萝莉社

CAPUT I

De exteriori Geocosmi facie.

Theodidactus: Dum itaque ingenti rerum ab Hydriele narratarum voluptate delibutus, singula mecum accuratius pondero, ingens sane cor meum earum rerum quas ab Hydriele circa inferiorem Geocosmi constitutionem narrare audieram, cominus spectandarum desiderium invasit, eo potissimum fine incitatum, ut ex hac inenarrabili Divinae sapientiae dispositione, et admiranda telluris structura, novos mihi et novos ad inenarrabilium rerum pulchritudinem, per visibilia gradus disponerem; interim suavissimi Cosmielis mei memor; eum ferventi precum instantia sollicitabam, atque incredibili fiducia fretus futurum sperabam, ut qui supremam mundi monarchiam, caelestiumque corporum apparatum, tanto charitatis humanitatisque officio mihi demonstrarat, is pariter pro insita in me affectus pronitate, subterranea Geocosmi regna, et arcana eiusdem sacramenta, porro demonstrare non esset dedignaturus. Vix dixeram; cum ecce novo sopore eoque profundissimo supervenienti occupor: panditur interea domus omnipotentis Olympi, toto coruscante splendidissimo iubare in loco, ubi commorabar, Cosmiel sese sistit, sed longe a primae parastaseos habitu disparatus. Caput tantum fulgebat luce, ut vix tantae maiestatis intuitum sustinere possem; manu dextra tenebat globum terre, innumera rerum varietate confertum, hic Oceanus terrestribus partibus suos determinabat limites, illinc maria intra terrestrium portionum, alveos se pulchre insinuabant, hic flumina, veluti fimbriis quibusdam decore fluctuantibus, et originem suam unde prorumpebant, et cum Oceano suum meditabantur coniugium, ibi lacus et stagna orbis terrae veluti totidem oculis condecorata suum decor em, usum et abdita in humani generis emolumenta subsidium, faecunditatem demonstrabant, immensa aquatilium multitudine et varietas; monstra et cete grandia omnis generis mirificum sese praebebant, intuitendi spectaculum, terrestres vero portiones innumeris concatenatae montibus pene in extasim rapiebant, arborum porro, plantarum, herbarum, animalium tum terrestrium tum volatilium multitudo et differentia, nec numerum, nec finem obtinebant. Sinistra baculum tenebat Cosmiel ex omnibus quae natura rerum, in praediviti sua gaza exponit, pretiosorum lapidum metallorumque speciebus compositum: cingulo annexum gerens Cornucopiae, omnibus rerum humano vivi necessariarum subsidiis instructum. Caeterum pennato alarum apparatu; habituque inusitato decore tantum splendebat, ut eum, cui ex rebus naturalibus comparare debeam, nesciam. Ego vero ad tam insolentia rerum spectacula, vix mei compos ardenti mentis aestu, in solitos eiusdem amplexus irruere mirum in modum gestiebam, tantae tamen Maiestatis reverentia deterritus abstinui, hoc verborum tenore eum affatus. O mi Cosmiel o Cosmiel cordis mei solatium, antique familiaritatis consors, caelestiumque mysteriorum fidus interpres, quid sibi vult tam insolitus habitus; quid mira illa, symbolorum schemata quibus gravaris, portendunt? Dic rogo, compater, veteris tutelae memor, quaenam tua sit adventus causa? Cosmiel. Preces tuae, mi Theodidacte, summumque quo aspiras earum rerum, quae ad ultimi finis tui conlectionem pergunt, cognoscendarum desiderium, conditorem tuum moverunt; ut tibi tuoque servitio ad maximam eius gloriam restituerer venio itaque ad te; ut post demonstrata divinae sapientiae argumenta in superiore mundo elucescentia; iam et mundum subterraneum, superterraneumque, quem publicae luci iam dudum parare incepisti, una cum misteriis et arcanis sacramentis tibi detegerem; occultas divinae sapientiae similitates, non solum, quae in externa globi superficie, sed quae in intimis viscerum recessibus a paucis hucusque mortalium penetrata tibi demonstrarem, rerum singularum rationes docerem, ut sic, ad impigre pro honore Dei et boni communis emolumentum elaborandum, aptior fieres et instructior. Theod. O mi Cosmiel, fieri ne potest, ut tu praecelsus celestium exercituum princeps, tantum gratia tua me pauperem et humillimum servum tuum digneris, et quis ego sum favilla et cinis, qui tanta praerogativa exornari, ut oraculorum hucusque desideratorum participes te doctore fierem, et per ineffabilia Divinae sapientiae Gazophylacia ductus, ea cognoscerem, quae oculus non vidit, nec auris audivit. Novisti me, postquam per excelso superioris mundi domicilia, servum tuum traduxisti, insolitarum rerum consideratione stupefactum, praeter invisibilium rerum intuitum nihil amplius desiderasse, nihil ambisse. Cosmiel. Laudabilia quidem tua sunt desideria, et Deo optimo per accepta, sed necdum tempus quo votorum tuorum compos fias, advenit. Oportet te primum incomprehensibilia Dei magnalia, quae in solius hominis gratiam in hac terreni globi fabrica  operari dignatus est, mundo exponere, atque omnium mortalium corda, dum tantorum beneficiorum cumulos aspiciunt; divino amoris aestu accendere, donec tandem iuxta votorum tuorum summam, ea in archetypo mundo, aeternum contempleris. Theod. Sicuti semper tuo me arbitrio plena animi resignatione tradidi, ita porro circa me, quod et tibi et Deo in te beneplacitum fuerit, exsequere. Nihil enim antiquius unquam habui, quam Divinae voluntatis amussim in omnibus ardentissime sectari, eique coniungi per affectum, qui cum infinite bonus sit, amore utique infinito dignus est. Sed rogo te mi Cosmiel, quid sibi globus ille tanta rerum varietate conspicuus? Quid baculus? Quid Cornucopiae, quibus oneraris? Explica rogo arcana rerum sacramenta. Cosmiel. Globum quem vides, mundum, scias ex terrestri et aqueo elemento constitutum, exprimi; vides in hoc Oceani longe lateque diffusam aquarum molem, vides marium intra terrenos sinus diffluxiones? Vides lacuum, fontium, fluminum, ab origine sua in innumeros rivos deductorum propagines? Vides animalium aquatiliumque multitudinem et varietatem? Num intueris terrestrium montium distinctorum concatenationem? quam arboribus, plantis, herbis decorae vestiantur? Silvasne camporumque planicies, ille quadripedibus alitibusque habitatas cernis? Theod. Cerno omnia et stupeo, et quid huiusmodi mihi significare