmodi immobilitate praediti reperiuntur? Et cur divina providentia, terram immobilem esse voluerit? Cosmiel. Quoad primum attinet, facias varie centri rationem hoc loco considerari posse; vel enim centrum fixum in corpore mobili, vel fixum in corpore immobili spectas; si prius, certum est, omnia mundi corpora suis centris instructa esse, quemadmodum in itinere nostro expertus es; est autem centrum alicuius corporis mundani illud, in quod omnes et singulae cuiuscunque globi partes graviores naturali appetitu inclinant, ad id solum feruntur, ad nullum aliud; unde circa illud ad totius conservationem, arcte se premunt, et naturali quadam sympathia, coeunt; leviores vero portiones ab humido exspiratae; a centro ad circumferentiam feruntur; quod quidem effluvium globi corpus ambiens, nihil aliud quam atmosphaera quaedam est, sicuti in terreno globo aeris quoddam regio, ad istiusmodi mundi corpus perpetua quadam elementorum pericyclosi fovendum et sustentandum a natura ordinata; quod nisi fieret, continui partibus mox dissolutis dispersisque, effluviis quoque cessantibus, mundi corpus ut subsisteret, fieri non posset. Theodid. Et quaenam causa est tanti nexus partium circa globorum centra? Cosmiel. Si profunda mentis attentione, qua supra dixi, percipisses, mentem tuam nullum amplius teneret dubium; dico itaque, causam esse, quod cum nullum mundi corpus sive globus cum altero quocunque praecisa aequalitate conveniat; sed singula a singulis, sive ob situm, quem in mundo sortiti sunt, sive ob circumstantium globorum aliam et aliam constitutionem, sive peculiari divinae providentia dispositione a se invicem differant; necessario sequitur, singulas globorum partes tantum id appetere totum, quod ipsis quam maxime naturale est, neque ullum alium appetitum ad alios differentis naturae globos habere; ut videlicet in proprio globo meliori modo, quo esse possunt, exsistant, tum ad propriam perfectionem conformationemque, tum ob unionem Universi; quod quidem fieri non poterat, si singuli suis instructi centris non fuissent; et certe, nisi in medium globi centrum nulla alia ratione niti, neque tenuioris, leviorisque substantiae corpuscula ad atmosphaeram constituendam, quae corpori prorsus necessaria fuit, exspirari sine centro potuissent; hoc enim centrorum situ et positione ne quam a primordiis rerum divini muneris dispositione globi adepti sunt, distantias ab invicem semper habent impermutabiles, suas pariter singuli semitas, aethereas metaque iuxta quas ad intelligentiae motricis nutum una cum atmosphaeris volvuntur, a primo motore omnium, quas transferri non possunt, assignatas habent. His itaque praemissis modo ad dubia mihi paulo ante proposita respondeo; quae sunt, utrum terra fit universae naturae centrum? An sola inter coetera mundanorum globorum corpora immobilitate gaudeat? Quod ad primum attinet, dico Tellurem universae naturae centrum esse in immobili corpore fixum, solamque immobilitate gaudere, coeteris omnibus circa eam circumactis corporibus; cum enim Deus Optimus Maximus Terram ab aeterno in humani generis sedem destinaverit, in qua inscrutabilis divinae sapientiae altitudo occultis providentiae suae decretis hominem ad imaginem et similitudinem suam conditurus erat; in qua ad lapsae naturae reparationem, Filium et Verbum suum naturam humanam assumere, terrestris mundi consiliis fieri, omnia invisibilis mundi arcana patefacere, ad aeternae vitae beatitudinem consequendam hominibus viam demonstrare ei complacuerat; conveniens quoque fuit, tale iis habitaculum praeparare, quod instar regii throni sua niteretur firmitudine et immobilitate, reliquis omnibus mundanis globis eidem, utpote cuius gratia conditi erant, perenni motu famulantibus; et quoniam homo, mundi filius, ad vitam suam trahendam magna rerum copia et varietate opus habeat; hinc quidquid in omnibus mundi corporibus existit, id in Telluris globum veluti in mundi maioris quamdam epitomen conditor congessit, ne ullum astrum aut stella foret, cuius virtus non aliqua Telluris sobole exhiberetur. Quod verum esse, innumerabilis rerum, quas in huius infimi mundi theatro quotidie contemplaris, varietas et superque demonstrat; quin et ipsum hominem telluris incolam ea dotium praerogativa cohaerere dignatus est, ut non incongrue in hunc usque; diem microcosmi, ad sive mundi minoris nomine triumpharet. Quoniam vero Terra memoratarum virtutum effluxus, quos sidera in eam unanimi virium conspiratione derivant, finem suum aptioribus mediis consequi non poterat, quam si Terra immobilis suo stabiliretur centro; atque; hoc pacto tanquam passivum rerum principium coelestibus et necessariis impraegnaretur influxibus; quod non fiebat, si vel circa proprium axem, vel in circulo annuo devoluta perpetuis inconstantiae legibus fuisset supposita. Est enim passivum principium, adeo motus impatiens, ut sine quiete seminalium effluviorum, quae astra ceu principium activum ita influunt, id capax esse non possit; quae quidem immobilitas sine centro esse non potuit; immo universae naturae centrum, in quod omnia influerent, esse debuit. Theodid. Sed quomodo intelligam centrum universae creaturae, cum tamen singuli globi suis quoque centris instrui sint; cur non potius Solem centrum Universi dici posse credam? Cosmiel. Reliqua mundana corpora suis stabiliuntur centris, ne partes globorum diffluant, et sic unite commodius vires suas diffundere in inferiora queant; quorum systemata per immensa aetherae expansa mobilia sunt; eo solum fine, ut terram feraci radiorum foetura circumeundo foecundam redderent, instituta; Terram vero, cuius causa omnia reliqua, condita sunt, necessario centro suo stabiliter et immobilem, ut ambientium siderum radios commodius suscipere posset, esse oportuit. Atque ex hoc capite centrum Universi recte appellatur, cum illa unica ex omnibus mundi globis immobilitate sua gaudeat; astra vero coetera eam perenni motu, ad ei veluti Regi cuidam globorum sua officia impendenda, summo ordine circumeunt. Theodidae. Sed quomodo id fieri possit, non capio; cum mundus tam vastus sit, vel nulla humani ingenii vi comprehendi possit, imo innumera astrorum agmina in profundis illis firmamenti recessibus continentur, quae radiis suis non dicam terram, sed ne infimam quidem firmamenti stellam attingere queant; frustra igitur illa in natura rerum constituta videntur. Cosmiel. Theodidacte, minime adhuc ordinis scientiam callere te video. Theodidae: Doce me igitur mi Cosmiel huius ordinis tam necessariam scientiam. Cosmiel. An nescis, inferiora omnia superioribus substare? Quod itaque in mundo intellectuali Angelici chori sunt, idem mundo sensibili sunt sensibilia sphaerarum intervalla in utroque mundo eo ordine disposita, ut unus alteri necessario subdatur, et superiores illuminent, perficiantque inferiores, de quibus in sequentibus fusius te instituam, ita ut a primo Seraphici ordinis statu ad ultimum vique Angelici ordinis, perpetuus quidam et incommutabilis influxus fiat; Haud secus in mundo sensibili, tametsi nonnulla mundi corpora adeo remota sint, ut Tellus, Sol, Luna, coeterique planetae respectu in nihilum abeant, est tamen summus quidam admirandusque inter ea nexus, ut suprema omnium et remotissima corpora primo in se subdita influant, virtutibus variis impleant, haec influxu superiores faeta, tum propriam, tum a superioribus inditam naturam cum foenore inferioribus iisque vicinis globis impendant; hoc pacto a supremis ad media, a mediis in infima mundi confinia,virtus, tum omnium, tum singulorum admiranda quadam connexione propagatur; ut tametsi terra nihil sit, respectu remotissimorum mundi corporum, virtutem tamen eorum mira quadam concatenatione sentiat per intermedios sensibilesque mundi globos deducam propagatamque.

CHAPTER III.

The Order of the Spheres and the Marvelous Arrangement of the World, as well as the Centers of Things.

Cosmiel: Almighty God, the Creator of all, crafted the world with immense diversity and meticulous order. Although He originated everything from chaotic matter, no two entities in the world are entirely alike or identical. Unity transitions into duality, then into triads, and onward to tetrads, giving rise to the diversity of all things, and within this diversity, unity finds its birth.Theodidactus: I find it difficult to grasp your meaning, and it appears challenging for me to comprehend your ideas unless you unveil the concealed intricacies of the profound mystery you are conveying.Cosmiel: You compel me to address matters that require an intellect abstracted from any material condition of Nature; nevertheless, since you command it so, I will not unwillingly comply with your wishes. Therefore, strain the faculties of your mind as much as you can, so that you may become adept at understanding what I will say. Just as the greatest unity of all things is absolute within itself, so too is the unity of the Universe contracted within plurality, as you heard before; however, many things by which the Universe is contracted cannot be made to coincide with precise and absolute equality, for in that case, many would cease to exist; therefore, it is necessary for all things to differ from each other either by genus, species, or number, so that each thing may subsist in number, weight, and measure; and to prevent one thing from coinciding with another, they must be distinguished from each other by degrees. Therefore, everything is arranged between the maximum and the minimum of contraction, so that in them, any degree of greater or lesser contraction can be given, except for progress towards infinity, which is impossible; therefore, neither ascent nor descent in contracted things can be absolutely maximum or minimum; for just as divine nature, which is absolutely the greatest, can never diminish in such a way as to reach a finite and contracted nature, so too a contracted nature can never diminish or increase in such a way as to pass to the minimum or maximum, which would coincide in the absolute greatest of all; thus, every contracted thing can always be more or less contracted, yet it cannot reach the limit of either the Universe or the genus or species; just as in the division of the continuum, one can never reach the individual; for the first general contraction of the Universe arises through the multiplicity of genera, which must be distinguished as it were by certain degrees; but genera, unless in species, and species unless in actually existing individuals, subsist only in contracted form. Just as, according to the nature of contraries, an individual cannot be assigned beyond the limit of the species, so too any individual, in order to reach the limit of the universe and genus, cannot be brought into existence. For among many individuals of the same species, there must necessarily be a diversity of degrees of perfection; therefore, no individual can be given within a given species which is so perfect or imperfect that it cannot be given more perfect or imperfect; thus, there is only one limit both of genera and species and of the universe, which is God, the center, circumference, and connection of all things, blessed unto the ages. Thus, the infinite power of God does not empty the Universe, nor is it possible for the Universe to reach the limit of the absolute maximum, nor for genera to reach the limit of the Universe, nor for the limit of genera to reach the limit of species, nor for individuals to reach the limit of species; why? So that all things may exist within the maximum and minimum limit, which is God, the beginning, middle, and end of the Universe, and of each thing are contained therein. Therefore, among the genera which contract the Universe, there is such a connection of lower and higher natures that they coincide in the middle, and among diverse species there exists such an order of combination that the highest species of a genus coincides with the lowest of the immediately superior, not for any other reason than that the most perfect continuum, which is the Universe, is thereby achieved. Top of FormBottom of FormThus, you see that diverse species of a higher or lower genus do not connect in some individual that receives more or less, nor does it descend to be the minimum of any genus; for before it becomes the minimum, it is changed into another, rather than becoming the minimum. In the genus of animals, the human species, while striving to attain a higher degree among sensible things, is drawn into a mixture of intellectual nature; so that there is nothing in the Universe that does not rejoice in some singularity, which is not found in any other, yet it does not precisely attain equality with another; for the principles which individuate cannot concur in any individual in such a harmonious proportion as in another; and this is so in order that each thing may become one in itself, and may exist as perfect as it can. Hence, no mundane globe, although formed from the mixed chaotic matter of the general, can be equal to another, but rather they all differ from each other so much that, whether you consider their situation, their proper forms, their composition, or finally their powers and properties, none is precisely like another; for precise and absolute equality concurs only in God the Creator, who is all in all; and in this variety and plurality of things, the perfection of the world consists. But now time demands that I unfold to you the order and variety of the Universe as a whole, so that, having been presented to you under the principles of universals, you may more clearly perceive them in their particularities. Theodidactus: Yet, I beseech you for one favor鈥攖o accommodate my limited and feeble intellect and refrain from inundating me with profound and abstract speculations. I earnestly seek to derive greater benefit from your teachings. Initially, I shall present several questions that have long troubled my mind, and I implore you to answer them patiently. These inquiries are as follows: Is Earth indeed the central point of the entire cosmos? Does it remain motionless as the sole celestial body amid all others? Exist elsewhere in the realm of Nature, globes akin to Earth in their unchanging stillness? Furthermore, what divine purpose underlies the immobility decreed for Earth?Cosmiel: Regarding the first question, it's important to grasp that the concept of a center can be contemplated in various ways. You can either consider a fixed center within a mobile body or one within an immobile body. When we think of the former, it becomes evident that every celestial body in the Universe has its own center, as we've observed during our journey. The center of a celestial body is the point toward which all parts of that body naturally gravitate due to their greater weight. All parts are drawn exclusively to this central point and none other. Consequently, they gather around it, driven by a sort of natural affinity, in order to maintain the integrity of the body. Conversely, lighter elements, arising from the humid elements, tend to move from the center toward the outer circumference. This emanation enveloping the body of the celestial globe is, in essence, a form of atmosphere. Similarly, on the terrestrial globe, we find a region of air. Nature has meticulously organized this air region to uphold and support the globe through a continuous circulation of the elements. Without this ongoing circulation and the uninterrupted exchange of elements, along with the perpetual emanations, the existence of the globe would be unsustainable, leading to its gradual dissolution and dispersal.Theodidactus: What accounts for the remarkable cohesion among the parts surrounding the centers of these globes?Cosmiel: If you had carefully considered what I mentioned earlier, your mind would now be free from doubt. Therefore, I state that the reason for such a strong connection among the parts around the centers of the globes is that no celestial body or globe precisely duplicates another. This distinction arises from their positions in the Universe, their differing constitutions influenced by surrounding globes, or the unique divine providence that guides them. Consequently, each part of a globe naturally seeks what best aligns with its own nature, having no inclination towards globes of different natures. This arrangement ensures that within their respective globes, these parts exist in the most harmonious manner, fostering their own perfection, conformity, and contributing to the unity of the Universe. Such an arrangement would be impossible without each part having its own center. Without these centers, there would be no means for the lighter, less substantial parts to create the necessary atmosphere essential for the globe's existence. The placement and positions of these centers within the globes were ordained by divine providence at the dawn of creation, designed to remain unchanging in their relative distances from one another. The individual trajectories these centers follow, along with the ethereal orbits in which they revolve together with the atmospheres, were all assigned by the ultimate mover of all things, and they cannot be altered. With these principles established, let me address the doubts you raised earlier: whether Earth is the center of the entire cosmos, whether it alone among celestial bodies remains stationary, and whether there exist other similar globes in the natural order endowed with such immobility. Regarding the first question, I affirm that Earth is indeed the center of the entire cosmos, fixed within an immobile body, and it stands as the sole celestial body enjoying immobility. In contrast, all other celestial bodies revolve around it. This arrangement was divinely ordained, with Almighty God, designating Earth as the habitation for humankind. According to the inscrutable decrees of His providence, He chose this place to create humanity in His image and likeness. Here, He would assume human nature for the redemption of fallen humanity, unveiling all the mysteries of the invisible world and revealing the path to eternal life and happiness for humanity. It was fitting to prepare a dwelling for humanity characterized by unshakable stability and immobility, akin to a royal throne. Consequently, all other celestial bodies, created for the sake of Earth and its inhabitants, obediently revolve around it with perpetual motion. As humanity, the offspring of the world, requires a vast array of resources for sustenance, everything found in the celestial bodies has been gathered into the sphere of Earth, like a compendium of the greater Universe. Thus, there is no star or celestial body whose influence is not exhibited through some aspect of Earth, as attested by the countless variety of phenomena observed in our world. Furthermore, God has bestowed upon humanity, the Earth's inhabitants, unique qualities to the extent that it is not inappropriate to assert that humanity reigns over this Microcosm, even under the name of a lesser world. Earth, receiving the outflows of virtues directed towards it by the stars with united strength, could not fulfill its purpose more effectively than by remaining immovably fixed at the center. In this position, it becomes impregnated by celestial influences and necessary energies as if it were a passive principle. Such impregnation would be unattainable if Earth were subjected to the ceaseless laws of instability, either by rotating around its own axis or following an annual orbit. Indeed, Earth is a passive principle inherently averse to motion, incapable of receiving celestial influences without the repose of seminal outflows emanating from the stars, serving as an active principle. This state of immobility could not exist without a center; Earth, in essence, should be the center of the entire cosmos, the focal point to which everything converges.Theodidactus: Yet, I grapple with the concept of the center of the entire creation when it seems that each celestial body possesses its own center. Isn't there reason to consider the Sun as a plausible candidate for being labeled the center of the Universe?Cosmiel: The other celestial bodies find stability through their respective centers, preventing the dispersion of their globe's constituents and enhancing the efficient transmission of their powers to the lower realms. These celestial systems maintain mobility within the expansive ethereal medium. Earth, created for the benefit of all other celestial bodies, required stable immobility at its own center to better receive the emanations of the surrounding stars. Hence, it is rightfully designated as the center of the Universe, being the sole celestial globe that enjoys immobility among all worlds. The remaining stars orbit around it in a majestic order, fulfilling their roles as if in service to a celestial sovereign, all achieved through their perpetual motion. Theodidactus, it appears you have not yet delved into the intricacies of this meticulously organized system of celestial motion.Theodidactus: Then please, Cosmiel, teach me this essential knowledge.Cosmiel: Are you not aware that all lower entities are subject to higher ones? What exists in the intellectual realm of angels also finds its counterpart in the sensory world. In both domains, the spaces between the planetary spheres are meticulously arranged, ensuring one is inherently subordinate to the other. The higher realms illuminate, perfect, and enrich the lower ones. I will provide a more comprehensive explanation of this matter in the following elucidations, outlining the perpetual and unchanging influence from the first state of the Seraphic order to the last state of the Angelic order. However, in the sensory world, despite certain celestial bodies appearing relatively distant and perhaps inconsequential when compared to Earth, the Sun, the Moon, and the other planets, an astonishing and intricate connection prevails among them. Even the remotest celestial bodies are influenced by those positioned above them, imbued with diverse virtues, and enriched with both their inherent nature and that imparted by higher bodies. These celestial bodies then transmit this influence, whether intrinsic or received from above, to the lower and neighboring bodies. In this manner, a chain of marvelous proportions unfolds from the loftiest realms to the middle, and from there to the utmost boundaries of the world. Hence, the power, both collective and individual, propagates through a wondrous interconnection. Thus, despite Earth's apparent insignificance in relation to the farthest celestial bodies, it perceives their influence through a remarkable and interconnected chain, transmitted via intermediate celestial bodies.

CAPUT IV.

De differentiis corporum mundanorum, tum inter se, tum ad terram comparatis, in quo mira divinae providentiae ratio elucet.

Theodidactus: Mira cor meum, dulcedine tam concinno ratiocinio rapis; agedum mi Cosmiel, nunc explicare aggredere, quaenam illa sic distantia, qua Deus supremus ille Harmosta omnium mundi corporum, tum inter se, singulorum, tum omnium ad terram comparatorum, distantias disposuit; cum enim Deus Opt. Max. omnia in numero, pondere et mensura fecerit, certe ut eum mundum in admiranda quadam symmetria et proportionatis sima unius corporis mundani ad aliud intercapedine, tum in quantitatis seu magnitudinis unicuique ad finem suum consequendum appropriata mensura exactissima arbitror constituisse. Ita certus sum ineffabilem divinae potentia et sapientiam omnia ad aeternae legis amussim disposuisse. Cosmiel: Recte sentis Theodidacte, et aliud sine iniuria Conditori sapientissimo irrogata sentire et asseverare non potes. Dixi tibi supra, mundum a Deo Conditore sub tanta vastitate constitutum, ut nulla humani ingenii vis et acies tanta sit, quae eius magnitudinis terminos et limites animo comprehendere queat; et hinc vel potissimum liquet, quod si divina potentia vel minimum terrae vermiculum iis naturae dotibus ornaverit, ut nemo Philosophorum, tam acuto sit ingenio, qui eas penetrare possit; tune putas, Universi huius terminos et constitutionis rationem concipi posse? Non est haec huius caduci temporis conditio, sed si, quo eum faciem in verbo vitae contemplaberis statui reservatum: Et tamen etiam mundus talis et tantus sit, eo illum nihilominus ordine et proportione, quoad singulos mundanos globos ordinavit, ut nullum in eo adeo exile corpus reperiatur, quod non ad aliud, et omnia ad singula perfecta unione et harmonia absolutissima consonent. Quae ut omnia luculentius pateant, a terra, Luna et Sole incipiam, que mundi corpora uti sensibus tuis maxime patent, ita dictae proportionis leges melius faciliusque apprehendes; Quoniam vero omnia mundi corpora non contigua corporum mole, sed viribus et proprietatibus specificis unum alterum contingit, summa quoque et absoluta unius ad alterum proportio necessaria fuit, ne proportione deficiente effectibus suis natura intentis frustrarentur. Quod ut intelligatur; Notandum igneis corporibus (cuiusmodi Solem esse dicimus, et quidem fortius naturae inferioris ignem) ita comparatum esse, ut in corporibus sub alia et alia distantia remotis, alia et alia temperamenta efficiat; quod non tantum natura, sed etiam empirica ars manifeste nos docet. Prius quidem, nos luculenter radii Solis in terram aliter et aliter reflexi docent, qui sub Zona frigida effectus alios, aliam sub temperata, sub torrida denique aliam constitutionem praestant, uti fuse in Arte Anacamptica demonstrati; et si admiranda haec effectuum diversorum varietas ita harmonica est, ut Terra, fine ea conservari nescia, perpetuam rebus dissonantiam induceret; ergo distantia Telluris a Sole cum tali et tali magnitudine corporis, talem dispositionem Terrae non aliam, tale temperamentum non aliud, talem varietatem harmonicam non aliam producit. Iterum distantia haec cum tali magnitudine Telluris, lucis et umbrae in omnibus locis proportionem aequalissimam, uti in citata arte Anacamptica multis modis ostendit, efficit. Quod si distantia maior aut minor foret, iam tota harmonia in dissonantiam quandam confusissimam redigeretur; quemadmodum chordae sub tali et tali longitudine consonantes, mox ubi debita sibi longitudine desciverint, loco melodiae nescio quid inconcinnum et dissonum pariunt. Sic Terra, si sub eadem magnitudine Soli vicinior foret, aut ab eodem remotior, quam revera est; ca vicinior a radiis Solis efficacioribus, aut remotior a debilioribus radiis percussa, praeterquam quod maxima lucis et umbrarum inaequalitatem induceret, temperamentum quoque humanae vitae non noxium tantum, sed et prorsus incongruum produceret. Idem prorsus contingeret, si sub eadem longitudine seu distantia corporum moles tam Solis quam Telluris maiores vel minores forent. Nam sicuti in speculis ustioriis certa et determinata foci a superficie speculi distantia ad combustionis effectum praestandum requiritur; sic et inter Solem et Terram ad caloris proportionatum augmentum, distantiam constituit aeterna Dei sapientia proportionatis simam et prorsus harmonicam. Quod praeterea diversi in Tellure effectus a diverso caloris gradu, quem continuus Solis inter duos Tropicos processus, radiorum modo ad alias partes normalium, iam ad nonnullas obliquorum, nunc ad quasdam obtusorum proiectione causat, Empyrica ars luculenter docet, quae per ignis aliter et aliter applicati actionem, alios et alios caloris gradus producit, quibus distillanda res simplex mira quidam ratione aliam et aliam constitutionem acquirit, cum elementis mira quadam harmonia symbolizantem; et quae prius in una quasi homogenea massa confusa iacebant, modo ignis ope in varias veluti naturas discreta, varia diversae qualitatis corpora per variam fermentationem, coagulationem, fixationem, dissolutionem, compositionem, emollitionem, indurationem exhibet. Quemadmodum igitur Sol ad Terram prorsus harmonice est constitutus; sic et Luna, Venus, Mercurius, Mars, Iuppiter, et Saturnus, tum ad invicem, tum ad Terram Solemque suas habent a natura requisitas intervallorum magnitudinumque rationes harmonicas. Et Luna quidem talem Sole et Terra sortita est distantiam cum proportione magnitudinis debita, ut si per divinam potentiam, intercapedo eius tum a Sole, tum a Terra magnitudoque eius mutaretur, tota necessario harmonia confusa, Tellurem perire necesse foret. Nam sub tali et tali distantia apte terram influxu suo fovere potest; et non alia; sub tali iterum et sub tali, non sub alia fervorem Solis infringere potest, et contra Sol Lunae humiditatem frigiditatemque; radiorum suorum mixtura ita temperare, ut intentum natura effectum in Terram conferendum producat; Si enim Luna Terrae vicinior foret, nimia humiditate sua prorsus absonos incongruosque in Terra effectus produceret; Contra, si ea Soli vicinior, Sol in Lunam efficacius agens consumpta eius humiditate, omnia in Terreno mundo calore suo excessivo perderet. Unde natura igneo corpori Solari, aqueum Lunare obiecit, ea proportione distantiae, ut unum alterius in Tellurem impetum cohibet, et veluti dissonum consono stringeret, ligaretque. Quia vero Sol non semper Tellurem eodem calore ferit, sed pro ratione ascensus descensusque tum annui tum diurni diversa; ita Lunam quoque eodem semper humiditatis et frigiditatis gradu Terram ferire noluit, sed pro diversa phasium Lunae diurnum alteratione, item ascensus descensusque in apogaeis perigaeisque ratione, diverso. Ita vides in calidissima aestate Lunam plenam humillimam et minimam parum posse; contra gelidissima hyeme, Sole humili loco constituto, Lunam plenam veluti vicariam Solis assurgere; ita abdito naturae consilio factum est, ut mundus inferior exacta varietate veluti consono dissona quadam mixtura in perfectione sua conservaretur. Quia tamen Sol feruentissimus una cum humidissima Luna perfectam humorum in terreno globo harmoniam sine interventu aliorum corporum constituere non potuerunt, hinc divina providentia inter Lunam et Solem duo alia constituit mundana corpora, Venerem scilicet et Mercurium, diversis virtutibus praepollentia corpora, in quibus Solarium radiorum vehementia carminata quasi obtundetur, atque inde auctis viribus humiditati Lunari necessariis, Tellurem maiori varietate bearet. Nam Veneris corporis foecundativa quadam vi pollentis influxus Lunae communicatus; humiditatem eius similiter foecundat: Mercurius vero consoni a dissono discretor; quod noxium est et superfluum tam in Sole quam in Venere in se derivatum temperat, atque sic tandem aliud fundat harmoniae genus inferiori mundo necessarium, que omnia successu temporum varias pro variis aspectibus et excentricis sedibus, diversas semper effectum combinationes moluntur; quia porro nullum organum tam perfecte concinnatum est, quod, non successu temporis, chordis vel laxatis, vel plus aequo strictis dissonantiam incurrat, ita fieri non potest, ut in inferiori mundo cum elongatione vel approximatione dictorum corporum a Terra, tum varia subinde configurationis constitutione cum tempore in (GREEK) non abeat, quae tamen, non secus ac corpus variis successu temporis, humoribus oppletum, febrique correptum, per humidi subtractionem tandem evacuatum, sanitati restituitur.Atque hunc in finem Deus per naturam artem suam, duo in Coelo prorsus dissona corpora posuit, Martem et Saturnum, ex quorum pernicioso effluvio seu evaporatione omnia mundi sublunaris mala originem habent; quae ne in apertam totius inferioris mundi oeconomiam insignem (GREEK) deducerent, intermedium ipsis posuit Iovem stellam benignam, cuius salutifero influxu utriusque exitialis et prorsus perniciosa vis, quam evaporatione, cohibita refraenaretur; et ne Martis virulentia Tellus impetita manifestae pateret ruinae, natura eum in omnium maximo excentrico collocari voluit, ut infra Solem et Venerem, supra a Iove coercitus a saevitie aliquantisper desisteret; neque tamen, natura in tam perniciosorum corporum conditu ideo noverca insimulari debet, quin potius summo et abdito quodam consilio ea sic disposuisse censeri debet; utpote sine quibus mundus conservari non possit. Idem enim in mundo maiori magna vitiosorum humorum congerie aggravato praestare videntur, quod in microcosmo perniciosis febribus, humorumque pessimorum abundantia cantharides medicamentaque caustica quidam virtute pollent id; his enim morbificae materiae confluxus attractus, et a centro ad circumferentiam dilatatus hominem periclitantem liberat. Ita nullum in rerum natura malum est, quod non in bonum totius Universique conservationem tandem cedat. Quid enim Mars et Saturnus aliud sunt, quam dissonantiae quaedam? Quae tamen a Iove consonantia perfecta syncopatae ligataeque non dulcedinem tantum musicae, sed et maximum ornamentum conciliant. Quid aliud Mercurius nisi dissonantia quaedam inter Lunam et Venerem veluti duas consonantias syncopata ligataque, ne libertatem nacta nullique obligata, terram ipsam benigno Solis, Veneris et Lunae influxu foedaret.Cum vera natura perpetuo varietatis studiosa fit, ne semper successu temporis eandem harmoniam inferiori mundo offerret, singulos Planetas cum circa proprium centrum, tum elongatione et approximatione ab invicem in excentricis facta, um varia aspectuum sub Zodiaci signis positione relationeque; nova semper et nova fundare harmoniae genera voluit; semper tamen sub determinatis et a natura intentis limitibus; ita ut in excentricis qui motu planetariorum veluti limites quidam sunt ascendentes vel descendentes tonos sive modos gradatim mutarent, nunc ex dorio in phrygium, et hinc in lydium, mox in aeolium, et sic de coeteris procedentes, donec tandem ad assumptum initio tonum et circulatione integra tonorum peracta reverterentur. Partes vero globorum seu corporum planetariorum cum heterogeneae sint, et naturam, qualitates, proprietates, viresque ob diversum situm respectumque ad reliquos circumiacentes Planetas diversas sortitae sint, natura eos circa proprium centrum versari voluit, ut alias semper et alias partes Terrae obverterent, idemque in Musica coelesti, quod in Musica artificiali dissonorum cum consonis commissura praestarent. Vides igitur Planetas eo ordine esse dispositos, ut vel uno a determinato sibi limite, veluti harmonico intervallo recedente, tota harmonia merito desideretur. Theod: Cepi omnia optime, qua de providentia divina circa dispositionem planetarum disseruisti; Sed non capio, quomodo haec dispositio circa corpora in inexplicabili illa firmamenti profunditate latentia intelligenda sit, cum nullam huiusmodi corporum ad terram proportionem, utpote quae extra omnem humani oculi aciem constituta sint, reperiam. Cosmiel. Theodidactus rem arduam a me petisti, quam tibi quidem exponere vix liceat, nisi per altissima quaedam principia non omnibus obvia, quae verissima tamen sunt, et mox aperte videbis, quod tametsi mundus inconceptibilis et immensurabilis sit, et globi mundani innumerabiles, nihilominus tamen omnia in omnibus, singula in singulis, quodlibet in quolibet ratione ineffabili existunt, et omnia ad invicem nexu et proportione admiranda, cum reciproca influxum receptione disposita sunt; et si supra dicta dispexeris, minime tibi veritatis illius divini Dionysii epiphonema, quo nixus omnia in omnibus, et quodlibet in quolibet asseruit (quod et nonnulli ex priscis Philosophis senserunt) difficile futurum, confido: Nam cum manifestum fit, Deum ita esse in omnibus, ut omnia sint in ipso; et constet, Deum quasi mediante Universo esse in omnibus; hinc omnia in omnibus esse, et quodlibet in quolibet constat; Universum enim quasi ordine naturae ut perfectissimum, sic ut quodlibet in quolibet esse posset, praecessit omnia. Universum scias esse ipsam rerum omnium creatarum compagem; et ita quodlibet recipere omnia, ut in ipso sint ipsum contracte, cum quodlibet non posset esse actus omnia, cum sint contra etam, contrahit omnia ut sint ipsum; si igitur omnia sint in omnibus, omnia quodlibet praecedere videntur. Non igitur omnia sunt plura, quoniam, pluralitas illa quodlibet non praecedit; unde omnia sine pluralitate quodlibet ordine naturae praecesserunt; non sunt igitur plura in quolibet existente, sed omnia sine pluralitate sunt id ipsum. Non est autem Universum nisi contradicere in rebus, et omnis res aut existens contrahit universa, ut sint aut id, quod est; omne autem ad existens in Deo est, quia ipse est status omnium, actus autem est perfectio et finis potentiae; unde cum Universum in quolibet actu existente sit contradictum, patet Deum, qui est in Universo, esse in quolibet et quodlibet aut existens immediate in Deo, sicuti Universum in eodem; non est igitur aliud dicere quodlibet esse in quolibet, quam Deum per omnia esse in omnibus, et omnia per omnia esse in Deo. Unde colliges, quomodo Deus sit absque diversitate in omnibus, quia is est quodlibet in quolibet, et omnia in Deo, quia omnia in omnibus; sed cum Universum ita sit in quolibet, ut quodlibet in ipso, et Universum in quolibet contracte id, quod est ipsum contracte, et quodlibet in Universo est ipsum Universum, quamvis Universum in quodlibet fit diversa ratione, uti et quodlibet in Universo ratione diversa. Theodid: Nimis subtili ratiocinio intellectum meum, tantum abest, ut illumines, ut potius obtundas; ostende itaque sensum dictorum aliqua similitudine, ut eorum capax esse queam. Cosmiel: Faciam quod iubes. Manifestum itaque est, lineam quandam actu infinitam, si a Deo produceretur, non solum lineam, sed et triangulum, circulum et sphaeram complicaturam, ita ut huiusmodi non tam linea, quam triangulus, non tam triangulus, quam circulus aut sphaera dici possit; omnis autem linea finita cum esse suum habeat a linea infinita, quae est omne id, quod est, necessario sequitur, in linea finita omne id, quod est, esse lineam finitam, v.g. linea ut consideratur in triangulo, circulo, sphaera, est linea finita; omnis ergo figura in linea finita est ipsa linea, et non est in ipsa aut triangulus aut, circulus, aut sphaera aut existens, quoniam ex pluribus aut existentibus non fit unum actum, cum quodlibet actu non sit in quolibet; sed triangulus in linea est linea, et circulus in linea est linea, et ita de reliquis. Et ut clarius omnia tibi pateant, linea actu esse nequit, nisi in corpore; in corpore autem longo, lato et profundo omnes figuras complicari nemo dubitat. Sunt igitur in linea actus omnes figurae ad actu ipsa linea, et in triangulo actus triangulus, et in sphera actus sphaera sphaera; nam omnia in lapide est lapis, in anima vegetabili est ipse anima, in vita est vita, in sensu sensus, in visu est visus; ratio in ratione, in intellectu est intellectus, in Deo Deus. Vides itaque quomodo rerum unitas sive Universum est in pluralitate, et pluralitas in unitate; considera attentius, et videbis quomodo quaelibet res actus existens ex eo quiescit, quia omnia in ipsa sunt ipsa, et ipsa in Deo Deus; vides mirandam rerum unitatem, aequalitatem, et inexplicabilem connexionem singularum cum singulis, ut omnia sint in omnibus. Atque hinc colliges quoque, unde diversitas et connexio nascatur, cum enim quaelibet res ad ipsam omnia esse non potuerit, quia fuisset Deus; ideo fecit omnia in diversis gradibus, ut hoc pacto omnia sint id, quod sunt, quoniam aliter et melius esse non potuerunt. Quiescunt itaque omnia in quolibet, quoniam gradus unus sine alio esse non potuisset. Sed explico tibi per familiare exemplum, sicuti in humani corporis membris quodlibet confert cuilibet, et omnia in omnibus quiescunt; cum enim oculus in possit esse manus, ideo contentus est oculus, ut sic oculus, et pes ut fit pes, et omnia membra sibi mutuo conferunt, ut unumquodque modo meliore quo potest, existat id quod est, neque enim, manus, manus esse potest in oculo, sed in oculo est oculus, in quantum ipse oculus est immediate in homine; et ita singula membra in pede sunt, in quantum pes; in manu, in quantum manus, in quantum pes et manus immediate sunt in homine, ut quodlibet membrum per quodlibet immediate sit in homine, et homo sive totum per quodlibet membrum fit in quolibet, sicuti totum in partibus est; per quamlibet in qualibet. Ita Universum per naturam in omnibus omnia est; ita omnia quoque in mundo, tametsi nobis occulta et humano ingenio incomprehensa proportione connectit, ut tametsi omnia et singula mundana systemata diversa sint, in unum tamen perfecte conspirant, et quamvis innumeri in mundo globi sint nobis incogniti, et extra omnem sensuum comprehensionem longe remotissimi, ita tamen per naturam; qua est ars Dei et spiritus Universorum, seu anima mundi, ita apte connectuntur, et per motum in tantam harmoniam concinnantur; ut unum sine altero, sine totius dissolutione esse non possit; atque haec est vera illa catena heracleotica, ex ultimis coelorum confiniis, in ultima mundi corpora demissa, ex quo si vel unum annulum aut globum separares, torum utpote soluta compage concidere necesse foret. Vides igitur quomodo corpora mundana quantumvis remota per occultam tamen proportionem: hominibusque; incognitam conexionem cum omnibus et singulis consonent. Theodid. Quaecumque hucusque sapienter iuxta principia altissima disseruisti, ita vera sunt, ut intellectum meum prorsus convincant, neque quicquam habeam, quod iis opponere queam; sed modo nosse cuperem, cur Deus et in quem finem tam innumerabilem corporum mundanorum multitudinem produxerit. Nam quemadmodum, dum per immensa firmamenti expansa iter ageremus, curiose observavi, corum nullum nec numerum nec finem reperiri; ut vel inde in hanc opinionem devenerim, non tantum tot esse in mundo Astra diversa, quo diversae in Telluris globo rerum species exsistunt, sed et numerum astrorum, numerum hominum ab origine mundi usque in eiusdem consummationem praedestinatorum si non quidem superare. Cosmiel. Recte sentis mi Theodidacte, neque enim Conditor sapientissimus omnia humano intellectui in hoc corruptibili mundo perviae esse voluit, sed innumeras feliciori seculo aeternae beatitudini reservavit; paucula tamen operum suorum aliis seculis veluti per rimam quandam detexit, ut gloriae suae potentiaeque magnitudinem; quantum humanae conditionis ratio concederet, ostenderet; etiamsi enim homines intentio eius lateat, non ideo tamen efficacissimis suis privantur effectibus, sufficiat illis scire omnia in unam conspirare harmoniam: cetera si in inferiorum rerum natura nil adeo exile et minutum sit; quod non in certos fines sapientissime conditum fit; ratio tamen vel minimi vermiculi, cur videlicet Deus eum tali et tali ratione condiderit, et quis eius inhumanis rebus usus fit, homines lateat; quanto plus maxima illa et ingentis magnitudinis mundana corpora, quae maximos et eminentissimos usus, non nisi in altera vita revelandos habent, humano intellectui imperii via effecerit debes. Quis ex medicis hucusque certum musculorum, cartilaginum, venularum, fibrarum, aliarumque minutissimarum humani corporis partium numerum et multitudinem indicavit? Vel unica tamen a toto corpore separata, totius corporis harmoniam destrui certum est. Nescimus quidem modo particularium astrorum virtutes et effectus, sed tunc forte sciremus, eaque experturi essemus, si vel Stella ex astris divina virtute colligeretur. Certum quoque vobis sit, omnia propter terram hanc, utpote in qua divina maiestas carne induta cum hominibus conversari dignata, opera suorum magnalia ostendere sibi placuit, et terram propter hominem eius incolam conditam esse; ut videlicet nobilissima creatururum homo mundi filius et haeres, hanc admirabilem mundi machinam considerans, Conditoris infinitam et inexhaustam potentiam, sapientiam, bonitatemque cognoscere, et concinnissima singularum partium musica excitatus, in laudes suavissimi Conditoris continuo constanterque persolvendas animaretur, et sic tandem post corruptibilis huius vitae transitum Deo plenus in verbo vitae, veluti rerum omnium totiusque mundialis machinae pulcherrima idea, eundem, et in ipso omnia aeternum contemplari mereamur.Discant igitur ex hisce mortales, quantis ad minimam portiunculam in angustis terrestribus huius puncti gurgustiis acquirendam laboribus, sudoribus, periculis, afflictionibus varie sese exponant? quantula sit portio eius, quod obtinent, respectu earum, quas Deus electis suis praeparavit in altissimis coelorum habitaculis mansiones, quae non dubito hominum praedestinatorum ab origine ad hanc usque tempora existentium numerum longe excedunt; nam ut recte vera aeterna Dei Sapientia dixit: "In domo Patris mei mansiones multae sunt", id est, innumerabiles et ingenio humano inconceptibiles. Excitant itaque in se frequenter desiderium collis aeternorum mortales; respiciant saepe animo oculisque ad lucium istarum lucis aeternae veluti umbras quasdam, sic enim fiet, ut terrenarum rerum amore exuti uberius cum lucis filiis, et in consortio filiorum Dei conversentur.

CHAPTER IV.

On the Differences of Mundane Bodies, both in Relation to Each Other and to the Earth, in Which the Wonderful Reasoning of Divine Providence Shines Forth.