velis, nescio. Unde qua possum humili animi devotione rogo, ut mihi sopum omnium, in quem collimas, aperias? Cosmiel: Argumentum, quo iam dudum distineris mundi subterranei hisce indigito; et quoniam circa multa haeres incertus et dubius, et magna animi anxietate terrestri globi mysteria rimaris; tibi presto sum, ut quemadmodum per inaccessas caelestium globorum mansiones te deduxi, iam pari pacto per occulta atque inaccessa Geocosmi adyta, a me deducaris; ne quidquam sit, quod te in abdita naturae Maiestate penetranda lateat. Theod. Et quomodo hoc fieri posse putem; cum Geocosmus natura sua solidus et impenetrabilis existat? Cosmiel. Valde erras fili, sunt haec imperite philosophantium phantasmata, et falsae persuasiones eorum, qui praeterquam quae sensibus exposita sunt, nihil ad veritatis trutinam pensitant. Theod. Vix dixeram; cum ecce Geocosmus quem manu dextra gerebat, in duo vestigio hemisphaeria dissiliit. Cosmiel. Vide, tam Theodidacte, num vites putas Geocosmus iuxta omnem interiorum viscerum constitutionem solidus sit? An vero, non secus ac Microcosmus, innumerabilibus canalis ductibus interstitiis? Innumeris ingentium cryptarum recessibus divisus sic? Theod. Video, et quidem satis mirari non possum. Cosmiel. Per omnia itaque, hoc in globulo non nisi typo quodam expressa, naturae adyta te traducam; rationes singulorum ostendam, fines altissimos, ob quos ab authore naturae singula constituta sint, pandam. Et quoniam hac apte concipi non possunt, sine exterioris Geocosmi superficiei exacta notitia; primo universam telluris superficiem lustrabimus, deinde usque ad ipsa centri adyta penetrabimus, carceres Vulcanios, Aeolios, Neptunios et si quid aliud restat, arcanorum ostendam; sic enim votis tuis plene satisfactum iri confido. Theod. Equidem non expedire iudico; ut per externam globi superficiem me traducas, est enim is ob Geographicum multorum annorum studium, regionum situs in ea descriptus, mihi fac et superque notus: hoc unicum te contendam, ut quaecunque mihi dubia circa occultam regionum, montium, aquarum, marium naturam occurrerint, pro eo quo me prosequeris benevolentiae affectu, dissolvere non graveris; donec iis omnibus instructus, in subterraneorum meatuum cavernas et latebras, penitissimaque naturae gazophylacia, quae uti in hunc usque diem inaccessa manserunt, ita ingenti corum videndorum desiderio crucior, a te introducar. Cosmiel. Votis tuis uti numquam restiti, ita satagam, ut eorum quae ex me quaesitis plenam solutionem nanciscaris. Perge igiturque magno animo, eas quae intimo pectoris scrinio conditas habes, de natura Geocosmi dubitationes proponere.

Chapter I

On the External Appearance of the Geocosmos

Theodidactus: While I was engrossed in the captivating narratives of Hydriel, I found myself increasingly driven by a profound desire to witness in person the aspects of the lower Geocosm that I had heard about. From the unfathomable wisdom of the Divine, [39] I was particularly motivated to develop innovative visual approaches that would lead me to appreciate the beauty of incomprehensible aspects within the Earth's remarkable structure. In the midst of these thoughts, my thoughts turned to my dearest Cosmiel. With fervent prayers, I beseeched him, relying on unwavering trust, and hoped that he, who had previously revealed to me the supreme dominion of the world and the celestial bodies' arrangement with such benevolence and humanity, would not hesitate to similarly unveil the subterranean realms of the Geocosm and its hidden mysteries out of the innate affection he held for me. Scarcely had I uttered these words when a profound slumber overcame me. As I slept, the doors of the omnipotent Olympus opened, and in the place where I rested, bathed in radiant and splendid light, Cosmiel appeared before me. However, he appeared vastly different from his previous manifestation. Only his head emitted an intense glow, which I could barely endure. In his right hand, he held a globe representing the Earth, teeming with countless varieties of life. Oceans delineated their boundaries within terrestrial regions, while seas nestled gracefully among diverse lands. Rivers flowed like ornamental fringes, tracing their origins and outlets into the ocean. Lakes and ponds adorned the Earth like countless eyes, revealing their beauty, utility for humanity, and hidden benefits. An immense multitude and variety of aquatic creatures, along with awe-inspiring sea monsters, [40] provided a breathtaking spectacle. The terrestrial regions, on the other hand, were adorned with interconnected mountains that nearly transported one to a state of ecstasy. The profusion and diversity of trees, plants, herbs, terrestrial and airborne animals knew no bounds. In Cosmiel's left hand, he held a staff crafted from precious stones and metals drawn from nature's abundant treasury. A Cornucopia filled with all the essentials for human life hung from his belt. His wings and distinctive attire radiated such splendor that no comparison from the natural world could suffice. Overwhelmed by the splendor of these extraordinary sights, I yearned to enthusiastically embrace him as was customary, but out of reverence for his immense Majesty, I restrained myself and addressed him with the following words:Theodidactus: Oh, my Cosmiel, Cosmiel, the solace of my heart, the companion of our age-old friendship, the unwavering interpreter of celestial enigmas, what significance lies in this extraordinary manifestation? What do these marvelous symbols adorning you signify? I implore you, my fellow countryman, bearing in mind our longstanding connection, to reveal the purpose behind your visit.Cosmiel: Your prayers, dear Theodidactus, and your earnest pursuit of the purposes that define your existence have touched your Creator's heart. I have come to you with the intent of fulfilling your thirst for knowledge, particularly in matters related to your connection with the higher [41] realm. I am here to unveil the mysteries and secrets of both the subterranean and superterranean worlds, as you have already