Theodidactus: My heart is filled with wonder, and your melodious discourse captures its attention. My dear Cosmiel, I implore you to explain the nature of these distances. Share with me the way in which the Supreme God, the orchestrator of all celestial bodies, has meticulously structured the spaces between them, both in relation to one another and in comparison to Earth. As Almighty God created all things with exactitude in number, weight, and measure, it is evident that He has crafted this world with exquisite symmetry and meticulously proportioned intervals between each mundane body. Furthermore, these intervals are precisely tailored to the size and magnitude of each body, aligned with its intended purpose. I am firmly convinced that the incomprehensible power and wisdom of the divine have orchestrated every aspect, down to the finest detail, in accordance with the eternal laws of the universe.Cosmiel: You are absolutely correct, Theodidactus, and to think or suggest otherwise would be to do a great disservice to the most wise Creator. As I have previously explained, the world was fashioned by God, the Creator, on such an immense scale that no human intellect or visual acumen can comprehend the extent and boundaries of its vastness. Consequently, it is evident that if divine power has endowed even the tiniest earthly creature with such intricate natural endowments, no matter how discerning a philosopher may be, it is beyond their capacity to fully penetrate and comprehend them. Can you then imagine that we can fully comprehend the limits and order of the Universe? Such knowledge is not within the grasp of this fleeting period of existence. However, if you contemplate its true nature through the lens of divine wisdom, you will realize that it has been ordained in such a manner. Nonetheless, despite the vastness and grandeur of the world, it has been arranged with meticulous order and proportion, particularly concerning the relationship between each mundane globe. No celestial body within it is insignificant, for all are in perfect unity and absolute harmony with one another. To elucidate this, let us begin by considering Earth, the Moon, and the Sun, as these are the celestial bodies most perceptible to your senses. This will enable you to better grasp the laws governing the aforementioned proportions. It is important to note that the bodies of the world do not physically touch each other but interact through specific forces and properties. Therefore, a supreme and absolute proportion between them was essential to ensure that Nature's intentions were not thwarted. To comprehend this, consider that fiery bodies like the Sun, which we describe as possessing a more intense form of fire of a lower nature, are arranged in a manner that produces varying temperaments in bodies located at different distances from them. This principle is not only taught by nature but also demonstrated through empirical observation. To begin with, the Sun's radiant rays, when refracted differently on Earth, yield various effects. They create distinct conditions in the frigid Zone, another set in the temperate Zone, and yet another in the torrid zone, as extensively illustrated in the Anacamptic Art. This remarkable diversity of effects is so harmonious that without it, Earth, unaware of such conditions, would introduce perpetual discord into the natural order of things. Moreover, the distance between the Earth and the Sun, along with the size of the Sun itself, results in a specific disposition of the Earth, a unique temperament, and a harmonious variety unlike any other. This distance and the Earth's size also yield the most balanced proportion of light and shadow in all places, a fact demonstrated in numerous ways within the aforementioned Anacamptic Art. If the distance were greater or smaller, the entire harmony would descend into chaotic discord, just as strings, when stretched or contracted beyond their appropriate length, produce dissonance rather than melody. Thus, if Earth were positioned either closer to or farther from the Sun than it currently is, it would not only introduce significant disparities in light and shadow but also create a temperament that would be detrimental and incongruous for human life. The same principle applies if the sizes of both the Sun and Earth were larger or smaller at the same distance. Just as in the case of burning mirrors, a specific and determined distance from the mirror's surface is necessary to achieve the desired effect of combustion. Similarly, between the Sun and the Earth, eternal wisdom has established a distance perfectly proportionate to the increase in heat, maintaining a harmonious balance.Furthermore, empirical observation clearly reveals that different degrees of heat on Earth result from the continuous progression of the Sun between the two Tropics. The Sun projects its rays at times directly, at other times obliquely, and at still other times obtusely, thereby generating varying degrees of heat. By employing fire in various ways, different degrees of heat are produced, which, in turn, lead to the transformation of simple substances into diverse compositions, displaying various qualities akin to the elements. What was once a homogeneous mass is, through the agency of fire, separated into various natures, revealing diverse qualities through processes such as fermentation, coagulation, fixation, dissolution, composition, softening, and hardening. Hence, just as the Sun is harmoniously arranged with respect to the Earth, so are the Moon, Venus, Mercury, Mars, Jupiter, and Saturn, both in relation to each other and concerning their positioning in relation to Earth and the Sun. These celestial bodies occupy their prescribed intervals and possess sizes dictated by Nature in harmonious proportions. For instance, the Moon is positioned at a specific distance from both the Sun and the Earth, accompanied by a proportionate size. If, by divine power, this intervening space and magnitude were to change, the entire requisite harmony would be disrupted, and Earth would inevitably perish. Under its current distance, the Moon can effectively nurture the Earth with its influence, and no other distance would suffice. At this precise distance, it can regulate the Sun's heat and counteract the Moon's humidity and coldness through its own mixture of rays, thereby tempering these influences in a manner that yields the intended natural effects on Earth. If the Moon were situated closer to Earth, its excessive humidity would produce completely discordant and incongruous effects on our planet. Conversely, if it were positioned closer to the Sun, the Sun's more intense influence would consume the Moon's humidity, leading to excessive heat capable of destroying everything on Earth. Therefore, Nature has established a specific proportion between the fiery solar body and the watery lunar body, such that they temper each other's impact on Earth harmoniously, binding the discordant as if in a harmonious alliance. Since the Sun does not consistently strike Earth with the same degree of heat but varies with the seasons and daily course, the Moon has chosen not to consistently affect Earth with a uniform degree of humidity and coldness. Instead, it varies in accordance with the Moon's daily phases and the ascending and descending inclination of its orbit. Consequently, during the hottest summer, a Full Moon appears smaller and less influential, while during the coldest winter, when the Sun is in a lower position, a Full Moon rises as if to serve as a substitute for the Sun. This intricate design of Nature ensures the preservation of the lower world's perfection through the precise and harmonious blending of these variations.However, since the intensely hot Sun, in conjunction with the exceedingly humid Moon, could not establish a flawless equilibrium of fluids on the terrestrial globe without the influence of other celestial bodies, divine providence positioned two otherworldly bodies, namely Venus and Mercury, each endowed with distinct virtues, between the Moon and the Sun. In these celestial entities, the intensity of solar rays is somewhat mitigated, thereby enriching lunar humidity with vital forces. This, in turn, bestows upon Earth a greater variety of blessings. Venus, with its exceptional ability to convey the Moon's influence, likewise enhances the fertility of lunar humidity. Mercury, on the other hand, serves as a discerning mediator, distinguishing between harmonious and discordant elements. It moderates what is harmful and superfluous, whether originating from the Sun or Venus, ultimately establishing yet another essential form of harmony within the lower world. Over time, these celestial bodies consistently generate diverse combinations of effects due to their evolving positions and changing aspects. Just as no musical instrument remains perfectly tuned indefinitely, with its strings inevitably loosening or tightening unevenly over time, resulting in discord, so too in the lower world, the elongation or proximity of these celestial bodies to Earth, combined with the shifting configurations and temporal conditions, leads to perpetual variation. These fluctuations, however, resemble the transformations undergone by a body that, over time, experiences fluctuations in its internal fluids, contends with the effects of illness and fever, and ultimately undergoes a restoration to health through the gradual reduction of excess moisture.To fulfill this purpose, God, in accordance with His nature and art, positioned two entirely discordant celestial bodies in the sky: Mars and Saturn. These bodies are the source of harmful emanations and the origins of all the malevolence in the sublunary world. In order to prevent these malevolent forces from openly wreaking havoc on the lower world, God placed Jupiter as an intermediary star between them. Through the beneficial influence of Jupiter, the lethal and utterly destructive energies emitted by both Mars and Saturn, arising from their evaporation, are curtailed and contained. To prevent the virulence of Mars from directly assaulting Earth and causing overt destruction, Nature ordained that Mars be situated at the greatest eccentric orbit of all. This positioning causes Mars to somewhat restrain its aggressive tendencies when positioned below the Sun and Venus, as it is held in check by Jupiter.  However, it is important to note that in the arrangement of these seemingly pernicious celestial bodies, Nature should not be considered as indifferent or malevolent. Rather, it should be seen as having placed them in their positions for a supreme and hidden purpose, without which the preservation of the world would be impossible. In the grander scheme of things, these celestial bodies serve a role akin to the function of caustic remedies and blistering agents in cases of pernicious fevers and an excess of harmful fluids in the Microcosm. Such substances attract and draw together disease-causing elements, ultimately freeing the afflicted individual by transporting these elements from the center to the periphery. Thus, there is no evil within the natural order that does not ultimately contribute to the greater good of preserving the entire Universe. Indeed, what are Mars and Saturn but certain dissonances? However, through the perfect consonance of Jupiter, they are muted and restrained, harmonizing like mellifluous music and adding significant ornamentation to the celestial symphony. Similarly, Mercury can be seen as a kind of dissonance positioned between the Moon and Venus, functioning like two syncopated and restrained consonances. While Mercury is not bound to either of them, it prevents the Earth itself from being overly influenced by the benign effects of the Sun, Venus, and the Moon.As true Nature inherently embraces variability to avoid offering the same harmony perpetually to the lower world, it devised a mechanism to establish new and ever-changing forms of harmony for each of the planets. This was achieved through their continuous motion around their respective centers, as well as their varying distances from each other within eccentric orbits. Additionally, their diverse positions and relationships under the influence of the signs of the Zodiac played a significant role in shaping these harmonies. However, it is essential to note that these harmonies were always confined within specific limits dictated by Nature. In the eccentric orbits governing the planets' movements, much like ascending and descending scales in music, they smoothly transitioned from one mode to another. Progressing from a Dorian mode to a Phrygian one, then to a Lydian, Aeolian, and so forth, they eventually returned to the original mode after completing a full cycle of modes. Moreover, given that the constituent parts of planetary globes or bodies are inherently heterogeneous and endowed with diverse natures, qualities, properties, and powers, primarily influenced by their relative positions and relationships with other neighboring planets, Nature decreed that these planets should orbit around their own centers. This arrangement ensures that they consistently present different facets to the Earth, akin to the principle of resolving dissonances into consonances in celestial music. Hence, it becomes evident that the planets are systematically organized in a manner that the complete harmony is achieved either when they move away from a designated limit or when they draw near to a harmonic interval.Theodidactus: I have comprehended all that you have expounded concerning divine providence in the arrangement of the planets. However, I am perplexed about how this arrangement can be discerned in relation to celestial bodies concealed within the unfathomable depths of the firmament. I cannot perceive any proportional relationship of such bodies to Earth, as they exist beyond the scope of human vision.Cosmiel: Theodidactus, you've posed a challenging question, and it's not easy for me to elucidate this unless I draw upon some profound principles that may not be readily apparent to everyone but are nevertheless true. In due time, you'll come to understand that although the world is unfathomable and immeasurable, with innumerable mundane globes, there exists an ineffable interconnection among them all, with astonishing reciprocal influence and proportion. Suppose you carefully reflect on our previous discourse. In that case, you'll find it not too challenging to accept the concise summary of the divine Dionysius, who affirms that everything is within everything. Each is within each鈥攁n idea also held by some ancient Philosophers. This is evident because God is present in everything, just as everything is in Him, and it is established that God permeates the entire Universe. Hence, everything exists within everything, and each is within each. It's important to recognize that the Universe itself constitutes the structure of all created things. Therefore, each individual part contains everything as if it were concentrated within itself. However, since each part cannot simultaneously be the actuality of everything, given the inherent contradiction, each part contracts everything to be itself. Consequently, if everything exists within everything, it implies that everything precedes each individual part. Therefore, the multiplicity of all things is not a prior condition, as such multiplicity does not precede each part. Consequently, all things coexist within each part without true multiplicity. However, the Universe itself embodies a contradiction within things, and every entity either contracts universals to become what it is or relates to what exists in God, for He is the underlying condition of all things. Actuality represents the fulfillment and realization of potentiality. As a result, since the Universe within each actual entity is inherently contradictory, it becomes evident that God, who exists within the Universe, is also present within each individual thing, just as the Universe is within that same thing. Hence, asserting that everything is within everything is essentially synonymous with saying that God is present within all things, and all things exist in God through everything. Therefore, you can grasp how God exists without diversity within everything because He constitutes everything within everything, and all things exist in God since all things are within everything. However, given that the Universe is within each thing in a manner where each thing is within it, and the Universe is contracted into each individual thing, which is itself contracted, and each thing within the Universe is essentially the Universe itself, it becomes evident that although the Universe within each thing unfolds in a distinct manner, just as each thing within the Universe is unique, the fundamental interconnectedness remains.Theodidactus: Your insights are quite intricate, and rather than clarifying my understanding, they seem to muddle it. Could you please provide a simpler analogy to explain the meaning of your statements? This would help me grasp your ideas more easily.Cosmiel: I'll explain it as you requested. Imagine that if God were to create a line that is actually infinite, it wouldn't just be a line; it would also encompass a triangle, a circle, and a sphere. In this case, we couldn't simply call it a line; we'd have to say it's a triangle, a circle, and a sphere as well. Now, since every finite line derives its existence from this actual infinite line, which contains everything that exists, it logically follows that within the finite line, everything that exists is, in fact, the finite line itself. For instance, when we consider a line within a triangle, circle, or sphere, that line is a finite one. Consequently, any shape within a finite line is essentially the line itself, and it doesn't exist separately within the shape, whether it's a triangle, circle, or sphere. This is because multiple existences do not merge into one actuality, as each actuality doesn't reside within every other. To illustrate this more clearly, think about how a line can't exist in actuality unless it's within a body. In a body that's long, wide, and deep, all shapes are undoubtedly encompassed. So, in a line, all these shapes are actualities that contribute to the actuality of the line itself. Similarly, in a triangle, the actuality is the triangle itself, and in a sphere, the actuality is the sphere itself. For instance, everything within a stone is, in essence, the stone itself; in a vegetative soul, everything is the soul itself; in life, everything is life itself, and so on for other aspects like sensation, sight, reason, intellect, and even in God, where everything is God Himself. In essence, this demonstrates the remarkable unity, equality, and profound interconnectedness of everything with each other, so that everything truly exists within everything else. From this, you can also grasp the source of diversity and interconnectedness. Since each thing cannot encompass everything itself (as that would be God), everything was created in various degrees so that, in this manner, everything could be what it is, as there was no other way for them to exist in a better way. Consequently, all things are intertwined within each other because one degree of existence couldn't exist without the other. Allow me to clarify this with a familiar example. Just as the various body parts in a human body each contribute to the whole and coexist within each other, so it is in the world. For instance, since the eye can't be the hand, the eye is content with being an eye, and likewise, the foot remains a foot. All the body's parts cooperate to ensure that each can exist in the best possible way according to its nature. The hand cannot become an eye within the eye itself, but the eye exists as an eye in the eye as it does immediately in the person. In the same manner, each body part exists as itself in the foot or hand, and the foot and hand exist as themselves within each other. All of these are present immediately in the person, so every body part is immediately in the person, and the person, or the whole, is within each body part. In this way, the entire is within the parts and through each part within each part. Similarly, in the Universe, through Nature, everything is within everything else. Even though things in the world are hidden from us and beyond our full comprehension, they are connected by a proportion that holds them all together. Despite the countless celestial systems in the world, some of which are unknown and far beyond our sensory understanding, they are so masterfully linked by God's design and the spirit of the Universe, or the world's soul, through movement and harmony that none can exist without the others, without causing the whole system to collapse. This is the true Heraclean chain, extending from the farthest reaches of the heavens to the ultimate bodies of the world. If you were to remove even a single ring or globe from this chain, the entire structure would inevitably crumble, disrupting the whole. Hence, you can perceive how, despite the vast distances between celestial bodies, there exists an unseen proportion and an unknown connection that binds everything and everyone together.Theodidactus: You have eloquently expounded on these profound principles, which have completely convinced my understanding, leaving me with no objections. However, I am curious to know why God has brought forth such an immense multitude of celestial bodies and for what purpose. While traversing the vast expanse of the firmament, I couldn't help but notice that there appears to be no end or count to these celestial bodies. This has led me to speculate that not only are there as many diverse stars in the universe as there are diverse species of things on Earth, but the number of stars might even exceed the count of predestined human souls from the beginning of the world to its end.Cosmiel: You are absolutely correct, my dear Theodidactus. The most wise Creator did not intend for everything to be fully comprehensible by human intellect in this transient world. Countless mysteries are reserved for a more blessed age of eternal happiness. Nonetheless, at different times, He has unveiled some of His works, like a glimpse through a small crack, to reveal the magnificence of His power and the depth of His wisdom within the limits of human understanding. Although His intentions may remain veiled from humanity, they are not devoid of their powerful effects. It is sufficient for them to understand that everything converges into a single harmonious plan. As for the rest, even in the realm of lower creatures, there is nothing so insignificant and minute that it is not designed with wisdom for specific purposes. Yet, the reasons for the existence of even the tiniest of creatures, such as a worm, why God created them in a particular manner, and what role they play in the grand tapestry of creation, remain concealed from human understanding. You must grasp that concerning the largest and most immense celestial bodies, which hold the greatest and most significant purposes, their true import will only be fully revealed in the afterlife. Human intellect has its limits. For instance, consider the field of medicine. How many physicians have meticulously counted the number and multitude of muscles, cartilages, veins, fibers, and other minuscule components of the human body? Yet it is a certainty that even if one part were separated from the whole, the harmony of the entire body would be disrupted. Indeed, at present, we may not comprehend the virtues and effects of individual stars, but perhaps, through divine intervention, we will gain knowledge and experience their significance. It is also evident that everything in the universe was brought into being for the sake of Earth. This planet was chosen as the dwelling place of the divine majesty, in human form, where His grand works were revealed. Earth was specifically created for humanity, the noblest of all creatures, and humanity was meant to be the heir of the world. As humanity contemplates the intricacies of this cosmic machinery, it should recognize the limitless power, wisdom, and goodness of the Creator. Stirred by the harmonious symphony of creation's components, humanity should be inspired to continually and steadfastly sing the praises of the most gracious Creator. Thus, after passing through the fleeting nature of mortal life, humanity, enriched by the knowledge of God, the Word of Life, the most beautiful idea of all things, and the entire cosmic mechanism, will be deemed worthy to contemplate God鈥攅ternal and the source of all things鈥攊n Himself and in all things for all eternity.From these things, let mortals learn how much effort, sweat, perils, and various afflictions they endure to acquire even the smallest portion in the narrow confines of this earthly place. They should consider how tiny their portion is compared to the abodes prepared by God for His chosen ones in the highest realms of the heavens. I have no doubt that the number of dwellings God has prepared for His predestined ones from the beginning of time far exceeds the count of all humans who have ever existed up to this day. For, as the eternal Wisdom of God rightly said, "In my Father's house, there are many mansions," that is, countless and beyond human comprehension. Therefore, let mortals frequently arouse in themselves the desire for the eternal hills. Let them often look in their minds and with their eyes towards the light of those eternal abodes, as if they were glimpsing shadows. In this way, when freed from the love of earthly things, more will join the children of light and dwell in the company of the children of God.From these reflections, let mortals grasp the immense effort, sweat, perils, and various tribulations they endure to secure even the tiniest share within the limited confines of this earthly realm. They should contemplate how minuscule their portion here is when compared to the abodes prepared by God for His chosen ones in the loftiest realms of the heavens. I have no doubt that the number of dwellings God has readied for His predestined ones from the very inception of time far surpasses the count of all human beings who have ever walked the Earth up to this present day. For, as the eternal Wisdom of God rightly proclaimed, "In my Father's house, there are many mansions," signifying an abundance that transcends human comprehension. Thus, let mortals frequently kindle within themselves the yearning for those everlasting hills. Let them often turn their minds and gaze towards the radiance of those eternal abodes, as if they were catching glimpses of fleeting shadows. In this way, when they are liberated from the allure of earthly pursuits, many more will join the ranks of the children of light and dwell in the fellowship of the children of God.

CAPUT V.

De motu incomprehensibilis velocitatis, quo circa Tellurem volvuntur astra.

THEODIDACTUS. Inter coetera mi Cosmiel; quorum apprehensione meus intellectus vacillat, motus globorum est; cum enim supra dixeris, praeter terram omnia reliqua mundana corpora, quae astra dicimus, loco moveri, motu utique non rectilineo; non transverso et dissipato, sed circulari eoque circa terram fixam immotamque ad exemplar archetypi. Cum vero a te edoctus innumeras stellarum congeries in intimis firmamenti penetralibus compererim, adeo a terra, Sole, Luna nostra remotas, ut eas nec sensus, nec intenta, mentis fixio capere possit; et tametsi tertio me altius a prima firmamenti stella sustuleris, quam eadem a terra distet, earum tamen nec finem, nec numerum esse deprehenderim;. certe cursum quo 24 horarum: spacio diurnam circa terram circum volutionem describunt, incomprehensae velocitatis motum esse necesse est; adeo ut nihil in terrenis rebus adeo citum et velox reperiatur, quod cum, concitatissima dictorum corporum velocitate comparari queat, omnis fulguris et fulminis, omnis sagittae arcu excussae velocitas, tardias potius, quam velocitas comparatione velocitatis dictorum globorum, dicenda est. Cum enim Astronomi nostri stellarum fixarum quampiam in aequinoctiali positam, singulis horis tantum describere spatium dicant, quantum est intervallum semidiametrorum terrae 3663, qua in milliaria reducta 2550180 milliaria germanica conficiunt, et uno minuto secundo, que est 3600. pars horae, et penduli vibrationis aequivalet, spatium emerietur 3580 merito germanicorum, quod (GREEK) merito videri posse. Sed rogo te mi Cosmiel, quomodo at quibus verbis mihi; ut hoc credam, persuadebis? Cum enim stellae stellae,, ut vocant, fixae nobis insensibiles tam incomparabili velocitate cieantur; quanta putas eos firmamenti globos, qui ter, quater, quinquies, imo decies pluries a prima firmamenti stella dissident; quam terra a dictis stellis, quanta, inquam, putas velocitate, quam indicibili celeritate periodum suam, diurnam conficiunt? Cosmiel. Male inferes Theodidacte; velocitatem motus huiusmodi corporum non capio, ergo ea esse non potest. Quanta sunt et quotidie occurrunt in inferiori rerum natura, quorum effectus stupendos etiam videas, causam tamen corum nunquam penetrare potes; 鈥淪unt enim omnes res difficiles,鈥� teste Ecclesiaste, 鈥渘on potest eos homo explicare sermone;鈥� Atque ex hoc elucet incomprehensibilis Dei Conditoris maiestas, quam ab omnibus comprehendi noluit, sed admirari tantum se in operibus suis latentem: Et quamvis tu velocitatem motus huiusmodi corporum comprehendere non valeas, non ideo tibi licitum est, cum modernis nonnullis Astronomis Systema mundi contra Dei voluntatem sub tali et tali forma, pro tuo captu et libitu exhibere, indecens est, mundi magnitudinem, ad ingenii sui capacitatem adaptare et detorquere; dici enim vix potest, quantum tam indigna existimatione divinae potentiae derogetur; tu aut alius quispiam opera Dei non capitis, ergo esse non possunt; quid hoc aliud est, quam intellectu proprio infinitam Dei sapientiam ausu temerario metiri velle? Sed reverto ad velocitatem motus ultimorum, mundi siderum; et dico, singula suos circa terram, describere periodos spacio 24 horarum, et consequenter tanta et tam ineffabili velocitate; ut nulla fit humani intellectus vis, quae eam assequi possit, quis enim concipiat velocitatem corporis, quod spacio unius minuti secundi, quod arteriae pulsui fere respondet, milliaria germanica 3580 conficiat? Quod tamen positis ponendis verum esse in his Astris fixis quae nudo oculo intuemur, nullus Astronomorum est, qui non fateatur; et quanta ultima mundi corpora velocitate agitari putabis? Qua tamen attonite quispiam ut aliquid divinae potentiae contrarium afferre audet, hominis ignarum rerum oppido esse mihi persuadeo; sed timent forte ne nimia motus violentia corpora dissipentur, sed illa divini Opificis nutu, sua stabile mole indissolubili, 鈥淚pse enim dixit, et facta sunt, ipse mandavit,  et creata sunt," ipse invexit, et mota sunt, unumquodque iuxta metam sibi ab aeterna lege praescriptam, ea velocitatis proportione, quam suo veluti dure postulabat tum fitus a terra, tum, moles globi et circuitus conficiendi vastitas et amplitudo, quae ipsi subeunda est. Dominus Opifex organum mundi ita instituit, ut totum innumerabili motuum, nunc tardorum, modo mediorum, tandem velocissimorum varietate constet, ut omnia in eo intervallis coniuncta disparibus, sed pro rata proportione distinctis, motu et impulsu globorum harmonica acutisque cum gravibus temperatis, ea rerum symphonia, quam nemo non admiratur, efficiatur. Pendet itaque totum ab ordine et dispositione globorum, qui quanto terrae viciniores sunt, tanto tardiores motus habent, quanto remotiores a terra, tanto celeriores, proportione globorum veluti iure quodam id postulante. Theodid: Omnia scite capio, sed cur iam in hoc corpore fixus nullum motu percipio? Cum tamen iuxta tua eloquia uno minuto secundo plusquam 3,580 milliaria germanica conficere dici possimus. Alterum dubium quod me torquet, illud est, quod magnam motuum varietatem hic intuear reliquorum siderum, quod tamen fieri non deberet, cum globi in firmamento omnes aequali velocitate moveantur. Cosmiel. Ad primum quod attinet, nullum te globi progredientis motum sentire ais, et verum dicis, sed et causam tibi huius fallaciae iam saepe saepius in praecedentibus inculcavi; quando navis impositus alteram navem contrario motu ferri conspicis, certum est, oculum insigniter falli, dum suam navem immotam putat. Idem contingit tibi hoc in loco constituto; si itaque extra hunc globum fixus alicubi in aethereo spacio haeres, tum certe incredibilem globi velocitatem experieris. Theodid: Rogo te, Cosmiel, quiescere non posse videor, donec tam notabilem motus effectum sensata experientia comprobem. Cosmiel: Faciam quod petis, ecce iam 200 leucis a prioris corporis statione remotus es, et in aethereo spacio fixus, aspice igitur nunc et diligenter considera derelicti globi motum. Theodid: O Cosmiel, video, sat superque video paulo ante te mihi propositam veritatem; globum ingentem motu Euro velociori concitari video. Sed et quid hoc? Globum quem uno minuto primo sub angulo 80 grad. comprehendebam, iam sub altero minuto secundo, non nisi sub angulo 60; tertio min. sub 12, quarto sub 3, quinto denique sub magnitudine Lune, sexto miniam sub forma Iovis, septimo iam sub forma stellae fixae, octavo iam sub forma nebulosae, nono iam sub forma fere insensibili; decimo iam in nihilum evanuisse comperio. Cosmiel: Mirum non est; te globum tam immensa proportione decrescentem intueri; siquidem huius alia causa non est, nisi summa globi per aethereum expansum delati velocitas; quae tanta est, ut a primo min. temporis, quo eum intuebaris, usque ad secundum, spatium confecerit 9158 semidiametrorum terrestrium, quae conficiunt milliaria germanica 7915880 qui numerus multo maior est maxima Lunae et terra distantia, et tametsi hoc spatium unius minuti temporis confectum, tantum sit, motus tamen in eo sensum non fugit. Theodid: Non capio, quid sit sensum non fugere. Cosmiel: Si accipias binos trochos seu girgillos, quibus pueri ludunt, quorum unus parvus, alter notabilis magnitudinis fit, et uterque aequali impetu gyretur, aperte videbis, punctum coloratum in minori trocho impressum, ob velocitatem motus perfectum mox circulum describere, ita ut punctum illud oculos plane fugiat, nec punctum esse existimes, quod motus violentia circulum exhibet; cuius quidem ostensio alia causa non est, nisi circumferentiae exiguitas et coarctatio; in ea enim punctum, dum vel unico ictu oculi principio suo restituatur, oculus qui ob velocitatem motus determinatum puncti locum discernere non valet; atque adeo eodem temporis momento in omnibus et singulis circumferentiae punctis veluti ubique esse videatur, sub forma circuli eum spectari necesse est; in maiori vero trocho, uti punctum coloratum eidem impressum maiorem circumferentiam conficit, ita sensibilis quoque punctum illud observatur, et tanto semper sensibilis distinctiusque, quanto circumferentia maior et maior fuerit; adeo quidem ut si trochus instar tholi quam cupulam Sancti Petri vocant, daretur; is circumactas signo aliquo in maxima circumferentia impresso, non tam circulum sed punctum vobis cum circumferentia impresso, non iam circulum sed punctum una cum circumferentia circumactum, distinctam sui in circumferentia positionem ostenderet; quod non fieret in minori dictae cupulae circumferentia; ibi enim, ob circumferentiae circumactionem motus velocitas principium fini facilius iungit, atque adeo circulum videri necesse est; in maxima vero circumferentia ob eiusdem amplitudinem eadem velocitas non tam cito principium motus fini eiusdem iungit, atque adeo oculus puncti cursum facilius et distinctius observat. Ex his ni fallor patet, quomodo motus velocitas in maximis circumferentiis concipienda sit; oculus enim in hoc aethere fixus, etiam si motum ex se et natura sua velocissimum videat, amplitudo tamen circumferentiae facit, ut motus velocitatem humano ingenio inconceptibilem non notet. Et in exemplo familiari rem disces; elephas aut gygas quidam; etiamsi oculo tuo tardos gressus facere videatur; ea tamen velocitate procedit, vix sit, qui eum assequi possit; cum gressus elephantis aut gygantis multos hominum passus in se complicet. Hinc colliges, si diximus stellae molis, quo uno minuto temporis 7915880 milliaria germanica conficit; in Lunae circulum coarctaretur, necessario futurum, ut velocitas motus adeo velox astrum sub forma circuli exhiberet, motusque eius tibi haud secus ac stella in circulum cadens videretur. Pari modo ultima mundi corpora tantae velocitatis esse existimes, ut uno minuto temporis tantum conficiant spatium, quantum Sol, Mars, Iupiter aut Saturnus spacio 24 horarum peragunt; ut si motus huiusmodi alicuius stellae coartaretur intra circulum Solarem; Sol uno temporis minuto necessario integram diurni motus periodum conficeret, atque adeo velocitas Solis eadem ratione tuis compararet oculis, ac si quispiam candens ferrum in circulos agitet, quod oculorum intuitus dum situm ferri discernere non valet, circulum igneum concipere cogitur. Elucet itaque mira quaedam corporum mundanorum velocitatis proportio, ut quanto circulus, quem conficiunt, maior et minor est, tanto velocius quoad se, tardius vero quoad oculos moveatur, omnia tamen ita adaptata, ut 24 horarum spacio integram periodum suam conficiant: haud secus in rota quadam molaria, partium extremarum circumferentia rotae inter canthum et canthum spacium, etsi vigecuplo maius sit inferioris circumferentia spacio inter inferiores canthorum partes contento, illud tamen tardius, hoc velocius moveri videbitur, non obstante quod illud vigecuplo, uti dixi, celerius cieatur, id est, vigecuplo maius spatium conficiat in unius circumferentiae circumvolutione. Non vides Ciconiam in sublimi aeris expanso decuplo plus spatii conficere, quam in aere terrenae superficiei vicino, et tamen tardius in remotiori terra eidem viciniori spacio procederes videtur; cuius quidem rei ratio non est alia, nisi amplitudo circumferentiae aeris, eiusque puritas qua fine obstaculo ullo qua ex aeris crassitie obvenire solet, velocissime ingentia peragunt terrarum spatia, etiam si id oculis ob distantiam non pateat. Theodid: Optime capio omnia, et iam sat mirari non possum, quod multi ex modernis nescio qua temeritate in transversum acti, dum tantam fixorum siderum velocitatem comprehendere non possunt, ut divini operis capaces fierent, fixas stellas immobiles, terram vero mobilem statuerint? An non hoc est, divinae potentiae terminos praescribere, opusque incomprehensibile ad proprii ingenii capacitatem detorquere et adaptare? Quasi vero Deus Optimus Maximus nihil producere possit, nisi quod ipsum ingenio unde quaque quadret; neque hic sistunt, quinimo tanta pertinacia suum tuentur errorem, ut vel ipsas divini Verbi paginas earumque sensus ad quam opinionem velint, nolint, praesumptuosius trahere non verecundentur. Sed iam ad alterum dubium procedo; Cur ex hoc firmamenti globo conspecta circumsita nobis sidera, tam diversos motus mentiantur? Cosmiel: Dixi tibi in praecedentibus, sidera firmamenti praeter motum diurnum circa terram, alios particulares habere motus terrae excentricos; quominus tamen ii ex terra videantur, causam esse immensam a terra distantiam, qua particulares horum siderum circuli veluti in unum punctum contrahuntur, atque adeo stella in quacunque circuli sui parte sunt, semper sub puncti forma spectantur et ab aliis aequa semper distantia disiunctae. Theodid: Mira refers; sed rogote, in quem finem hi peculiares isti motus conditi sunt? Cosmiel: Cum multi globi in firmamento sint, qui ad instar inarum luce indigeant, certum est huiusmodi corpora solaribus globis illuminari, non posse, si ea non circumirent; circumeunt itaque ut illuminando ca ad viam foeturam sollicitent; quibus dum unum corpus alterum fovet, omnia in suo vigore conferuntur et harmonia mundi compleatur. Theodid: Sed quis unquam huiusmodi Lunares globos in firmamento ex Terrigenis vidit? Quis mihi talia narranti credet? Cosmiel: Etiam si ob distantiam, quam dixi summam, a terrigenis conspicere non possint; ratio tamen dictat, esse debere ex congruentia quadam omnino probabili et verisimili, cum omnia in mundo globorum systemata eodem modo se habeant. Quis tibi persuadere posset, circa Solem quem ex hoc loco non nisi sub forma nebulosae stellae contueris, Terram, Lunam, Mercurium, Venerem, Martem, Iovem, Saturnum aliasque stellas contineri, quam inferiores propria luce privatae, luce Solis tantummodo, reliquae superiores ex utroque fulgeant, quas tamen et si non videas, non tamen canere esse censere debes. Idem prorsus dubio in vastissimis firmamenti penetralibus fieri existimes velim, imo quis prioribus seculis credi potuisset, circa Iovem 4 alios globos terrae excentricos contineri, quos tamen hoc seculo detectos quotidie summa admiratione intuemur. Theodid: Vera sunt, quae dicis, et ordini mundano sunt prosus congrua. Sed rogo te, cur Astra e terra tam constanti et praeciso semper intervallo ab invicem distant? Cosmiel: Ratio eius est centra, quibus stabilita sunt; quae uti talem et rarum in aethereo expanso sedem sortita obtinent, ira fieri non potest, ut ab eo unquam vel hilum recedant; nosti quam Tellus suo stet fixa centro in aethereo suspensa spacio. Quamnam putas tantam ventorum potentiam esse posse, quae eam a sede divinitus destinatae removeat? Certe nullam. Idem sane de omnibus et singulis mundi corporibus sentias velim. Unde mirum non est, eas a sede sua revelli nunquam posse; ergo semper quoad apparentiam eandem a se invicem distantiam haberes conspiciuntur; dixi quoad apparentiam: quia et si singuli globi non secus ac Planetae differentes motus habeant et peculiaribus circulis ob rationes in praecedentibus dictas periodos suas conficiant: Sunt tamen hi circuli, intra quos motus suos peragunt, ob excessivam a terra intercapedinem, prorsus insensibiles; si itaque stella quaepiam in peculiari suo circulo fit in coniunctione cum altera quadam stella, sive in oppositione, sive in quadrata configuratione constituta, aspectus tamen huiusmodi non dicam videri posse, sed et prorsus, ob illud, quod dixi, incredibilis intercapedinis discrimen evanescere, utpote circulo in punctum insensibile contracto, in quo praeter lucis punctum nihil aliud videatur, neque positionis ulla in eo differentia spectetur. Eadem prorsus ratione, qua tu ad primum tuum in firmamentum introitum, cum in tuereris planetas, Solem, Lunam, Venerem, Mercurium, Martem, Iovem, Saturnum, illos fixas stellas putabas, eadem semper a Sole distantia dissitas, quia videlicet corum circuli ob minimam distantiam absorpti centris planetarum coincidebant, quamvis non negem illos in Marte, Iove, Saturno constitutos apparere, et motus singulorum viciniorum in suis propriis et peculiaribus excentricis observari posse; quemadmodum tu cum dictos globos lustraremus, cum admiratione plane attonitus observabas. Theodid: Ita est mi Cosmiel; iam recordor huiusmodi phoenomena ex Saturino me potissimum observasse causarum tamen nescium, recordor quoque fixa me putasse illa sidera, quae ex terra in tam vastis excentricis agitari olim conspeciebam, et iam incipio ultra vulgarum Astronomiam reconditiora quaedam disciplina sapere. O miram rerum metamorphosin! Iam in eo me loco constitutum reperio, ubi nec Sol, nec Luna, nec ullus aliorum planetarum, quorum motus olim e terra tantopere admirabar, omnibus in nihilum redactis, apparet. O quantum miror corum opinionem, qui eos, qui Solem totum mundum illuminare negant, in Astronomica disciplina haereticos arbitrantur. O quantum fluctuant mortalium animi! Quantopere sensibus fascinantur! Quam omnia alia quam in se revera sint, conentur. Sed et ego tametsi praesens omnia intuear, adeo tamen intellectum meum impotentem reperio ad incomprehensa divinae potentiae opera concipienda, quam impotens est ad contuendum lumen Noctuae; Et quisnam tam acuto ingenio comperitur, qui innumerabilem horum mundanorum Systematum proportionem, dispositionem, ordinem, motus, vires, non dicam combinare, sed vel animo comprehendere queat? Cosmiel: Recte sentis, neque enim humano intellectui omnipotentis Dei opera pervia sunt in huius caduci vitae statu, sed feliciori vitae omnia reservata; ei videlicet, in quo Deum Deorum videbis in Sion. Theodid: Sed o mi Cosmiel, quandonam tandem finem tam immensi mundi reperiemus? Cosmiel: Scias etiam si centies et centies altius te proveherem, huiusmodi tamen astrorum te nec numerum nec finem visurum. Theodid: Ergo mundus infinitus est? Cosmiel: Minime, sed uti saepe audisti, mundus uti maximum contractum est; ita eius magnitudo non facile attingi potest. Istam veritatem simpliciori tibi sermone proponam: mundus non adeo perfecte a Deo Optimo Maximo Conditore creatus fuit, ut in eius productione Deus omne quod facere potuit, fecerit; tametsi cum ea perfectione factus sit, sicuti esse potuit; quare uti mundum perfectiorem, ita etiam imperfectiorem Deus facere potuit,  licet ita factus sit perfectus sicuti fieri potuit; illud enim factum est, quod fieri potuit; sed hoc fieri posse eius quod factum est, non est ipsum facere posse absolutum omnipotentis Dei, licet in Deo posse fieri et posse facere sint idem; non tamen fieri posse cuiuscumque est idem semper cum facere posse Deus. Unde sequitur Deum mundum, uti voluit, condidisse; quare non potest non esse summe perfectus, quia secundum Dei Optimi liberrimam voluntatem est factus. Theodid: Optime omnia cepi; hoc unum me angit, utrum unus cantum mundus sit, utrum plures? Cosmiel: Si cognosceres quid sit maximum contractum esse, scilicet megacosmum seu Universum, quo in suo genere nihil maius esse potest, utpote quod in se omnium creatarum rerum collectionem complectatur, nullum animum tuum dubium amplius pulsaret. Si itaque plura universa forent, iam plura quoque maxima contracta forent, quod absurdum est; et contradictionem involvit, essent enim maxima contracta, et non essent; et quod debeant esse maxima contracta, supponimus ex definitione mundi seu Universi; non esse vero posse maxima contracta inde patet, quod impossibile sit in eodem genere rerum plura contractum maxima dari posse, sed unum maximum materiale contractum dari necessarium est, quod omnia intra se continet; praeterea quod constat, ex universa materia, imo id de cuius ratione est, ut ex materia universa constet, unum esse necessarium est, at illud quod est contractum maximum, mundus seu Universum, huiusmodi est; est ergo Universum necessarie unum. Quod enim pendet ab uno, id necessario debet esse unum, non absolute quidem, sed contracte, sed Universum immediate pendet a Deo uno, ergo contractum debet esse unum; nam ut divinus Dionysius loquitur, unitas omnis unitatis est effectrix; ab hac enim omnia fluunt, perficiuntur, servantur, et unitatis unionisque munere efficiuntur; posito enim quod Deus plures mundos creasset, iam quaero, vel illi quales inter se essent; vel maiores vel minores; aequales certe esse non possent, non enim essent contracta maxima, cum contractum maximum simile aut aequale habere non posset, neque unum altero maius aut minus esse posset, cum eadem ex illo contradictio sequatur; Ergo unus necessario a Deo mundus seu Universum productum fuit, ut sic idea summi Opificis ideato undiquaque responderet, et unum absolute maximum, qui Deus, unum contracte maximum, qui mundus est, similitudine et analogia quidam oppido congrua exprimeret. Theodid: Convictus in tua verba iurare non vereor; ad maiora ergo progrediamur.

CHAPTER V.

On the incomprehensible speed by which the stars revolve around the Earth.

Theodidactus: My dear Cosmiel, one of the aspects that perplexes my understanding is the motion of the celestial bodies. When you mentioned that, aside from the Earth, all the other celestial bodies, commonly referred to as stars, are in motion, it must undoubtedly be a motion that is not linear, not transverse and scattered, but rather circular. This circular motion revolves around the fixed and unmoving Earth, adhering to the model's configuration. However, these motions are beyond the grasp of our senses or the fixed intent of the mind. As you previously taught me about the countless assembly of stars hidden deep within the firmament, they are so remote from our Earth, Sun, and Moon. Even though you have transported me to a location three times higher than the first star of the firmament, I have still not been able to discern either their boundaries or their quantity. Undoubtedly, the trajectory along which they complete their daily rotation within the span of 24 hours demands a velocity of motion so incomprehensible that nothing on Earth can be considered anything other than slow when compared to the speed of these celestial spheres. According to our Astronomers, a certain fixed star in the equatorial region traverses a distance in one hour equivalent to half the Earth's diameter, which, when measured in miles, amounts to 2,550,180 German miles. In one second of a minute, which represents the 3600th part of an hour and corresponds to the oscillation of a pendulum, it covers a distance equal to 3,580 German miles. However, my dear Cosmiel, I must ask you, by what means and with what arguments can you convince me of this? Since the fixed stars, as we perceive them, move so imperceptibly to us at such an incomparably high speed, one must wonder about the velocity at which those celestial spheres, which are three, four, five, or even ten times more distant from the first star of the firmament, complete their daily cycles?Cosmiel: Your conclusion, Theodidactus, is inaccurate. You claim that because you cannot comprehend the velocity of such motions, they cannot exist. In the realm of lower nature, you witness daily the astonishing effects of many things, yet you can never penetrate their causes. As Ecclesiastes attests, "For all things are hard," and "a man cannot explain them by speaking." This underscores the incomprehensible majesty of God the Creator, a majesty that He did not intend for anyone to fully grasp, but rather to marvel at as it is concealed within His works. Although you may struggle to comprehend the velocity of these motions, it is not appropriate for you or anyone else to impose a particular form or system of the world against the will of God, tailored to your own capacity and understanding. It is unseemly to adapt and distort the vastness of the universe to fit the limits of your own mind. Such an unworthy estimation diminishes the divine power and significance in ways that are difficult to express. When you fail to grasp the works of God and, consequently, conclude that they cannot exist, you are essentially attempting to measure the infinite wisdom of God with audacious presumption. Now, let's return to the velocity of the outermost heavenly bodies, each of which completes its rotation around the Earth in a span of 24 hours at an ineffable speed that surpasses human intellectual capacity. Consider this: what mind can fathom the velocity of a body that covers 3,580 German miles within the space of a single second, roughly equivalent to the pulse of an artery? No astronomer disputes the truth of this with regard to the fixed stars visible to the naked eye. Now, ponder the velocity at which those celestial spheres, differing from the first star of the firmament by three, four, five, or even ten times, complete their daily cycles. Who would dare to propose anything contrary to the divine power? I am firmly convinced that such a person is profoundly ignorant of the subject matter. Perhaps there is a fear that excessive motion might disperse the celestial bodies. However, by the will of the divine Creator, they maintain their stable and indissoluble mass. "For He spoke, and it came to be; He commanded, and it stood firm." He elevated them, and they moved according to the prescribed goal of the eternal law, propelled by the velocity demanded by their relative position to the Earth, the mass of their globe, and the vastness and size of their respective orbits. They willingly endure all of these factors. The Lord, the Maker of the world, designed the celestial mechanism such that it encompasses an innumerable array of motions鈥攕ome slow, others moderate, and many very fast鈥攃onnected at intervals and differing in unequal proportions, harmoniously orchestrated and tempered between sharp and grave. This symphony of creation, which none can help but admire, is the result. The entire structure relies on the order and arrangement of the spheres, with those closer to the Earth moving more slowly and those farther away moving at greater speeds, as if a certain law governs this proportion of the spheres.Theodidactus: I comprehend your explanations, but I am puzzled by the absence of perceived motion while I am currently in this physical body. According to your statements, it is said that over 3,580 German miles are covered in a single second. Another question that troubles me is the substantial variations in the motions of the other stars, which should not occur since all the celestial spheres within the firmament are supposed to move at the same speed.Cosmiel: As for the first point, you say that you do not feel any movement of the moving sphere, and you are right, but I have often emphasized the reason for this illusion to you in previous discussions. When, while on one ship, you observe another ship moving in the opposite direction, it is certain that the eye is greatly deceived, believing its own ship to be motionless. The same thing happens to you in this situation. If you were fixed somewhere outside this sphere in the ethereal space, you would certainly experience the incredible speed of the sphere.Theodidactus: I ask you, Cosmiel, I seem unable to rest until I verify through sensible experience such a remarkable effect of motion.Cosmiel: I will do what you ask; behold, you are now 200 leagues away from the position of the previous body and fixed in ethereal space. So, look now and carefully observe the motion of the abandoned sphere.Theodidactus: O Cosmiel, I see, I see clearly now the truth you presented to me a short while ago; I see the great sphere moving at a speed faster than the east wind. But what is this? The sphere, which I could see under an 80-degree angle in the first minute, was only under a 60-degree angle in the second minute; in the third minute, 12 degrees; in the fourth, 3 degrees; in the fifth, finally, it appeared like the Moon; in the sixth, it looked like Jupiter; in the seventh, like a fixed star; in the eighth, it became a nebula; in the ninth, nearly imperceptible; and in the tenth, I find that it has vanished into nothingness.Cosmiel: It is not surprising that you observe the sphere diminishing in such immense proportion; the reason is nothing other than the tremendous speed of the sphere moving through the ethereal expanse. This speed is so great that from the first minute, when you observed it, to the second, it traveled a distance of 9,158 Earth's semidiameters, which amounts to 7,915,880 German miles. This number is much greater than the maximum distance between the Moon and Earth, and although this distance is covered in a single minute, the motion is still perceptible.Theodidactus: I do not understand what it means for it not to escape perception.Cosmiel: If you take two spinning tops with which children play, one small and the other of notable size, and both spin with equal force, you will clearly see a colored dot on the smaller top form a perfect circle due to the speed of the motion, so that the dot completely escapes the eyes, and you do not believe that it is a dot, because the intensity of the motion displays a circle. The cause of this phenomenon is none other than the smallness and tightness of the circumference; for in this case, when the dot returns to its starting point in a single blink of the eye, the eye cannot discern the specific position of the dot due to the speed of the movement, and therefore, it seems to be present everywhere and in all the points of the circumference simultaneously, so it must be seen in the shape of a circle. On the larger top, however, as the colored dot on it covers a greater circumference, it is also perceived as a distinct dot, always more distinct as the circumference becomes greater. In fact, if a top were given that had a circumference like the dome known as the cupola of Saint Peter鈥檚, and it spun with a mark on the greatest circumference, it would not show as a circle but as a dot spinning with the circumference, showing its position clearly along the circumference, which would not be the case on the smaller circumference of the aforementioned cupola. There, due to the circular motion of the circumference, the speed more easily joins the starting point with the end, and thus a circle must be seen. In the greatest circumference, however, due to its size, the same speed does not connect the starting point and end so quickly, allowing the eye to observe the movement of the dot more easily and distinctly. From this, if I'm not mistaken, it becomes clear how the speed of movement can be understood on the largest circumferences; for even if an eye fixed in this ether sees movement in itself and by nature as the fastest possible, the breadth of the circumference ensures that the speed of movement, beyond human comprehension, is not noticeable. You will understand this better through a familiar example: an elephant or a giant, even though their steps appear slow to your eye, still move at a speed that few can keep up with, because the steps of an elephant or giant cover many human paces. From this, you will gather that if we mentioned a star that covers 7,915,880 German miles in one minute of time and were reduced to the circle of the Moon, it would inevitably follow that the speed of the motion is so rapid that the star would appear as a circle, and its movement would appear to you as a star falling into a circle. Similarly, consider the outermost celestial bodies to have such speed that in one minute they cover as much distance as the Sun, Mars, Jupiter, or Saturn travel in 24 hours. So, if such a movement of a star were confined within the solar circle, the Sun would necessarily complete an entire diurnal rotation in one minute, and therefore, the speed of the Sun would be comparable to your eyes like a piece of glowing iron rotated in circles, which your eyes are forced to perceive as a fiery circle because they cannot distinguish the position of the iron. Thus, a remarkable proportionality of the speed of the celestial bodies is evident: the larger or smaller the circle they describe, the faster it moves in itself, but the slower it appears to the eyes. However, all are adjusted so that they complete their entire period in 24 hours. Just as in a millstone, the circumference of the outer parts of the wheel between two staves is twenty times larger than the space contained between the inner staves, yet the outer part appears to move slower and the inner part faster, despite the outer part being spun twenty times faster, as it covers twenty times more distance in a single revolution of the circumference. Don't you see that a stork in the upper airspace covers ten times more distance than in the air close to the Earth's surface, and yet in the more distant space, it appears to move more slowly than in the space closer to the Earth? The reason for this is none other than the vastness of the air circumference and its purity, through which, with no obstacles due to the usual thickness of the air, it rapidly traverses enormous distances, even if this is not apparent to the eyes due to the distance.Theodidactus: I fully understand everything, and now I cannot marvel enough at the fact that many of the moderns, driven by some unknown rashness and unable to comprehend the tremendous speed of the fixed stars, decided to claim that the fixed stars are motionless and the Earth is in motion, as if to grasp divine work. Is this not prescribing limits to divine power, twisting and adapting an incomprehensible work to fit the capacity of one's own intellect? As if the Almighty God can only produce what fits any intellect in every way. And they don't stop there, but with such stubbornness, they defend their error that they are not ashamed to presumptuously twist even the pages of the Divine Word and their meaning to suit whichever opinion they wish. But now I will move to another question: Why do the stars surrounding us, as seen from this sphere of the firmament, falsely appear to have such diverse motions?Cosmiel: As I mentioned in our previous discussions, the stars in the firmament, in addition to their daily rotation around the Earth, also have their unique eccentric motions. Nevertheless, these motions are not observable from Earth due to the vast distances that separate us from them. The immense separation is a result of the fact that, when viewed from Earth, the individual orbits of these stars become compressed into a single point. As a result, regardless of a star's position within its orbit, it always appears as a single point, equidistant from the others.Theodidactus: You raise an intriguing question. However, I must inquire about the purpose behind these specific motions.Cosmiel: Certainly, as there are numerous celestial bodies in the firmament that depend on light like lamps, it is evident that the solar globes provide illumination to these bodies. This illumination becomes possible through their orbital movements, as these motions serve to draw in the light. Just as one body warms another, this light contributes to the vitality of these celestial bodies and plays a crucial role in maintaining the harmony of the universe.Theodidactus: However, has anyone ever observed these lunar globes in the firmament from the vantage point of Earth? Who would be willing to believe such a story?Cosmiel: While it is true that they cannot be observed from Earth due to their immense distance, it is reasonable to infer a highly plausible and probable congruence, given that all celestial systems in the universe are arranged in similar patterns. Just as you accept the existence of Earth, the Moon, Mercury, Venus, Mars, Jupiter, Saturn, and other celestial bodies around the Sun, even when they are not directly visible but are inferred from their presence in the Sun's light, you should apply a similar perspective to the farthest regions of the firmament. Consider that the same principles apply there. After all, who in previous centuries could have imagined the existence of four Earth-like bodies orbiting Jupiter, a discovery that astounds us in this modern era?Theodidactus: Your statement holds true and aligns seamlessly with the cosmic order. However, I must inquire, what accounts for the remarkable and unvarying spacing of the stars as observed from Earth?Cosmiel: The reason behind this phenomenon lies in their central positions firmly established within the vast expanse. Occupying such rarefied seats in the expansive ether renders any deviation from these positions impossible. Consider how Earth itself remains fixed at the center, suspended in this ethereal expanse. What force, pray tell, could conceivably displace it from its divinely ordained station? Certainly, none. The same principle applies to all celestial bodies within the universe. Therefore, it should come as no surprise that they steadfastly maintain their positions, resulting in consistent apparent distances when viewed from Earth. I mentioned "apparent" distances because, despite the unique motions of individual celestial bodies as they complete their orbits within specific circles, the vast distances from Earth render these circles imperceptible. Consequently, when a particular star resides in its distinctive orbit and aligns with another star, be it in opposition or in a square configuration, the conjunction, or more accurately, the remarkable change in their apparent separation due to the contracted circle effectively becoming a mere point, renders them invisible, erasing the observable configuration between them. In essence, within a circle contracted into an imperceptible point, nothing appears but a point of light, devoid of any noticeable positional variance. Using the same line of reasoning, when you first ventured into the firmament and observed the planets, including the Sun, the Moon, Venus, Mercury, Mars, Jupiter, and Saturn, you perceived them as fixed stars, consistently positioned at the same distance from the Sun. This arises because the orbits of these planets, due to their minimal distances, coincide precisely with the centers of their respective planets. While I do not deny the presence of observable motions in planets like Mars, Jupiter, and Saturn, or the peculiar eccentric circles within which the closer planets move, your astonishment during our exploration of these celestial spheres was indeed palpable, as you marveled at their wondrous attributes.Theodidactus: Indeed, my dear Cosmiel, I now recollect witnessing such phenomena, particularly in the case of Saturn, although I remained ignorant of their underlying causes at that time. I vividly recall regarding those stars, whose vast eccentric orbits I observed from Earth, as fixed entities. I am now embarking on a journey into realms of knowledge that transcend the common understanding of astronomy. What a magnificent transformation of comprehension this has been! I presently find myself in a realm where neither the Sun, nor the Moon, nor any of the other planets, whose movements once filled me with wonder while on Earth, exist any longer; all have been reduced to mere nothingness. How profoundly I marvel at the perspectives of those deemed heretics in the realm of astronomy, those who deny that the Sun illuminates the entire world. The minds of mortals, how they vacillate! How readily they become ensnared by their senses! How fervently they seek to attribute everything to factors other than what truly exists. Yet, even I, though I now behold all that surrounds me, still find my intellect utterly inadequate to fathom the unfathomable workings of divine power, just as powerless as it is to gaze upon the light of the nocturnal owl. And who, regardless of the acuity of their intellect, can claim to not only unite but even comprehend the countless proportions, arrangements, orders, motions, and forces governing these celestial systems?Cosmiel: You are correct, for within the fragile confines of mortal existence, the intricate works of the omnipotent God elude human comprehension. They are reserved for a more blissful existence, one in which you shall behold the God of Gods in Zion.Theodidactus: Oh, my dear Cosmiel, when will we, at long last, unveil the conclusion of this vast universe?Cosmiel: Understand that even if I were to raise you a hundredfold higher, you would still be unable to perceive the quantity or the conclusion of these stars.Theodidactus: So, is the universe infinite?Cosmiel: Certainly, my dear Cosmiel, as you've often heard, the universe exists in a state of both vast expansion and profound contraction, making it a magnitude that defies easy comprehension. Allow me to convey this truth in simpler terms: Almighty God did not create the universe in the most perfect way conceivable, meaning that God did not create everything possible during its inception. While it was crafted with perfection to the extent that it could be, God had the capacity to bring forth a more perfect or a less perfect world, even though the one created is as perfect as it could be. What exists is what could have been created. However, the potential to create what exists is not synonymous with the absolute power of God, despite God's ability to create and His ability to bring about existence being one and the same. Nonetheless, for God, the potential to become anything at all is not always equal to the power to manifest it. Therefore, it follows that God fashioned the world according to His own desires. Consequently, it can be naught but supremely perfect, for it came into being in accordance with the unfettered will of the Almighty.Theodidactus: I have comprehended everything quite thoroughly. However, there is one matter that vexes me: are there singular or multiple worlds?Cosmiel: If you grasped the concept of the greatest contraction, namely, the megacosm or the Universe, where nothing greater of its kind can exist, your doubt would cease to trouble you. To illustrate, if there were multiple universes, there would consequently exist multiple greatest contractions, a notion that is both absurd and contradictory. They would simultaneously be the greatest contractions and not the greatest contractions, a paradoxical predicament. If indeed the greatest contraction is presumed to exist, as we deduce from the definition of the world or the Universe, then there cannot be multiple greatest contractions of the same kind. Only one greatest material contraction is indispensable, encompassing everything within its scope. Furthermore, it becomes evident that out of all matter, or rather, that from whose essence all matter is constituted, only one is essential, and the greatest contraction鈥攖he World or the Universe鈥攅mbodies this essence. Thus, the Universe must inherently be singular. For whatever relies on one must inherently be one, not in an absolute sense, but in a constrained one. The Universe directly hinges upon one God; therefore, the constriction must be singular. As the divine Dionysius expounds, unity serves as the cause of all unity, for everything flows, attains perfection, endures, and is fashioned with the purpose of unity and amalgamation. Contemplating the scenario where God had created multiple worlds, one might inquire about the nature of their relation. Would they be greater or smaller than each other? They certainly could not be equal, for then they would not qualify as the greatest contractions, as the greatest contraction cannot be similar to or equivalent to another. Nor could one be greater or smaller than the other, as this would result in a contradiction. Consequently, it is imperative that one world or Universe is brought forth by God so that the idea of the Supreme Creator aligns seamlessly with the concept in every aspect, and the one absolute greatest, which is God, harmonizes fittingly with the one contracted greatest, which is the world, establishing a certain semblance and analogy.Theodidactus: I have no reservations in affirming your statement. Therefore, let us now turn our attention to more substantial matters.

CAPUT VI

De harmonia, sublimi huius sensibiles, et analogia cum rationali, politico, intellectuali, et Archetypo mundo, et quomodo singula in singula influant.

COSMIEL: Tribus Deus mundum disposuit; numero, pondere et mensura, quibus omnia supraexcelsae Triadis gerunt vestigium, numerum, enim ab illa summa monade, et omnium numerorum fonte habent; pondus ab illa sapientia, quae omnia librat; mensuram ab illo Artificis spiritu, qui uni cuique congruam distribuit portionem. Hinc tria iuxta Magorum dogma mundo dominantur; Deus, Mens, Anima; Deo proprie competit monas ive unitas; Menti vel Sapientiae ordo vel pondus; Animae vero vel Spiritui mensura motusque. Pulchre hoc explicat, aenigmaticum Platonis ad Dionysium Regem pronunciatum: Circa omnium Regem cuncta sunt, ipsius gratia omnia; ipse pulchrorum omnium causa: omnia namque sunt circa Regem eius unitate connexa, et ipsius gratia omnia ponderata sunt, et ad ipsum cuncta ordinata, ipse vero omnia numerando et proportionandoque pulchrorum omnium causa est tam efficiens quam finalis, et gubernans, et sustentans principium, medium et finis omnium. Dionysio servo Dei teste ab eo omnia profluunt, in quibus omnia tendunt et in ea omnia stabilita conquiescunt; Deus, siquidem Sphaera est cuius Centrum ubique per potentiam est Pater; circumferentia vero per incomprehensam immensitatem nusquam; Filius sine Sapientia est; Relatio vero mutua centri et circumferentiae vel radii Spiritum et Amorem reciprocum significat. Cum itaque prima et suprema monas trina, fit trino ordine et numero sonoro constituta; omnium enim perfectissima harmonia solis tribus vocibus constare debet, infima, media et suprema, quae unita dat 1 diapason, ex diapente et diatessaron compositum consonantiarum, perfectissimam, et primam harmoniam, et pulchre in tribus hisce numeris cernitur: 1, 2, 3, Ubi 1 se habet per modum monadis simplicis et isophonae omnium consonantiarum originis, quae Deo Patri competit; 2 ad 1 relata per modum octavae sive diapason, Filio; 3 vero ad 2 relata diapente refert, Spirituique competit virtutem connectenti, sicuti enim media vox diapente infimam et supremam in trium vocum harmoniam coniungit: Ira et Spiritus, Patris et Filii, principii et finis in unam incomprehensibilem harmoniam nexus est, in qua ineffabili foecundissimae Triadis harmonia omnis in Natura harmonicus concentus quomodo propagetur, explicandum est. Ternarius itaque simplex Deo simplicissimo attribuitur, qui summa et individua Unitas existens in tres tamen hypostases modo quodam humanae menti ineffabili diffunditur. Hinc ternarius extra se in multitudinem abiens triplatus, trium enneadum admirandum producit symphonium signatque novem Angelicos ordines, novem coelorum regiones, novem corpora Elementarisque naturae genera. Quae omnia denario non sine admirando mysterio perficiuntur, ut postea dicetur. Ternarius autem cubicatus, sive ternarum in quadratum sui est novem, ductus producit, omnium mysteriosissimum numerum 27, omnium enneadum complementum, omnium harmonicarum proportionum seminarium. Et prima quidem trias increata, secunda propagatione in tres intellectualis mundi triades creatas se diffundit, ita ut ordo Seraphicus amore inflammatus Spiritui amoris, Patris et Filii nexus sit; Cherubicus ordo Sapientia et Scientia plenus, supremae Sapientiae Filio; Thronorum vero ordo Patri competat, qui, uti teste Psalmista, 鈥淚n iudicio posuit thronum suum,鈥� ita et per Filium in iisdem 鈥渋udicabit orbem:鈥� atque haec quidem Trias est perfectio et similitudo Dei; cum vero summum bonum fit diffusivum sui, hinc per triadem suam alium trinum ordinem produxit, ut per eam creaturas inferiores perfecto et harmonico ordine ceu Princeps et Opifex supremus gubernaret; et Pater quidem Dominus omnium per dominationum ordinem omnem moderatur politici mundi statum, per ordinem Potestatum Filius, 鈥渃ui a Patre omnis potestas data est in Coelo et in Terra,鈥� debito ordine omnia administrat. Per virtutum ordinem 鈥淪piritus oris Dei omnis virtus eorum,鈥� id est, omnes ad veram sanctimoniam, virtutumque omnium confirmationem perducit; et quoniam trinus trinae se communicat ratione, hominem utique et omnia, quae propter ipsum produxerat, trino gradu gubernare voluit. In Principatibus quidem imperia, Regna, Provincias. In Archangelis ipsos Reges et Principes. In Angelis vero singulorum hominum curam habere statuit; factumque est, ut sicuti Deus foecunda illa sua monade in nos per triparitum Angelorum ordinem, ita nos per eos in Deum, veluti per scalam quandam Iacobaeam, ascendere possumus; Certum enim est, Dionysio teste, non modo per Intelligentias inferiores, sed etiam purgari et illuminari et perfici nos posse a superioribus, atque; per assiduam virtutum omnium exercitationem Hierarchicarum mentium consortes fieri secundum eum gradum virtutis, qui in nobis maxime viguerit; si videlicet mentis nostrae decachordon, ad decachordon angelicum rite concinnaverimus; si enim virtutis chordam chordae hierarchicae correspondentem eousque  intenderimus, ut perfecte consonent, iam conformes mentibus dicti ordinis, virtutes dicto ordini debitas a Deo harmosta obtinebimus. Estque hoc arcanorum omnium in ascetica disciplina maximum; quo solo Sancti Dei homines, mirandorum operum patratores extitisse secretioris Theologiae Magistri referunt; Si enim per similium virtutum studium alicui ordini nos conformare conabimur, virtutum consonantia a dissonantiis expurgati, facile in eum conscenderimus. Hinc quidam Sancti Dei homines divini amoris ardore in Seraphinos, nonnulli divino contemplationis studio in Cherubinos similitudine vitae evaserunt. Non defuerunt qui perpetuo divinae patientes in Thronos assumpti sint; cum enim ex singulis ordinibus multi ceciderint Angeli, ad eorundem instaurationem alios assumi necesse erat; nullos alios nisi homines, iuxta eum virtutis gradum quem in terris Deus ipsis contulerat. Patet hinc quoque, cur Deus populis subditisque timorem Principum incusserit. Nonne Rex homo est coeteris hominibus similis? Videmus omnes eum summa se reverentia et timore subiicere, quod quidem fieri nulla ratione posset, nisi Deus illi timoris sui characterem impressisset, quo Princeps signatus evectusque, ceteros timore quodam reverentiali et occulto quibusdam vi subesse compellit. Quod totum per Principatuum illorum supremorum principum ordinem exequitur. Quod si vero per indignam sceleribusque contaminatam vitam sibi Reges Principesque cum Dei tum Principatuum influxui obicem posuerint, ecce protinus veluti per peccata publica deleta in Principe charactere timoris Dei, populus a consone in dissonum deflectitur, rebelliones moventur, iugique Principis, tanquam character timoris Dei indigni, sit abiectio; up proinde mutationes imperiorum regnorumque translationes, principatuum rerumque publicarum extirpationes, aliam quam diximus originem non habent; meminerit igitur Princeps ita vitam suam instituere, ita iustitiam et pietatem colere, ut principatus fine praesides Archangelos semper sibi propositos inveniat, utpote fine quorum perpetua tutela et assistentia, nec Regnum nec Regnator subsistere queant. Eadem de causa Deus animalibus etiam ferocissimis characterem timoris impressit, ut videlicet homini, propter quem condita erant, subessent, eique obedirent; videmus debiliorem, robore puerum vel ingentem Elephantum ferocissimumque Leonem manuducere, regere, verberibusque quocumque voluerit imperiose ducere; belluam ei in omnibus se submittendo. Certe non alia de causa, nisi quod ordinis ratio ita praescribat, et quia homini character timoris Dei impressus omnia eidem subesse cogit. Eadem in ordine animalium speculantur, quod enim unum animal aliud regit, et si robore et magnitudine multo eo inferius (ut Elephas Arietem, Gallus Leonem) causa est, quod sub praesidio sunt ordinis altioris characteremque; principatus gerant, quem inferiora naturali instinctu dum cognoscunt, reverentur. Vides igitur quam omnia mirabili nexu coniuncta consonent. Relucet et hic concentus, vel in ipsis fortuitis rebus; Si tamen aliquid in rerum natura fortuitum et casuale dici potest. Ut exemplum tempore Pauli V. Pontificis, Aquila Draconis imagini, quem Gregorius XIII Pontifex gentilitia insignia continent, infra tiaram insidens et Burghesiorum stemma figurans, ex eadem familia Pontificis electionem designavit; non enim absurde dicimus, quod nonnullis tunc in mentem venit, voluisse Deum per Angelos Principatus, principis volucris augurio principatum orbis indicare. Quia vero principatus terrenus dissonus ex se est et deformis, nisi consonus sit in se ipso et cum aliis, et per hanc consonantiam decorem et pulchritudinem acquirat, ideo Superiorum ministerium Principi necessarium est; et hoc Virtutum officit ordo, quorum favore comparata constantia ac robore, fortes contra vitiorum voluptatumque irritamenta efficimur. Sed ut et contra has aereas potestates invidia et malitia plenas praevaleamus, supercoelestium divinarumque Potestatum praesidium nobis necessarium est, ne etiam mundanis effectibus praepediamur, sed illos appetitui rationali harmonice subiicientes dominemur nobis ipsis, Dominationum assistentia erat necessaria; Omnium itaque inferiorum obtento dominio, restat, ut ad Deum converti ipsi soli vacemus; quod fit, si memoriam supercelestium per Thronorum subsidium retineamus, eademque Cherubica illustratione contemplemur, donec tandem cognatione quadam Parenti summo ac divinae monadi per ardorem Seraphicum uniamur; unde quemadmodum per Angelicos gradus Opifex rerum in nos sua virtute descendit; sic et per eosdem ad ipsum, a quo processimus, redeamus, veluti per quoddam virtutum gradus, quorum primus rationalis naturae gradus per sensus nos coniungit Angelis, imaginatio Archangelis, timor Virtutibus, Potestatibus dolor de peccatis, ratio Principatibus, vel enim his Spiritibus, ita ratio sensibus et effectibus praestat, Amor Dominationibus, Thronis intellectus, Cherubinis intelligentia, spes denique uniat Seraphinis, hi enim proxime conducunt ad Deum, qui est spes omnium finium terrae. Vides igitur, ut hi ordines Harmoniae summi tribunali assistentes, ut fidi sint, omnia in consonantiam cum Principe eorum deducere faciunt, praeveniunt enim coniunctiones psallentibus et ipsi (GREEK) tanquam caelestis Odaei modulatores, omnes chordas voceque in summo illo Dei monochordo adaptantes, ut illud reddant concinnum suavissimumque, ut siquidem sint mutilae fides, vel moduli dissentientes, eas abiiciant, rescindant, reprobentque, ne in mundano coelesti vel humano polychordo aliquid dissonum reperiatur; gaudent itaque omnia movente Patre, teste Dionysio, a Deo siquidem moti movent Orbem, et isti corpora nostra caeteraque inferiora ad eam consonantiam disponunt, quam iubet ipse primus rerum omnium Motor. Theodid: Haec omnia caepi, dic itaque; cum tanta fit corporeae naturae multitudo, quomodo unum, in alterum influat; hoc enim capere non possum multo minus, quomodo moveantur; Nam uti in itinere nostro per firmamenti immensitatem peragranda observavi, singula systemata, praeter id quod circa Tellurem est, circa centra sua proprios motus in propriis circulis, tametsi nobis inaccessibilibus habent, certe tantam motuum varietatem et proprias corporum formas nasci, credere vix possum: ab alio itaque, praeter Motorem omnium, in fines suos dirigi debent. Cosmiel: Nosse debes, Theodidacte, mundum hunc consistere minime posse, nisi cum dependentia ab intellectuali mundo, ad quem per aliqua quadam analogia constitutus est; nam ut universae naturae Author et Opifex mundum minorem, propter quem omnia facta erant, in absolutissima harmonia conservaret, aliam enneadem movit, Coelestis videlicet mundi Systemata, quorum influxu inferior mundus gubernaretur. Coelum primum Empyreum, Coelum stellatum seu firmamentum, deinde globos Saturni, Iovis, Martis, Solis, Veneris, Mercurii, Lunae. Verum cum haec corpora ex se et sua natura essent inanimata, motuque essent incapacia; singulis fas attribuit Intelligentias, quarum virtute variis motibus agitata varios effectus, pro sublunari mundi exigentia producerent, atque adeo corporum naturae constitutio a superiorum corporum influxu dependeret. Intelligentiae vero Coelestes assistentes omnium disponendorum curam haberent; Deo Chorago supremo supremis, infima, media summis in unam perfectissimam harmoniam colligante. Verum ut harmonia singulorum luculentius patefiat.Primo nota, novem coelestes regiones, coelos caelitum et Empyreum, Coelum aeterni Regis curiam, et supramundanam illam Motoris omnium domum, quae ab ordine et infinita luce non incongrue Sera phinorum ordini congruit, ex qua et omnes animarum illuminationes tanquam ex fonte quodam, uberrimo procedunt. Secundo sequitur, Regio stellarum inerrantium quoad nostrum visum seu firmamentum, in quod Opifex veluti in numerosa instrumenta rerum efficiendarum se diffundit, et pulchre Cherubici Ordinis Intelligentiae convenit; sunt enim stellae in homine nihil aliud nisi notionum in anima humana veluti quaedam symbola, ex quarum conceptibus formalibus nascitur scientia Cherubinis propria. Tertio Saturni globus recte Thronis seu Intelligentiae quam Hebraei Schabtael vocant convenit; nam virtute sua influxiva in nobis firmam, fixam, inconcussamque prudentiam generat, hominem praeterea in throno consiliorum suorum fixum veluti ligat; unde haud sine causa ab Hebraeis Schabtai, hoc est, sabbati mea dicitur, cui omnia in mundo sublunari Saturninam naturam redolentia, in lapidibus, plantis, animalibus subsunt. Quarto sequitur globus Iovis, qui natura et proprietate pulchre Dominationum choro congruit; Est enim planeta beneficus, Regius et maiestate plenus, unde sub ipso natis dominationem et imperium promittunt Astrologi, si ipsis fides habenda sit; Intelligentia vero eiusdem rectam iustitiam conferente. Sub huius imperio, omnes sublunaris mundi res Iovialem naturam redolentes subiciuntur. Sequitur globus Martis, qui ob igneam quandam et adustivam vim optime Virtutibus quadrat, igne virtute sua in nobis dum bilem urit, ad res arduas cum facilitate superandas, aptos facit; robur et fortitudinem auget, huic globo omnia inferioris mundi Martiali natura praedita subduntur. Globus Solis, vel medium mundi corpus, obtinuit, ita non secus ac Rex et Princeps totius; omnia virtute et potestate sua moderatur, unde optima ratione medio ordini Potestatum convenit; Intelligentia vero eius in nobis vitam, prosperitatem, gloriamque producit; Solaris natura in sublunari mundo corpora huic perfecte consonant. Globus Veneris, benevolus et pulcherrimus Planeta Principatibus quadrat, cuius Intelligentia Haniel id est gratiosae intelligentiae genius nobis rerum pulcherrimarum amorem instillat, gratiam et benevolentiam omnium confert; huic globo tutelaeque eius Intelligentiae subsunt omnia naturae quadam analogia ipsi correspondentia. Globus Mercurii Archangelis apte compararetur; sicuti enim Archangeli cum imagine summi Principis omnia conformare, et ut sibi perfecta unione copulentur, componere student; ita et Mercurius numeros vocales, formales et rationales in eorundem consonantiam reducere laborat; praecipue rationalis numeri compositionem cum divino; docetque Intelligentia eius veram concordiam et unionem cum Deo et animasque; conatur in Deum deducere, illa consonantia qua ipsi perpetuo coniunctae semper prorumpant in perpetuos hymnos et laudes illius maiestatis aeternae; cui omnia sublunaris mundi Mercurialia subsunt. Ultimus denique coelestis Enneadis globus est Luna, unde optime cum Angelis inter novem Ordines ultimis, consonant; sicuti enim haec nobis proxima, ita et Angeli, sicuti Luna omnium superiorum Planetarum vires in se recipit sublunari mundo communicandas, ita et Angeli illuminationes a superioribus mentibus acceptas in nos derivant. Innumera hoc loco de peculiarium virtutum influxu dici possent; sed iis non immorabor.Visa itaque enneadis prima cum secunda cognitione, concentuque quodam admirabili, iam quomodo tertia enneade, seu ternario quadrato, omnes sublunaris mundi creaturas omnium produxerit Artifex, videamus. Monas itaque primaeva principium omnium in tempore in dyadem se explicans, indefinitam dualitatem sive materiam produxit; siquidem ex monade et dualitate numeri, ex numeris puncta, ex punctis lineae, ex lineis superficies, ex superficiebus denique solida corpora profluxerunt, quatuor videlicet elementa primaria rerum fundamenta, de quibus ut alibi traditis, hic fusius esse nolo, sed solum hoc loco ostendam, quomodo ista Elementa quatuor cum quique mistorum entium gradibus tertiam enneadem constituant, et quomodo elementa non solum in corporea tantum natura, sed intellectuali enneade, imo Deo ipso suo modo, ut musicus mundi conceptus cum Archetypo luculentius patefiat, reperiuntur. Enneadem continent quatuor elementa cum quinque; corporeae naturae gradibus, quae coniuncta novem, ut sequitur constituunt: terram, aquam, aerem, ignem, lapides sive metalla, plantas, zoophyta, animalia bruta, hominem, quibus inferior mundus constat: quae tamen etsi corporea, sapientissimus tamen Conditor et Harmosta ea tali harmonia cum reliquis duobus mundis colligavit, ut singula suo modo in unoquoque mundorum sint. Est Terra inferioris mundi basis et stabilimentum. Primo est in Coelis terra, ut in praecedentibus ostendimus, est et in Angelis suo modo terra, in quantum sunt firma Dei sedilia et scabellum pedum eius; est et in Archetypo omnium firma foecundissimaque natura, iuxta illud: "Aperiatur terra et germinet Salvatorem." Est porro aqua elementaris levis, lucida, mundans et lavans omnia. Secundo, est et in Coelis aqua, suo influxu terram irrigans et commixtibilis virtus, qualem Luna, Venus et Iupiter hominibus influunt; in Angelis est docens et mundans, iuxta illud: "Qui tegis aquis superiora eius." In Opifice vero aqua salutis, qua peccata abluuntur, homo regeneratur, mundatur, collustratur. Tertio, aere elementari respiramus, videmus, audimus et odoramus; est et aer in coelis diaphana illa natura; mundanum ornatum divitiasque oculis exponens; est etiam in Angelico mundi spatio, ubi beatorum mentium concentus resonant, vitalis flatus et aura tenuis; In Opifice vero summa et perfectissima vita et spiritus, quo in omnes spirans, ut vivant et respirent, largitur. Quarto, quod elementaris ignis apud nos; hoc Sol in coelo; hoc in Hierarchico mundo Seraphicus ardor, impetusque igneus, iuxta illud: "Qui facis Angelos tuos Spiritus, et Ministros tuos ignem urentem;鈥� hoc in Archetypo denique; ignis idealis et lumen spirituale, quo omnia gignuntur, conservantur, sustinentur, aluntur, augentur. Sunt igitur Elementa in Deo seminaria quaedam et producendarum rerum ideas, seminaria prima et origines; in Angelis distributa potestates; in coelo virtutes analogae; in natura rerum semina; in mundo inferiori crassioresque formae. Atque hinc nascitur admirabilis ille mundi concentus, quo Terra cum Luna, Terra coelesti; Aqua cum Mercurio et Venere; Aer cum Iove et Venere; Ignis cum Sole et Marte; lapides iterum cum Saturno; metalla cum Iove; zoophyta cum Marte; insecta cum Sole; cum Venere volucria; amphibia cum Mercurio; cum Luna quadrupedia; omnia cum omnibus mira sympathia consonant tum inter se, tum cum anima rationali, cuius enneas collecta est ex quinque sensibus exterioribus, quatuor interioribus: videlicet sensu communi, imaginativa, cogitativa, memorativa, terminaturque ad intellectum tanquam ad decimum; cui et alia enneas purior in simplicibus numeris, videlicet 9 Angelorum Ordinis, convenit, ut in eo plena sit Angelorum Deique imago, terminaturque; in decimum fontem, scilicet, supremum omniumque Patrem. Estque ei triplex operatio prorsus consonans et harmonica cum mundo hoc inferiori in natura, cum coelestis in sensibus, cum Angelis in intellectu. In tetradem emergit per simplicem animae potentiam; in enneadem per 9 sensus, quinque corporales, quatuor incorporeos; in icosiheptadem sive 27, totius consummationis rerum ideam percipit, dum intelligendo omnia fit.

CHAPTER VI

On the sublime harmony of this sensible world, and the analogy with the rational, political, intellectual, and Archetypal world, and how each influences the others.

Cosmiel: God has meticulously designed the world with three fundamental principles: number, weight, and measure, through which everything adheres to the paths of the transcendent Triad. Number emanates from the highest Monad, the wellspring of all numerical concepts; weight arises from the wisdom that harmonizes all; measure derives from the spirit of the Craftsman, who assigns each element its appropriate portion. Thus, according to the teachings of the Magi, three dominions govern the world: God, Mind, and Soul. Unity appropriately pertains to God; Order or Weight belongs to the Mind or Wisdom; and Measure and Motion are the province of the Soul or Spirit. This elucidates the cryptic statement of Plato to King Dionysius: "All things are related to the King of All, and for His sake they exist, and He is the cause of all beautiful things: for all things are related to the King through unity, and for His sake, all things are weighted, and all things are organized around Him; and He is both the efficient and final cause of all beautiful things, governing and sustaining the beginning, middle, and end of all." In the view of Dionysius, the devoted servant of God, everything emanates from God, converges toward Him, and finds stability and repose within Him. God is likened to a sphere, with His Center omnipresent by His paternal power. However, His circumference remains elusive due to His incomprehensible vastness. The Son remains inseparable from Wisdom, and the interplay between the center and circumference, or the rays, symbolizes the Spirit and mutual Love.Therefore, when the primal and supreme Monad manifests as a triad, it assumes a harmonious, sonorous number, embodying the most perfect harmony through three voices of the Sun: the lowest, middle, and highest. Their union creates the diapason, composed of the diapente and diatessaron, the most flawless and fundamental harmonies. This intricate interplay is evident in the sequence of numbers: 1, 2, 3, where 1 represents the simple unity, the origin of all consonance, attributed to God the Father. Number 2, akin to 1 as the octave or diapason, pertains to the Son. Number 3, linked to 2 as the diapente, possesses the ability to connect with the Spirit. Just as the middle voice of the diapente bridges the lowest and highest, so does the harmony between the Father and the Son, the beginning and the end, unite in an incomprehensible harmony. Within this ineffable harmony unfolds the wondrous propagation of the most fertile Triad in Nature as harmonious concord spreads in a remarkable fashion. The simple Triad, attributed to the most uncomplicated God, who, as the supreme and singular Unity, unfolds into three hypostases in an ineffable manner. When extended beyond its inherent self, this triple Triad multiplies itself and generates a remarkable symphony of nine enneads, symbolizing nine angelic orders, nine celestial realms, and nine categories of corporeal and elemental natures. This is all accomplished through the decimal number, as will be elucidated in subsequent discussions. The cubed Triad, or the tripling of itself into a square, yields the sacred number 27, the completion of all enneads and the source of all harmonic proportions. The initial Triad disseminates into three created triads within the intellectual realm. Thus, the Seraphic order, inflamed with love, serves as a bridge to the Spirit of Love, the nexus between the Father and the Son. The Cherubic order, brimming with Wisdom and Knowledge, pertains to the Supreme Wisdom, the Son. The Thrones order befits the Father, who, as the Psalmist attests, "has set His throne in judgment," and through the Son "will judge the world." This Triad indeed constitutes the perfection and likeness of God. Yet, since the highest good emanates through this Triad, another triple order emerges. Thus, as the supreme Prince and Artificer, He governs inferior beings in a perfect and harmonious manner. The Father, the Sovereign of all, governs the entire political world through the Dominions order. The Son, to whom "all power is given by the Father in Heaven and on Earth," administers everything through the order of Powers. Through the order of Virtues, "the Spirit of God's mouth through all their host" leads all towards true sanctity and reinforces all virtues. Because of the interrelation between the Triad and the triad, He governs humanity and everything created for His sake in three distinct ways. In Principalities, He oversees authorities, kingdoms, and provinces. In the Archangels, He establishes the Kings and Princes themselves. In the Angels, He appoints care for each individual human being. In this divine design, as God, through His fruitful Monad, engenders us within a threefold order of Angels, we, in turn, can ascend to God, much like Jacob's ladder. As testified by Dionysius, we can be purified, enlightened, and perfected, achieving this through continuous cultivation of virtues not only through the lower Intelligences but also through the higher ones. Consequently, we can become associates of the Hierarchical minds in accordance with the prevailing degree of virtue within us. By harmonizing our ten-stringed soul instrument with the Angelic ten-stringed one, aligning our virtues with their appropriate order, we receive harmonious virtues from God. This represents the greatest secret in ascetic discipline, a path through which the Saints of God have performed miraculous feats and have been hailed as Masters of the more hidden Theology. If we earnestly endeavor to conform ourselves to an order through the study of analogous virtues, purging dissonances within the harmony of virtues, we will effortlessly ascend to that order. Thus, certain holy individuals, consumed by divine love, have become akin to Seraphim, while others, driven by a fervor for divine contemplation, have mirrored Cherubim in their way of life. There have been those who have demonstrated unwavering patience with the divine, thereby attaining Thrones. As many Angels have fallen from each order, it became necessary to raise others to restore them, a task entrusted to none other than human beings, according to the measure of virtue that God has granted them on Earth.Hence, it becomes evident why God has instilled fear of Princes in the hearts of both people and subjects. Isn't a King just a human being like any other? Yet we observe everyone submitting to a King with utmost reverence and fear, a phenomenon that could not occur unless God had etched the imprint of fear within the King. Through this, a Prince, distinguished and elevated, commands the submission of others with a concealed yet reverential fear. All of this is orchestrated through the hierarchy of those supreme Princes within the Principalities. However, should Kings and Princes, through their unworthy and sinful lives, oppose the influence of God and the Principality, it immediately becomes apparent that sins strip the Prince's character of the fear of God, leading the people from harmony to discord. Rebellions ensue, and the yoke of a Prince unworthy of the fear of God is cast aside. Thus, changes in empires, transfers of kingdoms, and the overthrow of principalities and public affairs have no source other than this. Hence, let a Prince live his life in accordance with justice and piety, so that in the end, he finds Archangels perpetually guiding him as presiding guardians. For with their constant protection and assistance, neither the Kingdom nor the Ruler can endure. For the same reason, God has also imprinted the mark of fear even on the fiercest of animals so that, for the sake of humanity, whom they were created to serve, they would be subject to and obey them. We witness a weaker human leading, governing, and directing even a strong child, a massive elephant, or a fierce lion with whips, and the beasts submit to every command. The only explanation for this lies in the order that dictates it and the fear of God imprinted on man's character, compelling all things to be subject to him. This same principle applies to the animal kingdom, where one animal dominates another, even if it is inferior in strength and size (such as the elephant dominating the ram or the rooster dominating the lion). It is because they are subject to a higher order and character, which they instinctively recognize and revere. You can thus perceive how everything is intricately linked in a wondrous harmony. This harmony reveals itself even in seemingly random events, if anything within the course of Nature can truly be deemed random and accidental. As an illustration, during the time of Pope Paul V, the Aquila Draconis image, featuring pagan symbols associated with the Pontiff, depicted a dragon beneath the tiara and the Borghese family's coat of arms. It was this family that played a role in the Pope's election. It is not unreasonable to suggest that God, through the Angels of the Principalities, conveyed the world's rule through this omen of the Prince of birds. Earthly rulership inherently lacks harmony and decorum unless it is harmonious within itself and with others. This harmony bestows dignity and beauty, an essential ministry of the Higher Powers for the Prince, and the order of Virtues fulfils this function. With their favor, we gain strength against the allurements of vices and pleasures, ensuring constant stability and strength. Yet, to triumph over these ethereal powers teeming with envy and malice, we require the protection of the supercelestial and divine Powers. This protection prevents us from being hindered by worldly effects, enabling us to harmoniously subdue them to our rational desires, thus ruling over ourselves. Consequently, the assistance of the Dominions becomes indispensable. Once we have gained dominion over all lower things, our ultimate goal becomes turning to God alone. This can be achieved if we maintain our memory of the supercelestial with the aid of the Thrones and contemplate them with Cherubic illumination. Finally, through a form of affinity, we are united with the Supreme Parent and the divine monad through the Seraphic ardor. In the same way that the Creator of all things descends into us through the Angelic ranks by His own virtue, we return to Him through those very ranks, from which we originated, as if ascending a ladder of virtues. The first rank of rational nature connects us to the Angels through the senses, the Archangels through imagination, the Virtues through fear, the Powers through sorrow for sins, the Principalities through reason, and lastly, the Dominions through love. The Thrones are associated with understanding, the Cherubim with intelligence, and ultimately, the Seraphim unite us with hope. Among these, the Seraphim are those who bring us closest to God, who is the hope of all the ends of the Earth.From this, you can discern how these orders of Harmony, acting in support of the supreme tribunal, ensure that everything aligns harmoniously with their Prince, rendering them faithful. They anticipate the connections with those who sing, functioning like celestial tuners, adjusting all strings and voices to the supreme monochord of God, thereby rendering it melodious and mellifluous. If any notes were missing or dissonant melodies detected, they would discard, cut, and reject them, ensuring that nothing discordant pervades the cosmic, celestial, or human polyphonic harmony. Consequently, they exult in conjunction with everything set into motion by the Father, as attested by Dionysius. Indeed, guided by God, they in turn move the World, and they orchestrate our bodies and other subordinate entities into the consonance dictated by the First Mover of all things.Theodidactus: I have begun to understand all of this. So, tell me: With such a vast multitude of material bodies, how does one influence another? For this, I cannot grasp, much less how they are moved. On our journey through the immensity of the firmament, I observed that each system, apart from the one around the Earth, has its own motions around its own centers in its own orbits, even though they are inaccessible to us. I can hardly believe that so much variety of movements and unique forms of bodies are born from this. Therefore, they must be directed to their ends by another, other than the Mover of all.Cosmiel: You should be aware, Theodidactus, that the existence of this world is intricately tied to its relationship with the intellectual world, with which it shares some analogical connection. As the Creator and Craftsman of all of Nature upholds the lesser world, for which all things were brought into being, He set another group of nine entities into motion鈥攖he celestial world systems. These systems govern the lower world through their influence. The celestial hierarchy encompasses the Empyrean, the starry heavens or firmament, followed by the spheres of Saturn, Jupiter, Mars, the Sun, Venus, Mercury, and the Moon. However, since these celestial bodies are inherently inert and incapable of independent motion, He assigned Intelligences to each of them. Through these Intelligences, they were set into various motions, producing a multitude of effects in accordance with the needs of the sublunary world. Consequently, the constitution of the terrestrial bodies is contingent upon the influence exerted by the higher celestial bodies. The Celestial Intelligences, who oversee the arrangement of all things, receive the highest care and guidance, led by the supreme Choragus. They harmonize the lowest, middle, and highest elements into one most perfect symphony. To gain a deeper understanding of the harmony within each of these spheres, let us delve further into clarification.Firstly, let us consider the nine celestial realms, including the heavens of the heavens and the Empyrean鈥攁 celestial court befitting the eternal King and the supramundane abode of the Prime Mover. It aptly corresponds to the order and infinite light of the Seraphim. From this abundant source, as if from an overflowing wellspring, all illuminations of souls emanate. Secondly, there is the region of the wandering stars, whether visible or within the firmament. The Craftsman diffuses Himself into numerous instruments here, used for the generation of things. This domain appropriately aligns with the Intelligence of the Cherubic Order. Just as stars in the sky are symbols of notions within the human soul, the Cherubim's knowledge arises from the formal concepts originating in this realm. Thirdly, we have the sphere of Saturn, which rightly corresponds to the Thrones or Intelligences, known as "Schabtael" in Hebrew. Through its influential power, it engenders firm, fixed, and unwavering prudence in us. Man is bound under its rule, as if seated on the throne of its counsel. Hence, it is not without reason that the Hebrews call it "my Sabbath," for everything in the sublunary world bearing Saturnine characteristics, whether in stones, plants, or animals, is subject to it. Fourthly, we find the sphere of Jupiter, which beautifully aligns with the choir of Dominations in terms of its nature and properties. This benevolent planet exudes majesty and regality, with Astrologers promising dominion and rule to those born under its influence. Its Intelligence bestows true justice, and all things in the sublunary world bearing Jovian traits fall under its dominion. Following Jupiter is the sphere of Mars, which, due to its fiery and incendiary power, harmonizes perfectly with the Virtues. Through its fiery virtue, it purges the bile within us and grants us the ability to surmount challenging tasks. It enhances strength and fortitude, and this sphere governs all things endowed with a Martian nature in the lower world. Next is the sphere of the Sun, situated in the middle of the celestial hierarchy, akin to the King and Prince of the entire cosmos. It moderates all things with its virtue and power, aligning fittingly with the middle order of the Powers. Its Intelligence engenders life, prosperity, and glory within us, and the solar nature in the sublunary world harmoniously corresponds to this sphere. The sphere of Venus, a benevolent and exquisite planet, appropriately corresponds to the Powers. Its Intelligence, named Haniel, which signifies "grace of God," instills in us a love for beauty, bestowing grace and benevolence in all things. All entities sharing the nature of this Intelligence fall under its protection through a certain analogy in Nature. The sphere of Mercury can aptly be compared to the Archangels. Just as the Archangels strive to conform all things to the image of the highest Prince and unite them in perfect harmony, Mercury labors to harmonize vocal, formal, and rational numbers with each other. It primarily works on the composition of rational numbers with the divine. Its Intelligence imparts true concord and union with God and souls, aiming to lead them into God through that harmony by which they are perpetually united, consistently bursting forth in eternal hymns and praises of His eternal majesty. All entities in the sublunary world exhibit Mercurial qualities. Lastly, we encounter the sphere of the Moon, the final member of the celestial Ennead. It harmonizes most closely with the Angels among the nine Orders. Just as this sphere is nearest to us, the Angels, like the Moon, receive the powers of all the superior Planets within themselves, subsequently communicating them to the sublunary world. In a similar fashion, the Angels transmit illuminations received from higher minds into our realm. Although numerous details could be expounded upon concerning the influx of specific virtues, I shall refrain from dwelling on them.Having examined the first and second Enneads in a remarkable harmony, let us now explore how the third Ennead, often referred to as the squared Trinity, brought forth all the creatures inhabiting the sublunary world through the craftsmanship of the Divine Artificer. The primal Monad, as it unfolded into a Dyad, gave rise to an indefinite duality or matter. From the Monad and the duality of numbers, points emerged; these points formed lines, lines created surfaces, and from surfaces, solid bodies were fashioned. These four fundamental elements serve as the building blocks for all things. I won't delve extensively into their details here, as they have been expounded upon elsewhere. However, I will illustrate how these four elements, in conjunction with various degrees of mixed beings, constitute the third Ennead. Furthermore, I will demonstrate how these elements are not confined solely to the corporeal realm but also permeate the intellectual Ennead and even find their reflection in God Himself. This reflection unveils the world as a musical concept harmoniously aligned with its Archetype. The Ennead encompasses the four elements along with five others. In the realm of corporeal nature, when combined, they constitute nine degrees as follows: earth, water, air, fire, stones or metals, plants, zoophytes, brute animals, and humans, which collectively comprise the lower world. Despite their corporeal nature, the wise Creator and Harmonizer intricately linked them to the other two worlds, endowing each entity with a unique role in every world. Earth serves as the foundation and support of the lower world. It also exists in the heavens, as previously shown, and in the Angelic realm as the firm seats of God and the footstool of His feet. In the Archetype of all, it manifests as a firm and highly fertile nature, as indicated by the phrase, "Let the earth be opened and bud forth a Savior." Next is water, a light, clear, purifying, and cleansing element, which also exists in the heavens. In the angelic realm, water teaches and purifies, as seen in the verse, "You that cover the high places with waters." In the Artificer, it represents the water of salvation, washing away sins, regenerating and enlightening humans. We breathe the elementary air, allowing us to see, hear, and smell. In the heavens, air possesses a diaphanous nature, revealing the splendor and wealth of the world to our eyes. In the Angelic realm, harmonious sounds of blessed minds resonate, serving as vital breath and subtle breeze. In the Artificer, it embodies the supreme and most perfect life and spirit, breathed into all, granting them the ability to live and breathe. The fourth element is the elementary fire we encounter, akin to the Sun in the heavens. In the Hierarchical world, it embodies the fiery ardor and impulse of the Seraphim, as stated in the verse, "Who makes His Angels Spirits and His ministers a flaming fire." In the Archetypal world, it represents the ideal fire and spiritual light responsible for generating, preserving, sustaining, nourishing, and augmenting all things. Consequently, these elements serve as the seeds and ideas for the creation of things in God, the distributed powers in Angels, analogous virtues in the celestial realm, seeds in the realm of Nature, and denser forms in the lower world. This intricate interconnectedness gives rise to the wondrous harmony of the world, where Earth resonates with the Moon, Water with Mercury and Venus, Air with Jupiter and Venus, Fire with the Sun and Mars, Stones with Saturn, Metals with Jupiter, Zoophytes with Mars, Insects with the Sun, Birds with Venus, Amphibians with Mercury, Quadrupeds with the Moon, and all things harmonize both among themselves and with the rational soul.  The rational soul, composed of an Ennead, draws from five external senses and four internal senses: common sense, imagination, cogitation, and memory, ultimately reaching the intellect as the tenth element. Another Ennead, purer in its simplicity, comprises the nine Orders of Angels, aligning it as a complete image of Angels and God. Directed towards the tenth source, namely the supreme Father of all, the rational soul operates in threefold harmony: with the lower world in nature, with the celestial world in the senses, and with the Angels in the intellect. It emerges as a Tetrad through the soul's simple power, expands into an Ennead through nine senses (five bodily and four incorporeal), and culminates in the Icosiheptad or 27 when it comprehends everything through understanding, representing the idea of the consummation of all things.

CAPUT VII.

De Aquis quae supra coelos sunt; an proprie et vere aquae sint, et de vilitate earum?

THEODIDACTUS. Iam tanto tempore in immensis firmamenti penetralibus, hinc inde divagati, nullam nec globorum numerum, nec finem aspicio, unde magnum pectus meum desiderium invadit cognoscendi, quid tandem post tot globorum congeries, cum mundus infinitus non sit, rerum superfuit? O si tantum a te beneficium obtinere possem, ut ad ultima mundi confinia me perducere, quanta me felicitate affectum arbitrarer. Cosmiel. Ea a me petis, quae homini mortali concedi nec possunt nec debent; quantum tamen Deus et natura permittit, tibi globorum finem ostendam. Theodid: Fiat; et ecce motu multo coelorum globis velociore, exiguo temporis spacio, coque me perduxit, ubi omnibus globis evanescentibus, nulla coeli sax amplius oculis meis illucesceret. Itineris huius longitudinem, nulla adeo acuti ingenii vis, nulla tanta mentis foecunditas esse potest, quae verbis explicare, ne dicam animo comprehendere valeat. Sed o Cosmiel, ubi sum? Ubi me constitui? Sentio totum corpus meum, miro quodam et sensibili rore perfusum. Cosmiel: Ne mirare, iam enim aqueum illud expansum ingressus es, cuius faciem paginis mentionem faciunt, 鈥渁quae que supra coelos sunt, laudent nomen Domini.鈥� Hae sunt aquae illae, quae a primis mundi exordiis separatae fuerunt, quarum pars globis mundi cessit in fomentum, pars ad mundi confinia in fines paulo post dicendos relegata fuit; de quibus faceret textus, 鈥渇iat firmamentum in medio aquarum et dividat aquas ab aquis.鈥� Theodid: Omnia benefice habent; sed aquas non sentio, nec ullos fluctus aut undas (cuiusmodi in ingentibus Oceanis me vidisse memini) video; et cur tu dicis me iam aquas supercoelestes ingressum esse? Cosmiel: Spacio quo constitueris, verissimas aquas continent, sed minime ut terra coeterisque mundanis globis, crassas, faeculentas, corpulentas, quin maxime subtiles, pellucidas, et ab omni terrenae contagionis macella purgatissimas; quod enim corpus tuum nescio quo rore perfusum sentias, illud aqueum quod pertransis, medium esse scias; cuius substantia tametsi sensibili flexibilitate ob summam subtilitatem careat, madorem tamen inducit tanto penetrantiorem, quanto hae aquae inferioribus subtiliores sunt. Nonne qui mane ad auroram Solis per herbida prata ambulant; corpus quidem madefieri sentiunt, etiamsi aquam non videant; et tamen eos per aqueum medium transire certum est? Pari pacto et hoc loco (si tamen magna parvis comparare fas sit) evenire censes. Theodid: Suntne hae vere elementares aquae? Cosmiel: Quid dubitas, fili? Haec enim fuit primordialis illius aquae chaoticae congeries; supra cuius faciem, teste sacra scriptura, Spiritus Dei illam incubando et ad feturam animando agitabatur, quam postea secundo die, posito firmamenta, divisit, Terra globisque mundanis parte, parte vero, quam iam vides, huc translata; uti igitur primordialis illa aqua chaotica virus et virtus eiusdem essentiae fuit, ita post factam separationem utique permanent; solis accidentibus distincta. Theodid: Unum quod non capio; mihi ut explicas obsecro, unde ille spacii tam immensi affulgeat; cum nullum Solem neque astrum, quod spatium illuminet, conspiciam? Cosmiel: Divina Opificis Sapientia, uti nec in minimo quidem animalculo, quin illud omnibus ad se conferendum necessariis subsidiis institueret, defuit, ita inaestimabilem hanc aquei Oceani vastitatem, maxima omnium necessaria lucet instructam voluit lux quam vides, primigeniae illius lucis, quam in primordiis rerum produxit, portio est, quam ita aqueae huic moli commiscuit, tam apte connexum, ut quemadmodum partem illius singulis coelestibus corporibus indidit, ita et illa quoque hoc spatium minime destituit; primo quidem ne nulla mundi regio perpetuis oppressa tenebris, natura tantopere inimica perpetuo squaleret; deinde quoque, ut singula mundi regiones, hoc veluti calido quodam radicali in esse suo conservarentur. Theodid: Omnia uti soles tam feliciter et sapienter exponis, ut dum veritatem rei tangis, intellectui meo plene satisfacias. Sed rogo te, habetne usum aliquem in natura rerum tam ingens aqueae molis Oceanus? Cosmiel: Imo tantum, ut sine eo mundus consistere non possit; Ex hoc enim veluti quodam promocondo tum aethereum mundi expansum, tum singuli mundi globi necessarium attrahunt alimentum, sine quo haud dubie contabescerent; He supercoelestes aquae singulis suum conserunt vigorem, calidum et humidum radicale inexistens corroborant, augent, perficiunt; verbo, idem quod in microcosmo homine praestat nutrimentum, idem in megacosmo has aquas praestare unice tibi persuadeas velim, sunt enim totius Naturae velati uberum quaedam, quae omnibus mundi corporibus sufficientissimum et inexhaustum alimentum praebent. Theodid: Ex hoc tuo ratiocinio colligo excessivam huius spatii vastitatem. Cosmiel: Illam tantam esse scias, ut firmamenti expansum innumeris parasangis superet, cum enim id totius mundi penuriam sit; ex quo singula mundi corpora, necessaria, ne deficiant, subsidia depromunt; illud utique ingentis magnitudinis esse debuit, cum id omnia intra se, veluti malum punicum innumeros suo cortice acinos, ita hoc mundi corpora involuta concludat. Theodid: Habetne aqueum hoc expansum motum coeteris stellis similem? Cosmiel: Motum circularem veluti circa centrum ne quaeras, cum enim subtilissimum sit, et roscidi inter vaporis pellucidum, aetherique, si humiditatem excipias, simillimum; ita quoque aetheris aerique motum perpetua instabilitate agitatum imitatur. Theodid: Uti dicis, ita fieri experior; verum, ubi quaeso tam omnium Philosophorum et Astronomorum monumentis decantatissimum illud primum Mobile? An forsan aquas hasce supercoelestes suo includet ambitu? Cosmiel: Ne quaeras Theodidacte  in mundo primum Mobile, cum tale, quale id Peripatus descripsit, in rerum natura non sit; quod vero suspiceris, ne forsan ordine naturae expansum hoc aqueum includat, illa tua suspicione oppido falsa illuderis; quomodo enim coeleste corpus supercoeleste includere posset, non video; neque imagineris tibi solidissimam quandam sphaeram, quae motu suo coeteras sphaeras et globos rapiat, hoc enim quam sensatae experientia repugnet, an non vides? Quomodo enim liquida spacium nullum certum subsistentiae status sustinens; a sphaera solida rapi possit, quis est, qui concipiat? Ut interim solida globorum corpora tam remota subticeam. Theodid: Sed quis totum hoc Universum movet? Cosmiel: Deus uti prima rerum omnium causa est, ita et primus omnium Motor; Intelligentiae vero seu exercitus coelestes, stationibus singulis sibi distributis, a Deo motae particulares et individuos mundi globos ad nutum et voluntatem primi Motoris movent, ac in mundi emolumentum iuxta leges aeternas atque ideas in Archetypo supramundano elucescentes; quas semper contemplantur, disponunt, administrantque; illas autem a propria forma moveri dici nulla ratione potest, tum ob fines innumeros quos in mundana administratione praefixos habent, tum ob motuum tam disparium diversitatem, quam singulos globos complicatam habere comperimus, unde recte Aristoteles, 鈥渙pus naturae, opus intelligentiae dixit;鈥� Corpus autem naturale exanime cuiusmodi Astra sunt, ut diversos illos, diurnum, annuum, et qui circa axem fit, motus, oscillationes adhaec et mutationes axium, similesque revolutionum leges a propria sua forma depromat, tantum ab eius naturali appetitu alienum est, quantum alienum est a granium leviumque natura, alio praeterquam a circumferentia ad centrum vel a centro ad circumferentiam ferri. Complura tibi Theodidacte, manifestare possem circa huius supercelestium aquarum expansum arcana mysteria; sed non necessarium miraculorum multitudine ingenium tuum obruamur, plura dicere supersedeo; tuum erit ex hac ista notitia seminibus iactis, uberiorem ingenii tui foeturam educere. Quare ad alia progrediamur.

CHAPTER VII.

The Waters Above the Heavens; Whether They Are Properly and Truly Waters, and Their Nature.