taken steps to prepare them for public understanding. I shall not merely reveal the hidden facets of Divine wisdom, not only those on the Earth's surface but also those concealed within its innermost depths, which remain undiscovered by the majority of mortals. I will impart the rationale behind each aspect, enabling you to be better equipped and more adept in your earnest endeavors for the glorification of God and the welfare of all.Theodidactus: Oh, my Cosmiel, can it truly be that you, the esteemed prince among the celestial hosts, would condescend to bestow such favor upon me, your humble and lowly servant? Who am I but dust and ashes, to be adorned with such privileges, to become your disciple, partaking in the long-anticipated revelations, and guided through the ineffable treasures of Divine wisdom to grasp truths that no eye has witnessed and no ear has heard? You are well aware that after leading me through the exalted realms of the celestial sphere, I was filled with wonder at the contemplation of extraordinary phenomena. I desired nothing more, nothing else.Cosmiel: Your aspirations are commendable, and by God's grace, your prayers have been heard. However, the time has not yet arrived for you to fulfill these desires. First, you must reveal the unfathomable wonders of God's magnificence, which He has consented to manifest within the very fabric of this terrestrial sphere [42] for the betterment of humankind. You must awaken the hearts of all mortals, kindling them with the divine flame of love as they witness the plenitude of these blessings. Eventually, in accordance with the totality of your supplications, you shall contemplate these phenomena eternally in the archetypal realm.Theodidactus: As I have consistently yielded to your will with a wholehearted surrender, please continue in a manner that aligns with both your will and the Divine will within you. For I have never pursued anything more ancient than the fervent quest to follow the commands of the Divine will in all matters and to unite with it through an affection that, being infinitely good, is unquestionably deserving of infinite love. However, I implore you, my dear Cosmiel, to elucidate the significance of that globe, brimming with such a multitude of elements. And what about the staff? And the Cornucopias that adorn you? Please unveil the mysteries concealed within these sacred symbols.Cosmiel: Understand that the globe before you symbolizes the world, comprising both terrestrial and aquatic elements. Within it, you can discern the expansive bodies of water extending from their origins, the convergence of seas into coastal areas, lakes, springs, and the meandering courses of numerous rivers. You also witness the profusion and variety of aquatic life. Have you not noticed the interconnected network of terrestrial mountains, embellished with trees, plants, and herbs? Can you not perceive the forests and plains that serve as habitats for mammals and birds?Theodidactus: I behold everything with wonder, yet I remain uncertain about the message you intend to convey through these images. With the utmost reverence and humility, I earnestly [43] implore you to reveal the significance of all that meets my gaze.Cosmiel: Your longstanding dedication to the study of the subterranean mysteries has not escaped my notice. Recognizing your uncertainty and profound curiosity surrounding numerous aspects of the terrestrial realm, I am present to provide guidance. Just as I previously escorted you through the inaccessible realms of the celestial spheres, I shall lead you through the concealed and uncharted chambers of the Earth with the same devotion. No secrets shall elude your understanding as you embark on this journey into the veiled grandeur of nature.Theodidactus: How can I have faith in this possibility when the Earth's composition appears solid and impervious?Cosmiel: You are mistaken, my dear. These are the fanciful notions of philosophers and the erroneous beliefs of those who give no credence to anything beyond what their senses perceive.Theodidactus: I had barely finished speaking when, lo and behold, he held in his right hand the Earth, divided into two hemispheres.Cosmiel: Observe, Theodidactus, do you still believe the Earth to be solid in its internal structure, as it appears here? Is it not partitioned into countless channels and gaps, akin to the Microcosm, with numerous recesses resembling immense crypts?Theodidactus: I see, and I indeed cannot help but be amazed.Cosmiel: Hence, I shall lead you through all these subjects, encapsulating them within this miniature globe, and I shall unveil to you the deepest secrets of nature. I will expound upon the underlying reasons for each phenomenon and clarify the profound purposes for which every facet of nature has been fashioned by its creator. As these intricacies cannot be comprehended fully without a thorough understanding of the external surface of Geocosmos, [44] we shall begin by exploring the entire Earth's exterior. Following that, we shall delve into its very depths, exposing the concealed chambers of Vulcan, Aeolus, Neptune, and any other mysteries that may yet remain hidden. In this manner, I am confident that your desires shall be wholly gratified.Theodidactus: Indeed, I deem it unnecessary for you to lead me on an expedition across the Earth's external surface. My extensive years of studying geography have rendered me well-versed in geographical descriptions. My singular request is that you provide explanations for any uncertainties that may arise concerning hidden aspects of regions, mountains, bodies of water, seas, and any natural phenomena encountered during our journey. With your gracious guidance, I am confident in my ability to resolve all such doubts. Once I have acquired this knowledge, my intense longing to explore the caves, concealed nooks, and the deepest treasures concealed within subterranean passages, which have hitherto remained beyond reach, becomes overwhelming. I eagerly await your assistance in this endeavor.