Theodidactus: I have been traversing the boundless expanses of the firmament for a considerable duration, meandering in various directions, and I find no limit to the multitude of celestial spheres. This ignites a profound curiosity within me, urging me to fathom what lies beyond this countless array of globes. If indeed the universe stretches to infinity, what mysteries still await discovery? Oh, how immensely fortunate I would deem myself if I could beseech you for the privilege of being guided to the farthest reaches of the world.Cosmiel: You seek from me that which is beyond the capacity and wisdom of mortal man. Nevertheless, to the extent that divine providence and the Laws of Nature permit, I shall endeavor to illustrate the boundaries of these celestial orbs.Theodidactus: Let it be so.Lo and behold, by the rapid movement of the celestial spheres, in a brief passage of time, he transported me to a realm where all the spheres vanished from sight, and no heavenly body remained visible to my eyes. The duration of this journey defies verbal description, let alone full comprehension.Theodidactus: Oh, Cosmiel, where am I now? What is this place where I find myself? I feel my entire body enveloped in an unusual and tangible moisture.Cosmiel: Do not be astonished, for you have entered the aqueous expanse referred to in the scriptures as "the waters that are above the heavens shall praise the name of the Lord." These are the waters that have been separated since the world's inception. A portion of them was designated to sustain the globes of the world, while the remainder was relegated to the world's boundaries, a topic we will soon explore. As the scripture states, "let there be a firmament in the midst of the waters, and let it divide the waters from the waters."Theodidactus: All is well, but I do not sense any waters, nor do I see any waves or surges (the kind I remember seeing in the vast oceans). Why then do you say that I have already entered the supercelestial waters?Cosmiel: The space in which you currently reside contains the purest form of water, yet it differs greatly from the thick, murky, and corporeal waters found on Earth and other worldly globes. These waters are extraordinarily subtle, crystal clear, and completely devoid of any earthly impurities. The sensation of moisture enveloping your body is the aqueous medium through which you are traveling. Despite lacking tangible viscosity due to its extreme subtlety, this substance imparts a moisture that penetrates much deeper, as these waters are even more refined than those found below. Have you not observed how individuals walking through dewy meadows in the morning feel their bodies become moist, even though they cannot see the water? Nevertheless, it is certain that they are passing through a watery medium. In a similar manner, though on a grander scale, you are experiencing this phenomenon here.Theodidactus: Are these truly elemental waters?Cosmiel: Why do you doubt, my child? This was the primordial mass of chaotic water. According to sacred scripture, the Spirit of God moved upon the face of this water, imbuing it with life and animation. This water was later divided on the second day when the firmament was established. One part became the Earth and the worldly globes, while the other part, which you now see, was transferred here. Just as the primordial chaotic water possessed the essence of life and power, it retains these attributes even after the separation, differing only in its manifestation.Theodidactus: There is one thing I do not understand. Please explain to me, from where does the illumination of this vast space come, as I see no Sun or star to light it up?Cosmiel: Just as the Divine Wisdom of the Creator did not neglect even the tiniest creature, providing it with all necessary resources, so He willed to illuminate this boundless expanse of the aqueous Ocean with the radiance you see. It is a portion of that primordial light, which was first produced at the beginning of all things. This light is so perfectly blended with the aqueous mass that, just as it gave a share of itself to each celestial body, it did not leave this space devoid of its radiance. It serves two essential purposes: first, to ensure that no region of the world remains constantly shrouded in darkness, which would be highly adverse to Nature; and second, it maintains the vitality of each region of the world, providing it with a warm and fundamental heat.Theodidactus: Your explanations are both wise and eloquent, touching upon the truth of the matter and fully satisfying my understanding. However, I must inquire, does this vast expanse of the aqueous Ocean serve any purpose in the natural order of things?Cosmiel: Indeed, it serves a purpose without which the world could not exist. This Ocean functions as a primal source, attracting both the ethereal substance of the world and the necessary sustenance for each individual globe. Without it, they would undoubtedly wither away. These supercelestial waters endow each celestial body with its own vital force, strengthening and nurturing it with a warm and moist essence. In short, you should understand that just as nourishment provides sustenance to the Microcosm, the human being, these waters uniquely provide the same for the Macrocosm. They are, in a way, the veiled breasts of all of Nature, offering the most abundant and inexhaustible sustenance to all the bodies of the world.Theodidactus: From your reasoning, I surmise the extraordinary vastness of space.Cosmiel: You should be aware that this vast expanse of the firmament exceeds it by countless parasangs since it serves as the origin of all the world's resources. Each celestial body derives the essential sustenance it needs to prevent depletion from this source. Its immensity becomes evident as it encompasses everything within it, much like a pomegranate enveloping innumerable seeds within its skin.Theodidactus: Does this watery expanse share a motion akin to that of other stars?Cosmiel: It does not pursue a circular orbit around a central point; instead, it exhibits an exceptional subtlety, mirroring the delicate motion of condensed vapor, akin to the ethereal and, when you account for humidity, the gaseous. In this manner, it mimics the ceaseless instability of the motions of the ether and air.Theodidactus: I can perceive it as you describe. However, I wonder about the whereabouts of that first Mover, which is renowned in the writings of all philosophers and astronomers. Is it possible that this supercelestial water encompasses it within its orbit?Cosmiel: Theodidactus, do not seek the Prime Mover within the world, as it does not align with the beliefs of the Peripatetics. You are entirely mistaken in thinking that this aqueous expanse could encompass it. How could a supercelestial entity contain a celestial body? Do not envision a solid sphere that, through its motion, transports other spheres and globes, as this contradicts our sensory experience. How could a liquid, lacking stability, facilitate the motion of a solid sphere? Moreover, the solid bodies of the globes are incredibly distant and ethereal.Theodidactus: But who moves this entire Universe?Cosmiel: Just as God serves as the ultimate cause of all things, He also assumes the role of the primary Mover. Nonetheless, the Intelligences or celestial beings, each assigned to their unique stations, are set in motion by God to oversee the specific movements of the world's globes in accordance with His divine will and command. Their purpose is to benefit the world by adhering to the eternal laws and concepts emanating from the supramundane Archetype, which they continually contemplate, organize, and administer. Their motions are guided by their inherent natures, driven by the myriad purposes they fulfill in the world's administration and the diverse movements experienced by each globe. In the words of Aristotle, "It is the work of Nature and intelligence." However, natural inanimate bodies, such as the stars, exhibit a variety of motions鈥攄iurnal, annual, axial, oscillations, and changes in axial orientation鈥攖hat follow a set of laws of motion distinct from their natural tendencies. This divergence is analogous to the behavior of heavy and light grains, which move either from the center to the circumference or from the circumference to the center, respectively. I could elucidate numerous more enigmas about this supercelestial expanse of waters, Theodidactus, but I refrain from inundating your intellect with an abundance of phenomena. I conclude by asserting that it is your task to nurture the seeds of this knowledge and yield the fruitful harvest of your own intellect. Consequently, let us proceed to explore other topics.

CAPUT VIII

De Coelo Empyreo

Theodidactus: Ut nihil coelo Empyreo in Scholis tritius est, ita nihil eo obscurius et ignotius esse comperio; quare rogo te, mi Cosmiel, ut qui huc usque totius mundi compagem oculis meis exhibuisti, maximam illud et praestantissimum omnium mundi habitaculum ostendere ne gravaris. Cosmiel: Ah mi Theodidacte, nescis sane quid petas; tune putas supremam mundi curiam, Dei, Angelorum, electorumque sedem mortali carne vestitum hominem adire posse, aut eam oculis mundanis sordibus lustrari posse? Non est id huius caducae vitae, sed aeternae foelicitatis statui reservatum? Theodidactus: Ignosce temeritati meae, et oppido nimiumque, audaci, ne dicam, praesumptuose curiositati; ita divina aspirante gratia imposterum me vicurum propono, ut exoluto carnis mortalis debito, illam multo eminentiori modo, quam carneis oculis contueri merear. Non tamen omittes ad nonnulla circa hoc coelum obvia mihi dubia respondere, ut sic quovis modo sciendi desiderio satisfiat.Primo itaque pro summa tua erga me humanitate et benevolentia mihi exponere non abnues; visum istiusmodi coelum pars mundi sit constitutiva? utrum corporeum? Verum vere nomine Empyreum seu igneum fit? Cosmiel: Coelum hoc tam eximia excellentiae et supereminentissimae dignitatis est, ut humanae mentis vis et efficacia eam non dicam capere, sed nec animo quidem concipere, multo minus imaginatione apprehendere possit, non opus est, illud variis rationum monumentis exponere; illud Dei domum, doelum coeli, Throni Excelsi tabernaculum Dei cum hominibus (uti id Aquila Evangelica describit) esse sufficit. Esse tamen partem mundi constitutivam; nulli dubium esse debet; cum illud non sit extra mundum, sed intra illum velati clausuram totius constitutum; unde sequitur, illud vere et proprie coproeum esse, cum sit Corpus Christi, et Beatae Matris eius, omnium que beatorum locus, ad quem post pie et sancte transactos vitae mortalis dies, transmigrantes recipiuntur; Est autem locus nihil aliud, nisi superficies corporis locati; locus autem dici minime potest, si uti nonnulli perperam crediderunt, spiritualis substantiae foret, sed mundi corporei constitutiva pars esse posset. Empyreum vero dicitur, seu quod idem est, igneum, quod luce summa et supra omnia mundi corpora fulgidiori luceat, quae tamen nec coecitatem suis incolis, nec molestiam ullam affert, quin potius ob inaestimabilem pulchritudinem, letitia inconceptibili, suavitate inenarrabili beatorum oculos afficiat. Theod: Cum illud tanta claritate fulgeat, cur queso oculis mortalium non patet? Cosmiel: Ne indigni mortalium oculi tantae claritatis participes fierent, divina providentia coelum hoc aqueum nos inter et memoratum coelum coelorum, veluti velamentum quoddam interiecit; cum enim spatium hoc aqueum adeo expansum et admodum incomprehensibili intercapedine exporrectum sit, ut nemo facile quispiam hominum ingenii sui capacitate penetrare queat; hinc fit, ut tametsi id diaphanum sit et pullustre, et vix subtilitate aetheri caedat, adeo tamen ex innumerabili superficierum coacervatione constipetur, ut non secus ac Solem, nubes densa, ita Empyrei coeli aspectum aquei huius expansi diffusa nubes obnubilando auferat; quod verum esse paulo post, sentio. Theodid: Quiescere non possum videor, donec aliquem huius tam divinae lucis saltem mihi radium ostenderis. Cosmiel: Factum quod petis; aperi oculos tuos et vide. Theod: O Cosmiel, cessa cessa, excessivae lucis huius efficaciam impossibile est ut feram, Sol, Astra, ignis, omnia tenebrae sunt comparatione ad hanc lucem facta; sufficit, sufficit Cosmiel, meo me restitue loco; malo enim omnia humillimo mentis obsequio, quae mihi narras, credere, quam ultra conditionem humanam plus aequam sapere; neque irasceris temeritati meae, cum haec non tam curiosae mentis impetu, quam coelestis patriae, quam expectamus amore, nescio quo pio affectu impulsumque videre desiderarim. Cosmiel: Ecce iam tuo restitutus loco; perge dubia, quae tibi supersunt, proponere. Theodid: Estne coelum Empyreum ex materia et forma compositum? Cosmiel: Cum supra dixerim, Empyreum esse partem constitutivam mundi, erit id necessario corporeum; si corporeum, id sane aliud non erit, quam corpus physicum, omne corpus physicum ex materia et forma componitur, ergo coelum Empyreum ex materia et forma componitur; quod si quispiam neget, is pariter negare cogetur omnes affectiones corpori physico et quanto competentius; is ergo pariter fateri cogetur, empyreum nullis visibilibus colorum qualitatibus, nullis auditivis, nulla duritie, mollitie, condensatione, rarefactione, nulla quantitate affectum esse; ergo totum invisibile, spirituale, et non nisi intellectu attingibile, quod absurdum et contra finem Conditoris sapientissimi esse, nemo est, qui non videt. Hoc tamen scire debes, formam et materiam, ex quibus componitur, adeo totum compositum, infinitis, ut ita loquar, nobilioribus, excellentioribus subtilioribusque partibus, sublimiorique; forma quam qua omnia cetera mundi corpora constant, constitutum esse, utpote quod in Electorum suorum voluptatem et aeternam oblationem Conditor benignissimus ac qualitatum eminentissimarum praerogativa dotatum esse voluerit. Nil dicam amplius; quale et quantum sit hoc ipsius Dei, Angelorum et beatarum mentium habitaculum, aperte demonstrat Sanus Paulus in sua Epistola: "Oculus non vidit, nec auris audivit, nec in cor hominis ascendit, quae Deus praeparavit diligentibus se;" et sane incongruum videbatur illud coelum, quod rationalem creaturam ex anima et corpore compositam recepturum erat, sine corpore pure spirituali seu intellectuali constitutum fuisse. Corporeum ergo esse debuit, ut anima in contemplatione Conditoris sui absorpta, corpus quoque sensuum oblectationi proportionatum reperiret obiectum, ne frustra ad aeternam gloriam assumptum videretur. Theodid: Estne coelum Empyreum circulo aut quadrato conclusum? Nam multi ex Sanctis Patribus ex Evangelicae Aquilae descriptiones illud in Apocalypsi indigitatum, quadratum esse volunt quoad exteriorem superficiem; ita enim dicitur: "Civitas supra quadratum positae est." Cosmiel: Non intelligas hoc velim ad litteram, sed sub allegorico sensu omnia intelligenda esse tibi persuadeas velim; innuit enim summam huius domicilii firmitudinem et stabilitatem fine ulla corruptione aut dissolutione perpetuo durantem; sed terminatur modo quodam humano menti incomprehensibili, ut proinde frustra fusioribus verbis id tibi explicem, cum eius quamdiu humanae mortalitatis sarcina circumdaris, capax esse non possis. Theodid: Estne coelum Empyreum adeo vastum, ac id Sancti Patres describunt? Cosmiel: Ita est; uti id universam mundi machinam concludit, ita merito omnium mundi corporum capacissimum, omnia reliqua mundi spatia longe superare videtur; imo ausim dicere, totum huius supercoelestis aquei spacii concavum, quod omnia continet, comparatione ad coelum empyreum, facta, non nisi punctum censeri debere. Theodid: O Cosmiel, paradoxa dicis et humano intellectui incomprehensibilia; vera tamen esse non dubito, cum infinitam Dei maiestatem cumprimis deceat palatium habere tantae magnitudini maiestatis congruum. Theodid: Iam video verificatum illud sacri textus, "Magna est domus Dei, et ingens locus possessionis eius; magnus est et immensus Creator omnium, et in domo coelestis Patris mansiones multae sunt et inexplebilia tabernacula eius." Sed iam mihi, Cosmiel, aliquid mihi de summis huius coelestis patriae deliciis recenseas. Cosmiel: Faciam quod postulas; nil hic de interminabili beat-arum mentium pace et tranquillitate animorumque choreis dicam; nihil de incomprehensibili Angelorum hominumque in aeterno illo Archimusaei Odoeo Symphonismo; certe omnis huius mundi pulcherrimarum rerum aspectus delectatioque ad illum comparata, quid aliud sunt, nisi vile firmamentum, paleae putride, et exigua quaedam arena foecium terrae; omnis imaginabilis, quae humani ingenii sollertia unquam invenire potuit, harmonia et musica; omnis instrumentorum harmonicorum, conceptibilis suavitas et dulcedo; omnis humanarum vocum excellentia et perfectio, quid ad supremam illam musicam comparata, aliud sunt, quam dissonantissimus belluarum fremitus, luporum ululatus, grunnitus porcorum; Quid omnis odorum, saporum, tactusque harmonica suavitas, dulcedo, mollities, nisi foetor, amaritudo, et mera immundities? Cuius ordinatissimam et supra eminentissimam dispositionem, sicuti oculus non vidit, nec auris audivit, nec in cor hominis ascendit; ita eadem nec ullo verborum conceptu explicari, nulla styli felicitate fecunditateque declarari, nec ullo profundissimo mentis scrutinio penetrari potest, ubi non trium, quatuor, quinque; sed ineffabili suavitate eminentissimarum vocum symphonismo tota caelestis Regis curia et aula supramundana diversis Senatorum Classibus, veluti in choros quosdam dispositis in perpetuas resonantes aeternitates: ubi Chorus Virginum Choris Confessorum, hi Martyrum, Apostolorum, Patriarcharumque Choris intersonantes, omnes simul cum tripartitis Angelorum Hierarchiis concordantes ad perennis aquae vitae fontem, aeternum conquiescentes, aeternum illud Alleluia indeficiente exultatione Deo ceu supremo quodam chorago per sapientiam suam symphoniam dirigente, spirituque oris sui organum animante modulabuntur, ubi Agnum Dei, qui in hoc aeternitatis domicilio et organedus et organum et Musica est, sequentes cantabunt canticum novum, admirandum illud Verbi Dei cum humana natura in utero immaculatae Virginis desponsati epithalamium et hymenaeum; ubi laborum, tormentorumque in hoc mundo pro amore Dei exanthlatorum recordatio, veluti dissonum quiddam aeternae beatissimaeque vitae consonis mistum Syncopatumque in omnium dulcissimam perfectissimamque harmoniam coalescet. Theodid: O infelicem eorum fortem, qui ad fallacia momentaneaque calamitosae vitae huius bona, ad mundanae ambitionis strepitum immundarumque affectionum voluptatumque dissonantissimas catadupas obsurdescentes, spe sua ad eam pertingendi Musicam, quam descripsisti, aliquando percipiendam excidunt! O magne rerum Harmosta; qui omnia in numero, pondere et mensura disponis, dispone animae mea enneachordon iuxta divinae voluntatis tuum beneplacitum, incita omnes animae meae nervos in laudem et gloriam nominis tui, ut Seraphico ardore te diligam; Cherubico mentis scrutinio incessanter te quaeram, sis animae meae thronus ubi quiescas, ubi cubas in meridie; adsit Dominationum, Virtutum, Potestatumque praesidium; Principatum pones super omnem animae indomitam rebellemque affectionum turbam, ut Angelica tibi puritate perpetuo serviam. 鈥淪onet vox tua in auribus meis; vox enim tua dulcis, et facies tua decora;鈥� dispone in me eam Virtutum harmoniam, quam et tu in te et in supremis Virtutibus ab initio disposuisti, ut de virtute in virtutem veluti de tono in tonum procedens ad virtutum omnium diapason, totiusque perfectionis complementum pertingam; atque hoc Virtutum praesidio munitus, 鈥渋n decachordo psalterio psallam tibi,鈥� teque in saecula saeculorum laudem et glorificem. Amen.

CHAPTER VIII

On the Empyrean Heaven

Theodidactus: Though the Empyrean heaven is the most familiar of realms, I also perceive it as the most mysterious and uncharted within academic circles. Thus, I implore you, my dear Cosmiel, having already unveiled the structure of the entire world to me, to not withhold the revelation of the supreme and most splendid abode of all: the Empyrean heaven.Cosmiel: Ah, my dear Theodidactus, you may not fully grasp the magnitude of your request. Do you believe that a mortal, bound by the earthly confines of flesh, can penetrate the loftiest precincts of the world鈥攖he abode of God, angels, and the chosen ones? Or that it can be witnessed by eyes tainted with the impurities of the world? Such access is a privilege reserved for the realm of eternal bliss, not for this fleeting existence.Theodidactus: Please pardon my hasty and, perhaps, audacious curiosity. Guided by divine grace, I intend to lead a life that is different from now on, aiming to fulfill my earthly responsibilities so that, in the end, I might be worthy of perceiving it in a manner far more elevated than with mere earthly eyes. Would you consider withholding answers to some of my inquiries about this celestial realm, which manifest in various forms, to satiate my thirst for knowledge in every conceivable way? Firstly, I beseech you, with your boundless kindness and benevolence toward me, to elucidate why this particular heaven is an integral component of the world. Is it corporeal? Is it truly referred to as the Empyrean or the fiery heaven?Cosmiel: This heaven possesses such unparalleled excellence and supreme dignity that it lies beyond the grasp of human thought, understanding, and even imagination. Elaborate arguments are unnecessary to define it; it suffices to describe it as the abode of God, the heaven of heavens, the dwelling place of the Most High, as depicted in Aquila's Gospel. Nevertheless, it is unquestionably an integral part of the world, residing within its confines and serving as a veil over the entire world. Consequently, it is rightfully considered corporeal since it constitutes the Body of Christ, His Blessed Mother, and the dwelling of all the blessed souls who, after living a devout and holy mortal life, find their place here. Despite being referred to as the Empyrean or the fiery heaven, it is not labeled as such due to a spiritual essence, as some misconceived. Instead, it is deemed a constituent part of the corporeal world. Its appellation as the Empyrean, or "fiery," stems from the fact that it radiates the most brilliant light, surpassing anything found in the world. Remarkably, this radiant light does not blind its inhabitants or cause any discomfort. Quite the contrary, it offers boundless beauty, unimaginable joy, and indescribable sweetness, enchanting the eyes and souls of the blessed.Theodidactus: Given its radiant brilliance, why remains the Empyrean heaven invisible to mortal eyes?Cosmiel: Divine providence has positioned this aqueous expanse, like a protective veil, between us and the illustrious heaven, to shield unworthy mortal eyes from its overwhelming brilliance. This expanse is exceptionally vast and stretches across immeasurable distances, rendering it impervious to human comprehension. While it boasts transparency and radiance, nearly matching the ethereal in subtlety, it is densely packed due to the accumulation of innumerable surfaces. Much like thick clouds obscure the Sun, it effectively shrouds the Empyrean heaven from our view. You will soon come to appreciate the validity of this explanation.Theodidactus: I find myself unable to rest until you reveal to me even a glimpse of this divine light.Cosmiel: Your wish is granted. Open your eyes and see.Theodidactus: Oh, Cosmiel, cease, cease! I cannot endure the overwhelming intensity of this light. The Sun, the stars, fire鈥攅verything pales in its radiance. That's enough, enough, Cosmiel, take me back to my place. I would prefer to embrace all the humble explanations you have provided, which align with our human condition, rather than venture into the realm beyond our nature. Please do not harbor anger toward my curiosity; my desire to witness this was not driven by mere curiosity but by a deep and devout affection for the celestial homeland we yearn for.Cosmiel: Behold, you have now been restored to your place. Please proceed with any remaining questions you may have.Theodidactus: Is the Empyrean heaven composed of both matter and form?Cosmiel: Having previously established that the Empyrean is an integral part of the world, it logically follows that it must be corporeal. If it is indeed corporeal, it can be nothing other than a physical entity. Every physical entity consists of both matter and form. Hence, it can be deduced that the Empyrean heaven is composed of both matter and form. To deny this assertion would also entail denying all of its physical attributes, and more appropriately, acknowledging that the Empyrean heaven lacks any visible qualities, auditory qualities, hardness, softness, condensation, rarefaction, and quantity. Such a conclusion would imply that it is entirely invisible, spiritual, and accessible solely through intellectual means. This notion is both absurd and contrary to the purpose of the infinitely wise Creator, a premise that no one can reasonably deny. However, it is worth noting that the form and matter constituting the Empyrean heaven are of such infinite, noble, excellent, subtle, and sublime nature that they surpass all other bodies in the world. This form serves as a testament to the Creator's boundless kindness and the selection of the highest qualities, intended for the eternal delight and offering to His chosen ones. I shall say no more on this matter. The nature and grandeur of this abode, intended for God, Angels, and blessed souls, are eloquently conveyed by Saint Paul in his Epistle: "Eye has not seen, nor ear heard, neither has it entered into the heart of man, what God has prepared for those who love Him." It would indeed appear incongruous that a heaven intended to receive a rational creature, comprising both soul and body, should be devoid of a purely spiritual or intellectual body. Hence, it must possess corporeal attributes so that the soul, immersed in contemplation of its Creator, may also encounter objects commensurate with the pleasures of the senses, thereby avoiding the notion that its ascent to eternal glory has been in vain.Theodidactus: Is the Empyrean heaven structured in the shape of a circle or a square? According to many of the Holy Fathers, relying on the description provided in Aquila's Apocalypse, it is believed to be depicted as square in terms of its outer configuration. It is written: "The city is laid out as a square."Cosmiel: I don't intend for you to take this in a literal sense, but rather, I aim to prompt you to interpret everything allegorically. This signifies the utmost steadfastness and enduring stability of this abode, which persists perpetually without any decay or dissolution. However, its boundaries are beyond human comprehension. Therefore, elaborating further with more complex words would be in vain, as long as the limitations of human mortality weigh upon you.Theodidactus: Is the Empyrean heaven as expansive as depicted by the Holy Fathers?Cosmiel: Indeed, it is. Just as it encompasses the entire machinery of the world, it seems to extend far beyond all other spaces within the world. In fact, I dare say that the entire expanse of this supercelestial aqueous space, which contains everything, should be regarded as nothing more than a mere point in comparison to the vastness of the Empyrean heaven.Theodidactus: Oh, Cosmiel, you discuss paradoxes and concepts beyond human comprehension, yet I have no doubt in their truth. It is fitting for the infinite majesty of God to possess a palace of such vastness befitting His grandeur above all else. I now perceive the veracity of that sacred scripture, "Great is the house of God, and immense is His place; great and boundless is the Creator of all, and in the house of the heavenly Father, there are many mansions and inexhaustible tabernacles." Now, Cosmiel, could you share some insights about the supreme delights of this heavenly homeland?Cosmiel: I shall fulfill your request. Here, I will not speak of the boundless serenity of blessed minds and the unity of souls, nor of the incomprehensible symphonies that echo between Angels and humans in that eternal Odeon of Odos. Indeed, all the sights and pleasures of this world, when compared to that heavenly realm, amount to nothing more than a feeble expanse, rotten straw, and a meager handful of the Earth's cast-offs. Every imaginable harmony and melody that human creativity has ever discovered, every sweet and dulcet sound produced by harmonious instruments, and every excellence and flawlessness in the human voice, when held against that supreme music, are reduced to nothing more than cacophonous noise, the howling of wolves, and the grunting of pigs. The pleasant fragrances, tastes, and tactile pleasures of the world transform into foul odors, bitterness, and sheer impurity when juxtaposed with the heavenly realm. While the utmost order and transcendence mark this celestial abode, it remains beyond the reach of human comprehension. As the scriptures declare, "Eye has not seen, nor ear heard, neither has it entered into the heart of man." It eludes any attempt at explanation through words, defies expression through eloquence or stylistic mastery, and remains impervious to the deepest scrutiny of the mind. Within that celestial court and otherworldly hall, the entire assembly of the celestial King, organized into various choirs, resounds with eternal eternities, not in three, four, or five parts, but in an ineffable harmony. The choirs of Virgins sing alongside the choirs of Confessors, Martyrs, Apostles, and Patriarchs, all harmonizing with the threefold hierarchies of angels. They will eternally rest at the fountain of the water of life, their unceasing Alleluia reverberating to God as the supreme conductor of this symphony, directing it with His wisdom and infusing it with the breath of His mouth. In that realm, following the Lamb of God, who in this abode of eternity serves as both the player and the instrument and is the Music itself, they will sing a new song鈥攁 remarkable hymn and epithalamium celebrating the union of the Word of God with human nature, united in the immaculate womb of the Virgin. There, the remembrance of the toils and torments endured in this world for the love of God will blend like a dissonance into the harmonious and perfect melody of all, a syncopation in the sublime and eternal life of the blessed.Theodidactus: How unfortunate are those courageous souls who, ensnared by the deceit and fleeting treasures of this troubled existence, find themselves deafened by the clamor of worldly ambitions and the discordant allurements of impure desires and pleasures, missing the hope of experiencing the Music you have depicted! O, the great Harmonizer of all, who orchestrates everything with precision in number, weight, and measure, tune the nine strings of my soul according to divine will. Ignite every chord of my soul to resound in praise and glorification of Your name, so that I may love You with Seraphic fervor, seek You with the Cherubic discernment of mind, and become a throne where You reside, where You dwell at noonday. May the protection of Dominions, Virtues, and Powers be ever-present. May Principalities reign supreme over every wild and rebellious faction of affections within my soul, allowing me to serve You eternally with Angelic purity. "Let Your voice sound in my ears, for Your voice is melodious, and Your countenance is beautiful." Fashion within me that harmonious assembly of Virtues which You ordained from the very beginning, both within Yourself and among the loftiest Virtues. In this manner, as I advance from one virtue to another, like transitioning from one note to the next, may I reach the diapason of all virtues and attain the summit of perfection. Strengthened by the protection of Virtues, may I "sing to You on the ten-stringed harp" and offer praise and glory to You for all eternity. Amen.

CAPUT IX

De spacio imaginario.

THEODIDACTUS. Pervenimus tandem ad ultimum mundi terminum; ut proinde nihil restet, nisi ut mihi explices, quid extra ultimum huius Empyrei Coeli terminum fit reliquum; Philosophi siquidem nonnulli nescio cuius imaginarii spacii extra mundum mentionem faciunt; cuius tamen rationem nemo est, qui explicare valeat, cum enim corporei mundi machina, ut supra scite docuisti, infinita esse non possit; quid igitur mens mea concipere potest post ultimum totius creaturae terminum? Estne nihil? Estne ens aliquod rationis? Estne vacuum quoddam in infinitum extentum? Cosmiel. Mens humana sensibilibus assueta uti infinitum concipere nequit, ita et nihilum; Quare ut aliquonsque modo in huius profundae speculationis adyta introducaris, paulo altius ordiar. Quaeris quid sit post ultimum totius creaturae terminum? Respondeo, praeter Deum esse nihil. Theodid: Quid est ergo hoc nihilum? Cosmiel. Nihil est nihil, haec enim est adaequata eius definitio. Theodid: Nugaris, sit tua pace dictum, mi Cosmiel. Cosmiel. Tune veritatis aeternae Magistrum nugari dicis? Theodid: Ignosce rogo temeritati meae, excidit enim mihi verbum hoc, non quod te nugari iudicarem, qui omnes thesauros scientiae et sapientiae in pectore tuo absconditos tenes; sed quia apud nos homines in ignorantiae tenebris natos et educatos, huiusmodi prolata definitio nugatoria videri posset: Imponitur tuo me perstiturum iudicio, quaecunque dixeris, polliceor; perge itaque. Cosmiel: Dico itaque, Nihil, nihil aliud esse quam nihil, nihil non ente, nihil se ipso finio et definio; Nihil enim est nihil, nihil non aliquid est, non hoc aut illud aut aliud quodpiam ens est, sed nullum ens, nihil nusquam est, neque in mente est, neque in rerum natura, neque in intelligibili neque in sensibili mundo, neque in Deo, neque extra Deum in ullis creaturis. Quodlibet ens est, quodlibet aliquod est, ente sunt omnia plena, nihil otiosum, vacuum nihil, nihil inane; exultat ab universo nihil; unde virtute naturae ex nihilo nihil fit; tunc enim virtute naturae ex nihilo aliquid fieri diceretur; si id, quod simpliciter ac mere nihil est, in ens, sive in materiam, sive in hoc aliquod verteretur aut si id, cuius nullum praeextitit initium, cuius nulla ante subsistit potentia, insolito naturae miraculo procederet ad esse aliquid; quidquid enim natura fieri conspicimus, id omne fit ex praeexistente materia, potentia et privatione sui, illius quippe potentia et materia ante subsistebat; inchoatum erat ab initio, et confusum in materiei umbra, quidquid continuo generationibus quotidie perficitur. Theodid: Sed quomodo Deus dicitur ex nihilo omnia produxisse? Cosmiel: Deus a se cadere; Deus a Deo dividitur, Deus seorsum et extra Deum sumi nequit, quidquid divinum est, Deus est, coniunctum et counitum eo, inseparabilis a seipso et imparticipabilis est; si enim participabilis fieret, pars ipsius extra totum, aut extra partem sumeretur; ea igitur pars divideretur, fieretque aliena a totius substantia, et externae cuiuspiam substantiae praeberet initium, conflareturque ex ea parte substantia quaedam exterior; quod uti absurdum est, ita nulla ratione fieri posse putare debes; cum igitur Deus infinita et immensa potestate fulciat seipsum, ita ut avelli a seipso et non esse nequeat, et non posse non possit; et non esse non sit; ideo neque dividi neque participari potest; creatura siquidem hoc pacto ex substantia Dei decisa divinae foret substantiae portio et separata a toto Deo, quod prorsus rationi repugnat. Restat itaque, ut si Deus non de sua substantia, neque de externa aliqua alia ipsi coaeterna, omnia de nihilo produxerit; de non ente, de nihilo, de eo, quod non est, genuerit feceritque universa. Is enim qui vere est, et qui omne esse transcendit, ei quod non est, esse dedit; quod quidem fieri non potest, nisi ab eo, qui infinita potentiae suae efficacia, solo voluntatis nutu facit; quaecunque vult in coelo et in terra, non utique ex ente, cum nullum praecesserit, ergo ex nihilo, quod erat ostendendum. Porro, quemadmodum de nihilo a Deo creata sunt omnia, ita in nihilo librata et stabilia sunt; sicuti enim materia eadem est, et ex qua educitur omnis actus naturalis et formalis, utpote ex qua omnis sit sensibilis substantia, omnium fabricarum fundamentum, stabilimentumque, ita et nihil et non ens ad Deum in universorum creatione umbratilem quandam materiei similitudinem expressit; sicuti enim materia omni naturali actui subest, ita omni creaturae subest nihil, et omnis creatura recepta est, et posita et stabilitaque in nihilo; ubi enim nunc sunt et subsistunt omnia, nihil erat prius, et in o nihilo recepta sunt omnia, ex quo et facta sunt; non enim in aliquo recipi potuerunt, tum quia non erat ipsum aliquid aut ens quodpiam, in quo sisti et collocari potuissent; cum quia si fuisset aliquid, in eo recipi non potuissent; cum ens in ente minime esse et recipi potest. Est igitur quodlibet in nihilo, omnes plenum in vacuo, ens omne in non ente subsistens, atque in eo ut in loco quodam receptum. Annihilet enim divina potentia universam mundi machinam, quam ab initio eduxerat, ubique nihil aliud quam illud quod ante mundi conditionem fuit, permanebit; id et, purum putum, nihil. Theodid: Ex hoc discurso colligo idem de spacio illo, quod extra mundum mihi imaginor esse sentiendum, quod de spacio ante mundi conditum fuisse concipio. Cosmiel: Falleris omnino, si tibi spatium imagineris, aut id terminis hisce esse et fuisse explices; quomodo enim spatium tibi imaginari potes, ubi nihil est; aut quomodo esse aut fuisse dicis, quod nusquam et nullibi est, nec esse potest, nec potuit; implicant enim haec omnia manifestam contradictionem. Theodid: Dic igitur quid fit illud, quod est extra mundum. Cosmiel: Iterum in consuetas tibi humanae imaginationis fallacias incidis; hoc quid fit, hic locum non habet, cum nihil fit. Quare ut te ab hoc errore liberem; hoc tibi primo persuasum habe, nullum nihil neque extra neque intra mundum esse; sed totum id humani intellectus phantasma esse, putantis id ibi esse, quod non est, vel putantis nihil ibi esse, quod revera est. Statue itaque tibi ac tuae propone menti praesens aliquod punctum, et circa ipsum mox concipiat mens tua corporeae perfectaeque plenitudinis interminam fusionem, in omnen locorum differentiam, actu infinitam, quae quidem nihil aliud est, quam infinita illa sphaera intellectualis, cuius centrum ubique, circumferentia vero nusquam; hanc itaque distensionem, hoc actu infinitum, sive totam divinam sphaeram et substantiam mens quidem nullo modo consequitur, neque eam comprehendit aut intra se claudit; intelligit tamen, novit, scitque esse infinitam, captum tuum transilientem, debilemque modum mentis tuae exuperantem; nam intelligere quidpiam esse infinitum, non facit hoc ipso ut tua intelligentia claudatur et concipiatur ipsum infinitum, sed est scire et intelligere posse id ipsum infinitum minime comprehendere, omnemque fine modo et ratione tuam exuperare capacitatem; haud enim Deum nosti, quod mente tua illum capias, neque censes eum infinitum, quod finito mentis tuae gurgustio illum complectaris; sed ita Deum infinitum noverunt homines, quod eum inaccessibilem, inscrutabilem, actu immensum certa fide credant, intelligant, sciant. Deus igitur cum sit actu infinitus, necessario quoque is omne spatium vacuum et inane (quod immensum et infinitum tu extra mundum concipis) sua substantia et praesentia implet, ab eodem omne exterminans nihil; imo omne vacuum, inane et non ens; adeoque extra Deum neque nihilum, neque inane, neque vacuum relinqui necesse est; si enim nihilum illud extra Deum sic confiteri cogeris, Deum minime esse infinitum; eo quippe nihilum divina substantia constringeretur, concludereturque, quod impossibile est; unde iterum sequitur, mundum non in nihilo, sed in Deo receptum subsistere; cum igitur spacium illud extra mundum imaginarium imagineris, non nihilum, sed divinae substantiae plenitudinem in infinitum distensam ut concipias oportet; qui enim omnia perfecit et creavit, illa eadem in semetipso, suaque plenitudine excipit, defert, gestat, claudit, continet, servat; sunt enim totus mundus et omnes creaturae eius ad Deum comparate nihil aliud quam punctum et nihil. Theodid: Si ergo Deus omnia sua substantia implet, ergo falsum dixisti, id, quod nos extra mundum concipimus, nihilum esse! Cosmiel: Scias duplici respectu istiusmodi spatium nihili considerari posse; vel prout respectum dicit ad Deum, vel ad ordinem naturalem entium; priori modo consideratum vere nihil est extra mundum, quod non divinae substantia plenitudine impleatur; posteriori vero modo recte nihil dicere possumus; cum revera praeter Deum nihil ibi sit; et sic hoc loco semper impotenter accipiemus; sed ut luculentius omnia intelligas, paulo fusius tibi exponam. Tria in aeternitate consideranda sunt, aevum duplex spatium, et inter illa medium tempus, quod est metrum seu duratio creationis et perfectionis omnium, sive secundum spatium seu secundum individuum et singularia; nam tempus creationis rerum omnium hexameron fluxus est. Tempus vero creationis abolitionis et consummationis omnium per singularia et individua, tota mundi huius duratio est. Statuit autem Deus mundum corporalem visibilemque in tempore, definivitque illi extremum principium et finem; libravit illam inter duplex aevum, complet denique in praesenti mundo, perficit, absolvit totum id, quod in futuro toto aevo continebit, servabitque in suo esse. In primo aevo nihil creavit Deus, in futuro nihil creaturus est, nullum novae substantiae esse largiturus, neque quicquam erit in futuro aevo, quod ortum non habuerit in praesentaneo tempore in mundi huius duratione. Angelos ex nihilo produxit in instanti et in initio temporis; materiam postea Angelos in mundi sensibilis formationem; in aevo futuro servabit Deus Angelos, animas rationales, ob quas et materiam in idem aevum introducet, caelorumque materiem in elementorum domicilium; in suo aevo nihil erit, quod non fuerit in praesenti, pleraque tamen sunt praesenti, quae futuram illam immortalitatem non videbunt, nec in aevum transibunt; in primo itaque suo Deus tantum erat, in praesenti tempore creavit omnia; in suo futuro aevo nonnulla conservabit, ut Angelum, hominem, materiam. In primo aevo Deus infoecundus ad extra; in tempore foecundus exiit; in primo aevo nihil; in tempore et foecundo aevo omnia. Nihilum ergo Deo fuit coaevum, aeternum; nihilum subest cunctis, et extra omnia est, Deus benedictus in saecula omnibus supereminet, et super omnia est; Deus semper est in esse, nihilum in non esse; Creaturae quandoque in esse, et non esse. Deus summa necessitas; nihilum vero ipsum impossibile, et quod ad esse nullam habet potestatem; est enim nihilum actu infinitum, et infinitum non esse, et in tantum non ens, in quantum Deus ens est actu infinitum. Theodid: Siste parumper est, quare tu dicis nihilum impossibile, cum tamen Deus omnia ex nihilo produxerit? Cosmiel: Verum est, Deum ex nihilo omnia produxisse, sed non ex nihilo actu infinito non esse, cum Deus nullum ens extra seipsum sibi aequum et infinitum proferre valeat; est enim omne inane coniunctum et consubstantiale omni infinito; si ergo totum nihilum, in substantiam convertisset, illa haud dubie foret infinita; at hoc repugnat; ergo Deus totum nihilum in substantiam convertere non voluit; exhauste enim totum nihilum sibi coaeternum et coaequale, utpote actu infinitum, non esse. Theodid: Optime omnia cepi, atque oppido sane miror, sub nihilo tanta latere mysteria; iam enim luculenter video, quomodo mundus in nihilo, quomodo ante mundum omnia nihil, et quomodo Deo coaequetur nihilum, atque adeo quomodo nihilum, nihil sit, Deus vero omnes tum mundi sinus, tum extra mundum nihilum totum substantia, potentia et praesentia sua aeterna eternum impleat; sed unum adhuc dubium intellectum meum torquet, et est: cum nihilum illud quod imaginamur spatium infinitum duxeris, uti revera est, an non forsan Deus plures in eo mundos condere potuerit? Cosmiel: Si divinam potentiam respicis, certum est, Deum infinitos mundos in suo spacio condere potuisse; si creaturae conditionem, id prorsus impossibile fuit. Quod ad primum, ita probo; intellige aeternitatem per rectam lineam aeternam et infinitam; haec aeternitas, haec linea totius divinae sphaerae et subtilissima diameter est; in hac tota aeternitatis diametro, quodcunque; punctum designaveris, id totum erit erit medium ab extremis eque dissitum, cum enim aeternitas quidpiam infinitum sit, omne quod in aeternitate desgnamus, punctum est, ab aeternitatis principio, medio, et fine aequidistans; quaecunque; itaque de diametro huius spherae de toto sphaera iure meliori dicenda sunt, in quo quot puncta, tot centra constituti possunt, quae tametsi infinito spacio a se invicem distant, a circumferentia tamen, quae finem non habet, semper aequi distabunt. Quae cum ita sint, Deus ex omni huius spherae puncto mundos infinito intervallo distinctos, si absolutam Dei potentiam attendamus, educere potuit; non tamen inde sequitur, vere eductos fuisse, cum ex parte materiae nescio quid cum infinito irreconciliabile interveniat, quod uti infinitum nunquam attingere potest, ita divinam potentiam ad suae conditionis capacitatem constringere et coartare videtur; ut cum infinitum esset, non posset, id sit quod esse potest. Unde Deus tantum abest, ut infinitos mundos condidisse, ut potius praeter hunc nullum alium creasse censendus fit. Accedit quod cum mundus hic omnia contineat et sitque contractum maximum, quo maius dari non posset, frustra alii mundi conditi viderentur; vel enim uti hic, ita isti mundi omnia continerent, vel non continerent; si prioris, ergo frustra fieret per plura quod fieri posset per pauciora. Si posterioris, ergo mundis istis aliquid deesset; nec omnem corporis perfectionis plenitudinem continerent, quod dici minime potest. Restat itaque mundum unicum Deo Optimo Maximo conditum fuisse, eumque omnibus numeris perfectissimum, ita ut quemadmodum maximum contradictum est, ita melius, perfectius, absolutius fieri non potuerit; hoc enim, pacto ideatum ideae suae, quae in Archetypo intellectu et subsistit, melius conformabitur. 

CHAPTER IX

On imaginary space.

Theodidactus: We have now arrived at the utmost boundary of the world, leaving only one inquiry unanswered: what lies beyond the confines of this Empyrean Heaven? Certainly, certain philosophers allude to an abstract space beyond the world, yet none can elucidate its essence, for you have compellingly demonstrated that the material world cannot be infinite. Thus, what can my intellect fathom beyond the ultimate extremity of all creation? Is it nothingness? Does it entail a rational entity? Could it be an infinite void?Cosmiel: The human mind, attuned to the perception of tangible objects, struggles to grasp concepts of the infinite or nothingness. Hence, to provide you with some initial insights into the depths of this profound inquiry, I shall delve a bit deeper. You inquire about what exists beyond the ultimate bounds of all creation? In response, I assert that beyond God, there is nothing.Theodidactus: What then is this nothingness?Cosmiel: Nothing is nothing; this is its appropriate definition.Theodidactus: You jest, forgive me for saying so, my Cosmiel.Cosmiel: Do you dare accuse the Master of eternal truth of jesting?Theodidactus: I beg your pardon for any impetuousness; the word escaped me not because I assumed you were jesting, for I know you harbor a wealth of knowledge and wisdom, but rather because among us humans, who are born and nurtured in the shadows of ignorance, such a definition may appear unconventional. I am ready to defer to your judgment and accept whatever you impart. Please proceed.Cosmiel: I declare that "Nothing" truly signifies absolute absence鈥攊t is not something, devoid of any self-definition or boundaries. It dwells in nonexistence, neither within the realm of the mind nor the Natural World, transcending both the intelligible and the sensible worlds, residing neither in God nor among created beings. In the realm of existence, everything possesses being; there is no idleness, no vacancy, and no emptiness; the entire universe teems with substance. Therefore, through the natural order, nothing emerges from nothingness. For if something could be generated entirely and unequivocally from nothing, it would imply that, through the power of Nature, something could originate from nothingness. If that which is purely and genuinely nothing were to undergo transformation into being, whether as matter or a specific entity, or if the eternally uncreated, devoid of any pre-existing potential, were to miraculously transform into something through the Laws of Nature, then everything we observe in Nature would arise from pre-existing matter, potential, and its own absence. This potential and matter would have existed prior, initiated from the outset, and obscured within the shadow of material existence. All that continually evolves through successive generations is formed from this foundation.Theodidactus: But how is it said that God created everything from nothing?Cosmiel: God is self-existent, unchanging within Himself, and indivisible. He cannot be separated from His own essence, nor can any aspect of His divinity be detached or partitioned, for such a division would lead to an external substance emerging from that separated part鈥攁n irrational notion. Therefore, since God possesses boundless and infinite power that keeps Him inseparable and prevents non-existence, He cannot be divided or shared. To suggest that creation is a portion of the divine substance detached from God contradicts all reason. Thus, it follows that if God did not create everything from His own substance or from any other eternal external substance, He created everything from nothingness, from non-being, from absolute non-existence. Indeed, the One who truly exists, transcending all realities, granted existence to that which had no existence. This feat can only be accomplished by the Creator, who, through the infinite efficacy of His power, brings forth creation solely by His will. Whatever He desires in the heavens and on Earth does not arise from pre-existing being, as nothing preceded it. Therefore, it emerges from nothingness, as previously demonstrated. Furthermore, just as everything was created from nothing by God, so too is everything sustained and supported by nothingness. Just as matter serves as the common substrate from which all natural and formal actions originate, the foundation and support of all substances, and the basis for all creations, similarly, nothingness and non-being in the cosmos bear a shadowy resemblance to matter. Just as matter underlies every natural action, so does nothingness underlie every creature, and every creature exists, is placed, and is upheld within nothingness. Before everything came into existence, there was nothing there, and everything was received into and emerged from that very nothingness. There was no pre-existing substance or being into which they could be received, as being cannot be contained within another being. Hence, everything exists within nothingness, fills the void, and all being subsists in non-being, received into it as if into a particular place. Through divine power, the entire apparatus of the world, originating from the beginning, will one day be annihilated, leaving nothing but the state of existence that preceded the formation of the world鈥攑ure, absolute nothingness.Theodidactus: From this discussion, I draw the same conclusion regarding the space that I envision existing beyond the world as I do regarding the space I conceive to have existed before the world's formation.Cosmiel: Your perception is entirely mistaken if you attempt to envision or elucidate space using such concepts. How can one conceive of space in a realm of nothingness? How can it be spoken of as having existed or existing when it is nowhere, in no specific location, and cannot, nor could have ever, existed? All of these notions involve an overt contradiction.Theodidactus: Then tell me what that which is outside the world is.Cosmiel: Once more, you find yourself entangled in the familiar snares of human imagination. Such concepts have no place here, for they pertain to nothingness. How can one define that which lies beyond the world when there is nothing to define? Or how can it be asserted to exist or to have existed when it occupies no space, no specific location, and cannot, or could not, have existence? These notions inherently entail a glaring contradiction. To liberate you from this misconception, first convince yourself that there is no such thing as nothingness, neither beyond nor within the world. It is a phantom conjured by the human intellect, a misconception that perceives something where there is nothing, or nothing where something indeed exists. To remedy this error, imagine a specific point before you and propose to your mind the unbounded infusion of perfect corporeal fullness encompassing it, extending infinitely in every direction. This conceptualization is none other than the notion of an infinite intellectual sphere with its center everywhere and its circumference nowhere. This expansive and boundless actuality does not in any manner encompass or comprehend the divine sphere and substance. Nonetheless, it acknowledges, knows, and understands it as infinite, surpassing the capacity of your understanding and transcending the feeble bounds of your intellect. To comprehend something as infinite does not signify that your understanding itself is infinite; rather, it signifies recognizing and comprehending that it is beyond your capacity, transcending your capabilities in every aspect and facet of reason. Indeed, you cannot know God in a manner that allows your mind to fully encompass Him, nor can you consider Him infinite by embracing Him within the confines of your finite understanding. Instead, people recognize God as infinite through a certain faith, understanding, and knowledge, believing that He is inaccessible, inscrutable, and truly immense. Therefore, given that God is genuinely infinite, He necessarily fills every empty and vacant space (which you conceive as infinite and boundless beyond the world) with His essence and presence, excluding all else. He fills every void, emptiness, and non-being. Thus, outside of God, there is neither nothingness, emptiness, nor a vacuum. If you were to concede that nothingness exists beyond God, it would imply that God is not truly infinite, for nothingness would confine and limit the divine substance, a proposition that is utterly impossible. Consequently, it once again follows that the world exists not in nothingness but in God. Therefore, when you envision that imagined space beyond the world, conceive of it not as nothingness but as the extension of the divine substance to infinity. The One who has perfected and created all things also receives them within Himself, carries them, contains them, encompasses them, and preserves them. In comparison to God, all of creation is naught but a point and nothingness.Theodidactus: If God indeed permeates everything with His essence, then your previous assertion that what we conceive as existing beyond the world is nothing is mistaken!Cosmiel: This type of space can be considered in two ways: in relation to God and in the context of the natural order of existence. In the former sense, when viewed in relation to God, it is indeed true that there is nothing beyond the world that is not filled by the fullness of the divine substance. However, in the latter sense, we can rightly say that there is nothing there, for in reality, there is nothing apart from God. Thus, from this perspective, we can only inadequately conceive of it as nothing. To provide you with a clearer understanding, I will elaborate further. Eternity comprises three elements: a double aeon (age), space, and the time that lies between them. This time serves as the measure or duration of the creation and perfection of all things, whether in space or as individual entities. For instance, the time of the creation of all things is the six-day period of creation, while the time of the abolition and consummation of all things through individuals and particulars encompasses the entire duration of this world. God established the visible and corporeal world within time, giving it a beginning and an end, situating it between the two aeons, and completing it in the present world. In this process, He perfected and fulfilled everything that will exist throughout the future aeon, preserving it within its existence. In the first aeon, God created nothing, and in the future aeon, He will create nothing new, introducing no new substances. Nothing in the future aeon will originate outside the present time within the duration of this world. God created the Angels ex nihilo in an instant and at the outset of time. Subsequently, He formed the material world from nothing for the benefit of the angels. In the future aeon, God will preserve the angels and rational souls, reintroducing matter for the sake of which He will bring the matter of the heavens into the realm of the elements. Within His own aeon, there will be nothing that did not exist in the present time, although many things from the present will not partake in that future immortality nor transition into the future aeon. In His first aeon, God was only potentially productive in relation to the external world. In time, He became actually fertile and productive. In the initial aeon, there was nothing; in the course of time and within the productive aeon, there was everything. Therefore, nothingness was coeternal with God and eternal. Nothingness underlies everything and exists outside of everything. Praise be to God eternally, for He surpasses all things and transcends all things. God always exists in being, while nothingness exists in non-being. Creatures sometimes exist in being and sometimes in non-being. God represents the utmost necessity, whereas nothingness itself is impossible and lacks the power to exist. In fact, nothingness is infinitely non-being, and infinity is synonymous with non-being. Nothingness is so non-existent that God is truly infinite being.Theodidactus: Please wait a moment. Why do you claim that nothingness is impossible, considering that God created everything from nothing?Cosmiel: Indeed, it is accurate to acknowledge that God created everything from a state of nothingness. However, it is essential to clarify that this nothingness was not an actually infinite void. The reason being that God cannot bring into existence any entity separate from Himself that possesses true infinity, as every void is intrinsically interconnected and shares substance with every infinity. Consequently, if He had transformed all nothingness into substance, it would inevitably have resulted in an infinite entity, which contradicts the reality we observe. Therefore, it follows that God did not intend to convert all nothingness into substantial existence because doing so would lead to an infinite actual entity, a concept incompatible with truth. Thus, God did not aim to exhaust all nothingness, which is coeternal and coequal with Him, as it inherently possesses actual infinity.Theodidactus: I have comprehended the concepts quite thoroughly, and I am genuinely astounded by the profound mysteries that lie concealed within the notion of nothingness. I now have a clear understanding of how the world originates from nothingness, how everything existed as nothing before the world's emergence, and how nothingness can be equated with God. Consequently, nothingness is genuinely devoid of substance, while God pervades all voids, both within and beyond the world, with His eternal essence, power, and presence. However, there remains one question that perplexes my understanding: given your perspective on the hypothetical infinite space as a form of nothingness, could it be conceivable that God has the capacity to create multiple worlds within such an infinite expanse?Cosmiel: When we contemplate divine power, it becomes evident that God possessed the capability to create an infinite number of worlds within His realm. However, when we consider the condition of created beings, this possibility appears entirely unattainable.To elucidate the first point, envision eternity as an unending, eternal, and infinite line. This eternal line constitutes the diameter of the entire divine sphere and possesses an extraordinarily subtle nature. Within this expansive span of eternity, regardless of which specific point you designate, it will always maintain equidistance from the extremes. Given that eternity is inherently infinite, any point we designate within it effectively becomes a mere point, equally distanced from the inception, midpoint, and conclusion of eternity. Consequently, regarding the diameter of this sphere, the entirety of the sphere, which can possess as many centers as there are points, should be regarded as superior. Even though these centers are infinitely distant from each other, they will perpetually maintain equidistance from the circumference, which knows no end. Within this context, if we acknowledge the boundless power of God, it is conceivable that He could have brought forth worlds from every conceivable point on this spherical plane, each infinitely distant from the others. However, the actual manifestation of these worlds is not guaranteed, as an intrinsic limitation pertaining to the nature of matter intervenes. This limitation appears to curtail and confine divine power to the realm of possibility, as it encounters something inherently incompatible with infinity. Given that infinity can never be truly attained, it appears that divine power cannot actualize what is inherently infinite. Therefore, it seems more reasonable to conclude that God did not create any other worlds beyond the one we inhabit. Furthermore, since this world encompasses everything and represents the pinnacle of possibility, beyond which nothing greater can be conceived, the idea of creating additional worlds becomes devoid of purpose. Either these hypothetical worlds would encompass everything akin to our own, rendering their creation redundant, or they would lack some essential element, thus failing to possess the complete bodily perfection that this world undeniably exhibits. Hence, it logically follows that a single world, crafted by the Almighty God, stands as the sole creation and epitomizes the utmost perfection achievable. By adhering to this perspective, the world conceived within the divine idea, which resides in the Archetypal Intellect, aligns more closely with its archetype.

CAPUT X.

De Consumatione et Instauratione huius mundi sensibilis.

COSMIEL. Dixi superius, inter duo mundum sensibilem libratum esse, quorum prius aevum principium caret, et terminatur in primo instanti creationis rerum omnium; postremum aevum habet sed sine caret, cuius initium sumendum est a principio innovationis rerum omnium, id est, post ultimam sententiam aeterni Iudicis prolatam. Temporis itaque spatium inter utrumque aevum solum principio et fine constat, in quantum mundus successivo fluxu instabilis corruptionibus et generationibus obnoxius consideratur. Duplex aevum coniungitur tempore, veluti duae lineae ex utraque parte in infinitum exporrectae puncto quodam; quemadmodum enim nulla proportio est puncti ad lineam, ita nulla proportio temporis quantumvis diuturni ad aeternitatem, quam binis lineis puncto temporis copulatis notant. Theodid: Cur Deus Optimus tempus fluxum et caducum aeternitati inferre voluit? Cosmiel: Finis Dei Optimi Maximi in mundi productione, primo ut in tempore gloriam et operum suorum maiestatem supremam homini, mundi filio, ostenderet; Homo vero ex sensibilium operum magnitudine ac praestantia Conditoris ineffabilem sublimitatem agnosceret, Conditoremque cognitum amaret, eoque tandem aeternum frueretur; 鈥渙mnia enim propter seipsum operatus est Dominus.鈥� Secundo cum hominem formaturus esset ex anima rationali et corpore, mundum sensibilem creari necesse fuit, tum ut hominis corpus ex quatuor elementorum natura constitutum, ubi sisteret, haberet; tum ut omnibus ad propagandum se necessariis rebus institueretur, tum ut exiguo hoc temporis spacio homo suam operaretur salutem, quam quidem consequi non poterat, nisi per mundi coporei subsidium; neque enim corpus a ratione, nec ratio a corpore disiungi debuit, mundus enim frustra conditus videbatur, si creatura, quae eo utebatur, cum ad corporis sustentandi necessitatem, tum ad animum in divinum opus sublevandum non daretur; cum mundo corporeo spiritualis substantia opus non haberet. Hominem igitur producere voluit, ipsum veluti mundum quendam parvum, ex omnium mundi entium gradibus constitutum. Nam quae supra coelos sunt entia beatissima et primae mundi substantiae, uti omnium exemplaria, Archetypi, et abstractissimae formae sunt, ita mundum constituunt puram intellectualem. Et ne mundus sensibilis et corporeus otiosus videretur, Deus alium providit mundum intellectualem in humana mente constitutum, in quo abditus est omnis rationalis fulgor et spiritualis emanatio, in quem etiam cum tanquam in sensibilis mundi epitomen, omnium mundi entium gradus congessit, quibus humana mens non iam mundo inferiori circa rerum intellectuali ubertate vigens, nullis non impraegnata speciebus, in alteram se intellectualis mundi regionem extendit, atque adeo fiat et animo et corpore universa naturae, opus ex materia longe speciosissimum, mundi utriusque vinculum et connexio et totius materiae finis; unde sit, ut humana commercii intercessione, intelligibilia in sensibilium regionem traducantur, sensibilia vero in intelligibilium regionem transferantur, et quemadmodum ex immaterialibus substantiis, una tantum natura humana in mundum hunc sensibilem inserta spectatur, ita e cunctis corporeis substantiis solum tantum humanum corpus e terris in supercoelestem mundum perpetuo duraturum post transactam temporaneam corporeae creaturae, id est, Universae durationem, emigrabit, admiranda quadam metamorphosi; et sicuti hominis animus per intelligibilium notionum conceptus fit omnia, et mundus quodammodo intelligibilis, ita contra in futuro per humanum corpus sensibiles naturas et corporea in intellectualem immigrabit regionem, materialis in immateralem, corporea in incorpoream, elementaris in simplicem. Ex quo colliges hominem esse veluti animam quandam mundi, mundum vero esse veluti corpus quoddam, quo constituitur, hominis, adque adeo admirando quodam consensu mundus maior et minor, uterque stat in utroque, uterque utriusque capax; maior omnia exhibet, minor omnia indicat, intuetur, speculatur; maior omnium sit obiectum omnem, in se claudens veritatem, minor omnium speculum, omnia continens, dum per phantasmata speculationum omnia fit. Theodid: Subtili tuo ratiocinio adeo animum meum trahis, ut me extra me poene rapias. Iam vere video summam humanae naturae paulo minus ab Angelis diminutam praestantiam et excellentiam, ob cuius solius gratiam Deus Optimus Maximus tam immensam mundi machinam condidit; sed rogo te mi Cosmiel, cum homo totius materiae finis, sublimis gloria et perfectio fit; certe hinc aperte colligo materiam cum homine et Angelis aeternum duraturam. Cosmiel: Recte hoc inferas, et fusce id tibi in praecedentibus exposui: nihil enim creavit Deus, quod non in aeternum conservaturus sit. Theodid: Videtur hoc mihi falsum esse, et sacrae Scripturae repugnare, ipso aeternae sapientia Magistro teste, 鈥渃oelum et terra transibunt, etc.鈥� Isaias praeterea 5. cap. luculenter docet, coelum, sicuti fumum liquefactum, terram sicuti vestimentum atterendam, et habitatores una interituros, quod eadem S. Petrus docet in Epistola sua Canonica; in adventu Domini coelos magno impetu transire, elementa vero calore dissolvenda, Terram autem et quae in ea sunt opera, exurendam omni vegetabili et sensitiva natura destructa; quomodo igitur haec intelligenda sunt, ut mihi exponas, obnixe te efflagito. Cosmiel: Verissima sunt quae mihi obicis, haec tamen omnia de materia minime penitus annihilanda, sed in nobiliorem statum instauranda dicitur esse putes. Quemadmodum enim vitriarius ex cineribus et arena virtute ignis purissimum chrystallinum vitrum producit, idque in pulcherrima nitidissimaque vasa conflat; ita quoque Deus Optimus Maximus impuram materiam, corporaque immunda elementorum mixtura insecta, futurum sui principio, in nitidissimam et ultra quam animo concipi potest, pulcherrimam, lucidissimam, agillimamque substantiam, ineffabili quodam artificio elevabit. Theodid: De omnipotentis Dei virtute nunquam dubitavi, nec adhuc dubito, sed sacer contextus Isaiae 65. cap. me anxium reddit, 鈥渆cce creo coelos novos et terram novam, et non erunt in memoria priora;" quid aliud inde concludam, nisi materiam novam creandam, qua formentur coeli, qua Terra, qua humana corpora; si itaque coeli hi solummodo forent innovandi, et non omnino corrumpendi, perperam a sacro textu de novo creandi dicerentur; imo expressis id Apocalypsi Sancti Ioannis docet: "Et ecce vidi coelum novum et terram novam, primum enim coelum et prima terra abiit,鈥� quae quoad substantiam potius quam quoad accidentia intelligenda esse plane mihi persuadeo; quomodo enim quae peribunt, innovari dici possint, non video? Cosmiel: Scio Prophetam dixisse, Deum creaturum Coelum novum et terram novam, sed scio etiam eum qui in Apocalypsi sedebat in throno dixisse, "ecce, facio omnia"; quasi tu de creatione ex nihilo intellexeris, multum sane hallucinaris. Dic ergo, Theodidacte, nonne credis corpus tuum cum universo hominum coetu in novissimo die resuscitandum? Theodid: Credo equidem, et tanquam principalem fidei Catholicae articulum quotidie in recitatione symboli profiteor. Cosmiel: Recte credis, quaero itaque tam ex te, utrum tuum illud corpus, quod resuscitandum est, proprium tuum corpus futurum sit, vel aliud de novo crea tum? Theodid: Quidni de novo creabitur? Cosmiel: Tace, tace, Theodidae, haeresin tuo verba sapient. Si corpus tuum de novo creabitur, ac prius destruetur, quomodo Deus remunerabitur aut castigabit merita ac demerita, quae homo proprio corporis sui subsidio sibi accivit? Quomodo unius cuiusque, Christo testante, prout gessit in corpore suo, recipiet bona vel mala in tremendo illo et universali iudicio? In corpore suo dixit, non in corpore noviter creato ex nihilo; huiusmodi enim corpora minime bonum aut malum in mortali hominis vita operata esse dici possent; unde nec praemii nec supplicii capax foret homo; vides itaque quid ex tua illa concessione resultet. Theodid: Erravi, erravi, Cosmiel, non nisi subtili tuo ratiocinio ad illud deductus. Execror itaque errorem; clare siquidem video, Prophetas de creatione praecise sumpta, uti est productio rei ex nihilo, minime locutos, sed creationem citatis locis anagogice et late, dum eam cum innovatione plerumque confundunt supposuisse; sed de coelestis materiae creatione scrupulus adhuc restat. Cosmiel: Si quae supra dixi et exposui tibi intelligeres, ne minimus quidem dubitandi locus tibi relinqueretur: nonne mundus, uti ex primordiali illa elementorum confusorum chaotica massa productus fuit, ita mundana corpora specie et essentia quoad materiam non differunt; nisi dicere velimus, Deum seorsim pro coelestibus, aliam pro sublunaris materia condidisse; quod praeterquam quod est contra illud, Deus qui vivit in aeternum, creavit omnia simul, consentientium quoque; SS. Patrum expositioni repugnat, cum ex eodem chao Deum omnia produxisse, sacer textus luculenter innuat; quid enim lucis productio? Quid aquarum discretio? Quid aridae distinctio? Quid post aquarum in alveos suos derivationem spatium reliquum corporibus vacuum, quam quatuor elementorum ex chaotica massa discretionem, atque mundanorum corporum pro necessitate unius cuiusque distributionem a supremo Opifice peractam, aliud notent, non video? Quae itaque ex una chaotica materia prodierunt, illa utique separata quoad materiam essentialiter uti Scholastici loquuntur, differre non possunt, omnia igitur mundanae machinae globosa, corpora uti elementata sunt, ita radicaliter differre minime censenda sunt. Frustra tamen quaeris in Coelis aut quintam aliquam essentiam, aut toto Coelo differentem materiam quaeres; materia enim globorum, ex qua globi coelestes constructi sunt, eadem illa est, ex qua terra, et quae telluris ambitu continentur, constituta fuit; forma itaque solummodo differre censenda sunt, haudquaquam materia, quae semper una et eadem numero manens, uti ad variam corporum compositionem concurrit, ita ad corporum corruptionem eandem resolvitur. Corpora vero coelestia corruptibilia esse, iam supra ex sacra scriptura patuit, nam uti S. Petrus loquitur, "Per quos Coeli ardentes solvetur, et elementa calore ignis tabescens, novos vero Coelos, et novam Terram secundum promissionem ipsius expectamus, in quibus iustitia habitat." Si itaque quandoque Coeli dissolvendi et igni reservati sint, ad quid obsecro incorruptibiles facti censentur? Frustra enim in illis foret incorruptibilitas cu sin corrumpeendi; frustraneae dicuntur illae potentiae, quae non reducuntur in actum perpetuum, videlicet duraturum incorruptibilitatis. Omnia etiam in Mundo corporeo elementari compositione constare, vel hinc patet, ubi enim terrestre et igneum, ibi siccum et calidum, ibi calidum et humidum, et ubi haec, ibi raritas et densitas, et ubi raritas et densitas, ibi gravitas et levitas; et consequenter quatuor elementa esse necesse est, sed coelestia corpora atmosphaeris circumdantur, quae quidem originem suam non nisi ex evaporatione globorum trahunt, ubi vapores sunt, ibi necessario raritas et densitas, et calor et frigus, ergo gravitas et levitas, quae necessario consequuntur. Uti igitur terrena corpora istiusmodi qualitatibus imbuta corruptioni obnoxia sunt, ita coelestia corpora iis pariter imbuta. Sed hac cum supra fusius demonstrata sint, iis hic non immorabimur: Sufficiat tibi scire, quod universa Mundi machina, uti quoad formarum corruptibilium statum dissolvenda est, ita ex materia remanente Deus alium mundum milies pulchriorem, lucidiorem, excellentioremque instauraturus sit. Theodid: Nos scimus, Cosmiel, post ultimam Mundi consumationem electos in Coelum empyreum, reprobos vero in ultimum Mundi centrum abituros, quid ergo cum reliquo Mundo fiet? Certe frustra factus aut transmutatus fuisse videretur, cum nullus, qui eum inhabitet, sit futurus. Cosmiel: Absit, ut hoc sentias; nonne legis: In his diebus Sol septies plus fulgebit, et Luna septies Sole, et reliquae stellae? Theodid: Legi, et saepe alto huiusmodi verba animo recolui. Cosmiel: Ad quid enim illa tanto splendore, tantam maiestate adornantur, nisi non esset, qui iis frueretur? Scias itaque, post universalem carnis resurrectionem, Coelum empyreum una iungendum reliquo Mundo sensibili, adeoque totum Mundum et universos Mundi globos in unum Dei et electorum quasi domicilium evasuros, atque tali ac tam ineffabili pulchritudine et maiestate refulsurum, ut nemo id mortali carne indutus, animo concipere valeat; tunc mundi globi sive Astra, quorum non est numerus, in tot lapides pretiosissimos et lucidissimos transformabuntur, quot humanas mens natura rerum praestantissima similia sibi imaginari potest. Theodid: Sed de Terra quid fiet? Anne dissoluta et omni splendore privabitur? Cosmiel: Absit, quin ea prae coeteris omnibus mundanis corporibus maiori splendoris apparatu conspiciendam se exhibebit, ut ubi Verbum aeternum caro factum est, ubi pro mundi salute unigenitus Dei filius crucis mortem subiit, ubi omnes electi beneplacita Deo vita, veluti in agone certantes, aeternae felicitatis praemium meriti sunt, ibi ad Sanctorum coronam, praeteritorumque dulcem recordationem, maxime divinae providentiae dispositione mirabilem ostendat; quod quidem expresse docet S. Ioannes in sua Apocalypsi: "Et vidi coelum novum et terram novam." S. Petrus quoque in Epistola: "Novos coelos et novam terram secundum promissa eius expectamus, in quibus iustitia habitat;" quid enim aliud per iustitiam intelligi, nisi aeternam illam et stabilem ab omni iniquitatis naevo remotissimam stationem, cuiusmodi sunt terra globique mundani in excellentiorem statum transformati. Atque hoc primum argumentum est, quo colliges electos corpore glorioso et immortalitatis dote beatos, non Empyreum solum, sed et mundum universum inhabitaturos; neque verisimile est cos uno in loco fixos mansuros, sed ubicunque voluerint esse, ibi mox esse futuros: cuius rationem nobis explicat in gloriosa corporis suae ascensione Christus Dominus noster, mox postquam a nube susceptus non humano more pedetentim progressus, sed quod columba petebat, in eo quasi in momento temporis se constituit, quale est empyreum immensa in terrae intercapedines diffusum. Alterum argumentum tibi est, quod cum Deus ita mundum constituerit, ut pauca divinorum in mundo operum cognosceret homo; non alio fine nisi ut in hoc felicitatis aeternae statu, summam et ineffabilem divinae potentiae magnitudinem, sapientiam, amoremque erga genus humanum incomprehensibilem non intellectu tantum in lumine vitae intueretur, sed et sensibus eadem corporeis, in singulis mundanis corporibus divinae providentiae rationes immensosque divinae scientiae thesauros cognoscerent, cognitos admirarentur, et amoris divini extasi, ex tantis divinae inexhaustae bonitatis operibus rapti aeternum tantae bonitatis Opificem, tantae pietatis Redemptorem collaudarent. Tertium argumentum, cum Deus Optimus Maximus universam corpoream creaturam, qui mundus est, eumque ob quem conditus est, hominem aeternum servare constituerit, certe frustra homini sensus in illo felicitatis statu concessi viderentur, si iis non uteretur; non uteretur autem, si non esset obiectum sensibus corporis proportionatum. Ergo licet inferri posset, mundum corporeum quamvis in supereminentiorem statu transformatum, non alio tamen fine a Deo conservatum iri, nisi ut sensus etiam corporis hominibus in immortalitatis statum translatis tanta corporis naturae pulchritudine; in qua ipse Deus omnium Conditor veluti in speculo quodam eluceret, ineffabili voluptate et gaudio perfruerentur. Theodid: O quam me rapis tam divino tuo ratiocinio! O vitam felicissimam! O regnum vere beatum, quod caret morte, vacat fine, cui nulla tempora succedunt per aevum; ubi continuus sine nocte dies nescit habere tempus; ubi victor miles gloriosus Angelorum choris sociatus Deo cantat sine cessatione canticum de canticis in Sion; utinam concessa mihi peccatorum venia, ac deposita carnis sarcina in tua gaudia veram requiem habiturus intrarem! O utinam mihi liceret cum beatissimis spiritibus gloriae Conditoris assistere, praesentem Christi vultum cernere, summum, ineffabile, et incircumscriptum lumen semper intueri, proscripta morte, perpetuo incorruptionis munere laetari! Cosmiel: Et viam facis et ostium facis, quo, quod tantopere desideras regnum intrare possis: qui in hac mortis umbra perpetua amoris unioni Deo adhaeserit; illud haud dubie intrabit, cum ab eo cui adhaeret, aberrare non poterit, quia est via, dux et veritas et vita. Theodid: Dic ergo Cosmiel, quid fiet de globis mundanis, quae Astra vocantur, facientne consuetas circumvolutionum periodos? Et motusne continuabunt? An perpessu quietis munere fruentur? Cosmiel: Cum status Beatorum nullo amplius tempori, nullis generationibus et corruptionibus obnoxius fit, nullum quoque motum amplius coelestium corporum globos subituros scias; hi enim eo solo fine a benigno Conditore adornati sunt, ut diem et noctem temporumque discrimina conficerent, ut influxibus suis generationes rerum promoverent, ut terreno globo in hominum gratiam servirent; uti vero in aeterno statu dicta cessabunt, ita quoque a muniis suis a motibus et influxibus aeternum vacabunt; atque adeo in nobiliorem subsistentis rationem, uti dudum est, transformabuntur, tum ut beatis signum et veluti mnemosynum quoddam essent, divini erga se amoris, bonitatis; sapientiae, et providentiae, tum ad novi mundi ornamentum Beatorumque oblectamentum; nam, ut dixi tibi, cum innumerabilis sit coelestium corporum seu globorum multitudo, singuli tamen omnibus dispulsis tenebris tam ineffabili per divinam providentiae dispositionem maiestatis decore fulgebunt; ut in singulis novum quid et admirandum, et quod vere bis exponi non possit, contemplatione dignissimum caeli sint reperturi, atque adeo quotquot ad vitam aeternam praedestinati sunt, iis totidem, astris mansiones Deus praeparasse videatur, ut singuli in singulis, et omnes in omnibus, quando et ubi voluerint, se sistere atque fine impedimento mox esse possint, et tanquam scintillae in arundinetis discurrere; ut proinde hinc colligas, cur Deus Optimus Maximus tam pauca operum suorum homini quamdiu in hac mortalis vitae umbra versatur, manifesta esse voluerit, non alia sane de causa, nisi quia futuro immortalitatis statui illa reservaverat, electis suis in omnipotentis suae argumentum atque in accidentale quoddam corporum gloriosorum praemium; nam ut sacra Scriptura docet, "Qui multos ad iustitiam erudierint, tanquam Sol fulgebunt perpetuas aeternitates." Theodid: Iam enim velato excedam animam vitae meae; ibi toto mentis affectu esse desidero, ubi vivis margaritis surgunt aedificia; auro caelia micant tecta, radiant triclinia; solis gemmis pretiosis haec structura nectitur: auro mundo tanquam vitro pavimentum sternitur; abest limus deest fumus, lues nulla cernitur; hiems horrens, aestus torrens illic nunquam soeviunt; flos perpetuus rosarum, ver agit perpetuum: cadunt lilia, rubescit crocus, sudat balsamum, virent prata, vernant sata, rivi mellis affluunt. Sed rogo te, Cosmiel; si omnia mundana corpora in tantam claritatem assurgent, ubi rogo, ubi erit damnatorum carcer? Cosmiel: Aeternum reprobatorum, claustrum erit terreni globi concavitas, aeterno cruci durissimo repagulo circumdata et munita, per quod nihil amplius penetrare poterit, nullum lumen locum ibi inveniet, locus sempiterni horroris et confusionis. Theodid: Sed quomodo innumerabilis damnatorum multitudinis locus adeo strictus capax esse potest? Cosmiel: Omnipotentis Dei virtute in eum damnatorum corpora statum redigentur, ut quemadmodum glorificatis corporibus penetrabilitatis donum concessit in gloriam, ita corporibus damnatis in poenam constituit; ut odio aeterno se ipsos arcte constipent, unus alterius viscera rodant, ut a quo horrendo obiecto abesse vellent, illi adesse aeternum cogerentur. Theodid: O horrorem! O confusionem! O mortem sine morte! O vitam perpetua sociatam morte! Sed rogo te, an non alio forsan loco in aliquo Mundi globo hic carcer condi potuisset? Cosmiel: Nequaquam. Sed carcer ille erit in infimis terrae visceribus, ubi qui in terreno globo nati, terrenis a Deo concessis bonis male usi sunt, terrenis quoque poenis aeternum puniantur. Theodid: Quid autem fiet de daemonibus, quem locum ipsis attribues? Certum enim est, illos nova illa Mundi structura solis Beatis concisa frui non posse; neque enim decet, immundos spiritus, inimicos Dei sempiternos et confusionis authores purissimis Angelorum ordinibus misceri. Cosmiel: Quemadmodum corpora damnatorum terreno globo aeternas ignis poenas luituri includentur, ita daemones cum reprobis societatem habebunt; in centrali terreni globi sentina pro delicto cuiusque; aeternis repagulis detenti; ut qui a divina gratia se lunaria praevaricatione separarunt, ii ab omni visibili creatura separati, in intimo terreni corporis claustro, ex quo nunquam exire licebit, compingantur, iuxta illud aeternum Veritatis pronunciatum: "Ite maledicti in ignem aeternum qui paratus est diabolo et angelis eius. Theodidus: Quomodo tam horrenda claustra cum tam inaestimabilis pulchritudinis globis consistere possint, non capio? Cosmiel: Electis Dei nihil horrendum videbitur, ubi iustitiae divinae rationes ineffabili animi voluptate contemplabuntur; contra immundis spiritibus nihil pulchrum videbitur, ubi aeterna Iudicis sententia fulminatos, poenae ignis aeterni addictos comperient.

CHAPTER X.

On the Consummation and Restoration of this Sensible World.

Cosmiel: As previously mentioned, the sensory realm exists in a delicate balance between two distinct worlds. The first of these worlds lacks a beginning and culminates in the initial instant of creation, encompassing all existence from that point onward. Conversely, the last of these worlds possesses no end but rather commences at the outset of the renewal of all things. This commencement specifically occurs following the final judgment delivered by the eternal Judge. Consequently, the temporal span between each age comprises solely of a commencement and a conclusion. This characterization arises due to the inherent instability and susceptibility to corruption of the world, which undergoes successive alterations and generations. The two ages are interconnected within the fabric of time, resembling two lines extending infinitely in both directions from a particular point. Just as there is no proportion between a point and a line, there exists no proportion between time, regardless of its duration, and eternity. Eternity is represented by two lines conjoined by a singular point within the realm of time.Theodidactus: Why did the Almighty God desire to introduce transient and impermanent time into the realm of eternity?Cosmiel: The ultimate purpose of the Supreme and Best God in creating the world can be divided into two primary objectives. First and foremost, it was His intention to reveal His supreme glory and the majesty of His creations in the dimension of time to humanity, the offspring of the world. Through the grandeur and excellence of the tangible universe, humankind could discern the ineffable sublimity of the Creator, thus coming to know and love Him, ultimately leading to eternal enjoyment of His presence. As it is said, "For the Lord has done all things for Himself." Secondly, since God's plan involved the creation of man with both a rational soul and a physical body, the existence of the sensible world became a necessity. This was to provide a dwelling place for man's body, which is composed of the four elements. Furthermore, it was essential to establish all the prerequisites for the propagation of mankind and to create a temporal framework within which man could work towards his salvation. This salvation could not be realized without the assistance of the material world. The bond between body and reason should not be severed, as the creation of the world would have been in vain if the creature utilizing it were not equipped with the means necessary for sustaining the body and elevating the soul in divine endeavors. It's worth noting that spiritual substance did not require a physical world. Therefore, God's plan involved the creation of man as a Microcosm, a miniature world comprised of various levels of beings within the broader world. Above the heavens, the most blessed beings and the primary substances of the world served as the exemplars, archetypes, and most abstract forms, collectively forming the pure intellectual world. And so that the sensible and corporeal world would not seem idle, God provided another world: an intellectual one, established in the human mind.This intellectual world concealed every rational brilliance and spiritual emanation.He also placed all the ranks of the world's beings there, just like in an epitome of the sensible world, in which the human mind, now flourishing with intellectual abundance and filled with all forms, reaches into another region of the intellectual world. Thus, it becomes, in both soul and body, the entire nature of the universe鈥攁 most splendid work from matter, the link and connection of both worlds, and the ultimate purpose of all matter. As a result, through human interaction, intelligible things are brought into the realm of sensible things, and sensible things are transferred into the realm of intelligible things. Just as, among the immaterial substances, human nature is the only one seen to be integrated into this sensible world, so among all corporeal substances, only the human body will migrate from the earthly to the supercelestial world after the temporary duration of the corporeal creature鈥攖hat is, the universe鈥攊s over, by an admirable metamorphosis. Just as the human soul, through the conceptions of intelligible notions, becomes all things and, in a way, an intelligible world, so conversely, in the future, through the human body, sensible natures and corporeal beings will enter the intellectual realm. The material will become immaterial, the corporeal incorporeal, the elemental simple. From this, you understand that man is like the soul of the world, and the world is like a kind of body by which man is made up. Thus, through a remarkable harmony, the greater and lesser worlds, each exist in the other, each capable of the other. The greater displays everything, while the lesser perceives, contemplates, and reflects on everything. The greater holds all truth within itself, and the lesser is a mirror of all, containing everything as it becomes all things through images of contemplation.Theodidactus: Your intricate and compelling line of reasoning is captivating my thoughts to the point where it nearly transports me beyond my own self. I now discern the somewhat reduced eminence and excellence of human nature when juxtaposed with that of the Angels, for whose sake Almighty God fashioned such an expansive world. However, I must pose a question to you, my dear Cosmiel. Given that man represents the ultimate purpose of all material existence and attains sublime glory and perfection, it seems reasonable to infer that matter will endure eternally alongside both man and the Angels.Cosmiel: You draw a correct inference, and I have elaborated on this matter in previous discussions. God has created nothing that He will not preserve for all eternity.Theodidactus: This viewpoint appears to contradict both my understanding and the teachings of sacred Scriptures. Even the Teacher of Eternal Wisdom Himself testifies to this when He states, "Heaven and Earth shall pass away, etc." Additionally, the prophet Isaiah, in chapter 5, explicitly conveys the notion that heaven will dissipate like smoke, the Earth will wear out like an old garment, and its inhabitants will perish collectively. Saint Peter also confirms in his canonical epistle that when the Lord returns, the heavens will vanish with a tremendous clamor, the elements will dissolve in fervent heat, and the Earth, along with all its works, will be consumed, resulting in the destruction of every vegetative and sentient being. I am eager to understand how these passages should be interpreted, and I earnestly request your guidance in elucidating them for me.Cosmiel: Your objection is entirely valid. Nevertheless, these observations do not suggest that matter is destined for complete annihilation but rather for a renewal into a loftier state. Much like a skilled glassmaker transforms ashes and sand into the purest crystalline glass, using the transformative power of fire to craft beautiful and lustrous vessels, God, the Supreme and Most Excellent, will elevate impure matter and bodies tainted by the mingling of elements to a state surpassing human comprehension. Through an ineffable artistry, He will metamorphose them into a most magnificent, radiant, and agile substance.Theodidactus: I have never harbored doubt regarding the omnipotent power of Almighty God, and I continue to hold firm in that belief. However, I must admit that the sacred context of Isaiah 65 does give rise to unease within me. It declares, "Behold, I create new heavens and a new earth, and the former things shall not be remembered." What other conclusion can be drawn from this except that new matter must be brought into existence for the formation of new heavens, a new Earth, and human bodies? Therefore, if only the heavens were to be renewed and not entirely corrupted, it would be inaccurate to assert that they are newly created. This perspective is explicitly conveyed in the Book of Revelation by Saint John: "And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away." I am inclined to interpret this in terms of substance rather than mere accidents. After all, how can things destined for perishing be deemed as renewed? This interpretation escapes me.Cosmiel: I am aware that the Prophet foretold God's creation of a new heaven and a new earth, and I also recall the words of the one seated on the throne in the Book of Revelation, who declared, "Behold, I make all things new." However, if you interpret this as a fresh creation out of nothing, you are mistaken in your understanding. So, let me inquire, Theodidactus, do you not hold the belief that your body, along with the entire human race, will experience resurrection on the final day?Theodidactus: I indeed believe in and profess it as the fundamental tenet of the Catholic faith, which I declare daily in reciting the creed.Cosmiel: You hold a correct belief. Therefore, I pose this question to you: Will the body that is destined for resurrection be your own, or will it be newly created?Theodidactus: Why would it not be newly created?Cosmiel: Cease, Theodidactus, cease! Your words suggest a heretical notion. If your body were to be newly created and subsequently destroyed, how could God appropriately reward or punish the merits and demerits that individuals accrued through the actions of their own bodies? How, as Christ attested, would each person receive their just recompense, whether good or evil, based on their deeds in their body during the momentous and all-encompassing judgment? Christ said "in his body," not in a body freshly formed from nothing. Bodies of such origin could not be deemed responsible for the good or evil committed during a person's mortal existence. Consequently, humanity would be incapable of receiving either reward or punishment. Consider the implications of your concession.Theodidactus: I have indeed erred, Cosmiel, and it was your subtle reasoning that led me astray into that error. I deeply regret the mistake. It is now evident to me that the Prophets did not speak with precision about creation in the sense of originating something from nothing. Instead, they frequently employed the term "creation" in a more metaphorical and expansive manner, sometimes conflating it with "innovation." Nevertheless, a question still lingers regarding the creation of celestial matter.Cosmiel: If you comprehended what I've previously articulated and explained to you, you would harbor no lingering doubts. Did not the world, formed from the chaotic mass of primeval elements, exhibit distinctions in species and essence from terrestrial bodies? Asserting that God created one type of matter for celestial bodies and another for sublunary matter contradicts the notion that "God, who lives forever, created all things simultaneously." Furthermore, it goes against the interpretation of the Holy Fathers and conflicts with the clear indications found in sacred texts. Consider the creation of light, the separation of waters, the emergence of dry land, and the division of space after the flow of waters into their appointed channels. These events fundamentally signify the separation of the four elements from the chaotic mass and their organization as prescribed by the Supreme Artisan. I fail to perceive any other interpretation for these events. Objects arising from the same chaotic matter should not differ fundamentally if we consider their essential matter in isolation, as the Scholastics contend. Therefore, all the spherical bodies within the universe, as elemental bodies, should not be regarded as fundamentally distinct. Yet, if you scour the heavens, you shall search in vain for a fifth essence or entirely different matter. The matter constituting the celestial spheres, from which the heavenly bodies are constructed, is identical to the matter from which the Earth and everything within its confines originated. Hence, it should be understood that only the forms vary, while the matter itself, numerically consistent, contributes to the diverse composition of bodies and returns to the same matter upon their dissolution. It has already been elucidated from sacred scripture that celestial bodies are susceptible to corruption. Saint Peter states, "By the same word, the heavens and earth that now exist have been stored up for fire, being kept until the day of judgment and destruction of the ungodly." Therefore, if, at some point, the heavens are destined to dissolve and be reserved for fire, why then are they considered incorruptible? Incorruptibility in them would be futile if they were subject to corruption. These potentialities remain unfulfilled and are not continuously realized, specifically the lasting permanence of incorruptibility. Moreover, since all things in the elemental world are composed of these qualities, wherever there exists the terrestrial and fire, there is also the dry and hot, and where these qualities are found, rarity and density naturally follow, as do heat and cold, subsequently leading to gravity and levity. Therefore, the presence of the four elements is imperative, but celestial bodies are encircled by atmospheres originating  solely from the evaporation of the spheres. Wherever vapors exist, rarity and density, heat and cold, and therefore gravity and levity necessarily follow. Hence, just as terrestrial bodies imbued with such qualities are susceptible to corruption, so too are celestial bodies saturated with them. Since these points have been more extensively elucidated previously, I shall not dwell on them further here. It suffices for you to comprehend that the entire framework of the world, with regard to the realm of corruptible forms, will disintegrate, with the matter persisting. At the same time, God rejuvenates a new world, a thousand times more exquisite, radiant, and superior.Theodidactus: Cosmiel, we understand that following the ultimate culmination of the world, the chosen will ascend to the Empyrean heaven, while the damned will be relegated to the central point of the world. Consequently, what fate awaits the rest of the world? It may appear that it has been created or transformed without purpose, given that there will be no remaining inhabitants to occupy it.Cosmiel: May such thoughts be far removed from your mind. Have you not read the passage that declares, "In those days, the Sun will shine seven times brighter than usual, and the moon will shine seven times brighter than the Sun and the other stars"?Theodidactus: I have read it, and I often recall such words in my mind.Cosmiel: For what purpose would they be adorned with such immense splendor and majesty if there were no one to appreciate them? It is important to understand that following the universal resurrection of the flesh, the Empyrean heaven will merge with the rest of the tangible World. Consequently, the entire world, encompassing all the spheres within it, will serve as a habitation for God and the chosen ones. It will radiate an ineffable beauty and majesty of such magnitude that it surpasses the capacity of any mortal mind to fathom. At that time, the spheres or stars of the world, numbering beyond comprehension, will undergo a transformation into a multitude of precious and radiant gems, resembling the highest ideals that the human intellect, in its most exalted state, can envision being similar to itself.Theodidactus: Yet, what will be the fate of the Earth? Will it disintegrate and lose all its magnificence?Cosmiel: On the contrary, quite the opposite will occur. The Earth will shine with even greater splendor than all other celestial bodies, presenting itself in a more magnificent spectacle than any other. By the special arrangement of divine providence, it will reveal the extraordinary wonder of the terrestrial realm, where the eternal Word took on human flesh, where the only begotten Son of God endured the cross's death for the world's salvation, and where all the chosen, striving as if in a contest, earned the reward of eternal happiness pleasing to God. Indeed, Saint John explicitly conveys this in his Apocalypse: "Then I saw a new heaven and a new earth." Saint Peter also articulates in his Epistle: "But according to his promise, we are waiting for new heavens and a new earth in which righteousness dwells." The term "righteousness" signifies an enduring and stable state, free from any stain of iniquity, akin to the transformed Earth and the heavenly spheres in their elevated condition. This serves as the initial argument from which you can infer that the elect, adorned with glorious bodies and endowed with the gift of immortality, will inhabit not only the Empyrean heaven but the entire world. It is unlikely that they will remain fixed in one location. They will possess the ability to be wherever they desire in an instant. This is elucidated to us through the glorious ascension of our Lord Jesus Christ. After being received into the clouds, He did not ascend in a human manner, step by step, but, as swiftly as a dove takes flight, He established Himself in a place, which is the Empyrean heaven extending throughout the vast expanse of the Earth. The second argument arises from the fact that God has structured the world in a manner where humanity can only apprehend a few of His works within it. This arrangement serves the purpose that, in a state of eternal bliss, individuals may contemplate the supreme and ineffable extent of God's power, wisdom, and love for the human race. Such understanding is unattainable through the light of mortal existence and the physical senses within each of the earthly bodies. By transitioning from these manifestations of inexhaustible divine goodness to the eternal glorification of the Creator of such immense goodness and the Redeemer of such profound compassion, humankind, immersed in the ecstasy of divine love, will thereby discern and admire the immeasurable treasures of divine providence and divine knowledge. The third argument is grounded in the fact that God, who is the best and greatest, has determined to preserve the entirety of corporeal creation, the world, and humanity, for whom it was created. It would indeed appear futile for human senses to be bestowed upon them in a state of happiness if those senses were not to be utilized. They would remain idle if there were no purpose commensurate with the senses of the body. Therefore, even though elevated to a more exalted state, it can be inferred that God will preserve the corporeal world for no other reason than that, with human senses likewise transfigured into a state of immortality, they may revel in the beauty of bodily nature. In this condition, God Himself, the Creator of all, will be reflected as if in a mirror, and individuals will derive ineffable pleasure and joy from this divine manifestation.Theodidactus: Oh, how your divine reasoning transports my thoughts! Oh, the most blessed existence! Oh, the genuinely blissful realm that knows no death, is devoid of an end, and where time's progression is absent throughout eternity. In that place, an uninterrupted day without night experiences no temporal change. There, the triumphant and glorious soul, united with the angelic choirs, raises an eternal hymn of praise to God in Zion. I earnestly desire that, through the forgiveness of my sins and the shedding of the earthly burdens, I may gain access to your joys and discover genuine rest!Cosmiel: You lay the path and unlock the door through which you may enter the kingdom you yearn for so ardently. Those who hold fast to the eternal bond of love with God in this realm overshadowed by death will assuredly gain entry, for they cannot wander from the One to whom they cling, the way, the guide, the truth, and the life.Theodidactus: Therefore, Cosmiel, please explain to me: what will become of the celestial bodies, commonly known as stars? Will they persist in their usual rotations and movements, or will they be granted the gift of repose?Cosmiel: In the state of the Blessed, which is beyond the confines of time, generations, and decay, it should be understood that the celestial bodies, known as the stars or globes, will no longer experience any motion. They were originally adorned by the benevolent Creator solely to mark day and night, delineate the seasons, facilitate the propagation of beings, and serve the Earth's well-being. However, as these distinctions cease in the eternal realm, so too will the functions and movements of the celestial bodies come to an end, never to resume. Instead, they will undergo a transformation into a loftier mode of existence, as I mentioned previously. They will serve as signs and memorials of divine love, goodness, wisdom, and providence towards them, as well as adornments for the new world and sources of delight for the Blessed. As I mentioned earlier, even though the multitude of celestial bodies or globes is beyond enumeration, each one, by the providential arrangement of divine Majesty, will radiate with such ineffable brilliance that within each of them, an entirely novel and wondrous spectacle, defying description, will be unveiled. It appears that God has prepared as many dwelling places among the stars as there are predestined souls for eternal life. Each individual can reside in each of them separately or collectively in all of them, whenever and wherever they desire, without hindrance, much like sparks coursing through reeds. From this, you can deduce why the Most Merciful and Almighty God chose to reveal so few of His works to humans during their mortal existence in the shadow of life. He did so not for any other reason than to reserve them for the future state of immortality as a manifestation of His omnipotence and a form of reward for the glorious bodies of His chosen ones. As sacred Scripture conveys, "Those who have instructed many in justice shall shine like stars for all eternity."Theodidactus: I shall now take my leave, my soul veiled within the cocoon of my mortal existence. My deepest yearning is to dwell where edifices ascend adorned with living pearls, where roofs glisten with gold, and where banquets radiate with resplendence. The architecture of this realm is embellished with precious gems, and the ground is paved with gold, resembling translucent glass. There is no sight of mud, no trace of smoke, and no sign of malady; the dreaded winter and scorching summer do not afflict this place. Here, perennial roses bloom, an eternal spring graces the land: lilies cascade, saffron flourishes, balsam exudes its fragrance, meadows thrive, seeds burgeon, and rivers flow with honey. However, I implore you, Cosmiel, if all worldly bodies are destined to rise to such magnificence, I inquire, where, where shall the abode of damnation be located?Cosmiel: The eternal abode for the damned shall be the hollow core of the earthly sphere, encircled and fortified by an unyielding, everlasting enclosure. It shall remain impervious to intrusion, and within, there shall be no illumination. It shall be a realm of eternal dread and chaos.Theodidactus: But how can such a confined space accommodate the countless multitude of the damned?Cosmiel: Through the omnipotent power of God, the bodies of the damned will undergo a transformation, as He granted the glorified bodies the gift of permeability for their exaltation. In His divine wisdom, He has ordained that the bodies of the damned shall be adapted to their punishment. They shall harbor an intense hatred for one another, gnawing at each other's entrails. Those who sought to distance themselves from a dreadful object shall be eternally compelled to remain in close proximity to it.Theodidactus: Oh, the horror! Oh, the turmoil! Oh, a death devoid of death! Oh, a life eternally entwined with death! Yet, I inquire, couldn't this prison have been situated in some other region of a sphere within the Universe, perchance?Cosmiel: Certainly not. That prison shall reside in the profound depths of the Earth, where those who were born upon the terrestrial sphere and misused the earthly blessings bestowed by God shall face eternal earthly torments.Theodidactus: But what shall become of the demons? Where shall you designate a dwelling for them? It is undeniable that they cannot partake in the new arrangement of the Universe, which is intended for the blessed. It is incongruous for impure spirits, eternal adversaries of God and instigators of chaos, to intermingle with the angelic orders of purity.Cosmiel: Just as the bodies of the damned will be restricted to the earthly globe to endure the eternal torments of fire, likewise, the demons shall share in the punishment alongside the reprobate. Each shall find their designated place within the inner depths of the earthly sphere, commensurate with the gravity of their sins, incarcerated by unending restraints. Those who have severed themselves from divine grace through their rebellion against the heavens shall be sundered from all visible creation and enclosed in the deepest recesses of the earthly realm. They shall never be granted release, as decreed by the eternal proclamation of Truth: "Depart from me, you cursed, into the eternal fire prepared for the devil and his angels."Theodidactus: I fail to comprehend how such dreadful prisons can coexist alongside such unimaginably beautiful spheres.Cosmiel: For the chosen ones of God, nothing dreadful shall be witnessed, for they shall behold the divine principles of justice with ineffable delight. Conversely, for the impure spirits, nothing beautiful shall be beheld, for they shall find themselves condemned by the eternal verdict of the Judge, sentenced to the torments of eternal fire.

CAPUT XI

Finis ob quem Deus Mundum condidit, et de Christi Incarnatione, et de Ecclesia et Fide, per quam Deus homines servare voluit.