CAPUT II

Varia dubia solvuntur circa externam Geocosmi constitutionem.

Theodidactus: Video, et non sine stomacho quotidie lego de terrestrum mundo, quem Geocosmum appellant, a plerisque nostri temporis philosophis, omnibus mundi corpora postponi et eum quasi ultimi mundi faecem, sordidam elementorum amurcam, elementarium excrementorum saburram, perpetua generationis et corruptionis vicissitudine summe deturpatum aestimari, cum ego tantum abest ut id sentiam, ut eum potius omnium mundanorum corporum praestantissimum existimem. Tuam itaque circa hoc argumentum sententiam operio. Cosmiel: Recte iudicasti, sed ut omnia rite tibi ingerantur, paulo altius de eo ordiri visum est. Nosti, mi Theodidacte, illud in scholis tritum, operis alicuius excellentiam a suo potissimum fine specificari? Scias igitur finem terreni globi esse altum et eminentem esse, ut, non dicam vili mundanorum globorum dignitate et excellentia sua non cedat, quin vel solo empyreo coelo inferior sit; nonne audisti haec a me tibi fusius, dum supernum mundum contemplaremur exponi? Theodidactus: Memini et alto pectore tua divina dictamina impressa conservo. Sed perge, sodes. Cosmiel: Geocosmus, ut dixi, tantae excellentiae est, ut ob hunc solum totius mundi machina a Deo producta videatur. Certe non propter nos nullo corporis compositionis amictu indigos corporalem hanc mundi molem conditor sapientissimus constituit, cum vitae intellectualis beatitudine contenti, corporeis rebus non utamur. Ergo non propter aliud quam rationalis creaturae ex animo et corpore constitutae ultimum in creatis finem, eumque altissimum et eminentissimum, constitutum quis negabit? Unde cum, veluti in universi fabrica medium, ceu thronum quendam constituit, quem innumerabilis astrorum exercitus, noctu diuque circumeundo, suis virtutibus fovent, cui soli veluti Regi suo, influxu et communicatione virium suum famulitium impenderet, quem et ideo immotum et fixum esse oportuit, ut tanquam principium passivum aptius supernis influxibus subderetur, adeo ut nihil in supremo mundo effici, nullum tam exiguum astrum, cuius virtutes non participaret, et cui non quaepiam supernarum virtutum particula infusa esset: quod ex summa rerum varietate et hominibus incomprehensa multitudine sat superque patet, quae profecto tanta est, ut si Myriadem annorum in iis evolvendis intendas, in eo tamen latentes maturae thesauros minime exhaurires, semperque ibi, ubi finieris, rerum identidem novarum cognoscendarum inveniendarumque daretur principium. Vera maioris mundi epitome quaedam, totiusque naturae compendium absolutissimum, in quo conditor omnia superioris mundi arcana complicata esse voluit, ut rationalis creatura in hoc veluti centro quodam constituta, dum altiora inaccessaque supremi mundi habitacula, sensibus attingere non posset, illa tamen omnia in Geocosmo veluti in compendio quodam convoluta intueretur; sed haec nihil sunt respectu eorum quae iam tibi aperiam. Dixi mundum propter terram, terram propter hominem, hominem vero propter Deum solum productum fuisse. Cum vero in aeterno Sacrosanctae Triadis consistorio, aeterni patris verbum et filius, aeterno decreto, in humani generis per peccatum lapsi redemptionem ad carnem humanae assumptionem destinatus fuerit, certe nihil ad Geocosmi excellentiam amplius accedere posse videtur, dum dignus effectus est, qui Unigenitum Patris, Filium Verbum aeternum, Sapientiam increatam humana carne vestitam exciperet, dum Deum hominem cum hominibus in huius terrae gurgustio conversantem, innumera beneficia conferentem, immo concivem suum vidit; o dignitatem, o excellentiam! Non sibi solarem, non iovium, non lunarem, aut alium quem vis ex nobilioribus mundi globis selegit, sed terrestrem globum, ut in eo stupenda magnalium suorum operationumque divinarum miracula monstraret, ut qui omnipotenti virtute sua ex nihilo abysso produxerat omnia, omnia propter hunc globum, quem sibi habitaculum idem videlicet Dei cum hominibus constituerat, produxisse videretur. Recte mi Theodidactus terram omnium mundanorum globorum ob dignitatem finis praestantissimum iudicasti: ita enim est, et nos Angelici supernae curiae asseclae, prae omnibus mundi globis ad eius conservationem quam maxime incumbimus, singulari cura et mira quadam ordinum nostrorum distributione, iuxta divinae providentiae nutum et dispositionem facta, omnia in ea administramus, dirigimus, conservamus; quod nulli alteri globorum concessum est. Tantam enim aeterna Sapientia curam in hunc globum incubuit, ut nullam regionem, regnum, provinciam, urbem, nullam usque ad ipsos privatos homines domum, nullam sive brutarum sive plantarum mineraliumque speciem, angelico praesidio immunem esse voluerit: unde caelestium praesidium, tanta est in hoc globo multitudo; ut non tantum omnium hominum, sed etiam specierum individuorumque quorumcunque entium numerum longe superet; qui quidem praesides vigilis solicitudine ad inimicae et Satanicae potestatis insidias, quas in humani generis exitium perpetuo moliuntur, perfringendas unice incumbent, et ad bonum finemque ultimum a Deo destinatum conducunt. Theod. Uti abunde Geocosmi praestantiam et excellentiam demonstrasti, ita pariter, dubiis meis adhuc satisfecisti, ut amplius quicquam desiderare non possim; hoc tamen aliquem mihi scrupulum iniicit circa terrestri globi imperfectionem, quod videam eum in multis regionibus tanta sterilitate squallescere, ut praeter innumerous serpentes, basiliscos, dracones, et venenose creaturae faeturae sobolem nihil reperias; nonnulla quoque loca ob desperati aeris aquarumque inclementiam, deserta et inhabitata relinquuntur; multa quoque tot ferocium belluarum latibulis referta sunt, velut non dicam habitare, sed ne transire quidem impune licet; Video quoque magnam Geocosmi portionem in hunc usque diem incognitam, inaccessamque remanere, ut sunt eae quae polis subsunt regiones; ad haec itaque ut mihi respondeas supplex et obnixe rogo. Cosmiel. Ad singula ubi ordine proposita dubia respondeo. Et ad primum, quod multae regiones incultae, desertae et habitatore priventur, tantum abest ut imperfectionem telluris arguat, ut potius eius inde pretium maxime dignoscendum sit; tametsi enim haec passim occurrant, scias tamen nihil Deum et naturam frustra fecisse, quod non in altissimos fines, hominibusque incognitos disponatur. Quemadmodum enim Divina sapientia totum mundum contrariorum lucta litibus et amicitiis conservari voluit, ita mala bonis mixta esse, et consona dissonis apta connexione sociata voluit, sine quibus mundus consistere minime posset, utpote harmonico suo temperamentum destitutus; etiamsi enim deserta inveniantur fabulo squalia, et in immensam longitudinem porrecta, quae iuxta hominum sensum et iudicium otiosa et inutilia videantur, si tamen interiorem infra positam deserto subterraneam structuram viderent, quemadmodum suo tempore ostendam, forsan mirari desinerent, et conceptam de similium locorum inutilitate opinionem deponerent; nullum est adeo in natura grande malum, quod non adiunctum sibi habeat bonum, veluti antidotum quoddam, quo viciniores regiones roborentur et in esse suo conserventur. Miraris deserta, sed nescis utilitates inde provenientes. Theod. Eas itaque ut explices obnixe rogo. Cosmiel. Cum fabulosa deserta ut plurimum ob siccitatis vehementiam adustioris aeris sint; primo hoc utilitatis conferunt, ut nubes nimbis gravidas, quae regionibus vicinis imminent, siccitate sua consumant, ne humoris abundantia cum magna hominum animantiumque iactura pereant; et aperte patet, inundationes Aethiopiae et Nili in Aegypto non cessare, Libyanis caeterisque desertorum ventis non spirantibus; quibus tamen exortis, mox imbres et nimbi cessant, atque aer pristinae siccitati restituitur, diluviisque minuantur, cessat inundatio. Secundo Magno Aethiopiae incolarum commodo tot desertis tota regio circumdatur; cum enim ex frequentibus fluviorum ingentium inundationibus magna humiditas nascatur, ex humiditate vero indigesta terras perniciosas generet putredines, ex quibus omnis generis serpentes, dracones, basilisci, caeteraque monstruosa animalia, toxico plena, propullulent, quae integras regiones circumsitas veneni sui virulentia inficerent, hominumque habitationi ineptas redderent, nisi naturali quodam instinctu mox in interiores desertorum recessus, ceu in fidam eorumque naturae mature consentaneam stationem sese reciperent, quod idem de Asiae caeterisque Americae desertis dictum velim; atque adde vel ipsa deserta a natura in bonum incolarum circumiacentium, contra commune omnium iudicium destinata videantur. Accedit huc, quod pleraeque ferocium belluarum, uti sunt Elephantes, Leones, Tygrides aliaeque huius generis belluae, naturali quadam inclinatione desertas et vastas petant solitudines, utpote ab hominum insidiis in iis liberiores, ne in cultis locis faecundiori proventu propagent, extremum hominibus animalibusque exterminium et exitium adsciscerent; Ne vero deserta perpetuae sterilitati sine ullo emolumento consecrata censeantur, Natura semper in hominum usum, eximium quidpiam in iis producere statuit; in nonnullis quidem bdellium et manna nobilissimum, resque raritate pretiosas, ut in arenoso Tartariae deserto Rhabarbarum, in aliquibus palmas dactylis faecundissimas; non desunt quae volucres quadrupedesque eximias alant, ita ut nihil propemodum sit, tam hominum iudicio squalidum, quod non sua conferat emolumenta. Ecce paucis tibi descripsi desertorum nonnullos fines a Natura intentos; complura alia allaturus, nisi te impatientem morae ad alia festinantem, cognoscerem. Theod. Iam vero video ex tua tam eximia relatione Naturam minime ut novercam incusandam, quae tanta providentia omnia constituit, omnia tam exacta trutina ponderavit. Sed perge mi Cosmiel reliquos mihi propositorum dubiorum nodos solvere. Cosmiel. Alterum quod tibi scrupulum movebat, erant loca paludibus et aquarum stagnantium squalore oppleta, quae cum perniciosorum vaporum fuligine aerem perpetuo inficiant, ii innumeris quoque in accolis infirmitates ut plurimum accersunt, ut proinde huiusmodi aquarum colluvies, frustra in natura rerum constituta videatur. Hoc dubium tuum prorsus nullam difficultatem habe. Ne quaeso mi Theodidacte naturam accuses, quasi minus se benignam erga homines in tanto locorum squalore exhibuerit. Non est id naturae vitium, sed hominum otiosorum neglectus et oscitantia, qui cum possent istiusmodi malum removere, id tamen nescio qua laboris impatientia vel sumptuum magnitudine absterriti, consulto omittunt; an nescis totam olim Aegyptum paludibus tectam; hominum tamen industria et