THEODIDACTUS. Immensam mundi molem tantae globorum diversitati iunctam paulo penitius ponderanti, non pauca, quae animam meam dubia pulsant, occurrunt; cur Deus Optimus Maximus tantam machinam condiderit; an propter hominem solum? an propter alios homines forsan in globis alicubi latentes? Ratio mei dubii est, si propter hominem solum illa condiderit, frustra sane innumerabilis illa globorum multitudo condita fuisset, cum multi eorum nullam in natura rerum usum habere videantur; neque etiam sub sensum mortalium unquam cadant; cum enim corporeus hic mundus eo sine conditus sit; ut corporeus homo illum suspiciendo, sapientiam, bonitatem, amorem, potentiamque Conditoris admiretur, ita eum condere debuisset, ut eo toto et integro frui licuisset. Cosmiel. O quantum aberras sili; coelum empyreum, omnia mundana corpora, quin vel ipsa terra humano ingenio abscondita poene omnia tegit, et tu putas, omnia homini patere deberes? An nescis illud Sapientis. 鈥淐ogitationes mortalium timide, ac incertae providentiae nostrae, difficile aestimamus quae in terra sunt, et quae in prospectu sunt, invenimus cum labore, quae autem in coelis sunt; quis insimulabit?鈥� Tuum tantum mirari est, non comprehendere operum divinorum magnitudinem et varietatem; sunt enim omnia felicioris vitae stabili reservata; 鈥淧auca enim operum Dei,鈥� ut Sapiens ait, 鈥渘ovit homo,鈥� et quacumque scit; et illa corporeis phantasmatis acquisita tantum abest, ut integram et perfectam scientiam pariant, ut potius eam obscurent. Theodidus: Dis rogo, cur Deus terram omnium finem esse voluerit; cum tamen coelis comparatas non nisi indivisibile punctum sic; fugit meas, ratio vacillat, intellectus trepidat, dum tam innumerabilem mundanorum corporum varietatem tantummodo propter hominem et locum habitationis eius conditam, et quidem omnia humanis vacuam, creaturis considerat. Cosmiel: Sano hi humanae imaginationis conceptus sunt tuis similes: dic mihi Theodidacte, quid maius putas, mundum hunc Deo ex nihilo productum, aut Deum hominem propter hominem factum, punctum hoc terrenum inhabitare, ac operum stupendorum perpetratio ne homini viam salutis aeternae monstrare voluisses? Theodidus: Arbitror Filii Dei incarnationem multis parasangis maius opus esse, imo operum divinorum maximum. Cosmiel: Recte sentis; si itaque Deus aeternus, immensus et incomprehensibilis non caelis, Lunae, aut Jovis globum aut aliud aliquod ex coelestibus corporibus, sed terreni globi massam pro patria sua eligere, hominum conscius fieri, ibi humani generis salutem operari voluit, frustra fuisse aliis Mundos globis rationales creaturae conditae fuissent; cum itaque Deus terreni globi incolam hominem tanto honore dignatus est, ut per humana naturae assumptionem super omne Coeli et Terrae dominium, et se et una secum humanum genus exaltaverit, certe mundum universum non alio fine quam propter hominem fecisse censendus est; Christus enim ut Deus et homo universae creaturae finis est, et ratione humanitatis divinitati hypostatice iunctae, in quantum homo quoque; finis universae corporis creaturae censendus est. 鈥淎ccedit enim bono ad cor altum et exaltatus est Deus;鈥� contrarium maximum copulatum fit absoluto maximo per unionem qua maior dari non potuit, quam et Theologi hypostaticam vocant; non quidem unionem infinita et absoluta maxima et essentiali, qua solae tres hypostases uniuntur in divinis, siquidem humana natura in essentialem cum divina natura unionem transferre non potest, quemadmodum finitum non potest infinito infinite uniri, transferret enim humana natura hac ratione in identitatem infiniti, et sic desineret esse finitum, natura humana in divina penitus absorpta, nulla naturarum distinctione relicta. Theodid: Videtur discursus tuus contradictionem involvere, quomodo enim naturarum diversitas cum unione, qua maior dari non possit, consistat, non capio, quare ut ea mihi paulo clarus explicares obsecro. Cosmiel: Dic mihi Theodidacte, si Deus produceret maximum contractum, in specie, quod actu subsisteret; an non ipsum secundum datam contractionis speciem omnia, quae in generis aut speciei illius potentia esse possent, adessent? Theodidus: Plane id dici debere arbitror. Cosmiel: Quaero iterum ex te, verum tale maximum in specie, v.g. humana contractum per se subsistere possit? Theodid: Cum maximum contractum tale sit futurum, ut illius generis aut speciei omnem comprehendat plenitudinem, imo vitam, formam, rationem atque veritatem in plenitudine perfectionis omnium, quae ipsa specie dari possent complicet; non arbitror, tale per se ut pure contradictum subsistere posse, sicuti humanitas in abstracto subsistere non posset, cum nihilo talem plenitudinem perfectionis in genere perfectae contradictionis attingere possit. Cosmiel: Scite sentis Theodidacte; cum itaque tale nec per se subsistere posset, neque etiam maximum absolutum, qui Deus est, esse posset, necessario sequitur, tale contradictum maximum tali unitum absoluto maximo, Deum simul et creaturam futurum, neque subsistere nisi in maximo absoluto posse, cum enim unum maximum absolutum sit, a quo contradictum maximum, maximum fit; si potentia maxima tale sibi tali ratione uniret, ut salvis naturis magis uniri non posset, certum est, tale unitum omnes intellectus humani limites excessurum: Talis fuit humana natura, quae per unionem hanc supra omnia Dei opera elevata, intellectualem et sensibilem naturam complicans, vinculo intra se constrinxit, recte microcosmus dictus; haec enim cum maximo absoluto in unionem assumpta, omnium perfectionum universi et singularum existit, ita ut in humanitate omnia supremum gradum adipiscantur; adeo ut Christus ita fit homo quod Deus, et ita Deus quod homo, perfectio universi, in omnibus primatum tenens, in quo maxima, infima et media, absoluto maximo unita ita coincidunt, ut ipse omnium perfectio sit; et cuncta contradicta in eo, ut in sua perfectione quiescant; cuius mensura hominis esset et Angeli et singulorum, quoniam est universalis contradicta entitas absoluta universorum, per quem cuncta initium contradictionis atque finem respiciunt, et per ipsum qui est maximum, contractum a maximo absoluto omnia in esse contractionis prodeunt, et in absolutum per medium eiusdem tanquam per principium emanationis et per finem reductionis redeunt. Et talis fuit unio hypostatica, quae Verbo aeterno humana natura unita Christum Deum et hominem humana carne vestitum mundo exhibuit. Theodid: Sed quomodo hanc admirandam unionem concipiam? Forsan coniunguntur ut partes in toto. Cosmiel: In pessimum errorem incidis, si haec ita fieri credas; quomodo enim Deus pars animo concipi possit, non video. Theod: Ergo iunguntur ut forma ad materiam? Cosmiel: Error omnium pessimus; quis enim dicat, Deum compositi partem constitutivam esse, cum sit impermiscibilis materia? Theodid: Quis igitur tam alto et subtili ingenio instructus erit, qui ad tam admirandam unionem pertingat? Cosmiel: Certe uti omnia divina opera sunt incomprehensibilia, ita et hoc omnium divinorum operum maximum, humano intellectui impervium non nisi fide attingitur; sufficit itaque Christum ita concipere, ut sit Homo, ita concipere hominem ut sit Deus, adeo Deum et hominem absque confusione et compositione physica ut apprehendas, necessum est. Theodid: Fieri non posse videtur, ut sine aliqua saltem compositione hanc unionem concipiam, a tanto itaque dubio ut me liberes obnixe a te efflagito. Cosmiel: Notum tibi sit, certamque suppone nonnullam in Christo compositionem admittendam esse, ratione cuius Christus aliquo modo compositus dici possit et id ape te colligitur ex synodis, consiliis, communique fera SS. PP. sententia; non physicas quidem et naturali, qua unum e duobus invicem in completis conflatur, quorum proinde quolibet per mutuae unione Deus unum compleatur perficiaturque, sed pure numerali intrinsece, uti Theologi loquuntur, supernaturali et existente per modum quendam ineffabilem, quo, teste D. Thoma, unum per se e duobus, quorum alterum est imperfectum et incompletum, atque complebile et perfectibile per alterum constituatur, alterum vero est essentialiter ultimo completum, minime tamen complebile et perfectibile per alterum extremum, cuiusmodi est Verbum divinum; quapropter unio hypostatica tametsi Verbum humanitati, et humanitatem Verbo uniat, non tamen eodem modo afficit, utrumque hoc extremum. Perficit enim et complectitur humanitatem, ut qua, ideoque eam immutat intrinsece immutatione propria tali. At Verbum divinum neque complet, neque perficit ullo modo, ac proinde neque immutat intrinsece quia neque sufficit illi, neque detrahit ullam perfectionem, quorum alterum est de conceptu immutationis intrinsece; quare Verbum divinum unitur humanitati quasi active communicando illi suam perfectionem; humanitas vero unitur Verbo pure passive recipiens, et nullam conferens perfectionem. Modus itaque unionis hypostaticae est vera quidem compositio ex Verbo et humanitate, non tamen vera est immutatio utriusque, sed solius humanitatis, et ideo non eodem modo utrumque hoc extremum afficit, sed cum discrimine explicato, atque hoc modo unio hypostatica concipi debet. Hinc certe luculenter patet, quomodo propter hominem ad vitam aeternam in Christi humanitate praeordinatum universa corporei mundi machina, omniaque quae in eo continentur, cooperentur in finem, ob quem facta sunt; ac proinde frustra in globis mundanis aliam corpoream rationalem creaturam quaeras: cum humanitas Christi aeterno Verbo iuncta perfectio et completum omnium sit, et omnia humanam naturam veluti finem ultimum respiciant, et ad ei serviendum soli condita sint, et quoniam hic finis adeo altus fuit, ut impossibile sit, hominem naturae viribus eum attingere, hinc fide, quod est donum supernaturale, hominem divina clementia ad dictum finem deducere voluit. Theodid: Explica mihi rogo, cur Deus hominem per fidem servare voluit, an non alia salutis remedia superesse videbantur, per quae homo finem suum assequeretur? Cosmiel: Dubium petisti; quod non nisi sublimi discurso tibi enodare potero. Attende itaque, et quantum ingenii tui capacitas permittit, haurito. Communi Theologorum consensu fides initium est intellectus; siquidem in omni scientia, arte et facultate nonnullas praesupponantur, ut principia prima, quae non nisi fide apprehenduntur, ex quibus tractandorum intelligentia elicitur, quicunque enim ad scientiam ascendere voluerit, iis finibus quibus ascendere nequit, credere necessarium est; teste Isaia, 鈥渘isi credideritis, non intelligetis.鈥� Fides igitur est in se complicans omnia intelligibilia, intellectus autem est fidei explicatio. Dirigitur itaque per fidem intellectus, et fides per intellectum extenditur; ubi igitur sana fides non est, nullus est verus intellectus, sed error principiorum et fundamenti debilitas, ut proinde fieri non possit, ut talis veram conclusionem inferat. Quoniam vero fides est substantia rerum sperandarum et argumentum non apparentium, ac praeterea nonnulla principia fidei, quos Articulos vocatis, ea sunt, quae intellectus humani capacitatem excedunt, adeo tamen certa, ut intellectus iis, utpote infallibili Dei auctoritate nobis ad credendum propositis abnuere nulla ratione possit; Deus enim ut existens ipsa bonitas fallere non vult, ita quae est infinita sapientia fallere non potest, et cum autem fides circa ineffabilia divinae Sapientiae opera, obiectaque supernaturalia versetur, fieri non potest, ut homo naturae viribus eam attingat, sed supernaturalem Dei concursum, ut attingantur, accedere necesse est. Absint igitur ab hac fide omnes persuasionis humanae rationes; absint acuta mentis scrutinia; absint omnia philosophicorum ratiocinii argumenta; hanc nullus sapientium, nullus Aristoteles, nullus Plato, ingenio quantumvis subtili penetrare potuit. Theodid: Sed in quo potissimum fides fundatur? Cosmiel: In ipso Christo, in quo omnes fidei articuli complicantur, teste Divo Ioanne, 鈥渉aec scripta sunt, ut credatis, quoniam IESUS est Filius Dei;鈥� Christus enim est, 鈥渋n quo omnes sapientiae et scientiae thesauri absconditi sunt,鈥� sine quo nemo quicquam facere potest. Nam et Verbum est et Potentia Patris; 鈥減er quem fecit Deus omnia saecula, verbo virtutis portans omnia;鈥� Christus finis est omnis intelligentiae, quia veritas aeterna; finis est omnis sensus, quia vita, omnis denique essentiae finis, quia entitas infinita; et totius creaturae perfectio, quia Deus et homo; omnia igitur creata, signa sunt Verbi Dei, omnis vox corporea verbi mentalis signum, omnis mentalis verbi corruptibilis causa est verbum incorruptibile, quae est ratio. Christus itaque est incarnata ratio omnium rationum, quia Verbum caro factum est, qui finis omnium et spes omnium finium Terrae. Theodidus: Si vera sunt quae dicis, quomodo in veteri Testamento fides haberi potuit, Christo nondum existente? Cosmiel: Certe tibi persuadeas verum esse, neminem illis ante Christum temporibus salutem consecutam fuisse, nisi fide in Christum implicita; Hinc omnes sacrarum litterarum paginae de illo loquuntur, hunc veluti lapsi humani generis Reparatorem promittunt, in hunc omnia collidunt mysteria, ritus, ceremoniae; hunc omnes historiae faciunt, hymni, cantica, psalmi, Prophetarum oracula, veluti typi quidam et venturi Christi figurae respiciunt. Hic statim in nascentis mundi primordiis, Protoplastis, omnis quam per peccatum incurrerant noxae, reparator fuit promissus, a quo huiusmodi promissionem usque ad Christum reliqui omnes traditione successiva acceperunt. Theodidus: Recte dicis, Cosmiel; memini enim me legisse in Cabala Hebraeorum, si tamen ulla tantis nugatoribus Thalmudistis fides adhibenda est, mira quaedam de Messia in lege promissa. Cosmiel: Recita quaeso, ut te forsitan nimis credulum in verae Cabalae femitam reducam; sunt enim Cabalicae traditiones multis erroribus obnoxiae, et facile legentes in errorem abducere possunt, dicam ergo quae nosti et legisti de huius farinae traditionibus. Theodidus: Faciam quod iubes, sic ergo inveni scriptum in Cabalisticis traditionibus. Humani generis Protoplastus Adam, cum infelici forte contra praeceptum Domini de fructu gustasset, atque adhuc totam humani generis posteritatem, ob inobedientiae peccatum contra infinitam Dei maiestatem commissum, una secum in perditionis ruinam traxisset, neque esset nisi Altissimo aequalis, qui damnum et iacturam resarcire posset; ad imminentis desperationis efficax remedium prorsus divina revelatione opus erat. Ne igitur figmentum suum plasmator Deus absque omni medelae spe deseruisse videbar, spem quandam iniecti firmamque fiduciam, futurum, ut hoc tam immane originalis noxae crimen, suo tempore per hominem sibi aequalem condonaretur abolereturque. Et cum ad mysterii sublimitatem et inscrutabile divinae sapientiae consilium, humanae mentis infirmitas pertingere minime posset, Angelum suum misit, cuius instructione plenius tantae ruinae futuram disceret reparationem. Angelus itaque, his verbis Adamum moerore plenum allocutus est. Ne inmodico gemitu et tristitia conficiaris; nam ex semine tuo nascetur homo iustus et pacificus, vir heros, cuius nomen erit (HEBREW); hic per rectam fidem et placidam oblationem mittens manum suam, sumet de ligno vitae, et eius fructus erit omnium sperantium salus. Quibus verbis confirmatus Adamus, incredibili confidentia et in Conditorem suum amore tactus, divinae clementiae gratiam obtinuit haec fuit omnium prima Cabala, seu traditio accepta, primordialis salutis nuntia secundum Hebraeos; haec est illa Christi venturi promissio ad quam omnes divinorum eloquiorum traditiones reducuntur, omnes coelestium eruditiones, Prophetarum vaticinia, Doctorumque studia et meditationes resolvuntur; unicum omnium Cabalicarum receptionum compendium et finis. Verum uti omnis revelatio essentialiter, ut Scholae loquuntur, obscura est, sic et Adamus, quis nam tam illustrius homo, tam sublimium dotium instructione beatus futurus esset, ignorans, cum ex semine suo illum nasciturum cognovisset, uxori quoque revelasset arcanum; haec eum futurum existimans, quem concepisset Kain, mundi Salvatorem, mox ac peperit, prae gaudio clamavit (HEBREW) 鈥減ossedi virum illum tetragrammaton鈥� sive quatuor literarum. Sed enim, cum hunc perversis et praeferocibus moribus praeditum, imo pessimae frugis cognoscerent, alium genuerunt quem et Abel vocaverunt; atque hunc eum futurum sperabant. Verum illo a Kain occiso, tandem spem promissionis factae in Setho, primum posuerunt, et deinde in nepote Enos, qui ut habet sacri textus, (HEBREW) 鈥淭unc incepit invocare nomen Domini.鈥� Sed et hic eos spes fefellit, donec tandem in Henoch firmaretur. Verum illo disparente et traditione ab Adamo ad posteros nepotes propagata, tandem Noe, vir iustus et perfectus in aetate sua, omnium opinione habitus est salutis amissae per lignum reparatorem. Verum ob intervenientem ebrietatis confusionem Sem filium eius huius ruinea reparationem suscepisse spes erat. Sed Angelo Semi aliter ipse declarante, reparatio in ortum Abrahae fuit dilata; qui ab Angelo instructus, ex semine suo nasciturum illum, in quo benedicerentur omnes generationes terrae, putavit hunc futurum filium suum Isaac, qui ligno vitae accepto salutem humani generis esset procuraturus: unde tanta animi iucunditate, lignis humeris sibi impositis, eum sacrificio, iubente Deo, destinavit, unica spe ductus, futurum, ut expleta Dei voluntate in filii oblatione, salus promissa acquireretur. Sed Isaaci Angelo aliter eum informante, ac aliter Angelo Iacobi instituente, spes protelata fuit in ortum Moysis, qui ob prodigiosam in fiscella iuncea conformationem, educationemque, tam ob Dei, in educatione ex Aegypto filiorum Israel, admirandam vocationem, miraculorumque innumerabilium in Aegypto perpetrationem, legisque in deserto, innumeris miraculis confirmata promulgationem, is, quem diximus, ab omnibus habitus est perditae salutis per peccatum Adae restitutor. Sed cum Angelus aliud decerneret, dilata spes viaque ad Davidem et Solomonem, quem, qui ad Deo electus Rex erat sapiens et pacificus, et primus Templi aedificator, promissum illum pacis Principem et Orbis instauratorem, existimabant; sed frustra. A Salomone itaque illius terrestri templi conditore, usque ad Regem Ioachim, expeditio salutis universae apud omnes coetum Prophetarum in venturo Messia collocata fuit, ab Isaia usque ad Malachiam, cum dixit; "Statim veniet ad templum suum dominator Dominus, quem vos queritis". Post Prophetas autem, salutiferi adventus Messiae expectatio, totaque Cabalica exercitatio, quam in Messia sempiternam liberationem reducunt, ad Scribas legis Seniores et ad magni consilii viros quos Sanedrin vocant, descendit, successive recepta ab Ezra, qui Cabalam hanc tradidit Simeoni iusto Sacerdoti magno, et Synagogae Praefecto, et tandem ad Christi adventum continuata fuit. Vides igitur, quomodo fides in Christum semper duravit. Cosmiel. Scias Theodidacte, non nulla recte quidem sese in tua illa enarratione habere, non deesse tamen falsa quaedam Rabbinorum superstitione introducta, non adeo sacro textui congrua. Si enim Abraham Isaac filium suum, Christum Adamo promissum credidit, quomodo cum ad mortem per sacrificium destinabat? Non itaque Messiam filium suum credidit, sed Messiam venturi veluti Typum quendam; multa similia in Cabalicis huiusmodi traditionibus reperies, quae tametsi nonnihil catholicae et orthodoxae fidei congruum teneant, ita tamen Thalmudistarum Cabalistarumque figmentis depravata sunt omnia, ut iis fides adhiberi minime possit scias tamen Christum primis mundi Patriarchis per revelationem promissum, ut SS. PP. opinio est, ita de illo nullum dubium esse debet. Theod: O quanta illo tuo discurso animum meum luce imbuisti; iam video, verum esse, neminem sine fide in Christum, vel implicita, vel explicita, servari potuisse; iam aperta cognosco Christum vere legis finem et ultimum complementum esse. Sed rogo te, mi Cosmiel, iam mihi exponas velim; video ego haereticos omnes in Christum credere, et tamen a salutis suae via recta aberrare certum est. Cosmiel: Scias Theodidae, fidem proprii ingenii affirmatione partam nullam esse, ut autem vera et Deo placita acceptaque fides fit, Ecclesiam, quam Deus mentis suae interpretem constituit, ut conformis sit oportet. Hinc Haeretici cum veluti membra putrida a Ecclesia separata sint, nullam fidem habere comprobantur. Theodid: Haeretici credunt omnia in sacris literis revelata esse, et hanc tanquam unica divinae voluntatis interpretem et regulam infallibilem sectantur; cum itaque divinae auctoritati revelanti credant, utique veram fidem habere censentur. Cosmiel: Verum est, isti sacras literas summo studio legere et proprio ingenio interpretari; sed in hoc quid aliud faciunt, quam tu, cum Aristotelem aut Platonem, eorumque difficiliora loca proprio ingenio exponis? Quemadmodum itaque tu ea exponendo nullum fidei actum elicis, ita et illi; Dum itaque Haeretici proprio ingenii vi Sacras Scripturae explicant, et ita intelligi debere existimant, nullum fidei sed opinionis purae putae actum eliciunt. Atque hinc tanta Haereticorum confusio, tanta in asserendis fidei rebus inconstantia, ut dum unus sic loca sacrae scripturae intellegi debere existimat, in diversa distracti, mirum in modum dubii, perplexi, confusi, innumera non fidei sed opinionum monstra pariant. Docet haec experientia apud Calvini et Lutheri dogmatum sectores; inter quos quot urbes, tot disparatae de rebus fidei sententiae, quot familiae, tot religiones; quot denique capita, tot diversarum opinionum dissidia videre est; et tu haec vera fidem habere putas? O quantum erras. Fides, ut vera sit, debet esse una, sancta, Catholica, conformis Ecclesiae, quod est fundamentum veritatis, columna rectitudinis, et regula rerum credendarum infallibilis; a qua qui vel in minimis dissidet, vel unum punctum de veritate fidei recusat, nec veram fidem habere potest nimo aberrarit, is in tenebris ambulabit, omni spe salutis destitutus, Catholica fides; quam Ecclesia Romana docet, non proprio iudicio aestimatur, sed quaecunque credenda proponit, ea verus Ecclesiae filius captivans in obsequium fidei intellegendum, inviolabili reverentia cum timore et tremore servanda suscipit, certus se errare non posse, quod illa ex promissione Christi et inseparabili Spiritus sancti assistentis inspiratione credendum proponit. Theodidae: Heretici quotidie symbolum Apostolorum recitant, et inter alios Articulos: Sanctam Ecclesiam Catholicam, Sanctorum communionem confitentur; ergo veri fidei specimen edunt, dum illos asserunt creduntque articulos. Cosmiel. Non recte concludis Theodidacte, nam ex hoc vel maxime eorum summam coecitas apparet, dum recitant quod non sentiunt, dum Ecclesiam Catholicam, cuius membra esse nolunt, confitentur; dum quod negant, asserunt; atque adeo contradictione manifesta involuti quid credant, nesciunt; An forsan putas ipsum caetum Lutheranorum aut Calvinistarum Ecclesiam constituere Catholicam? Theodidae. Ita credunt illi. Cosmiel. Si ita, dic mihi rogo ubi est fidei Lutheraniae aut Calvinistae universalis per orbem terrarum disseminatio? Ubi sanctitas? Ubi unitas? Ubi uniformitas? Ubi caput istius Ecclesiae visibile? Ubi Sacerdotium? Ubi Iurisdictionis Apostolicae claviumque potestas? Ubi Apostolicus in disseminanda Christi fide Spiritus? Ubi Evangelica Concilia? Ubi miraculorum patratio? Ubi immaculata puritas? Certe nihil horum in huiusmodi pseudo-Ecclesiis angularibus reperiri adeo certum est, ut ad id probandum nihil aliud, quam inductione, opus sit. Primo enim quomodo Ecclesia eorum Catholica dici potest? Quia non nisi in ultimo Germaniae angulo conclusa paucisque insuper civitatibus acceptata, ea tamen diversitate, ut nulla pene civitas sit, quae non vel in eadem Lutherana secta diversum quid ab altera sentiat; extra tamen Germaniam vix translata fuit, quin mox ingentem secum sectarum caudam traxerit adeo se miris modis contaminata, ut vix eam Lutherani amplius dignoscant; quis rogo unquam India, Iaponia, China, America et coeterisque remotioribus terrae Regionibus, ubi Ecclesia Catholica modo viget, de Lutherana fide quicquam audivit aut novit? Ubi sunt Evangelii concionatores, qui in omnem Terram iussu Christi missi Verbum Dei infidelibus et paganis praedicant? Si sanctitatem spectes, ubi illam reperies? Quis unquam talis Ecclesiae membrum publica voce aut sanctum aut miraculis clarum, aut martyrio illuxisse audivit? Negant hi Sanctorum cultum, et tamen nonnulla Sanctorum festa iuxta Catholicae Ecclesiae morem, etiam contra id quod credunt, celebrant. Theodidae: Vidi nonnullos Lutheranos quosdam missas celebrare, poenitentes absolvere et similia agere Catholicis propria, quod non facerent, si iurisdictione carerent. Cosmiel. Sed quis eam iis contulit? Cum fieri non possit, ut arbor a trunco suo resecta fructus profert; uti enim a Dei Ecclesia se separaverunt et veluti membra resecta relinquuntur, ita divinum quoque influxum, quo Ecclesia paradisum coelestibus donis perpetuo et indesinenter irrorat divina Clementia, participare non possunt. Clavium vero potestatem quis illis concessit? Dices forsan Superintendentem, aut Principem temporalem istiusmodi sectae? Sed quaero iam, a quonam illam acceperunt? Quis unquam laicum, Sacerdotem, aut consecrasse, aut iuridicam a peccatis absolvendi, Sacramentorumque administrandorum potestatem contulisse audivit? Nosti illud epiphonema, 鈥淣emo dat, quod non habet;鈥� certe cum laici, cuiusmodi pseudo-Ecclesiae ministri sunt, potestatem nullam habent, non a Deo, neque ab Ecclesia, aut legitimis eius Episcopis traditam, eam sane, cuius incapaces sunt, potestatem conferre haudquaquam possunt. Quidquid itaque peragunt, opus pure putum extrinsecum est, et ad apparentiam, fictum, simulatum, nulla efficacia praeditum, nulla legitima iurisdictionis aut consecrationis auctoritate confirmatum; dum iraque Corpus Domini consecrare se putant, idem sane faciunt, quod quilibet rusticus, si verba consecrationis etiam cum intentione firma pronunciaret. Ecclesia vero Catholica sola potestatem apostolicam, successive ab Apostolis usque hunc in diem traditione, tam perpetua Summorum Pontificum et nunquam interrupta successione conservat; Summus vero Pontifex, verus Petri Successor, hanc potestatem in Sacerdotes, Episcopos, Archiepiscopos, Patriarchas, tanquam in viva Ecclesiae membra, visibile Ecclesiae in terris caput, Christo invisibili manu cooperante distribuit, atque in violabili iureque ad confirmationem saeculi iuxta Christi promissum continuat. Haec est Ecclesiae Catholicae praerogativa, quam nullae inferorum portae, nullum potentia humanae robur et fortitudo dissipare poterit, cuius basis Christus est lapis fundamentalis, cuius universa lex veritas et iudicium; nam ut recte Eusebius ait. 鈥淔ides catholicae religionis lumen est animae, ostium vitae fundamentum, vitae eternae; quicumque hac derelicta, veluti pessimum ducem proprium sequitur intellectum, sic facit, quomodo si absque fundamento aedificet domum, aut si praetermisso ostio velit introire per tecta, vel sinocte sine lumine inferat ingressum, totis se clausis oculis urgeat in profundum.鈥� Theodidae: Ergo Haereticis nulla spes salutis superest? Cosmiel: Quamdiu in errore cum pertinacia persistunt, nulla. An non est illud Divi Pauli ad Hebraeos 11. 鈥淪ine fide impossibile est placere Deo?鈥� Cum itaque supra tibi ostenderim Haereticos veram fidem habere non posse, sed fictam et affectatam tantummodo profiteri, id est, non credere, sed opinari; non acquiescere Ecclesiae, sed proprio eorum iudicio; atque adeo ut quod ipsi proprio iudicio aestimare et penetrare nequeunt, id minime quod credendum putent, et quod amplius est, cum opera bona reprobent, solaque putati cia eorum fide salutem se consequi posse suis persuadent, certum est, eos Deo per huiusmodi fidem placere non posse; quicunque itaque Deo non placet, eo ipso a Deo reprobati censentur; reprobis autem, quamdiu in perfidia sua persistunt, nulla salutis spes superest; ergo Haereticis nulla spes salutis remanet, quod erat probandum. Audi Sanctum Iacobum. 鈥淰isne scire vis, quoniam fides sine operibus mortua est? Abraham pater noster nonne ex operibus iustificatus est, offerens Isaac filium suum super altare? Vides quoniam fides cooperatur operibus eius, et ex operibus fides illius confirmata est; et Scriptura impletur dicens: Credidit Abraham Deo, et reputatum est illi ad iustitiam et amicus Dei appellatus est; videtis quomodo ex operibus iustificetur homo, et non ex fide tantum; sicuti enim corpus sine spiritu mortuum est, ita fides sine operibus mortua est;鈥� et tandem, 鈥渜uid proderit, fratres mei, si fidem quis dicat se habere, opera autem non habere? Numquid fides eum salvare poterit?鈥� Non certo, 鈥淣on鈥� enim 鈥渙mnis, qui dicit, Domine, Domine, intrabit in regnum coelorum, sed qui facit voluntatem Patris mei.鈥� Horam verborum inevitabilem veritatem cum Haeretici sustinere non possent, utpote opinioni eorum contrariam; quid faciunt? Illam epistolam divinitus inspiratam et iam a tot Sanctis Patribus scriptis confirmatam, a primis nascentis Ecclesiae incunabulis suo vigore, persistentem reprobant, exterminant, stramineam vocant; et quonam tandem? Qua authoritate? Qua potestate et licentia? Certe nulla alia, nisi proprio iudicii pertinacia et consueto in his divinis decretis contradicendi pruritu; et tune tales, qui vel ipsi Apostolicae doctrinae bellum inferunt, Spiritum Sanctum fallacem, Christumque mendacem faciunt, salvari posse putas? An non intelligunt hi, Christum non secundum fidem tantum, sed et secundum opera iudicaturum unum quemque? ut ante tribunal Christi manifestati, referat unusquisque in proprio corpore prout gessit, sive malum? Nonne Christus est, qui verbo, vitaeque exemplo bonorum operum exercitium semper sequacibus se, si salutem aeternam consequi velint, persuasit? Soli heretici Sapientiae aeternae verba pervertunt, infringunt, mutilant, impugnant, exterminant, et tu hosce salvari posse putas? Audi Christum; 鈥淨ui habet mandata mea et servat ea, ille diligit me; et qui non diligit me, mandata mea non fervat:鈥� Heretici neque servant, neque servari posse credunt mandata Christi; ergo non diligunt Christum, et consequenter manent in morte. Vides igitur eos necessario et eo ipso, quod bonorum operum exercitium divinorumque mandatorum observationem ad salutem minus necessariam asserant, recta et sincera fide destitutos esse? Cum enim non credant, legem et praecepta Dei posse aut debere servari, mirum non est eos legem quoque minus fidelem indicare; quomodo enim lex fidelis esse potest, quam fervatu impossibilem (non obstantibus verbis Christi, 鈥淪i vis ad vitam ingredi, serva mandata鈥�) docent: O humanae mentis caecitatem! O praesumptionem! O superbiam et insolentiam intolerabilem! Estne possibile, humanum cor ita obstinatum esse posse, ut iudicium proprium divino praeponat? Dum sua verbis Christi impie praefert? Resipiscant, resipiscant eiusmodi arbores autumnalis, desinant fieri maris fluctus despumantes confusiones suas, ne olim Sole Iustitiae ex orituro, omnibus foliis virtutum decidentibus, cum arbore fici infructuosa, aeternae maledictionis sententia feriantur, excisique aeternum ardeant, qui vera fide per charitatem ardere noluerunt; videant, ne tenebris exterioribus involuti ob coecentur, qui verae fidei bonorumque operum radiis lucere detrectarunt; ne fletu et stridore dentium infestentur; qui in hac vita fidem veram per charitatem operantem, aut habere non studuerunt, cum possent, aut eam negligenter coluerunt, vel omnino riserunt contempseruntque. Theodidus: O mi Cosmiel, quanto me superni luminis radio perfundis! Quam pulchre dubiis meis occurris? Adeo enim aperte veritatis viam ostendis, ut Ecclesiae Catholicae vigentis fidei certitudinem, Haereticorum vero perfidiam ad oculi demonstrasse videaris; semper enim mihi omnis religio extra Catholicam Ecclesiam vel hoc ipso suspecta fuit; quod illa ab Auctoris sectae nomine appellationis suae originem sumpserit; certe luculenter hinc patet, non a Deo illam derivatam, sed ab homine humano more; quemadmodum a Pythagora Pythagorici, a Platone Platonici, Aristotelelici ab Aristotele dicti sunt. Cum itaque Nestoriana, Ariana; Calviniana; Lutherana, et similes haece sectae ab homine privato, veluti sectae fundatore profectae sint, qui cum plerumque homines pessimae vitae et sceleribus referti, imo a Deo et Ecclesia Apostatae fuerint, luce meridiana clarius patet; fidem hanc veram esse non posse; quae tales habuerit fundatores; cum sapientia quae fides vera est, non introeat in animam malevolam peccatis subditam; Est et hoc mihi luculentissimum, iniquae fidei argumentum, quod nulla huiusmodi sectarum multo tempore duret, sed cum tempore penitus sua se ruina opprimens, extincta sit; accedit hisce inconstantia summa, qua stare necii, modo in hanc, modo in illam sectam abeunt, donec tandem in apertum Atheismum omni fide destituti degenerent. Quae omnia in Ecclesia Catholica cessant, cuius fides non in homine, sed in Christo Dei Filio fundata; tantam abest ut deflexerit unquam, ut potius indies maiora per universum mundum propagata incrementa sumpserit, ubi non dominatur inconstantia, sed summa uniformitas, rectitudo et iustitia; ubi dubia occurrentia non ducit privatus, sed visibile caput Ecclesiae, summus Pontifex Vicarius Christi in terris, successor Petri, ex promissione a Christo facta, et invisibili Spiritus Sancti assistentia dedicata; quibus omnibus carent huius temporis sectae, quae uti visibili capite Ecclesiae et successore carent, ita quisqu pro libitu quicquid placuerit sentit, credit, definit; iudice controversiarum exortarum destitutis. Cosmiel Rege discurris Theodidacte, et ita est, tametsi tanta sit huiusmodi hominum pertinacia et obstinatissimi cordis coecitas (quod haud dubie malorum omnium maximum est) ut oculos habentes non videant, aures habentes non audiant, intellectum habentes non intelligant, sed veritatem vel per speciem ipsis a Deo oblatam non dicam captent, sed prorsus repudient, impugnent, abominentur; quae sane graphice S. Petrus describit in secunda sua Epistola: Hi sunt enim, qui viam ad vitam aeternam, quam Veritas angustam dixit, adeo laxam faciunt, ut vel sola fide sine bonorum operum cultu, quemque; in sua secta salvari posse, impie, temere, blasphemie asserant, adeoque vix ullum eorum dogma fit, quod non Christi doctrinae contrarium quid doceat. Quantum Christus laboravit, ut hominibus bonorum operum praestantiam ostenderet, quae tamen ab Heterodoxis irridentur; quantum is ieiunium suoque exemplo corporis castigatione persuasit, quae omnia illi tanquam inutilia et ad salutem superflua nugamenta velis remisque fugiunt; quantum castitatem et voluntariam paupertatem commendavit, quam tamen tanquam stolida deliramenta sibilis sannisque exponunt; et quisnam sanae mentis est, qui tales salvare posse putet? Ubi spiritu suppresso, aeternaeque Veritati aperto bello indicto, nihil aliud nisi superbia, contumacia, pervicacia, Dei hominumque contemptus dominatur. Sed praestat alto silentio abominanda huiusmodi dogmata supprimere, quin ea paucis exaggerare. Quare ad alia pergamus.

CHAPTER XI

The purpose for which God created the World, and concerning the Incarnation of Christ, and about the Church and Faith, through which God intended to save humanity.