impigris laboribus, aquis in certos canales corrivatis, non tantum aquarum diffusione liberatam, sed et in totius orbis fertilissimam saluberrimamque regionem evasisse? Idem de aliis stagnantium aquarum squaliditate defaedatis Geocosmi partibus sentiendum est; hoc enim pacto terra ab aquarum tyrannide hominum labore vindicata, et fecundissimos fundos, et subtracta vaporum materia, saluberrimum aerem subministraret; an non tota Germania inferioris ora maritima olim mari tecta efflavit, qua tamen posteris temporibus in omnium populosis simam, et quae splendore ac magnificentia nulli cedat, regionem evasit? Innumera huius rei exempla, non tibi in tuo de erunt Geocosmo, ut proinde dubium et te mihi propositum, suapte sponte, cadat. Quare ad maioris momenti dubia te accingas, ne tempus in rebus passim obvius teramus. Theod. Verissima quae dicis invenio, et sat iam novi, naturam non semper incusandam, ubi defectus non nisi ab hominum neglegentia dependet, quare paulo maiora et reconditiora proponamus. Nullo non tempore ingens me desiderium tenuit, cognoscendi earum partium firmum, quae immediate polis mundi subsistant. Novi multos multa de iis retulisse, quas tamen nemo mortalium repertus est qui eo penetraverit, quiescere non posse videor, donec nonnullam a te de iis notitiam acquiram. Cosmiel. Ad profundum Naturae arcanum aperiendum me adigis, et forsan hucusque incognitum, sed ut melius mentem meam comprehendas, rem ab ovo, ut dici solet, ordior. Conditrix sapientia, ita Geocosmum hunc constituit; ut a polo ad polum sit coagmentata; saxosa, concatenatorum montium serie Tellus, sive ad firmiorem totius consistentiam, sive ob particulares naturae fines, perinde est; non ut multi putant, totius globi structuram et fabricam, intus solidam, et compactam, quin potius innumeris canalibus perfossam, immensis receptaculis refertam esse tibi persuadeas velim; quorum anfractuum nonnulli sunt in universales usus a prudens Natura destinati, quidam ad particulares, ut postea oculari demonstratione comperies; tractus itaque qui utrique polo subsunt  hominum quidem habitationi inepti sunt, adeo tamen toti Geocosmo utiles, ut is sine illis subsistere non potest. Nosti Oceanum continuo fluxu et refluxu agitari, nunc ex ortu in occasum, nunc ex austro in Septentrionem? Scias itaque talem esse partium, suppolarium constitutionem, ut semestri supra Horizontem mora dominante Sole, ingens vaporum copia sursum tollatur, unde mare circumsitum aquarum mole spoliatum, necessario in locum aqua et vaporis resolutae, alias et alias aquas substituere satagit, unde undequaque ad se circumiecti Oceani aquas a natura sibi indita vi trahit, quae in immensas aquarum moles congestae, tum retrocedere non possint, ingenti quadam voragine absumuntur; interioribus Geocosmi visceribus in fines paulo post dicendos concreduntur; est aurem vorago haec immensa, et veluti ingens orificium quoddam aqui ductus subterranei principalissimum, per quem aqua in occultas terrae cavernas, ac cacas latebras, et naturae subterraneae conclavia derivata, tandem sub polo antarctico exitum suum invenit; canalis vero hic a polo ad polum constitutus universae terrae profunditatem metitur. Oceanus itaque in dicta voragine, quam arctico polo suppositam diximus, absorptus, per memoratum canalem aquas devolvens, post expleta arcanioris Naturae receptacula, atque decoctionis defaecatione peracta, per polo antarctico suppositarum partium orificium denuo regurgitatur; est enim hoc simile prorsus ei, quod sub arctico existit voraginis orificium, ita ut quod voraginis arcticae orificium absorbuit, id orificium antarcticae voraginis revomet, ut proinde non amplius mireris concitatissmum ex Austro in Septentrionem Oceani fluxum, et fluxus quidem ab arctico incipit polo, ab antarctico vero refluxus. Quod vero nemo mortalium dictas plagas viderit aut adierit, causa in promptu est, quia fluxus maris in memoratis partibus adeo vehemens est, ut nullus plana tam validus ventus dari possit, qui ubi naves in hunc statum inciderint, eas retro agere valeat; si vero aut data opera vel casu homines in dictos tractus ventorum impetu delati fuerint, iis mox irrevocabili furentis naturae contumacia in abyssum raptis, necessario pereundum est: nullo evadente tantae perditionis ac ruinae nuncio. Theod. Plane admiranda et vix audita mihi narras, Cosmiel: et iam vera esse video, quae tum supra ab Hydriele audivi, tum Geographi et tua relationi haud absimilia narrant de Monacho quodam Oxoniensi arte magica ad partes suppolares delato, ubi dicitur rupem immensam 33 Leucarum in circuitu invenisse, sub qua insinuatus per quatuor Euripos Oceanus Septentrionalis, per ingentem voraginem absorbeatur. Testantur quoque vehementissimum aquarum versus polum tanquam in centrum nitentium cursum, quotquot in vicinioribus insulis infelicis orae sedem nacti sunt incolae; immo et Batavi hunc maris concitatissimum motum nullo etiam flante vento observaverunt; ex polo vero antarctico, aquas a polo arctico absorptas reddi, celerrimus pariter atque impetuossissimus versus Boream Oceani aestus, sat superque declarat, quem unanimi corum qui huiusmodi partes explorare tentarunt consensu, huius temporis Neptuni testantur, quemque adeo impetuosum aiunt, ut etiamsi contraposito validissimo vento incitentur, nulla tamen tam valida navis sit, quae impetum sustinere possit ruentium aquarum; ut proinde hinc colligas, nemini ob aestuantium fluctuum, ac veluti ex monte quodam praecipitatorum contumaciam, dictos tractus adire concessum esse. Cosmiel. Quidquid fit de Monacho Oxoniensi, et de ingenti rupe magnetica; quae tibi dixi, ea non aliter se habere tibi persuadeas, quare si quid circa dicta dubia animum tuum pulset, id libere propone, ut ab omni ambiguitatis remorsu libereris. Theod. Uti omnia Dei opera incomprehensa sunt, et ultra omnem ingenii captum remota, ita nihil aliud a te desidero, nisi ut aliquo tantum luminis radio, circa profundum huiusmodi naturae arcanum intellectum, meum imbuas. Quero itaque primo quodammodo sic principium motus Oceani, id est cur aquarum absorptio ex parte potius poli Borealis quam Australis incipiat? cum eadem utriusque poli fit constitutio. Quis aquarum continuum fluxum per magnam Geocosmi venam, seu canalem principalissimum, in continuationem fluxus urgeat? cum tanta aquarum absorptarum moles integra semidiametro a centro videlicet terrae, vique ad polum antarcticum, contra Naturam, et motu prorsus violento sursum attolli debeat? Quomodo id fieri posset et debeat, non capio. Secundo, num Oceanus nonnullos alios habeat canales, per quos sese in subterranea mundi receptacula insinuet? Et num fluxus et refluxus maris quotidianus non nihil ad hoc conferat? Ecce hae sunt rationes, quarum non invenio causam. Cosmiel. Nodum difficultatis prorsus tetigisti, sed facile tuum convincam intellectum, ubi nonnulla quadam prius supponenda praemisero. Scias itaque causam cur Oceanus ex parte poli Borealis absorptus, motus fui principium sumat non ex parte poli Australis, nullam aliam esse, quam ipsam met naturalem Geocosmi constitutionem et fabricam, quam mundi opifex sapientia sua ita disposuit, ut inde dictus effectus consequeretur; partes itaque Boreales poli terrestis, aliquantulum altiores, partibus Australibus poli terrestris Australis fine centri gravitatis praeiudicio esse oportuit: haud secus, atque in canali qui in duo orificia incurvatus, una extremitate altius altera eminet; quem si humido interim brevioris cruris orificio digiti ope clauso ad summum repleveris, videbis statim deposito digito aquam ex breviore crure cum impetu elabi, donec in aequilibrio consistant; aquarum itaque ingens pondus altius ruens, fluxum continuo per magnae vene canalem sollicitat, donec eum per antarcticum terre polum expellat, quam quidem expulsionem, perpetua quaedam pericyclosis seu circumuolutio aquarum ut consequatur, necessa est. Neque mihi obicias fluxum in aequilibrio tandem quieturum: cum ruentium per voraginem Borealem aquarum vis necessario secum proxime consequentem et continuatam Oceani molem vi quadam naturali ad continuationem aquarum trahat. Accedit fluxum maris versus Boream magno impetu ruentem violentia sua naturalem absorptionis impetum ruentium aquarum pondere plurimum promovere: hinc fit, ut expulsae per polum terre antarcticum aquae, atque in omnem circumferentiam diffusae, denuo suas versus polum Borealem semitas teneant, quam tametsi variis occurrentibus obstaculis impediantur, alibi tamen fluxum recompensant. Theod. Sed cur frequenti observatione notatum est in Oceano Atlantico, qui fluxui aquarum a polo Australi exoneratarum versus polum Borealem omni impedimento vacuam viam praestat, tantum tamen abest, ut versus polum rueret, ut potius contrarium observatum sit; quamnam huius rei rationem assignas? Cosmiel. Varii in mari motus considerandi sunt. Primus, naturalis et circumvolutionis, de quo hic potissimum quaestio est. Secundus, fluxus et refluxus quotidiani, qui plurimum naturalem motum promovet. Tertius, reflexionis dicitur, sive currentium, qui mere accidentalis est, a certorum ventorum impulso certis anni temporibus dominantium causatus, et hunc potissimum Nautae observant et solam extrinsecam maris superficiem commovet; et reflexionis quoque dicitur, eo quod ad littora continentium insularumque illisus, Oceanum in circulos agat; atque hic est motus de quo tu dubitabas, qui nihil commune habet cum motu circumvolutionis, cum hic totam, Oceani substantiam in circumvolutionis periodum agitet. Etiamsi enim aqua in superficie ex Borea in Austrum proruere videatur, tota tamen substantia aque vique ad fundum naturali suo cursu Boream petit. Est et illud consideratione dignissimum, quod huiusmodi particulares in vicinis suppolaribus partibus voragines complures constituuntur, quibus aqua absorpta, et per varios ramos in unum corrivata, impetum ingenti pondere aquarum in magno canali iam incitatarum augmentet, atque adeo idem in Geocosmo contingat, quod in sanguinis microcosmi perpetua pericyclosi et circumvolutione contingere experientia iam noviter docuit: est enim naturae motus perpetuus, ad perpetuandas in Geocosmo operationes sapienti fane naturae consilio institutus, qui si vel minimum ab operatione sua cessaret; tota e vestigio natura langueret, atque in confusionem omnes mundi officine deducerentur. Theod. Omnia rite cepi, qua de pericyclosi aquei elementi sapienter dixisti. Hoc unum me torquet, utrum canalis ille, sive magna Geocosmi vena per ipsum terrae centrum ducatur, an non? Cosmiel. Non tibi imagineris velim, canalem hunc diametri instar per ipsum centrum terre extendi, hoc enim necessarium non est; sufficit, ut postea tibi demonstrabo, eum laterali quadam deflexione, et obliquis duabus per varios anfractus, et immensae capacitatis hiatus, tandem finem evolutionis suae attingere. Ex qua quidem laterali deflexione meatuum, et fluxus facilior redditur, et exoneratio non tam violenta; quemadmodum ex Hydrostatica tibi constat; accidit.  