Theodidactus: When I contemplate the vast expanse of the interconnected world, intertwined with a multitude of spheres, numerous questions arise that trouble my soul: why did Almighty God create such an immense mechanism? Was it solely for the sake of humanity, or perhaps for other beings hidden on distant planets? My doubt centers on whether He crafted it exclusively for humanity. Undoubtedly, the countless multitude of these worlds would appear purposeless, as many of them seem to serve no role in the natural order. They never even enter the realm of human perception, for this material world was formed without their presence. If God intended for humans to contemplate and marvel at the wisdom, goodness, love, and power of the Creator, He should have fashioned it in a manner that allowed us to fully and wholly appreciate it.Cosmiel: Oh, how you stray far! The Empyrean heaven, all worldly bodies, and even the Earth itself are almost entirely hidden from human understanding, yet you believe that everything should be accessible to humanity. Are you not familiar with the saying of the Wise One? "We consider the thoughts of mortals to be timid, and the providence of our fate uncertain; for what is in the world, we find with difficulty; and what is in prospect, we come to know only with toil; but who has discovered what is in the heavens?" It is enough for you to marvel, not to fully comprehend the magnitude and diversity of divine works. Everything is meant for a happier life. "For few are the works of God," as the Wise One says, "and whatever he knows, he recognizes only obscurely." Those things acquired through corporeal imagination not only fail to produce complete and perfect knowledge but rather obscure it.Theodidactus: I wonder, why did God make the Earth the center of everything, when, in comparison to the heavens, it is like a mere indivisible point? My reason wavers, and my understanding trembles when it reflects on such an innumerable variety of worldly bodies created solely for humanity and its dwelling place. Yet, all of them seem devoid of any purpose for human beings.Cosmiel: Your thoughts are akin to the wanderings of your human imagination. Tell me, Theodidactus, what do you think is greater: this world created by God out of nothing, or God becoming human for the sake of humanity, to inhabit this earthly point and to reveal the way to eternal salvation through His wondrous works?Theodidactus: I believe that the Incarnation of the Son of God is a work greater by many parasangs, indeed the greatest of divine works.Cosmiel: Your thinking is correct. The eternal, boundless, and incomprehensible God did not choose a sphere in the heavens, the Moon, Jupiter, or any other celestial body. Instead, He selected the mass of the earthly globe as His homeland to gain consciousness of humanity and labor for the salvation of the human race. Therefore, the creation of rational beings on other worlds would have been futile. God has bestowed immense dignity upon the inhabitants of the earthly globe, humanity. Through the assumption of human nature, He has elevated Himself and, in tandem, the human race, above all dominion of Heaven and Earth. It is evident that the entire world must have been crafted solely for the sake of humanity. Christ, as both God and man, represents the pinnacle of all creation. Through the hypostatic union of humanity with divinity, He is, in His human aspect, the zenith of all corporeal creation. "For goodness is added to the good of the heart, and God is exalted." The greatest opposite is united with the greatest absolute through a union known as the hypostatic union, a term employed by Theologians. This union is not infinite, absolutely maximal, or essential, as it involves only the unification of three hypostases within the divine. Human nature cannot enter into an essential union with divine nature, just as the finite cannot be infinitely united with the infinite. Such a union would result in human nature becoming identical to the infinite and ceasing to be finite, with no distinction between the two natures.Theodidactus: Your discourse appears to contain a contradiction, and I'm struggling to grasp how the coexistence of diverse types aligns with a union that is purportedly unparalleled. Could you please provide a clearer explanation?Cosmiel: Consider this, Theodidactus: If God were to bring about the most profound contraction in a particular form, what would endure? Would it not encompass everything that potentially falls under the purview of that genus or species within its scope of existence?Theodidactus: Certainly, it should be stated.Cosmiel: Allow me to pose the question once more: Can a true maximum, such as humanity in a specific form, exist independently?Theodidactus: Given that such a maximum contraction would encompass the entirety of a genus or species, including life, form, reason, and truth in their utmost perfection, I am inclined to believe that it cannot exist in isolation. It would be inherently contradictory. Just as the abstract concept of humanity cannot exist, for it cannot attain the pinnacle of perfection within a genus characterized by perfect contradiction.Cosmiel: You grasp the concept accurately, Theodidactus. Since such an entity cannot exist independently, and neither can the absolute maximum, which is God, exist in this manner, it logically follows that this maximum contradiction, united in this fashion with the absolute maximum, becomes both God and a creature. Its existence is intrinsically tied to the absolute maximum. As there is only one absolute maximum, from which the maximum contradiction attains its maximum state, if the maximum power were to unite this entity with itself in a manner preserving its inherent nature, it is undeniable that this unified entity would transcend human comprehension. This is precisely the nature of human existence, elevated above all the works of God through this union, encompassing both intellectual and sensory aspects within itself. It is aptly termed the Microcosm, for when it merges with the absolute maximum, it embodies the perfection of the entire universe and each individual, such that within humanity, all things reach their zenith. Thus, Christ becomes both God and man, the epitome of the universe, holding supremacy over all things. The highest, lowest, and middle aspects, when united with the absolute maximum, converge in Him in a manner where He embodies the perfection of all, and all contradictions find their perfection within Him. He embodies the measure of humanity, angels, and all individuals, serving as the universal contradictory absolute entity of all things. Through Him, all things trace their origins and ultimate resolution in contradiction, and through Him, as the source of emanation and the terminus of reduction, all things flow from the absolute maximum and return to it. This is the essence of the hypostatic union, which, linked with the eternal Word, presents Christ, both God and man, clothed in human flesh to the world.Theodidactus: But how should I envision this remarkable union? Perhaps they are united as integral components of a whole.Cosmiel: You commit a serious error if you think it occurs in this manner. How can we conceive of God as a constituent part of the soul?Theodidactus: Are they then united in a fashion akin to form and matter?Cosmiel: This is the gravest of errors, for who would assert that God is a constituent element of a compound when He is immaterial and incapable of being thoroughly mixed?Theodidactus: Who, then, possesses an intellect so exalted and refined as to apprehend such an astounding union?Cosmiel: Indeed, just as all divine works elude comprehension, this supreme divine work, surpassing human understanding, can only be approached through faith. It is adequate to conceptualize Christ as both Man and God, allowing us to grasp God and Man without confusion and without physical composition.Theodidactus: I find it exceedingly challenging to fathom this union without some element of composition. I earnestly implore you to help dispel this profound doubt that weighs upon me.Cosmiel: You should be aware that, according to the teachings of synods, councils, and the consensus of the Holy Fathers, it is appropriate to acknowledge a certain form of composition in Christ. However, this composition is not of a physical or natural form, wherein two elements are mixed together to form one, each mutually completing and perfecting the other, as God is already complete and perfect in each aspect. Instead, it is a numerical, intrinsic, supernatural, and ineffable composition, as theologians describe it. According to the viewpoint of St. Thomas, one of the two aspects, one of which is imperfect and capable of being perfected by the other, is constituted by the other, which is fundamentally ultimate but not capable of being perfected by the other extreme, such as the divine Word. Hence, the hypostatic union, while uniting the Word with humanity, does not affect them in the same manner. It perfects and encompasses humanity, thereby intrinsically altering it with its own unique transformation. However, the divine Word remains unchanged and unperfected in any way; its perfections neither increase nor diminish. One of these concepts entails intrinsic change, whereas the divine Word connects with humanity by actively imparting its perfection to it. Humanity, on the other hand, is united to the Word in a purely passive manner, receiving and contributing no perfection. Thus, the mode of the hypostatic union is indeed a true composition of the Word and humanity, but it constitutes a genuine change solely for humanity, not for both. This distinction is crucial in understanding the nature of the hypostatic union. Consequently, it becomes clear how, for the sake of humanity and the preordained eternal life in Christ's humanity, the entire machinery of the material world and all that it encompasses work toward the end for which they were created. Thus, in vain would one search for another corporeal rational creature in the world, for the humanity of Christ, united with the eternal Word, represents the culmination and fulfillment of all things. Everything looks towards it as the ultimate goal and exists solely to serve it. This goal is so lofty that it surpasses the faculties of human nature to attain it. Therefore, God, in His divine mercy, has chosen to guide humanity toward this end through the gift of supernatural faith.Theodidactus: Could you please elucidate why God opted for salvation through faith? Was it not conceivable that there were alternative means of salvation through which humans could achieve their ultimate purpose?Cosmiel: You've posed a question that I can only unravel for you through profound reasoning. Therefore, please pay close attention and draw upon your intellectual capacity to the fullest extent. According to the consensus of theologians, faith serves as the foundation of understanding. In every field of knowledge, art, and skill, certain presuppositions, often referred to as first principles, are essential, and these can only be apprehended through faith. From these foundational principles, understanding naturally emerges, and anyone seeking to advance in knowledge must place their trust in these limits that lie beyond their immediate grasp. As Isaiah aptly states, "Unless you believe, you will not understand." Consequently, faith encompasses within itself all intelligible concepts, while understanding serves as the explication of faith. Hence, the intellect is guided by faith, and faith, in turn, is expanded through understanding. Therefore, in cases where there is strong and unwavering faith, genuine understanding is also present. Conversely, in situations where faith is weak or lacking, errors in foundational principles emerge, leading to a fragile and flawed foundation from which true conclusions cannot be drawn. This is because faith is described as the substance of things hoped for and the evidence of things not seen, underlining its fundamental role in shaping our understanding of the world.Certain principles of faith, referred to as Articles of Faith, surpass the capacity of the human intellect yet remain unequivocally certain. The intellect, guided by the infallible authority of God, cannot reasonably refute these principles. Just as God, the embodiment of goodness, has no intent to deceive us, His infinite wisdom is likewise beyond any deception. Since faith concerns itself with the ineffable works of divine Wisdom and supernatural phenomena, it is unattainable through the faculties of human nature alone. Instead, the attainment of such knowledge necessitates a supernatural intervention from God. Therefore, this faith should be free from all human persuasions, devoid of acute mental scrutiny, and untouched by the arguments of philosophical reasoning. No matter how brilliant their intellects, no wise individuals, not even the likes of Aristotle or Plato, can penetrate the depths of this faith.Theodidactus: But on what is faith primarily founded?Cosmiel: It is fundamentally grounded in Christ Himself, in whom all the articles of faith find their essence. As St. John asserts, "These are written that you may believe that Jesus is the Son of God." For Christ is the repository of "all the treasures of wisdom and knowledge," and without Him, no one can accomplish anything. He encompasses both the Word and the Power of the Father, the one "through whom God made all ages, bearing all things by the word of His power." Christ serves as the ultimate culmination of all understanding, as He embodies eternal Truth; He is the pinnacle of all sensation, being Life itself; and He represents the culmination of all existence, for He is infinite Being. He stands as the perfection of the entire creation, bridging the realms of divinity and humanity. Consequently, all created things serve as symbols of the Word of God, and every uttered expression of the mental word is a symbol of the imperishable Word, known as the Logos. Therefore, Christ is the incarnate Reason that underlies all forms of reasoning, as the Word took on flesh. He also represents the ultimate endpoint of all things and the hope that extends to the very limits of the Earth.Theodidactus: If your assertion is accurate, how can we account for the presence of faith in the Old Testament, a period when Christ had not yet come into existence?Cosmiel: You should indeed be convinced that prior to the era of Christ, salvation was not attainable without implicit faith in Him. This truth is evident throughout the pages of sacred scriptures, which consistently speak of Him and foretell Him as the Redeemer of humanity in its fallen state. All the mysteries, rites, and ceremonies of the Old Testament converge towards Him. Histories, hymns, songs, psalms, and the Prophets' utterances all regard Him as prototypes and symbols of the forthcoming Christ. The promise of His coming was made to our first ancestors at the dawn of the world, with Him designated as the Restorer who would rectify all the harm caused by sin. This promise was then transmitted through successive traditions to all generations until the time of Christ.Theodidactus: You are correct, Cosmiel. I do recall coming across some remarkable promises concerning the Messiah in the Hebrew Kabbalah, as mentioned in the Law (if one chooses to lend credence to those Talmudic speculations).Cosmiel: Please share the details with me so that I can help guide you away from any potential pitfalls of embracing Kabbalah too unquestioningly. Kabbalistic traditions often contain numerous errors and can readily mislead those who delve into them. Please enlighten me with what you have learned and read from these sources.Theodidactus: Certainly, as you requested, I will recite what I found in the Kabbalistic traditions. It begins with the narrative that the first human being, Adam, tragically tasted the forbidden fruit against the commandment of the Lord, leading the entire human race into the abyss of perdition due to this act of disobedience against the infinite majesty of God. At that point, there was no one equal to the Most High who could repair the damage and provide an efficacious remedy against impending despair. Divine revelation became necessary to ensure that God did not appear to have abandoned His creation without any hope of redemption. To instill hope and firm confidence in the human mind that this colossal original sin, a sin of such magnitude that only a man equal to God could pardon and erase it, God infused a certain hope into humanity. However, human weakness was incapable of comprehending the profundity of this mystery and the inscrutable counsel of divine wisdom. To address this, God sent an Angel to instruct Adam, who was filled with sorrow and sadness. The angel conveyed the following message to Adam: "Do not be overwhelmed with excessive lamentation and sadness, for from your seed there will be born a just and peaceful man, a hero, whose name will be [HEBREW]. He, through right faith and gentle offering, stretching out his hand, will take from the tree of life, and His fruit will be the salvation of all those who hope in Him." Upon hearing these words, Adam was filled with incredible confidence and touched by love for his Creator, obtaining the grace of divine mercy. This is regarded as the first Cabala, or received tradition, representing the primordial message of salvation according to the Hebrews. It serves as the promise of the coming Christ, to which all traditions of divine words, celestial teachings, prophecies of the Prophets, and the studies and meditations of scholars ultimately converge. It is the comprehensive essence and ultimate goal of all received Cabalistic teachings. However, the Cabalistic Schools maintain that because most revelations of sublime gifts are ambiguous, Adam did not fully comprehend who the distinguished and blessed man would be through instruction in these sublime gifts. Believing that Kain, the son conceived by his wife, would be the Savior of the world, they named him accordingly. Shortly after giving birth, she exclaimed with joy, "I have possessed the man of the Tetragrammaton," or four letters. However, when they realized that Kain possessed corrupt and rebellious morals, the worst of character, they bore another son named Abel, hoping that he might fulfill this role. Unfortunately, Kain killed Abel, leading them to place their hopes in Seth. As time progressed, their expectations shifted to Seth's descendant, Enos, who, as the sacred text notes, began to "call upon the name of the Lord." However, even he could not fulfill their hopes until the lineage was eventually established in Enoch. Nevertheless, with Enoch's departure, the tradition passed down from Adam to his descendants until it eventually rested with Noah, a just and perfect man in his generation. Everyone regarded him as the one who would restore what had been lost through the Tree. However, due to the confusion caused by his drunkenness, there was hope that his son, Sem, would undertake the task of restoration. Yet, when the angel revealed a different message and indicated that the restoration would come through Abraham's lineage, Abraham believed that the one to be born from his seed, in whom all generations of the Earth would be blessed, would be his son Isaac. Abraham firmly believed that this son, after receiving the Tree of Life, would secure the salvation of humanity. Filled with joy, Abraham carried wood on his shoulders and prepared Isaac for sacrifice in accordance with God's command, confident that Isaac would fulfill the promise and bring about salvation through the fulfillment of God's will. However, when the Angel conveyed a different message to Isaac than to Abraham and then to Jacob differently from Isaac, the hope was deferred to the time of Moses. Moses, regarded by all as the restorer of lost salvation due to his miraculous birth in a basket of reeds, his upbringing, and his divine calling to lead the children of Israel out of Egypt, along with the countless miracles he performed and the promulgation of the law in the wilderness, reinforced by numerous miracles, seemed the most likely candidate for this role. However, as the angel determined otherwise, the hope shifted to David and Solomon, whom they believed, as God's chosen kings, wise and peaceful, and the builders of the first Temple, would be the promised Prince of Peace and the restorers of the world. Yet, these hopes were in vain. From Solomon, the founder of the earthly temple, to King Joachim, the hope of universal salvation was entrusted to the collective body of prophets, with the belief that the Messiah would fulfill this role. From the time of Isaiah to Malachi, they spoke of the Messiah's impending arrival, as seen in Malachi's declaration: "The Lord whom you seek will suddenly come to His temple." Following the prophets, the expectation of the coming Messiah, along with the entire Cabalistic exercise leading to eternal liberation through the Messiah, was passed down to the elders of the Law and the esteemed councilors known as the Sanhedrin. The Cabala was successively transmitted from Ezra, who passed it on to the righteous High Priest Simeon and the Prefect of the Synagogue, and so forth, until the advent of Christ. As you can see, faith in Christ has endured throughout history.Cosmiel: You should be aware, Theodidactus, that while certain parts of your account are indeed accurate, there are also false elements introduced by Rabbinical superstition that do not align with the sacred text. For instance, if Abraham believed that his son Isaac was the promised Christ, it would be inconsistent for him to have destined Isaac for sacrifice. In reality, Abraham did not regard his son as the Messiah but rather saw him as a prefiguration of the Messiah who was yet to come. You will encounter many similar elements in Cabalistic traditions, which, although bearing some resemblance to Catholic and Orthodox faith, have been tainted by the fictions of the Talmudists and Cabalists to the extent that they cannot be considered reliable sources for matters of faith. Nonetheless, it is crucial to understand that Christ was indeed promised to the earliest patriarchs through divine revelation, as suggested by the opinions of the Holy Fathers. There should be no doubt regarding this fact.Theodidactus: Oh, how your discourse has illuminated my mind! I now grasp the truth that no one can attain salvation without faith in Christ, whether that faith is implicit or explicit. It's abundantly clear to me now that Christ is the authentic realization and ultimate fulfillment of the law. However, I humbly request you, dear Cosmiel, to provide further clarification. I notice that all heretics profess belief in Christ, and yet it is undeniable that they have veered from the correct path to their salvation.Cosmiel: Theodidactus, it's important for you to understand that faith acquired solely through one's own intellectual affirmation holds no genuine value. For faith to be authentic, it must align with and be acknowledged by the Church, which God has designated as the authoritative interpreter of His intentions. Consequently, when heretics isolate themselves from the Church, akin to the removal of putrid limbs, they are discovered to possess no true faith.Theodidactus: Heretics hold the belief that everything disclosed in the Holy Scriptures is of divine origin, and they adhere to it as the sole infallible interpreter and standard for discerning God's will. Consequently, because they place their faith in the divine authority of revelation, they are regarded as possessing genuine faith.Cosmiel: Indeed, they approach the Holy Scriptures with great diligence and interpret them through their own intellectual faculties. However, in this process, what they are essentially doing is no different from what you do when you interpret the works of Aristotle or Plato and provide explanations for their more challenging passages using your own intellect. Just as you do not evoke an act of faith but instead one of personal opinion when you interpret these philosophers, the same applies to them. Therefore, when heretics engage in the interpretation of the Sacred Scriptures through the exercise of their own intellectual capacities and hold that this is the correct approach, they do not evoke an act of faith but rather one of personal opinion. Therefore, the confusion among heretics is profoundly significant, with their inconsistency in asserting matters of faith so evident that when someone believes that the Sacred Scriptures should be understood in a self-assured manner, disagreements among them abound. This leads to a state of bewilderment, perplexity, and confusion, giving rise to countless variations of opinion rather than expressions of faith. This is readily observed among the followers of Calvin and Luther, where there are as many diverse opinions about matters of faith as there are cities, families, and individuals. Can it be said that each of them possesses true faith? It is a grave misconception!  For faith to be genuine, it must be one, holy, Catholic, and in harmony with the Church, which serves as the bedrock of truth, the bastion of righteousness, and the infallible standard for matters to be believed. Anyone who strays from it, even in the slightest degree, or rejects a single element of faith cannot be said to possess true faith and is liable to stray, wandering in darkness and devoid of all hope of salvation. The Catholic faith, as taught by the Roman Church, is not to be assessed through personal judgment but rather to be believed by a devout child of the Church with unwavering reverence, fear, and trembling. They are firmly convinced that they cannot err because the Church presents it as such, founded on the promise of Christ and the inseparable guidance of the Holy Spirit.Theodidactus: Heretics recite the Apostles' Creed daily, and within its articles, they profess their faith in the Holy Catholic Church and the communion of saints. Consequently, they exemplify a paradigm of true faith when they affirm and believe in these particular articles.Cosmiel: Your conclusion is not accurate, Theodidactus, as their profound blindness becomes evident precisely because they recite what they do not genuinely believe. They confess the Catholic Church while actively rejecting membership in it. They affirm what they deny, and as a result, they are ensnared in clear contradiction, lacking a true understanding of their own beliefs. Do you, by any chance, believe that the Lutheran or Calvinist assemblies can be considered the Catholic Church?Theodidactus: They believe it does.Cosmiel: If you believe so, then please explain to me: where is the widespread dissemination of Lutheran or Calvinist faith across the globe? Where is the holiness? Where is the unity? Where is the consistency? Where is the visible leader of this Church? Where is the priesthood? Where is the authority of the keys of Apostolic jurisdiction? Where is the Apostolic Spirit for spreading the faith of Christ? Where are the Ecumenical Councils? Where are the miracles performed? Where is the absolute purity? Undoubtedly, none of these attributes can be identified in these pseudo-Churches. A simple induction suffices to prove this. First and foremost, how can their Church be designated as Catholic when it has only gained acceptance in the remote corners of Germany and a few additional cities, displaying such diversity of beliefs that hardly a city can be found where one Lutheran sect shares the same beliefs as another? Moreover, its influence has scarcely extended beyond Germany without soon giving rise to a multitude of new sects, so tainted in various ways that even Lutherans themselves can hardly recognize their own faith anymore. Have you ever heard of the Lutheran faith in places like India, Japan, China, America, and other distant regions where the Catholic Church has now taken root? Where are the Gospel preachers, sent by Christ's command to proclaim the Word of God to unbelievers and pagans?Regarding sanctity, where can it be found? Can you name a member of such a Church who has been publicly recognized as a saint or renowned for miracles or martyrdom? They reject the veneration of saints, yet they celebrate certain saints' feasts following the customs of the Catholic Church, thereby contradicting their own beliefs.Theodidactus: However, I have witnessed some Lutherans celebrating Mass, granting absolution to penitents, and engaging in similar practices unique to Catholics, actions they would not undertake if they did not possess the necessary authority.Cosmiel: But who conferred upon them this authority? Just as a tree cannot bear fruit when severed from its trunk, they have separated themselves from the Church of God and are akin to severed branches. Consequently, they cannot partake in the divine influence by which God's mercy continuously and ceaselessly bestows heavenly gifts upon the Church. Who granted them the power of the keys? Perhaps you might suggest it came from their Superintendent or the temporary leader of their sect? I ask, from whom did they receive it? Has anyone ever heard of a layperson, by any legitimate authority, conferring upon a priest or layperson the power to consecrate, absolve sins, or administer sacraments? You are familiar with the adage, "No one can give what they do not possess." Indeed, the laypeople who serve as ministers in these pseudo-Churches possess no such power, neither from God, nor from the Church, nor through legitimate succession from its bishops. Lacking authority, they are incapable of bestowing such power. Therefore, everything they perform is merely external, superficial, simulated, and devoid of any efficacy, lacking legitimate jurisdiction or consecration. When they believe they are consecrating the Body of the Lord, they are, in reality, engaging in the same act as any peasant would if they were to utter the consecration words with firm intent.  The Catholic Church alone safeguards apostolic power, which has been passed down in unbroken succession from the Apostles to the present day through a continuous and unceasing tradition of the Supreme Pontiffs. The Supreme Pontiff, as the true Successor of Peter, bestows this power upon priests, bishops, archbishops, and patriarchs as living members of the Church, serving as the visible head of the Church on Earth, with the invisible hand of Christ cooperating. He perpetuates this unassailable and enduring power in accordance with the promise of Christ. This is the unique privilege of the Catholic Church, one that neither the gates of hell, human strength, nor power can dislodge. Its foundation is Christ, the cornerstone, and its entire doctrine is founded upon truth and judgment. As Eusebius aptly stated, "The Catholic faith is the light of the soul, the gateway to life, and the cornerstone of eternal life. Whoever abandons it and follows their own understanding, a treacherous guide, acts as if they were constructing a house without a foundation, or attempting to enter through the roof, or navigating in darkness without a lamp, closing their eyes and careening recklessly into the abyss."Theodidactus: Therefore, is there no hope of salvation for heretics?Cosmiel: As long as they persist obstinately in error, there is none. Is it not what the Apostle Paul wrote in Hebrews 11: "Without faith, it is impossible to please God?" As I have previously explained to you, Heretics cannot possess true faith but can only profess a feigned and pretended faith. This means they do not truly believe but merely hold an opinion. They do not submit to the Church but rely on their own judgment. Furthermore, what they cannot comprehend or discern with their own judgment, they consider unworthy of belief. Additionally, as they reject good works and believe that salvation can be attained through faith alone, it becomes evident that such faith cannot please God. Therefore, anyone who does not please God is, by definition, regarded as reprobate by God. As long as the reprobate persist in their unbelief, there is no hope of salvation. Hence, salvation is unattainable for heretics, as I have demonstrated. Listen to St. James: "Do you want to know, O foolish man, that faith without works is dead? Was not Abraham our father justified by works, offering up Isaac his son upon the altar? Do you see that faith was cooperating with his works, and his faith was made complete by deeds? And the Scripture was fulfilled, saying, 'Abraham believed God, and it was accounted to him for righteousness,' and he was called the friend of God. You see then that a man is justified by deeds, and not by faith alone." And finally, "What does it profit, my brethren, if someone says he has faith but does not have deeds? Can faith save him?" Certainly not, "Not everyone who says to Me, 'Lord, Lord,' shall enter the kingdom of heaven, but he who does the will of My Father in heaven." What did Heretics do when they could not withstand the inexorable truth of these words that contradicted their opinion? They rejected, eradicated, and called this divinely inspired epistle weak and straw-like, despite its confirmation by many holy Fathers in their writings from the earliest days of the Church. But by what authority? With what power and license? Certainly none other than their own obstinacy in judgment and their usual itch to contradict divine decrees. Do you think that such individuals can be saved when they wage war against Apostolic doctrine, make the Holy Spirit a deceiver, and Christ a liar? Do they not understand that Christ will judge each person not only according to their faith but also according to their deeds? That before the judgment seat of Christ, every person will give an account for their own deeds, whether good or evil? Is it not Christ who, by His word and example, always convinced those who follow Him that the exercise of good deeds is necessary for attaining eternal salvation? Only heretics distort, infringe, mutilate, attack, and eradicate the words of Eternal Wisdom. Do you think that such individuals can be saved? Heed Christ: "He who has My commandments and keeps them, it is he who loves Me; and he who loves Me will be loved by My Father, and I will love him and manifest Myself to him." Heretics neither keep nor believe that Christ's commandments can be kept. Therefore, they do not love Christ, and consequently, they remain in death. Therefore, you can see that they necessarily lack true and sincere faith, as they assert that the exercise of good deeds and the observance of divine commandments are less necessary for salvation. Since they do not believe that God's law and commandments can or should be kept, it is not surprising that they are also less faithful to the law. For how can one be faithful to the law, which they teach to be impossible to keep, notwithstanding Christ's words, "If you want to enter into life, keep the commandments?" O blindness of the human mind! O presumption! O intolerable pride and insolence! Is it possible for the human heart to be so obstinate as to prefer its own judgment over divine judgment while impiously favoring their own words over those of Christ? Let them repent, let them repent, these autumnal trees, and cease to become foaming waves of the sea with their confusing turmoil so that one day, when the Sun of Justice rises, and with all the leaves of virtues falling, they may not be struck with the sentence of eternal damnation, and, being cut off, burn eternally. Those who refused to burn with true faith through charity may see, unless they be enveloped in external darkness and thus blinded. Those who rejected the rays of true faith and good deeds may not be tormented with weeping and gnashing of teeth. They did not strive to possess true faith in this life, which operates through charity. When they could, they neglected it or even ridiculed and despised it.Theodidactus: Oh, my dear Cosmiel, how brilliantly you enlighten me with the radiance of divine light! How wonderfully you address my doubts! I have always been suspicious when any religion outside the Catholic Church derives its name from a human founder, as it appears to have taken its origin from the name of its founder. Clearly, it is evident from this that it did not originate from God but from human convention, just as those who follow Pythagoras are called Pythagoreans, Plato's followers are called Platonists, and those who follow Aristotle are called Aristotelians. Therefore, since sects like the Nestorians, Arians, Calvinists, Lutherans, and similar ones originated from private individuals as their founders, most of whom were men of immoral life and full of wickedness. Indeed, they had apostatized from God and the Church, and it is clear as daylight that such faith of these founders cannot be true. Since the wisdom of true faith does not enter into a malevolent soul subject to sins. Also, an argument against unfaithful belief that is very clear to me is that none of these sects endures for a long time. Over time, they are completely overwhelmed by their own ruin and become extinct. Also contributing to this is their indescribable extreme inconsistency because they constantly move from one sect to another until they finally degenerate into open atheism, completely devoid of any faith. All of these problems are absent in the Catholic Church, whose faith is not founded in man but in Christ, the Son of God. Far from diminishing, the Catholic faith has been spreading in ever greater increments throughout the world with no inconsistency but the highest uniformity, rectitude, and justice. In the Catholic Church, uncertain matters are not decided by private individuals but by the visible head of the Church, the Supreme Pontiff, the Vicar of Christ on Earth, the successor of Peter, appointed by Christ's promise and dedicated by the invisible assistance of the Holy Spirit. All of these things are lacking in the various sects of this age, which, lacking a visible head of the Church and a successor, allow each person to think, believe, and decide as they please, without a judge to settle the controversies that arise.Cosmiel: You are reasoning correctly, Theodidactus, and it is true. Although the obstinacy and blindness of these people's hearts are so great (which is undoubtedly the greatest of all evils) that they have eyes but do not see, ears but do not hear, and intellects but do not understand. They reject and oppose the truth that God has presented to them, which they do not just ignore but completely reject, oppose, and abhor. St. Peter vividly describes these people in his second epistle: "These are wells without water, clouds that are carried with a tempest; to whom the mist of darkness is reserved forever." For they have adulterous eyes and cannot cease from sin. Beguiling unstable souls. They have a heart exercised with covetous practices. They are cursed children. They have forsaken the right way and have gone astray. They follow the way of Balaam the son of Bosor, who loved the wages of unrighteousness. Indeed, these are people who, by creating a narrow path to eternal life, assert that one can be saved by faith alone without the worship of good deeds. They broadly assert this in an impious, rash, and blasphemous manner. There is hardly any of their dogma that does not teach something contrary to the doctrine of Christ. How much has Christ labored to show the excellence of good deeds to people, which the Heterodox ridicules? How much has He persuaded them to fast and mortify their bodies by His own example, which they flee from as useless and superfluous trifles? How much has He commended chastity and voluntary poverty, which they expose as foolish delirium with laughter and mockery? Who in their right mind would believe that such people can be saved? Where the spirit is suppressed, an open war is declared against eternal Truth, and nothing prevails but pride, stubbornness, obstinacy, and contempt for God and man. But it is better to suppress these abominable dogmas in deep silence than to dwell on them at length. So, let us proceed to other matters.

CAPUT XII.

Cur DEUS, cum tanta hominis causa condiderit, tam pauci tamen salutem aeternam consequantur, et de occultis Dei iudisciis.

THEODIDACTUS S. Dum paulo profundius mundi magnitudinem rimor, dum innumerabilem illam coelestium corporum multitudinem exactius pondero, dum terrenum hunc globum magna adhuc parte incognitum considero, haereo anceps, neque ulla ratione invenio, cur Deus Optimus Maximus, cuius natura bonitas est, tanta solius hominis gratia condere voluerit, cum tamen magna pars hominum aeternam salutem non consequatur, neque ultimum finem suum attingat. Video ego multas in terra regiones tametsi hominibus refertas, nobis tamen incognitas, quae numquam Evangelii lucem aspexerint, nihil de rebus fidei et Verbo incarnato inaudierint. Exhorreo, dum considero Americam, ante 200 circiter annos detectam multis millionibus hominum refertam toto antecedentis temporis decursu omni divinae lucis radio destitutam in perpetuis infidelitatis tenebris extitisse; an non infinita Dei clementia et misericordia Prophetam, aut Apostolum illis mittere poterat, qui in tenebris et perpetua mortis umbra sedentibus viam salutis monstraret? Sed et expaveo, dum video exiguam illam Dei fidelium que Ecclesiam ante Filii Dei in carne adventum, non nisi paucis regionibus conclusam, solum fidem veram et sinceram tenuisse; omnibus reliquis mundi nationibus in infidelitate et idololatria abominatione reliquisse; sed quod amplius obstupesco, quomodo post salutis humanae adventum mundus in antiqua sua adhuc infidelitate perstiterit; innumera haeresum monstra mox exorta totum terrarum orbem concusserint; tam pauci praeterea, qui iuxta Christi legem, perfectam vitae rationem ineant; inveniantur, atque adhoc illud Psalmi completum, videatur: "Deus de Coelo prospexit super filios hominum, ut videret, si es intelligens aut requirens Deum, omnes declinaverunt, simul inutiles facti sunt, non est qui faciat bonum, non est qui intellegat unum." Haec sunt quae cor meum torquent; haec sunt, quae omnes animi mei facultates veluti turbine quodam involvunt; ad te confugio mi Cosmiel, a te aliquam intellectus lucem exspecto. Cosmiel. Inaccessa humano, ne dicam angelico intellectui divinorum decretorum sacramenta tibi a me exponi postulas, quae adhuc abstrusa sunt, ut quamdiu homo in hac mortalitatis umbra versatur, eorum capax esse non possit; sunt enim 鈥淚udicia Dei abyssus multa;鈥�  semitae providentiae eius nulli creatae sagacitati investigabiles. 鈥淨uis enim novit sensum Domini? Aut quis consiliarius eius fuit? Aut quis dicere potest, cur sic fecisti? 鈥淗oc unicum tibi summo solatio est, Deum nihil frustra facere, sed ut ab aeterno omnium praecognitas rationes habuit, ita infallibili infinitae providentiae suae dispositione, omnia in summum bonum, etiam si nonnulla extrema mala videantur, coordinasse; uti enim omnia propter hominem condita sunt, ita homo non propter mundum, sed ad Deum divinamque gloriam in vitam aeternam destinatus est, cuius quidem beatitudinis finis non est proprium commodum et emolumentum hominis, sed manifestatio gloriae Conditoris, ut glorificetur in omnibus sacrosancta et superbenedicta Trinitas: 鈥渙mnia enim propter seipsum Dominus operatus est.鈥� Hinc Deus non scientia, sed fide incomprehensa opera sua attingi voluit, ut hoc pacto per meritum fidei hominem tandem ad intuitivam Dei visionem, in qua omnia ineffabili quadam ratione hic nobis incognita videbuntur, disponeret; omnia itaque, quaecunque humanus intellectus penetrare nescit in hac carne mortali constitutus, in aeternae vitae statum reservata effecit; ut proinde non mireris, si arcanorum divinorum sacramenta hominem lateant; hoc enim eo fine factum esse scias, ut homo imbecillitatis suae conditionem intuitus, cum timore et tremore Deo serviret et per fidem adhaerere arctius; per spem ad divinae fruitionis delicias anhelaret; ac per charitatem tandem ei voluerit perfectius, donec carneae sarcinae pondere solutus eo tandem aeternum perfrueretur; ibi enim omnia in lumine vitae spectabunt, ibi omnes divinorum operum rationes, mundi structuram et fabricam, omniumque in eo contentorum causas perfecte, iucunditate ineffabili et aeternam duratura contemplabuntur; ibi enim perfecte bonitas et sapientia Dei, omnium operum divinorum radix et principium cognoscentur; et bonitas quidem Dei illis essentiam, sapientia leges confert. Ex summa itaque et inscrutabili divinae sapientiae abysso, mundus sub tali et tali magnitudinis mole, sub tanto stellarum corporumque coelestium numero non maiori nec minori, processit; qui distantias singulis disparatas, influxum virtutumque dispares rationes assignavit, quas nemo nisi ipse solus novit, suo tamen loco in Verbo vitae manifestandas. Ex hoc infinitae sapientiae promptuario processit, quod homines tantopere mirari solent, cur tam disparis conditionis iugum humanum genus presserit, dum pauperie depresso, alium gloria et divitiis exaltatum voluerit; hunc perpetua morborum vexatione miserum, illum robore et fortitudine florentem; hunc iniqua fortunae telis prostratum, alium felici omnium rerum successu prosperantem; unum summae sapientiae dono mirabilem, alium bruta pene ignorantia miserabilem esse sibi complacuerit; cur etiam unam creaturam fecerit sensu tantum pollentem, aliam sensus vitaque expertem; unam ratione conspicuam, aliam omnis rationis impotentem fecerit; cum tamen omnia, teste Ecclesia, 鈥渙pera Dei bona sint, et non sit dicere, quod est nequius illo;鈥� haec inquam omnia suo tempore comprobabuntur; neque infernum coelo peiorem esse existimes; sicuti enim, uti insignis quidam Dei servus recte dicit, sicuti coelum sideribus, ita infernus damnatis hominibus et daemonibus ornabitur; tam enim commendat iustitiam Iudicis iniquorum devastatio, quam innocentium defensio; Licet enim, teste Divo Paulo, Dei Iudicia multo sint incomprehensibilia, et investigabilia viae eius tam de iis qui ad vitam, quam qui ad mortem destinantur; in patria tamen luculenter patebit, universas vias Domini non esse nisi misericordiam et veritatem, ad iudicandum; ubi videbitur, quomodo iustitiae rigorem restrinxerit clementia, et iustitia misericordiae indulgentiam temperarit. Theodidus: O quam occulta sunt in praesenti temporis statu divina iudicia. Dic ergo mi Cosmiel, quis investigare poterit, cur Deus Iacob dilexit; Esau autem odio habuerit, antequam nati essent? quid demeritus est Esau, aut meritus Iacob, cum divina bonitas nullum nisi secundum praesentem iustitiam iudicet? Cur duo infantes portantur ad baptismum, unus natus ex fideli ante baptismum moriens descendit ad limbum, alter natus ex infideli post baptismum moriens evolat in coelum; cur binis latronibus secum crucifixis tam dispar em exitum permiserit? Cur praeter Iudam alium Apostolorum neminem reprobaverit? Haec enim verba sunt, quae concipi non possunt, animamque turbant. Cosmiel: Nonne dixi tibi? Haec omnia fine permituntur a Deo, ut homines cautius sollicitiusque in via servitutis eius procederent; ex hoc enim contingit, ut nullus adeo sanctus sit, qui non impentrabili divinorum iudiciorum profunditate perculsus timeat et cedat; nullus adeo impius, qui conversus ad Dominum per delictorum condonationem latronis exemplo, salutem aeternam non se confecturum speret. Iraque iudicia Dei, qui vel in Angelis reperit pravitatem, sanctos fragilitatis suae memores humiliare sibi complacuit, impios vero, coptos ex peccatorum luto emersos spe veniae erigere; nemine, amorene an odio dignus sit, sibi conicio. Hoc facias velim, Deum sapientissimum divina, angelica et humana semper convertere ad optimum, hoc est ad gloriam suae manifestationem; et Angelis et hominibus ad divinam naturae fruitionem; et licet malum in se, nec speciem habeat, nec originem ullam, singula tamen mala opera ad magnum aliquod et insigni bonum sapientissimus Conditor ordinat, qui in domo sua nihil (GREEK) et inordinatum relinquit. Horrendum et irrecuperabilem Angelorum casum, obstinatumque eorum malitiam ad exercitium et coronam ordinavit, iustorum iuxta illud magni cuiusdam Dei famuli, 鈥渟uperbus ille humilium malleator, ipso nesciente, eis coronas fabricat, ipso impugnando;鈥� Pari modo humani generis casum, in admirabilem totius humanae naturae exaltationem convertit. Ex hoc enim humana divinae naturae inseparabili nexu iuncta adeo emicuit, ut nec quicquam dignius aut excellentius humano intellectu excogitari possit, iuxta illud Chrysostomi: 鈥淩evera magnum et mirabile est, carnem nostram, ipsam Christi corpoream visio et ab Angelis et Archangelis adorari; quod nequaquam si Adam non peccasset, factum fuisset;鈥� unde reapse cantat Ecclesia: 鈥淥 felix culpa Adae, quae tantum habere meruit Redemptorem;鈥� Si enim homo ad imaginem Dei creatus, in suae natura honore perstitisset, nec diabolica fraude deceptus, a lege sibi posita devi asset, Creator mundi creatura non fieret, nec sempiternus temporalitatem subiret Deus, vel qualis Patri Filius formam servi et similitudinem carnis peccati assumeret. Annon proditionem Iudae et ex ea passionem et mortem Filii Dei consecuturam (quod revera peccatum omnium maximum fuit) benignissimus Deus in peccati destructionem, diabolicae potentiae diminutionem, coelestis ianuae apertionem, et tandem in aeternam felicitatem convertit? Anne vides, infidelitatem Thomae dum vulnerum Christi cicatrices tetigit, una in Fidelibus infidelitatis vulnera sanasse, atque adeo plus nobis ad fidei augmentum Thomae incredulitatem, quam vel Angelorum coeterorumque Apostolorum testimonium profuisse? Hoc pacto Pauli conversionem Deus in salutem omnium convertere Ecclesiarum, dum saevissimus Ecclesiae persecutor, factus est Verbi divini fidelissimus et ardentissimus praedicator; pari pacto Prophetarum, Apostolorum, Martyrum, gloriosissimos agones in fulcimentum convertit spei cunis fidelibus; nisi enim fidem Catholicam suo sanguine defendissent, nequaquam Domini IESU nomen ad nos cum fide Catholica tanto cum robore pervenisset; 鈥淟eve enim et momentaneum tribulationis tormentum supra modum magnum gloriae pondus operatur in electis Christi membris.鈥� Haereses et scandala ad fervorem fidei in tepidis acuendum, martyrium ad coronas augendas permittit; cur vero mundum in Paganismo reliquerit, et si vos lateat; fieri tamen non potuit, quin inde magnum aliquod bonum emerserit; cur America tanto tempore sine lege aliqua neque divina neque humana perseverit, forsan brutalis istiusmodi hominum concupiscentia et immanium flagitiorum incessabilis perpetratio divinae misericordiae obicem, quo minus divini influxus radiis perfunderentur, iecerat; vel etiam malignam stirpem prorsus exstirpandam voluit, ut novis plantis meliorisque; frugis stirpibus, damnum illatum resarciret; quod post detectionem novi orbis per Evangelii praedicatores factum fuit eo cum fructu, quem in tanti mundi ad Christum conversione cum admiratione intuemur. Theodid: Verissima sunt, quae dicis; sed cur Deus infinite bonus ita nonnullas gentes omni auxilio destitutas reliquit, ut nullam earum curam habere voluisse videatur; An non melius fuisset, totum genus humanum, quod ipsi facillimum vel sola voluntate fuisset, salvum facere? Et quare tam paucos? Cosmiel. Scite debes, Deum quantum est ex parte sua, nullius peccatoris mortem, sed omnes salvos fieri voluisse; hinc nulli unquam mortalium divina gratia auxilia negasse, ad finem suum ultimum consequendum necessaria vel ipse testatur per Isaiam. 鈥淨uid ultra divi facere, et non feci;鈥� praeter hoc unicum, quod hominem non violenter ad coelum trahere voluerit; atque, hoc ideo fecit, quia iustitiae suae, invitum coronare, nolentem sollicitare non conveniebat; unde Deus posuit hominem per arbitrii libertatem in manu consilii sui, in hoc hominem sibi assimilans, quod a nemine cogi posset; unde Augustinus: "Qui creavit te sine te, iustificabit te sine te; creavit te nescientem, non iustificabit nisi volentem,鈥� et quia liberae voluntatis consensus exigit, ideo tota fere salus hominum perit, dum quisque a carnis concupiscentia abstractus et illectus, plus iugis boum, plus temporalium delitiarum villis, plus caducarum voluptatum coniugiis, quam aeterni Regis nuptiis inhiat. Veniet tempus, cum benignissimi Conditoris innocentia patebit, quam serio Dei Filius pro salute mundi tantopere ingrati laborarit; certe in universi mundi machina non tantum, quantum vel pro unico peccatore redimendo labore sustinuit; in mundi producendis operibus dixit tantum et facta sunt, pro hominis vero salute, cum Deus esset homo factus, servi formam suscepit, innumeris laboribus se voluntarie subiecit, et tandem ignominiosissimam mortem subiens, ingratos mortales in verbis sustinuit contradictores, in factis observatores, in morte denique illusores. Atque haec de inscrutabilibus Dei iudiciis, in quantum ea humana mens attingere potest, sufficiant.

CHAPTER XII.

Why so few attain eternal salvation when God created such a great purpose for humanity; and concerning the hidden judgments of God.

Theodidactus: As I more deeply contemplate the magnitude of the world, I more accurately ponder the innumerable multitude of heavenly bodies, I consider this earthly globe, still largely unknown in a great part, and I am perplexed. I find no reason why God, the Supreme and Best, whose nature is goodness, would desire to create such a purpose for humanity alone when, nevertheless, a large part of humanity does not attain eternal salvation and does not reach its ultimate end. I see many regions on Earth teeming with people yet unknown to us, who have never beheld the light of the Gospel and have heard nothing about matters of faith and the Incarnate Word. I shudder when I consider America, discovered about 200 years ago and inhabited by many millions of people, who, throughout the course of preceding time, have existed entirely devoid of the radiance of divine light, in the perpetual darkness of unbelief. Could not the boundless mercy and compassion of God have sent them a Prophet or an Apostle to show them the way of salvation to those who sat in darkness and the perpetual shadow of death? But I also fear that before the advent of the Son of God in the flesh, only a small number in God's faithful Church were confined to only a few regions, holding true and sincere faith. This left all other nations of the world in infidelity and the abomination of idolatry. But what is more astonishing is how, after the advent of human salvation, the world has persisted in its ancient unbelief. Countless monstrous heresies have arisen, shaking the entire globe. Moreover, so few are found who embark on the perfect course of life according to the law of Christ. In addition to this, it seems that the fulfillment of the Psalm is obvious: "God looked down from heaven upon the sons of men, to see if there be any that understand, or seek after God. They are all gone aside, they have become unprofitable together, there is none that doth good, no, not one." These are the things that torment my heart; these are the things that, like a whirlwind, involve all the faculties of my soul. I flee to you, my Cosmiel, I await some ray of understanding from you.Cosmiel: You request that I explain to you the mysteries of divine decrees, which are inaccessible to humanity, not to mention angelic intellect. These mysteries remain obscure as long as a person dwells in the shadow of mortality, for they cannot be comprehended while in mortal flesh. For indeed, "God's judgments are a vast abyss. His providential ways are inscrutable to any created wisdom. Who knows the mind of the Lord? Or who has been His counselor? Or who can say, 'Why have You done this?'" Your sole consolation in this is that God does nothing in vain. He had, from eternity, the preconceived reasons for all things, and through the infallible disposition of His infinite providence, ordered all things to the highest good, even if some extreme evils may seem to exist. Just as all things were created for the sake of humanity, so too, humanity was not created for the world but destined for God and His divine glory in eternal life. The purpose of this blessedness is not for the personal benefit and advantage of humanity but for the manifestation of the glory of the Creator. Through this, the Holy and Blessed Trinity may be glorified in all things: "For the Lord has worked all things for Himself." Thus, God willed that His incomprehensible works be approached not through knowledge but through faith. In this way, through the merit of faith, humanity may ultimately be disposed towards the intuitive vision of God, in which all things will appear as they are, unknown to us for ineffable reasons. Consequently, whatever the human intellect cannot penetrate in this mortal flesh has been reserved for the state of eternal life. Therefore, do not be surprised if the mysteries of divine decrees are hidden from humanity. Know that this was done so that, considering the weakness of their condition, humans would serve God with fear and trembling and cleave more closely to Him through faith. Through hope, they would yearn for the delights of divine fruition, and through charity, they would finally desire it more perfectly until, released from the burden of their flesh, they would ultimately enjoy it forever. For there, all things will be seen in the light of life. Therefore, all the purposes for divine works, the structure and fabric of the world, and the causes of everything contained therein will be contemplated perfectly, with ineffable delight, enduring for all eternity. There, the goodness and wisdom of God, the root and principle of all divine works, will be perfectly known. Indeed, the essence is conferred by the goodness of God and the laws of His wisdom. Thus, from the highest and inscrutable depths of divine wisdom, the world emerged in such a magnitude with such a number of heavenly bodies, assigning distinct distances and different reasons for the influences of powers, which no one comprehends except God alone. But in its proper place, they shall be revealed in the Word of Life. From this treasury of infinite wisdom, which often astonishes humans, it is understood why the human race is burdened with such a diverse condition. Some are afflicted with poverty, while others are exalted with glory and wealth; some are miserable due to perpetual illness, while others flourish with strength and vitality. The unjust arrows of fortune strike down some, while others prosper with success in all things. Some are gifted with remarkable gifts of supreme wisdom, while others are miserable in nearly brute ignorance. It is also asked why God created one being endowed with senses and another devoid of senses and life; why one was made conspicuous by reason, while another was rendered entirely impotent of all reason. Yet, as the Church testifies, "the works of God are good, and it is not right to say that anything is more wicked than He." All these things, I say, will be justified in their own time. Nor should you think that hell is worse than heaven, for, as a distinguished servant of God rightly says, just as heaven is adorned with stars, so hell will be adorned with damned humans and demons. For the devastation of the wicked extols the Judge's justice as much as the defense of the innocent. Although, as St. Paul attests, God's judgments are far beyond comprehension, and the ways He ordains for those destined for life and death are inscrutable. In the homeland, it will be clearly evident that all the ways of the Lord are nothing but mercy and truth in judgment. There, it will be seen how the severity of justice was tempered by mercy, and the indulgence of mercy mitigated justice.Theodidactus: Oh, how hidden are divine judgments in our present time! Tell me then, my Cosmiel, who can investigate why God loved Jacob and hated Esau before they were born? What did Esau deserve, or what did Jacob merit, when divine goodness judges nothing except according to present justice? Why are two infants brought to baptism, where one born of a believer before baptism dies and descends to limbo, while the other born of an unbeliever after baptism dies and ascends to heaven? Why did God allow such different outcomes for the two thieves crucified with Him? Why did He not condemn anyone else among the Apostles besides Judas? These are questions that cannot be comprehended and trouble the soul.Cosmiel: Did I not tell you? All these things are permitted by God for a purpose so that humans may proceed with greater caution and diligence on the path of His service. For it happens that no one is so holy that they do not fear and yield to the unfathomable depths of divine judgments. Likewise, no one is so wicked that, by turning to the Lord through the forgiveness of sins, they do not hope to attain eternal salvation, as exemplified by the repentant thief. Thus, God, who finds wickedness even among the angels, has chosen to humble the saints, mindful of their frailty, and to raise up the wicked, drawn from the mire of sins, in hope of forgiveness. I do not presume to determine whether God does this out of love or hatred. I ask you to do this, however: always turn to the most wise God, who ordains all things for the manifestation of His glory, both for angels and humans, leading them to the divine nature. Although evil has no intrinsic value or origin, the most wise Creator arranges individual evil deeds for some great and remarkable good, leaving nothing disordered in His household. He ordained the dreadful and irrecoverable fall of the Angels, and their obstinate wickedness, for the exercise and crown of the just, as a great servant of God has said: "That proud forger of humble things, without his knowledge, fashions crowns for them by opposing them." In the same way, He transformed the fall of the human race into the astonishing exaltation of all human nature. Because of this, human nature, closely united to the divine nature, has so excelled that nothing more worthy or excellent can be conceived by human intellect, as Chrysostom says: "Truly, it is great and marvelous that our flesh, the very body of Christ, is adored by both angels and archangels. This would not have happened if Adam had not sinned." Thus, the Church rightly sings: " O happy fault, O necessary sin of Adam, which gained for us so great a Redeemer!" For if man, created in the image of God, had remained steadfast in his nature without being deceived by diabolical fraud or transgressing the law set for him, the Creator of the world would not have become a creature, nor would God, who is eternal, have assumed temporality, nor would the Son, like the Father, have taken on the form of a servant and the likeness of sinful flesh. Did not the most gracious God, by turning Judas's betrayal and the resulting passion and death of the Son of God (which indeed was the greatest of all sins) into the destruction of sin, the diminishment of diabolical power, the opening of the gates of heaven, and ultimately into eternal happiness, convert it all for good? Indeed, you see how Thomas's unbelief, when he touched the wounds of Christ, healed the wounds of unbelief in the Faithful and contributed even more to the increase of our faith than the testimony of all the other Angels and Apostles. In this way, God turned the conversion of Paul into the salvation of all the Churches. Paul, as the fiercest persecutor of the Church, became the most faithful and zealous preacher of the divine Word. Likewise, He turned the glorious struggles of prophets, apostles, and martyrs into a support for the hope of believers. If they had not defended the Catholic faith with their blood, the name of our Lord Jesus, with the Catholic faith, would not have reached us with such strength, for "this slight momentary affliction is preparing for us an eternal weight of glory beyond all comparison." He allows heresies and scandals to sharpen the fervor of faith in the apathetic and martyrdom to increase the crowns. His leaving the world in paganism and hiding its meaning from you could not have occurred without some great good emerging from it. Why did the Americas persist for so long without any divine or human law? Perhaps the brutal, lustful nature of such people and the relentless commission of heinous crimes had become a hindrance to divine mercy, preventing the radiance of divine influences from pouring forth. Perhaps in order to plant new and better seeds of a more fruitful stock, He wanted to completely eradicate a wicked lineage and counteract its harmful deeds. The preachers of the Gospel accomplished this after the discovery of the New World, and we now admire the fruit of the conversion of such a great world to Christ.Theodidactus: What you say is most true, but why did the infinitely good God seem to abandon certain nations, leaving them without any assistance? It is as if He had no care for them. Would it not have been better to save the entire human race, which would have been so easy for Him to do with just His will? And why so few?Cosmiel: You must know that God, in His infinite goodness, did not will the death of any sinner, but rather that all should be saved. Hence, He has never denied divine grace and assistance to any mortal needing to attain their ultimate end, as He Himself attests through Isaiah: "What more could have been done for My vineyard that I have not done for it?" However, He did not want to forcibly drag humanity into heaven. It was not fitting for His justice to crown the unwilling or solicit the reluctant. Therefore, God placed man's destiny largely in the hands of his own free will, making man in His image so that no one could compel him. Hence, Augustine said, "He who created you without your consent will not justify you without your consent; He created you without your knowledge, He will not justify you except willingly." And because the consent of free will is required, nearly all of human salvation is lost as each person is enticed and seduced by the desires of the flesh, lusts more for the yoke of oxen, or the pleasures of temporal estates and the unions of transient pleasures more than for the nuptials of the eternal King. A time will come when the innocence of the most gracious Creator will be revealed. How earnestly the Son of God labored for the salvation of an ungrateful world. Certainly, in the entire fabric of the universe, He endured so much to redeem even a single sinner. In creating the world, He spoke, and they were made. But for the salvation of mankind, when God became man, He assumed the form of a servant, willingly subjected Himself to innumerable labors, and finally, undergoing the most ignominious death, endured contradicting words from ungrateful mortals, observers in deeds, and, in the end, mockers in His death. These are some aspects of the inscrutable judgments of God, to the extent that the human mind can grasp them.

EPILOGUS

O mi Cosmiel! Agedum, Theodidacte, iam tempus ut, post omnia discussis divinae sapientiae operibus, tandem tuae Telluris Orbi restituaris. Vidisti, ni fallor, quantum humano oculo concessum fuit, divinorum operum magnitudinem, varietatem, excellentiam; observasti finem, ob quem omnia creata sint, divinae providentiae semitam attendisti. Porro nihil amplius restat, quam ut ea omnia tibi applices ad omnium virtutum complementum, tum deinde aliis eruditione ad iustitiam, quae si feceris, ecce abundantia bonorum numquam interiturarum ubertas iam tibi parata est in collium aeternorum habitaculis, ubi vitam habebis vere beatam, vitam securam, vitam tranquillam habebis pulchram, mundam, vitam ignaram mortis; tristiae nesciam, vitam sine labe, sine dolore, sine anxietate, sine corruptione, vitam totius elegantiae et dignitatis plenissimam; ubi omnia in verbo vitae quaecunque tantopere in huius corruptibilis vitae usura miratus es, fine fine perfecte, intime, uberrime contemplaberis. Theodid: Ah quaeso mi divine Magister, moriar, moriar quaeso vel hoc momento ut una tecum haec omnia possideam; iam enim omnia terrena mihi vilescunt; dum ea, quae omnem exuperant sensum, attentius pondero. Cosmiel: Quemadmodum inexhausta et praemiorum coelestium copia, ita sine laboribus, sine sudore, sine praevio virtutum omnium exercitio nemo ea se consecuturum speret; tibi pro gloria et honore Dei primo assiduo allaborandum, tibi Deo cum timore et tremore serviendum, tibi omni mentis conatu, omnibus virium medullis Deus Optimus prae omnibus ardentissime amandus; tibi omnia terrenarum caducarumque voluptatum irritamenta magno animo aspernanda sunt, ut sic in divini amoris oculo carne mortalitate exutus, ea inenarrabili mentis gaudio eternum possideas. Vale, dilecte mi. Theodid: Ah dulcis Magister, adhuc modicum perseveras. Cosmiel: Divinae voluntati resistis, si diutius tecum morari cogis. Theodid: Fiat itaque divina voluntas et in ea tua; Sed rogo te, mi Cosmiel, unicum mentis meae solatium, ne abiturus tua me invisibili imposterum praesentia destituas; sed me in dubiis illumines, in periculis liberes, in adversis consoleris; ut tua directione semitas mandatorum Dei cum laetitia percurram, usque dum tecum exutus mortalitate in perpetuas vitam aeternitates vivam. Cosmiel: Fiat, fiat. Theodid: Vix dixeram, cum ecce tenues in auras abiens, ex oculis non sine ingenti dolore meo evanuit. Ego vero veluti ex alto quodam contemplationis somno emersus, in meo me Musaeo constitutum reperi. Faxi Divina bonitas, ut hoc Itinerarium Extaticum ad Omnipotentis Dei honorem et gloriam, cui me meaque omnia dedico, unice cedat. Amen.

CONCLUSIO OPERIS

Cum protestatione Authoris. 

Habes, Lectores benevole, in hoc itinerario Extatico meam de Mundo corporumque coelestium fabrica et compositione sub ficti raptus integumento et velamine indigitatam. Hoc unum a te contenderim, ne audaciorem forsan operis praenotationem in sequiorum partem interpreteris; quin potius tibi persuadeas velim, id non alio fine factum esse, nisi ut insoliti argumenti doctrinam amoeniori saniorique ratione in animum Lectoris instillarem; atque adeo animus uti ad singula ultro citroque proposita responsaque redderetur attentior, ita ad secutura avidior. Quod quidem melius non me consecuturum sperabam, quam si Poetarum Tragoerumque sectatus genium hasce de vastissimis mundi domiciliis enarrationes per inductas Cosmielis et Theodid personas trans agas, ac per simulatos in altioris naturae penetralia raptus exploratas exhiberem, atque hoc pacto, ut dici solet, Enthusiasmo enthusiasmum provocarem; si praeterea nonnullas forsan descriptiones (GREEK) expressas repererit Lector; id ingenii prurientis et in Poetarum morem ludentis aestui adscribam velim, sic enim propositae nobis materiae institutum ferebat. 

Dum me mens volitans non sint esse mei 

Siquidem nullum ad Lectoris animum rapiendum; et ad res propositas penitiori ratiocinio ponderandas figendum, scribendi genus hoc efficacius esse existimabam. Quod vero ad sententias physicarum veritatum attinet, nemo me tam effrontis audaciae, tam pertinacis animi esse putet, ut asserta in hoc Opere placita, tanquam Evangelicae, vel dici solet, veritatis regulam irrefragabili argumentorum pondere stabilite (GREEK) obtrudere attentem. Absit tantum a religioso pectore confidentia; neque enim similem (GREEK) labem animo meo insidere unquam passus sum. Novi illud Sapientis: 鈥淐unctas res difficiles, nec eas sermone explicari posse;鈥� novi quantumcunque quispiam Divinae Sapientiae semitis incessantibus progressus fuerit, is tanto semper a veritatis scopo se removisse, quanto propius accesserit; tantoque plura sibi superesse, quae discat, quanto plura novit, fit reperturus. Quamobrem, uti sunt mille hominum sensus, capitum discrimina mille, ita unicuique liberrimam in hoc Opere sentiendi, quae voluerit, voluntatem iudiciumque relinquo. Hoc unicum dico: qui artis analogicae arcana noverit, is verissime comperiet, hanc unicam intellectus humani infirmitati veluti clamem quandam divini muneris largitate concessam esse, qua ad interiora coelestis sublimitatisque naturae penetralia nobis aditus concedatur; aperteque fatebitur illius veterum epiphonematis veritatem, 鈥淥mnia in omnibus (suo modo) existere.鈥� Hac ego hoc in Opere usus; nonnulla coelestis philosophiae abstrusae notitiam, nisi fallor, detexisse videor, qua si pariter usurus Lector, veritatis scopum non usquequaque attigerit, saltem ab eo non longe aberraturum autumo. Ut ut sit, quemadmodum hoc Itinerarium Extaticum, abditasque sub eo veritates non nisi ad aeternae Sapientiae honorem et gloriam animarumque fructum concinnavi; ita quoque quantum quantum est Sacrae Romanae Ecclesiae, quae unica infallibilis veritatis regula est, iudicio, humillimo mentis obsequio subiectum volo.

Nova aut paradoxa non adduxi, sed ex iis, quae iam alii ante me nobilissimi Scriptores, quos partim in paraenetica epistola allegavi, partim inferius allegabo, veluti corollaria quaedam consequentium rationum efficacia impulsum derivavi; sed ut concatenato quodam illationum sorite me declarem, ita argumentatus sum: Si immensum illud coelorum expansum omni sphaerarum soliditate proscripta, fluida et aetherea aura refertum esse, uti iam communis fere sententia et verissima est, et ex multorum annorum observationibus omnium fere Astronomorum calculo confirmata; ergo astrorum corpora in eo mota, cum aliter subsistere nequeant, haud secus ac terra, propriis centris subsistunt, ergo unicuique globi seu Astri partes, partim ad centrum unicuique proprium naturali appetitu confluunt, partim ab eo effluunt. Si hoc, ergo ut solidarum partium ad suum centrum, ita levium ab eodem, expiratarum datur; ergo singula constant atmosphaeris; si atmosphaeris, ergo humidum, ab iis abesse non potest; si humidum, ergo et solidum, quod humidum veluti in vase quodam continet; sed haec conservari non possunt sine calido humidum resolvendo, nec hoc sine mediantis aeris concursu; ergo omnia et singula ex quatuor elementis unicuique pro situs obtenti ratione, peculiari, praerogativa dotatis ut componantur necessitate est. Si hoc, ergo ex his non secus ac ex omnibus mixtis diversarum proprietatum, formarum, influxumque resultabit emanatio, cum perpetua alterationum vicissitudine, quam continua generatio et corruptio ut consequatur, necessitate est. Sunt ergo Astra corruptionibus obnoxia, quia alterationibus subiacent; alterationibus subiacent, quia mixta; mixta sunt, quia elementata, quia solido, humido, aereo, igneo seu calido pollent; si elementata, ergo atmosphaeram habent gravium leviumque confluentem agitatam; ergo propriis centris constant; ergo solidis sphaeris alligari ea, fieri non potest; ergo in liquido moventur; ergo coelum liquidum et undique permeabile est, quod erat demonstrandum. Vides igitur, posito coelo liquido, omnia dicta ex concatenato quodam ratiocinio necessario consequi. Sed hoc ita esse habere, et ut suum huius extatici figmenti colore fucata rerum veritas locum obtineat, ea omnia solidis ex observationum astronomicarum deducis fundamentis, Auctorumque illustrium testimoniis stabilienda duxi. Quae cum in paraenetica praelusione omissa sint, nec eadem in Dialogi nostri decursu allegare licuerit, nonnulla quoque circa finem impressionis Operis adverterim, quae hic sero etiam ad instituti ratiocinii vim validiori argumento corroborandam apponere visum fuit. 

EPILOGUE

Cosmiel: Come now, Theodidactus. After discussing all the works of divine wisdom, it is time for you to return to your earthly realm. If I am not mistaken, you have seen the magnitude, variety, and excellence of divine works to the extent permitted by the human eye. You have observed the purpose for which all things were created and have followed the path of divine providence. Now, nothing remains but for you to apply all of this to the perfection of all virtues. Then, through your teaching, you will lead others to righteousness. If you do this, behold, an abundance of never-ending blessings awaits you in the eternal abodes of the hills, where you will have a truly blessed life鈥攕ecure, tranquil, beautiful, pure, free from sorrow, without blemish, without pain, without anxiety, without corruption鈥攁 life filled with the utmost elegance and dignity. There, you will contemplate all things that you have admired so much in your use of this corruptible life, perfectly, intimately, and abundantly, from beginning to end.

Theodidactus: Ah, please, my divine Teacher, I would die, I would die this very moment just to possess all of this with you. For now, all earthly things seem worthless to me as I contemplate those things that far surpass all senses.

Cosmiel: Just as the abundance of heavenly rewards is inexhaustible, so no one can hope to attain them without labor, without sweat, without prior exercise of all virtues. First and foremost, labor diligently for the glory and honor of God. Serve God with fear and trembling. Love God above all with all the effort of your mind and the marrow of your strength. Cast aside all the enticements of earthly and transient pleasures with a great heart. Thus, divested of mortal flesh, you may possess them in the inexpressible joy of your mind for all eternity. Farewell, my beloved.

Theodidactus: Ah, mellifluous Teacher, continue a little longer.

Cosmiel: You resist the divine will if you insist on lingering with me.

Theodidactus: Let the divine will be done, both in you and in me. But I beseech you, my Cosmiel, the sole solace of my mind: do not abandon me in the future without your invisible presence. Illuminate me in times of doubt, deliver me in times of peril, and console me in times of adversity, so that under your guidance, I may joyfully walk the paths of God's commandments until, divested of mortality, I may live into eternal life with you.

Cosmiel: So be it, so be it.

Barely had I uttered these words when Cosmiel seemed to vanish into the thin air, leaving me with a profound sense of sorrow. It was as if I had awakened from a lofty contemplative dream, finding myself back in my own study. May Divine goodness grant that this Ecstatic Journey be dedicated solely to the honor and glory of Almighty God, to whom I consecrate myself and all my possessions. Amen.

CONCLUSION OF THE WORK

With the author's assertion

Benevolent Readers, in this Ecstatic Journey, I have shared my thoughts on the structure and composition of the world and celestial bodies. I want to clarify one thing: please do not interpret this work as an audacious prelude to subsequent treatises. Instead, I hope you will understand that its sole purpose is to convey the doctrine of this unusual subject in a more engaging and rational manner. My intention was for the reader's mind to be attentive to each point and response presented here, thus creating anticipation for what follows. To achieve this, I chose to follow the approach of poets and actors, narrating the stories of the vast realms of the world through the personas of Cosmiel and Theodidactus, as if they had explored the inner sanctums of a higher nature through simulated raptures. In doing so, I aimed to ignite enthusiasm with enthusiasm, as the nature of our chosen subject allowed. If, furthermore, dear Reader, you find some expressions reminiscent of poets, it is a result of the enthusiastic imagination at work, acting in the manner of poets.

"While my wandering mind is not in my control"

I believed that this style of writing would be more effective in captivating the reader's mind and thoroughly exploring the proposed topics with deeper reasoning, rather than fixating on the subjects at hand. Regarding the statements about the truths of physical matters, I want to clarify that I do not intend to impose these asserted doctrines in this work as if they were established by irrefutable arguments, akin to Gospel truth. Let it be clear that I do not possess the audacious effrontery or stubbornness of mind to make such claims to the attentive reader. Confidence must be far-removed from a religious heart, as I have never allowed such presumption to take root in my soul. I am aware of the saying of the Wise: "Words cannot explain all difficult matters." I also acknowledge that no matter how much progress one may make in the paths of Divine Wisdom, the closer they approach, the further they seem from the goal of truth. Furthermore, the more one learns, the more they realize how much remains to be learned. Therefore, I leave each person in this work with the utmost freedom to think as they wish and form their own judgments. I only wish to convey the following: anyone who understands the secrets of analogical art will discover that this unique understanding, granted to human weakness as a kind of gift from the Divine, provides access to the innermost depths of celestial and sublime nature. They will readily recognize the truth of the ancient epiphonema, "All things exist in all, in their own way." I have utilized this concept in this work, and if the reader also employs it, they may not fully attain the goal of truth, but I believe they will at least avoid straying far from it. In any case, I want to emphasize that this Ecstatic Journey and the concealed truths within it have been composed solely for the honor and glory of eternal Wisdom and the benefit of souls. Additionally, I willingly subject myself to the teachings of the Sacred Roman Church, which is the only infallible rule of truth, with the most humble obedience of mind.

I have not introduced new or paradoxical ideas but have derived certain corollaries from the ideas that have already been presented by other honorable writers who preceded me. Some of these authors are cited in the preface, and others will be referenced later in this work. My argument has been constructed in a continuous chain of reasoning as follows:  If the vast expanse of the heavens is indeed filled with a fluid and ethereal aura, as is widely believed and supported by the calculations of numerous Astronomers over many years of observation, then the celestial bodies, in order to exist, must possess their own centers, much like the Earth. Consequently, the parts of each celestial body or star partly converge toward its center due to natural attraction, while partly emanating from it. As solid particles tend to gravitate toward their center, lighter particles emanate from it. Therefore, it can be deduced that each star possesses its own atmosphere.  Given the presence of atmospheres, moisture is inevitable, as it cannot be absent from them. Moisture, in turn, implies the existence of solidity contained within it, akin to a vessel. However, these elements cannot be preserved without the involvement of warmth to dissolve the moisture, and this process cannot occur without the intervention of air. Thus, every part and element must be composed of the four basic elements, organized in accordance with their specific locations as dictated by necessity. If this is the case, then just as emanation results from all mixed things characterized by diverse properties, forms, and influences, perpetual alternation, continuous generation, and corruption must naturally follow. Consequently, stars are subject to corruption because they are subject to alteration. They are subject to alteration because they are mixed. They are mixed because they are composed of elements, specifically solid, moist, airy, and fiery (or hot) elements.  Since they are composed of elements, stars possess an atmosphere agitated by the convergence of heavy and light elements. Therefore, they have their own centers, which implies that solid spheres cannot confine them. Consequently, they move in a liquid medium. Hence, the conclusion is that the sky is a liquid and permeable substance on all sides, as I aimed to demonstrate. As you can observe, assuming a liquid sky, all the conclusions I have presented necessarily follow from a logically connected line of reasoning. However, to ensure that this scenario aligns with reality and that the truth of these claims finds a place amidst the imaginative creation of this ecstatic journey, I deemed it necessary to establish these points on the firm foundations of astronomical observations and the testimonies of eminent authors. Since these references were omitted in the initial preface and could not be cited during our ongoing dialogue, I have included some pertinent observations towards the conclusion of this work. These observations serve to provide additional evidence and bolster the strength of the arguments presented.

Authoritates insignium quorundam Scriptorum, quibus mundi in hoc Opere hypothesis explanata confirmatur.

Venerabilis Beda tom. 1. de mundi constitutione fol. 382. Luna ex quatuor constat elementis, sed tria illa elementa bene sibi commixta sunt et levigata, nam eo naturaliter sunt perspicuae et de se lucem reddunt. Terra autem in loco illo non bene aliis admixta est, nec de se lucem effundit, et scabra est in illo loco; scabrum autem est quod rubigine obductum est, aut ille levigatum remanet.

S. Bruno Carthusiae fundator, in commentariis supra Psalmum 148, laudate eum Sol et Luna, laudate eum omnes stella et lumen, quia ipse dixit et facta sunt, quatuor scilicet elementa quae fuerunt materia stellarum omnium, ipse iussit et creata sunt haec omnia, id est, ex his quatuor elementis formata.

Anselmus Cantuar Episcopus, De imagine mundi, lib. 1, cap. 23. Sol dictus est, quod fit supra omnia lucens, forma sphaerica, natura igneus. Et Lunae corpus est globosum, natura igneum, sed aqua permixtum. Et c. 20 de stellis. Sunt autem omnes Stellae rotundae et igneae, quarum dispositio soli Deo cognita est.

Fabritius Pauluccius Foroliuensis Episcopus, in Commentariis in Gen. Non possumus ignorare quam Scriptura clare loquitur, aquas supra firmamentum positas, fuisse veras aquas et elementares, quae sub firmamento remanserunt. Sunt ergo illae verae aquae, vel elementares, non in alias mutatae. Et supra Epist. 2 D. Petri, cap. 3, sic dicit:  Coeli magno impetu transeunt. An Omnes coeli, an aerium tantum spatium, magna difficultas est. At nos concedimus, quod omnes, cum omnes coeli ex prima materiae, ex qua ut quatuor elementa composita, formati sint.

Ludou: Lacerda, S.J., in Adversariis suis. Caelos esse corruptibiles, plurimi ex SS. Patribus nituntur probare ex Scriptura, non ex Platonis sententia. Ambrosius I. Hexameron, c. 6 irridere eos, qui dicunt cum Aristotele Coelum esse quintam essentiam, non de numero elementorum. Altera sententia tenet Coelos incorruptibiles. Quid ego dicam in tanta varietate? Eximio sane priorem sententiam esse verissimam, omnes caelos esse corruptibiles. Cur opera tanta institerint Philosophi in probanda incorruptibilitate Coeli, diu quidem dispicere, in quantum possum, nulla alia eos vis moveat; quam ut salvum et integrum Aristotelem praebeant. Egregia quidem laus illum anteponere tot coelestibus viris. Ego nil ambigo, enim errasse, et quotquot eius sententiam defendunt.

Marinus Mersennus cx, Minimorum ordine, in Genesi, pag. 843. Coelos omnes, in quibus Astra moveri videntur, aeris inflato fluidos esse, quae sententia tot incommodis quot adversa non urgetur, estque omnium facillima, et quotlibet astrorum motus, distantias, aspectus, cometarum agitationes et altitudines, novarumque stellarum generationem et omnium phoenomenorum productiones et apparentias explicare potest. Quem vide citato loco, ubi uno rationibus suam sententiam probat, ex optica necessitate, ex cometarum anomalo motu, novarumque stellarum productione, ex Luna corniculata, inaequali, aspera, lacunis et vallibus undique obsita, ex maculis Solaribus, stellisque Iovialibus et Saturninis, ubi necessario generationi, corruptioni et alterationi astra obnoxia dicit; quae cum fusius tractata sint, quam ut hic poni queant, Lectorem ad citatum locum remitto.

Raphael Aversa, Ord. Cler. Min., pro tempore Generalis, tom. 2, q. 34, pag. 160. Tandem ergo fateri, oportebit, maculas solares vere et realiter esse in Sole, quia Solem per tubum intuentibus vehemens quaedam comperitur scintillatio et veluti ebullitio Solis in toto circuitu, que eadem reperiuntur in maculis per totum Solis medium dispersis. Ergo hae maculae realiter sunt in Sole, et simul cum eo agitantur. Quomodo vero hoc fiat, et quaenam tandem sit harum macularum ratio, duo occurrunt modi: primus est, si dicatur Sol non esse corpus quoddam solidum, sed fluidum in suo loco tanquam in vase quodam contentum, et in se agitari instar metalli ferventis, atque in illo inveniri partes quasdam opacas et obscuras. etc.

Petrus Hurtadus de Mendoza S.I., l. 1, de Universo. Quod vero Aristoteles asseruerit Coelum non esse factum; est tam celebris insania, ut non egeat refutatione, ac multo minus; quod dixit, Deum fatali necessitate ita movere coelum, ut non possit et motu cessare, Nam sic dicit textu 134. de Coelo. Est autem et sic considerare, quod impossibile est, aut factum aliquando quidpiam incorruptibile perdurare, aut quod ingenerabile est, et semper prius existens, corrumpi; ergo hinc infert, coelum non generabile nec corruptibile esse; Nam omne inquit, quod incipit esse, aliquando desinit esse, quam quod tale est, factum est ex materia; quare corruptibile, quod autem corruptibile est, aliquando corrumpetur. Unde recte concludit, Aristotelem, si ex hypothesi coelum in tempore incepisse asseruit; aliquando etiam et naturaliter desiturum et corrumpetur iri, asseruisse. 

Ismael Bulialdus Parisinus, Mathematicus Regius, P. c. 4, ad Astronomiam Philolaicam. Vix sane capio, tam solidam materiam celis attribuerint Peripatetici. Quomodo enim quaeso ex eadem materia conflata esse poterunt corpus Lunare, eiusque orbis, in quo fixum movetur? Corpus Lunae solidum est et tenebrosum, vimque terminat; ergo et orbis, paulo post si respondent, ex densiore parte sphera conflare corpus Lunare; retorquendum est telum in illos; cum enim ex eorum sententia, Orbes esse astra ipsis infixa, esse corpora simplicia et homogenea, ex partibus similaribus constantia: Si ergo ex eadem materia conflant et Luna et Orbis eius, eri et Lune corpus simplex, eo materie Orbis homogeneum; non ergo simul contrariis formis affici possibile erit, Lunam, ilicet opacitate, et sphaeram vero pelluciditate. Quam itaque Luna sit opaca et orbis eius, quo vehitur, pellucidus, talia corpora heterogenea esse necessa esse perperam itaque argumentatus est Aristoteles, qui heterogenea fecit homogenea, et a disparibus et dissimilibus paria et similia colligit. Deinde quomodo eiusdem materia esse possunt corpora, que diversis centris innitantur. Homogenea enim simpliciter unita unum centrum respiciunt, etc.

Scheiner Roscius Ursina, fol. 740. Hic Author in praegrandi Rosae Ursinae opere, nihil aliud agit, quam ut coeli soliditatem, incorruptibilitatemque; desiderat; Atmosphearas astra eorundemque circa propria centra motus asserat. Quare Lectorem ad citatum opus relego.

Ioannes Heuelius in Stelenographia, fol. 148. Quaeritur autem primo, quid tandem revera sit haec aspectus et planities: Lunae, hoc est, ex quam materia conflata sit, ego cum materia rectissime comparari possit. Respondeo: partem Lunae tuberosam et inequalem aliis clariorem, nullis aliis rebus tenebris nobis cognitis convenientius quam terrae ipsi et eius continenti accommodari posse, recipit enim fere omnes in se qualitates terrenas. Non est autem, quod quisquam ideo existimet, Lunam ex eiusmodi sabulo, luto, lapide, esse compositam, ut haec terra nostra, siquidem fortassis ex alia poterit constare materia, ab imaginatione nostrae prius diversa, et modo adhuc incomprehensibili. Hoc omne audacter affirmo, partes has protuberantes et asperiores, splendidioresque; nulli rei melius hic in terra, quam continenti comparari posse, quamobrem et hanc impositorum terram nominabimus. Loca vero Lunae decliviora plane, quod spectat, maculas illas magnas, quae perpetuo obscuriores locis montanis sese nobis offerunt, non minus congruenter nostris Oceanis, maribus, lacubus, stagnis et paludibus aequiparantur, quae etiam fractos anfractus, sinus et promontoria habet; minime tamen basse Lunares aquas nostris similes assero, sed quod nihil quicquam similius propter magnam utrarumque affinitatem hic terra habeamus cum quo illas comparare valeamus. Concludo itaque superficiem clare illuminatam esse terram, maculas autem obscuriores esse aquas prout quoque; et Kepplerus concedit in dissertat: cum nuncio sidereo Galilei. 

Franciscus Patricius Italus, l. 20 pancosmias. Quamobrem non, forte procul vero fuerit, Lunae globum; alterum esse terre globum simul cum aqua totam conglobatum, globum scilicet aethereum, sicuti hic globus nostrae hylaeus; et quae Lunae pars lumine Solis splendet, eam esse aquam aetheream alteram; Quae gravitate sua non equidem ad nos cadit, non ensi centrum hoc, Lunae centrum est, ad quod aqua illa tendit eo modo, quo nostra aqua ad centrum istud tendit, et partes similiter alie Lunaris terrae, sicuti partes nostratis terrae. Quid verum etiam mirum fuerit, si ibi sint sicuti in terra nostra planities et montes et connalles? Ec. paulo post. Quin et tota nostra maria ad Lunae aspectus varios certum est, varie commoveri, et maria fluxus refluxusque et coeteri aestus humorque a Lune lumine trahuntur et retrahuntur manifestissime. Haec autem minime fierent, nisi magna inter eam et nostratia intercederet sympathia. Haec autem sympathia non nisi in magna est virium et actionum convenientia, haec autem non nisi ita essentiali similitudine consistit. Haec ille. 

Godefridus Wendelinus Canonicus Cameracensis in sua Teratologia Cometica, fol. 25. Sol Systematis planetarii centrum, super suo axi gyratur motu perpetuo, absolutique gyrum unum diebus fere 30, Sol fornax indeficiens ignis et luminis aeterni ex suo corpore corpora minus lucida tamquam vapores quosdam, non secus ac Tellus nostra et crateribus suis Aetna, Vesuvio, Hecla, aliisque suos furnos aperit, et interdum incendia evomit nullis periodis certis aut temporibus statis. Et fol. 24. Si Sol e crateribus suis eruclet profundius corpus cometicum, proiiciatque illud vel longius vel remotius, pro ratione maioris vel minoris impressi impetus. Si Sol eiaculetur Cometam extra planum Ecclipticae, conspicietur primum ad partes vel Septentrionales vel Boreales. 

Ioannes Petrus Faber Montispessulanus l.2. Panchymicic. Coelum corpus esse mixtum, nullo pacto est ambigendum; et nescio quibus mentis tenebris obcoecati philosophorum quam plurimi fuerint, qui coelum alterius et diversae essentiae cum elementis inferioribus esses putant; et tametsi naturam rerum unam et eandem cum omnibus suis partibus esse velint, coelum tamen vitium nature claustrum extra naturam collocari volunt: quasi vero Deus aliam peculiarem habuerit materiam ad hunc mundi inferiora producenda, diversam penitus ab ea, ex qua exteriora et ultima mundi corpora fecerit, certe ex una eademque materia ac simili prorsus Deus fecit utraque elementa superiora et inferiora, etc.

Ignatius Derkennis S.J. in tract. de Deo Triuno Conditore fol. 606. et 607. Hic author, quaecunque de liquiditate et corruptibilitate coeli dicta sunt, omnia magno rationum pondere ea sic se habere confirmat. Sed nonnulla adducamus de Solis natura, ita loquitur citato loco. "Longe tamen puto verius esse flammam et ignem solarem prorsus uti nobis sublunarem materiam ita suam absumeres, ac proinde egere nutrimento. Est autem valde verisimile esse in ipso Sole, eo quod fit quaedam fornax flammas ingentes undique et continue erigens, qualis esset globi terrestris, si ubique esset Vesuvianis et Aetnaeis montibus plenus  flammas iugiter efferentibus; quod uti modo in suis montibus per intervalla temporum frequenter hucusque contingit, ita fieri posse continuo facile intelligi potest, si terra tota plena esset materia inflammabili, quam ex visceribus ad exteriora egeret, atque exustus virus in terrae cavitates et voragines relapsa continuo circulatione rursus in materiam igneam et inflammabilem transmutaretur, ita autem fieri potuisse in globo solari non video, ex quo capite redargui possit. Hecla mons fere semper ardet; in Indiis occidentalibus profundissima vorago est, in qua perpetui ignis species exhibetur. Calidi fontes iugiter scaturiunt per secula, haud dubie per subterraneos ignes semper durantes calorem illum adepti. Quidni in ingenti illo solari globo summus. Opifex disponere omnia sic posset, ut in exterioribus partibus perpetuos flammarum vortices lentum patulum in partibus centro vicinioribus continua vicissitudine generatum nutriret.

Idem de Luna fol. 609. De Lunari corpora dicendum est, globum esse terraqueum, fluidis partim ac aqueis, partim consistentibus sicisque partibus constantem; suadet primo apparentia, qua se per instrumenta telescopia spectandam exhibet. Partes enim umbrosae sive maculosae et minus lumine perfusae optime explicantur, si dicantur esse aquae; magis illustrate funde et consistentes, quod magna inaequalitas et montium eminentiae manifeste declarant. Nam in huiusmodi stabili situ permanere non possent, si fluide essent. Sic ex altissimis montibus, terra et maria conspecta, Sole lucente, haec minus, illa magis apparerent illustrata. Sic terra queus noster globus e Luna conspectus in aqueis partibus minus, in terreis magis illustratus appareret. Quemadmodum in phasibus Iunaribus sit, unde suadentur partes humidae ex influentiis eius, quae cum valde humectent, ut patet in plantis et animalibus tempore plenilunii ad sensum magis humidis, arguitur fontem esse humidum, qui luce et calore Solarium radiorum in plenilunio excitatus terrae se uberius communicat, quam cum minus est plena.

Item de stellis fol. 612. Cereum est omnes planetas semper a Sole directe aspici, cum sint supra verticem coni tenebrosi a terreno globo alisque planetis proiecti, Iove forsan et Saturno, qui altissimi sunt, exceptis numquam tamen observatum est, fixarum ullam ab his ecclipsari, adeo ut huic modo nihil deesse possit, nisi nimia a Sole distantia, quam quia alii plures supponunt, volunt illas propria luce splendere et esse alios quasi igneos Soles; Nam si ex se luceant, iisdem de causis quas pro Sole igneo attulimus, et ipsas proprias igneas esse dicendum est.
Item de centro Lunae, caeterorumque; astrorum fol 611. Neque periculum est, ne ad terram labantur partes Lunares, seu tota Luna, si materia eius cum nostra symbola sit, et forma haud dissimilis. Nam partes omnes adcentrum globi, cuius sunt partes, inclinantur iisdem de causis, quibus id in terra usa venit, quae etsi  alia aetheris parte posita fuisset, ibi perinde fixa mansisset, non enim ad imaginarium universi centrum tota tendit, sed partes tantum nituntur ad totum.
Dominicus Platus Monachus Montisferrati, ibidemque Philosophiae Professor, in observatione Ecclipseos Solaris 26. Ian. an. 1656. ab Illustrissimo et Reverendissimo Domino Ioanne Caramuele, summo studio et sagaci industria, ope Eustachii de Divinis observata et impressa Romae, num. 7. Praeterea Solis marginem undosum et procellosum esse vidimus, et subdubitare coepimus, an esset liquidus? Si enim corpus Solare esset solidum, non perciperemus a terra tantas ebullientium umbrarum et splendorum tempestates. Hic unum quemque in suo sensu abundare permisi, multum enim Sol removetur a nobis et et in re sublimi et subtili, variae sunt varie sunt virorum illustrium sententiae, inter quas illa obtinet, quae asserit planetarum sphaeras esse pervias esse in globis errantibus duas reperiri magnas materias, alteram solidam et terrae similem, alteram liquidam et aquae analogam. Et paulo post, ubi idem tempus maiori Solis prodigio visebatur ab A per FCE contra signorum successionem gyrari facillime velocitate, et cur id quaeso? Anne Sol movetur circa centrum suum velocissime? Et si movetur, a ab Ortu in Occasum contra signorum successionem? Si diffiditur oculis, omnia sunt salva, at quia sensus nos dirigunt et illis tenemur credere, quamdiu errare non copulat. Solem itaque quod solidum, supra axes suos mensurio spacio (quantum maculae postulant) torqueri affirmo, at eundem qua liquidum in varias partes, fluere quo vel materiae gravitas, vel solas viam ventorum impetus undas, praecipitat  etc. 

Ioannes Eusebius Nurembergius Historie naturali l. 2. c. 13 De corruptibilitate coeli. O quam ridiculi sumus, cum sciamus fide nostra corrumpendos coelos, si adhuc corruptibiles faciamus multi Philosophi nunquam corrumpendos putantes adhuc corruptibiles dixerunt. Deus nil facit frustra; cur fabricaret orbes incorruptibiles, si corrupturus erat? Quid miraris corruptibile esse coelos, et non corrumpi, licet quidem mirari ad hoc utique factos. Hoc inter Dei mirabilia sancto viro Iob proponitur. Tu forsitan cum eo fabricatus es coelos; qui solidissimi quasi aere fusi sunt, scilicet hoc miratu dignum, coelum videlicet subtilissimum, aethera continere integrum, securum, aeque si solidissimus ac aereus esset, potest Deus firmare tenue inde et firmamenti nomen coelis inditum quia verbo et potentia Dei firmati, non utique firmi ex se sunt, sed firmati; ideo Isaias corporalis fumi similitudinem cum firmitate coniungit, Coelum, ait, tanquam fumus firmatum est.

Et ibidem c.11. Transcribam quae ad me non ita pridem misit Ioannes Baptista Cysatus, diligentis industriae et iudicii astronomus in quadam Barcinone epistola anno 1628 a Barcinone ita me docet: Et quidem in eclipsi nupera Solari, que fuit eo ipso die natali Christi, observavi clare in Luna Soli suppositum quidpiam, quod valde probat id ipsum quod cometae quoque et maculae solares urgent. Nempe coelum non esse a tenuitate et variationibus aeris exemptum. Nam circa Lunam adverti esse sphaeram seu orbam quendam vaporosum, non secus ac circa terram, adeoque sicuti ex terra in aliquam usque sphaeram vapores exhalationes expirant, ita quoque ex Lunae; si R. V mecum fuisset, atque Lunam sub sole aspexisset, demonstrassem R. V. et ratione et ad oculum, id quod dico, nunc ego quidem scio. Itaque coeli non confiant incorrupta densitate: sed tenuissima, purissima, et obsequens substantia erat necessariae praecursioni et excursioni, tantoque ascensui defensionique stellarum errantium. Nam epicycli insufficientes et impossibiles sunt. Canalibus quoque excavatis philosophia repugnat, non minus quam Iacobo inviso natura. Astrorum ergo motus non aliter expediri potuerunt, quam in spatio pervio et dissipandis incursibus apto. Miror quam sibi sit consona veritas, quam consentanea Scriptura Sacra rationi verae philosophiae.

Seneca l. 6. q. not. c. 6. Cum excusatione veteres audiendi sunt. Nulla res consumata est, dum incipit, sed in hac tantum, ve omnium maxima, (vielicet Astronomica disciplina) atque intricatissima, in qua etiam sic multum actum est, omnis tamen aetas quod agat inveniet, set in omni alio negotio longe semper a perfecto fuere principia; aqua omnia erant primo tentantibus, post eadem illa limitata sunt, et siquid inventum est, illis nihilominus referri debet acceptum, magni animi erat res fuit rerum naturae latebras dimovere, nec contentum exteriori eius conspectu introspicere, et in Deorum secreta descendere; plurimum ad inveniendum contulit, qui speravit posse reperiri.

Ibidem1. 7. c. 31: Multa venturis aevi populus ignota nobis faciet, multa seculis tunc futuris, cum memoria exoleverit, referentur. Pusilla res mundus est, nisi in illo quod quaerat omnis mundus habeat.

Atque hae Authoritates ad nostram opinionem stabiliendam sufficiant. Innumera aliae adiici poterant, sed ne opusculum debitos magnitudinis terminos excederet, hisce acquiescendum inter plurimas paucis duxi. Qui vero dicta fusius tractata desideraverit, ei ut Authorum in sequenti tabula contentorum opera adeat, consulam; neque turbetur Lector si nonnulla hoc in opusculo tradita (GREEK) repererit; sibi enim persuadeat velim, quod uti diversae mihi a vulgo philosophandi semitem constitutae sunt, ita quorundam simplicitatem approbare non possum, qui quod a puero dati sunt aut Aristoteles ipsis praescripsit adeo sacrosancte teneant credantque, ut nihil admittendum, quam quod (GREEK) putent, imo miratus haud infrequenter fui, quod nonnulli quoque ex Orthodoxis plus fidei Ethnico Philosopho (cuius totum in eo studium positum fuisse, cuius omne de coelesti philosophia argumentorum pondus et robur ea respexisse videtur, ut suam de mundi aeternitate sententiam adeo Doctrinae Christianae contrariam adstruere) quam aut Sacrae Scripturae, aut SS. PP. eiusdem interpretum decretis habeant. Relictis itaque indignis Christiano Philosopho placitis, ego principiis de mundi philosophia, longo et pertinaci studio iuxta combinatoriae atque analogicae artis amussim examinatis, ex admirando rerum omnium nexu, omniumque a singulis, singularumque ab omnibus necessaria dependentia, nonnulla, uti dixi, consectaria deduxi, quae tametsi nonnullis peregrina videantur, illa ramenta, vero haud ab similia esse, atque ex infallibili deductione (posita observationum veritate) necessarie consequi, is solus comperiet; qui ab omni perturbatione liber, iuxta veritatis trutinam, tum nostra, tum adductorum, in hoc Opere illustrium virorum testimonia exactius ponderarit.

The hypotheses of the World, as explained in this Work, are supported by the authority of the following distinguished writers.

Venerable Bede

In volume 1 of his work on the constitution of the world, Venerable Bede, on page 382, describes the Moon as composed of the four elements. However, he notes that three of these elements are well blended and refined, naturally possessing clarity and emitting light. In contrast, the Earth in that context is not thoroughly mixed with the other elements, does not emit its own light, and exhibits a rough surface characterized by either rust or a rough texture.

Saint Bruno

Saint Bruno, the founder of the Carthusian Order, underscores in his commentaries on Psalm 148 the significance of praising the Sun, Moon, stars, and light, acknowledging that they are all products of God's creation. He firmly asserts that these celestial entities, like every element in the universe, originated from the four fundamental elements through the divine command of God.

Anselm, Archbishop of Canterbury

In "On the Image of the World," book 1, chapter 23, Anselm, Archbishop of Canterbury, explains that the Sun derives its name from its radiant nature, as it shines above all other celestial bodies. It possesses a spherical shape and a fiery essence. Similarly, he describes the Moon's body as spherical and possessing a fiery nature, albeit mixed with water. Furthermore, in chapter 20, Anselm discusses the stars, emphasizing their round, fiery characteristics, while noting that their arrangement is known solely to God.

Bishop Pauluccius Fabritius of Forli

In his commentaries on Genesis, Bishop Pauluccius Fabritius of Forli emphasizes the significance of Scripture's reference to the waters positioned above the firmament, describing them as genuine and basic waters that exist beneath the firmament without undergoing any transformation. Additionally, in relation to the 2nd Epistle of Peter, chapter 3, he addresses the notion that the heavens undergo a violent dissolution. While discerning whether this pertains to all heavens or solely the aerial space presents a considerable challenge, he concedes that all heavens are composed of the primary matter from which the four elements originate.

Ludovico Lacerda, S.J.

In his arguments against his opponents, Ludovico Lacerda, S.J., observes that many individuals provide evidence to support the claim that the heavens are susceptible to corruption, often referencing various Holy Fathers without invoking Plato's viewpoint. He notes how Ambrose, in Book 6 of "Hexameron," mocks those who, like Aristotle, classify the sky as the fifth essence, distinct from the elemental categories. Conversely, there exists an alternative perspective positing the heavens' incorruptibility. Lacerda grapples with these opposing views and, in conclusion, leans toward the belief that the former perspective, asserting the corruptibility of all heavens, is the most accurate. He expresses his perplexity regarding why philosophers have placed such strong emphasis on the sky's supposed incorruptibility. Lacerda speculates that this may stem from their desire to present Aristotle as a dependable and trustworthy figure, even though he believes that Aristotle may have made errors as frequently as his proponents defend his opinions.

Marinus Mersennus

In Genesis, page 843, Marinus Mersennus, a member of the Minim order, postulates that all the heavens, where the stars appear to move, are replete with a fluid composed of air. This viewpoint, he contends, encounters fewer drawbacks compared to opposing arguments and stands as the most straightforward explanation, capable of elucidating various aspects such as celestial motions, distances, appearances, comet trajectories, altitudes, the birth of new stars, and the entire array of phenomena associated with celestial bodies. Mersennus substantiates his perspective in the referenced passage, marshaling evidence from optics, the peculiar movements of comets, the genesis of new stars, the crescent shape of the Moon, its uneven terrain marked by roughness, pits, and valleys, as well as the observation of solar spots and the stars of Jupiter and Saturn. Given the intricacy of these discussions, I recommend that interested readers consult the cited passage for a more comprehensive examination.

Raphael Aversa

In volume 2, question 34, page 160, Raphael Aversa, a member of the Clerics Regular Minor during his time as the General, posits the need to acknowledge that solar spots genuinely exist within the Sun. This assertion arises from the observations made when scrutinizing the Sun through a telescope, revealing vigorous sparkling and a peculiar bubbling phenomenon occurring along the Sun's circumference, which is also discernible as scattered spots within the Sun's interior. Consequently, these spots are undeniably located within the Sun, and they move in conjunction with it. Nevertheless, two potential explanations emerge regarding the nature and mechanism of these spots. The first posits that the Sun is not a solid body but rather a fluid contained within its confines, akin to molten metal, harboring certain opaque and shadowy components.

Peter Hurtadus de Mendoza, S.J.

In Book 1 of "On the Universe," Peter Hurtadus de Mendoza, S.J., highlights the famous absurdity in Aristotle's assertion that the heavens were not created, deeming it unnecessary to refute. Furthermore, he critiques Aristotle's notion that God moves the heavens by a fatal necessity, preventing them from ceasing their motion, as expressed in text 134 of "On the Heavens." Hurtadus de Mendoza proposes an alternative perspective: he argues that something incorruptible cannot endure indefinitely, nor can that which lacks a prior state of existence be corrupted. Consequently, he deduces that the heavens are neither generable nor corruptible. This conclusion aligns with Aristotle's statement that all things starting to exist will ultimately cease to exist, with generation being tied to matter, implying that corruptibility leads to cessation and corruption. Therefore, Hurtadus de Mendoza asserts that if Aristotle posited that the heavens had a beginning in time, he also implied their eventual cessation and corruption.

Ismael Bulialdus of Paris

In Part 4 of his work on Philolaic Astronomy, Ismael Bulialdus of Paris, a Royal Mathematician, expresses his difficulty in comprehending why the Peripatetics attribute solid matter to the heavens. He questions how the lunar body and its orbit, where it moves, could be composed of identical material. Notably, the lunar body appears solid, dark, and capable of exerting force. Therefore, if the Peripatetics propose this idea, it necessitates a counterargument. According to their perspective, the Orbs represent stars, each being a fixed, self-contained entity made of a simple and homogeneous substance with similar constituent parts. Consequently, if the Moon and its Orb were fashioned from the same material as they suggest, it would result in the lunar body being simplistic and its Orb being uniform. This, in turn, raises a significant challenge: the simultaneous coexistence of opposing qualities, such as opaqueness for the Moon and translucency for the Orbs. Bulialdus contends that Aristotle's argument regarding the possibility of generating heterogeneous bodies from the same material is fundamentally flawed, as he attempted to unify equal and similar elements drawn from distinct and dissimilar sources. This leads to the question of how bodies with differing centers of attraction can share the same material when homogeneous bodies united in a straightforward manner typically possess a single center of attraction, among other issues.

Christoph Scheiner

In folio 740 of Scheiner Roscius Ursina's comprehensive work, "Rose Ursina," the author fervently advocates for the solidity and incorruptibility of the heavens. He posits that the atmospheres themselves are celestial bodies akin to stars, and they revolve around their individual centers. To delve further into this intriguing perspective, I encourage the reader to consult the referenced work directly.

Ioannes Hevelius

In folio 148 of "Stelenographia," Ioannes Hevelius raises a fundamental question: what is the true nature of the Moon's appearance and terrain? In other words, what material might best describe its composition, a comparison that I believe most accurately aligns with earthly substances? I propose the following: the Moon's rough and uneven regions, which appear brighter than others, bear a striking resemblance to the continents of our own Earth, boasting nearly all terrestrial qualities. However, it's important not to hastily assume that the Moon is constructed from materials identical to Earth, such as sand, mud, or stone, for it may be composed of an entirely distinct and still incomprehensible substance. I confidently assert that these protruding and rugged lunar areas, distinguished by their brightness, can be most aptly likened to continents, thus warranting the designation of "imposed land." Conversely, the Moon's inclined regions, characterized by consistently darker spots found in mountainous terrains, can be similarly likened to our planet's oceans, seas, lakes, ponds, and marshes, each featuring broken curves, bays, and promontories. It is crucial to note that I do not posit an identical match between lunar basins and Earthly waters; rather, this comparison emerges from the considerable affinity they share, allowing us to draw these parallels. Consequently, I conclude that the brightly illuminated surface corresponds to land, while the darker spots are indicative of bodies of water. It's worth noting that Johannes Kepler also acknowledges this viewpoint in his dissertation on Galileo's "Sidereal Messenger."

Franciscus Patricius Italus

In Book 20 of "Pancosmia," Franciscus Patricius Italus entertains the possibility that the Moon may be another celestial body, akin to a globe coalesced with water, possessing an ethereal nature, much like the substance comprising our own Earth. He conjectures that the Moon's sunlit portion might consist of a different ethereal form of water. This water, however, doesn't descend toward Earth due to gravitational attraction, as its center aligns with the center of the Moon itself. Patricius Italus postulates that various regions of the lunar surface bear resemblances to terrestrial features, including plains, mountains, and valleys. Such similarities wouldn't be unexpected, as it's plausible that the Moon exhibits comparable geological formations to those found on Earth. Furthermore, he asserts that the Moon's influence significantly affects Earth's seas, leading to observable fluctuations, tides, ebb and flow, and other tidal phenomena. This influence suggests a profound sympathy between the Moon and our planet's land and waters, a connection that can only arise from a substantial similarity in essence.

Godefridus Wendelinus

In his work "Teratology Cometica," found on folio 25, Godefridus Wendelinus, Canon of Cambrai, postulates that the center of the planetary system perpetually undergoes rotation around its axis, completing a full revolution approximately every 30 days. He describes the Sun as an unceasing furnace, emitting eternal fire and light. Wendelinus notes that, akin to Earth's volcanoes like Aetna, Vesuvius, and Hecla, the Sun occasionally emits less luminous bodies and vapors at irregular intervals, devoid of fixed periods or established times. Continuing on folio 24, Wendelinus elaborates that if the Sun expels a cometary body from its craters, the distance to which it is projected into space depends on the greater or lesser force of the impetus imparted. Moreover, if the Sun ejects a Comet outside the plane of the ecliptic, the Comet will initially become visible in either the northern or southern regions.

Ioannes Petrus Faber of Montpellier

In Book 2 of "Panchymicic," Ioannes Petrus Faber of Montpellier addresses the question of whether the heavens constitute a mixed body. He expresses his incredulity at the notion held by many philosophers that the heavens possess a distinct and diverse essence compared to the lower elements. Faber finds it perplexing that these thinkers, while advocating for the unity of Nature across all its parts, insist on placing the heavens, like a vault, outside the realm of Nature. They seem to suggest that God used a different material to create the upper worlds, entirely separate from the substance employed for the formation of the outermost and ultimate bodies of the world. Faber counters this view by asserting that God fashioned both the upper and lower elements from one and the same material, employing the same process in both cases.

Ignatius Derkennis, S.J.

In the tract "De Deo Triuno Conditore," Ignatius Derkennis, S.J., provides substantial support for the assertions regarding the liquidity and corruptibility of the heavens. However, he also delves into a discussion about the nature of the Sun, as presented in the cited passage. Derkennis contends that it is more accurate to believe that the solar flame and fire, much like sublunar matter, consume their own substance and thus require sustenance. He proposes the intriguing idea that there might exist a furnace within the Sun, continuously generating enormous flames throughout, akin to the scenario one would envision if the Earth's globe were entirely filled with volcanoes like Vesuvius and Etna, consistently emitting flames. This phenomenon, he suggests, has occurred intermittently in Earth's mountains over time. Derkennis posits that such a continuous process could conceivably take place if the entire Earth were saturated with inflammable material, which would be expelled from the Earth's depths to the surface. After being consumed, this material would undergo a continuous cycle of transformation into fiery and inflammable matter. However, he acknowledges the challenge of demonstrating how this process could occur within the solar globe and the difficulty of refuting this hypothesis.

On the topic of lunar bodies, found on folio 609, it becomes apparent that the Moon comprises a combination of fluid and watery elements along with solid, unchanging portions. This assertion can be initially substantiated through visual observations made with telescopic instruments. The dimly lit or spotted regions, characterized by reduced illumination and a darker appearance, are most logically interpreted as bodies of water. In contrast, the well-lit and unchanging sections, marked by significant disparities and the presence of imposing mountains, strongly indicate their inability to exist in a liquid state. Much like our Earth, if viewed from the Moon's perspective, it would exhibit less luminosity over the watery regions and greater luminosity over the terrestrial areas. Furthermore, the influence of lunar phases, as evidenced by the increased humidity in plants and animals during a Full Moon, suggests the presence of watery sources. It is postulated that these sources, when activated by the Solar rays' light and heat during the Full Moon phase, establish a more abundant connection with Earth than during other lunar phases with less illumination.

In reference to the stars, elaborated on in page 612, it is an established fact that all planets are consistently observable directly from the Sun's vantage point. This visibility is made possible as they are projected above the apex of the shadowy cone originating from both Earth and other celestial bodies, with the potential exception of Jupiter and Saturn due to their elevated positions. Curiously, despite their seemingly favorable conditions for eclipsing fixed stars, such occurrences have never been documented. One might surmise that the absence of these eclipses suggests that these planets possess all the necessary prerequisites to emit their own luminous radiance, save for one possible exception: an excessive distance from the Sun. Some individuals entertain the idea that these planets might radiate with their own fiery brilliance. If this notion were indeed valid, it would parallel the rationale we previously advanced for the Sun's fiery nature, ultimately leading to the assertion that these planets are self-contained fiery Suns in their own right.

On the topic of the center of the Moon and other celestial bodies, discussed on page 611, the prospect of lunar components or the entire Moon plummeting toward Earth is entirely unfounded, provided that their material composition closely mirrors our own in substance and maintains a relatively consistent form. These parts exhibit a natural inclination towards the center of their respective celestial spheres, mirroring the gravitational dynamics observed on Earth. Even in the hypothetical scenario of relocating the Moon to another sector of the ether, it would steadfastly maintain its position, devoid of any inherent tendency towards the hypothetical center of the universe. Instead, each constituent part collectively contributes to the celestial body's cohesiveness as a whole.

Dominicus Platus

Dominicus Platus, a monk hailing from Montferrat and holding the position of Professor of Philosophy there, provided meticulous observations during the Solar Eclipse of January 26, 1656. These observations were subsequently documented and published by the Illustrious and Most Reverend Lord John Caramuele in Rome, denoted as number 7. Throughout our scrutiny, we encountered a distinctive waviness and turbulence at the Sun's periphery, prompting doubts regarding its composition. Such perturbations, characterized by undulating shadows and dazzling luminosity when observed from Earth, raised questions regarding the Sun's solidity. In contemplating this phenomenon, I extend the liberty for each individual to engage their intellect. It is worth noting that the Sun exists at an immense remove from us, ensconced within a realm of sublime and ethereal matter. Opinions on this matter vary among illustrious scholars, reflecting the diversity of human thought. Among these perspectives, one intriguing notion posits that the planetary spheres possess permeability. In this hypothesis, the celestial bodies are comprised of two substantial components: one solid in nature, akin to Earth, and another exhibiting liquid attributes reminiscent of water. Subsequently, as time advanced and presented the same phenomena, albeit with a greater and more astonishing display, as the Sun moved from point A to FCE in direct opposition to the natural succession of the zodiac signs, the question arose: What could account for this remarkable motion? Is the Sun, in fact, swiftly traversing its own center? Furthermore, if it is indeed in motion, does it follow an eastward to westward trajectory against the usual order of the zodiac? While it is prudent to acknowledge potential doubt in one's own perceptions, it is essential to trust our senses, provided they do not lead us astray. In light of this, I firmly assert that the Sun maintains a substantial, solid composition. This assertion aligns with my measurements conducted along its axes, taking into account the presence of solar spots, indicating a rotation. Whether this rotation arises due to the gravitational forces of matter or the influence of atmospheric currents that instigate waves remains a subject worthy of further exploration.

Ioannes Eusebius Nurembergius

In his work on Natural History, in Book 2, Chapter 13, which delves into the subject of the Heavens' susceptibility to corruption, Ioannes Eusebius Nurembergius ponders the irony of human folly. He questions why some philosophers, who believe in the potential corruptibility of the heavens, have failed to consider the possibility that these celestial spheres might actually undergo corruption. He then invokes a deeper theological perspective, emphasizing that God's actions are never without purpose. Why would He create celestial bodies as incorruptible if they were meant to be corrupted? Nurembergius highlights the enigmatic nature of the heavens, juxtaposing their inherent corruptibility with their continued state of being uncorrupted. Drawing inspiration from the Book of Job, he marvels at the heavens' capacity to contain a vast and ethereal substance while remaining as secure as if they were solid. The term 'firmament' attributed to the heavens, according to him, signifies their confirmation by the divine word and power, rather than their inherent solidity. This perspective aligns with Isaiah's metaphorical description of the heavens being "established like smoke," further emphasizing their ethereal and divine nature.

Johannes Baptista Cysatus

In Chapter 11, I will transcribe a letter received from Johannes Baptista Cysatus, a diligent and knowledgeable astronomer, dated 1628, sent to me from Barcelona. In this letter, he provides the following instructions: During the recent Solar eclipse, which coincided with the day of Christ's birth, I made a noteworthy observation. I distinctly observed an anomaly superimposed on the Sun within the Moon. This observation strongly supports the notion that comets and solar spots also imply that the sky is not exempt from variations in air density. Around the Moon, I noted the presence of a sphere or orb of vapors, akin to those surrounding the Earth. Consequently, just as vapors and exhalations rise from the Earth into some sphere, they also ascend from the Moon. If R.V. had accompanied me and observed the Moon beneath the Sun, I could have demonstrated both through reasoning and observation the validity of my statement. I now possess this firsthand knowledge. Hence, the heavens do not consist of an incorruptible density but rather of the thinnest, purest, and most obedient substance, essential for the preceding and subsequent celestial motions, as well as for the ascent and protection of the wandering stars. Epicycles prove inadequate and impossible, and philosophy discredits canals no less than it does Jacob's theory. Therefore, the motions of the stars find their only explanation in a clear and expansive space. I ponder the alignment of this truth with Sacred Scripture, its harmony with genuine philosophy, and its congruence with reality.

Seneca

In Book 6, Question Noted, Chapter 6, Seneca emphasizes the importance of comprehending the wisdom of the ancients through elucidation. Regardless of the extent of their achievements, it is crucial to recognize that every accomplishment marks not an end but a new beginning. This principle holds especially true for the most intricate of disciplines, such as astronomy. Despite the significant progress made in this field, each era will inevitably uncover new avenues for exploration. Conversely, in other endeavors, foundational principles have often remained imperfect. Inception involved exhaustive experimentation, and subsequent developments were built upon these initial trials. It required great courage to unveil the concealed facets of Nature and eschew surface-level observations in favor of delving deep into the secrets of the gods. Those who held hope in the possibility of further discoveries played a pivotal role in advancing knowledge.

In Book 7, Chapter 31, Seneca contemplates that future generations will achieve numerous feats beyond our current comprehension. Many discoveries and accomplishments will be passed on to the generations yet to come, long after our memories have dimmed. The world, he suggests, may seem insignificant unless it encompasses the vast array of aspirations held by every conceivable world. Let these authorities suffice to establish our opinion. Countless others could be added, but lest this booklet exceed the proper limits of size, I have chosen to acquiesce in these among many. However, for those who may desire a more thorough treatment of the matters discussed, I advise them to consult the works of the authors listed in the following table; and let the reader not be disturbed if they encounter some things in this booklet that may seem foreign to them; for I would have them persuaded that just as diverse paths of philosophy have been established by me, differing from the common, so I cannot approve the simplicity of some who hold so sacredly and believe so firmly in what has been handed down to them from childhood or prescribed by Aristotle himself, that they admit nothing except what they believe to be true; indeed, I have often been amazed that some of the Orthodox themselves give more credence to a Pagan Philosopher (whose entire study seems to have been devoted to it, whose every argument on celestial philosophy appears to have been directed towards establishing his opinion on the eternity of the world so contrary to Christian doctrine) than to the decrees of Sacred Scripture or its holy interpreters. Setting aside the unworthy tenets of Christian Philosophy, I, having thoroughly examined the principles of the philosophy of the world through long and persistent study, according to the meticulous methods of combination and analogy, have deduced, as I have said, some consequences from the admirable connection of all things, and the necessary dependence of all on each, and each on all, although some of these consequences may seem strange to some; only he will discover that they are not inconsistent, and that they necessarily follow from an infallible deduction (assuming the truth of observations), who, free from all disturbance, has weighed more carefully the balance of truth, both ours and that of the illustrious men brought forward in this work.