Theod. Uti discursus tuus veritati quam maxime consentaneus est, ita eum quoque ambobus ut ita dicam brachiis amplector. Sed rogo te ut explices; quis tam stupendus pericycloseos in natura rerum finis fit? Cosmiel. Nosse debes mi Theodidacte: aqueum elementum, quemadmodum audisti ex Hydriele; uti est veluti sperma quoddam Geocosmi, ita nulla portio esse potest, quae non eius indigeat subsidio; latet enim in aquei elementi centro spiritus omnium Opifex; qui quidem non nisi per continuam pericyclosim seu circulationem in intimis terrae visceribus, veluti in utero quodam, per subterranei ignis calorem digeritur, et in variorum mixtorum compositionem praeparatur. Hinc aqueum elementum, cuius fons Oceanus est, universam telluris superficiem ambit, ut nihil sic ex terrestrium continentium portionibus, quod non necessarium ex eo nutrimentum in se derivet, veluti magnetica quadam vi attractum; et quoniam generationes et productiones rerum in humido et calido consistunt, certe necessarium fuit ut aqueum elementum per supradictam pericyclosim primo Solis calore in externa superficie spermatica mundi virtute imbueretur, quod deinde in subterraneis culinis calore ignis hypogari digestum per terrae canales in omnia Geocosmi membra ad generationes rerum distribuat; hinc quemadmodum in Megacosmo Creator omnium Deus Solem et Lunam, id est igneum et aqueum globum, constituit, eo naturae naturae consilio, ut hoc pacto unus alterius imperium frangeret, et ad temperiem reduceret, ita in Geocosmo ignem et aquam simul esse voluit, aquam quidem, ne subterranei ignis aestu et ardore omnia in cineres et favillas converterentur; ignem vero, ut aqua digesta per calorem, spermaticam vim ex centro educatam, et generationibus rerum aptam exeret atque unum alterum, dum simul foveret, utrumque in perpetuo hoc operationum tenore conservaretur. Nam uti Hydriel te docuit, ignis sine humido eius nutrimento uti consistere non potest, ita neque aqua sine igne; illa enim in vapores spiritibus turgentes resoluta, omnia interiora vique ad ipsam terre superficiem, spermatica sua virtute et efficacia imbuit, quemadmodum fusius suo loco et tempore te docebo. Est praeterea aqueum hoc elementum ita, Geocosmo necessarium, ut nisi illud ubique reperiretur, omnia sterilitate et squalore deficere necesse. Hinc illud influxu luminarium in reciprocos actus concitatum, praeterquam quod universam tellurem ambiat, per occultos quoque meatus in intima montium viscera propulsum, ad fontium, fluminum lacuumque originem constituendam sese insinuat. Fontes in innumeros rivos divaricati, universam superficiem faecundo humore rigant, inanimantium, plantarumque vitae sustentandae subsidium; adeoque nullibi id desit, sine quo nihil vivere possit. Habes mi Theodidacte desideratos fines pericycloseos, et elementi aquei utilitates, quas quidem opportunius tunc tibi exponam, ubi te paulo profundius in Naturae adyta introduxero. Sistamus itaque hic; praesertim cum de hac ipsa materia fusissimam ab Hydriele instructionem acceperis. Theod. Summa animi mei voluptate ratiocinium tuum audivi, ut proinde quid ei contra ponam non reperiam. Quare mihi modo explices velim, cur montium catenae a polo ad polum constitutae sint? Nescio enim quodnam naturae mysterium sub eo lateat. Cosmiel. Recte coniecturasti; neque enim compositio huiusmodi terrae tantum propria est, sed et omnibus reliquis mundi globis communis, omnes enim ut in Itinerario caelesti tibi exposui, suam a polo ad polum corporis constitutionem habent; atque hic est magnetismus ille naturae potentissimus, quo omnes mundi globi perfectum habent, et indeflexibilem in determinatos mundi limites situm et dispositionem, eam ob causam a provida naturae sagacitate iis inditam, ne incerta volubilitate, omnibus mundi iuribus confusis, susque deque universi verteretur machina. Nam secundum hunc immutabilem situm optime sese invicem fovent, et ad influxus reciprocos communicandos, unus alterum sollicitat, quod minime fieret, si globorum poli incerta et instabili lege hinc inde, prout sors, fluctuarent. Cum itaque omnes, uti dixi, mundi globi, tametsi perenni motu versatiles; hoc situ gaudeant; Geocosmus tamen prae omnibus aliis hoc situ gaudere debebat; cum enim natura solum eum fixum esse voluerit, eum sub polari situ extendi necessarium fuit, particulari quadam magnetica vi ad hoc praestandum ei a Natura indita, ne confusa volubilitate in incertum fluctuando, muratis iuribus irreparabili ruina substaret, omnemque hoc pacto superiorum globorum influxum impediret, quod fieret, si globus hoc magnetismo veluti fraeno quodam non cohibitus, incerta et fortuita fluctuatione oberraret; que omnia alibi fusius a te exposita sunt. Atque hoc primum est. Alterum quod montium a polo ad polum concatenationem attinet; facias hoc factum fuisse, quia fabricae constitutio id iure veluti quodam naturali requirebat. An necis in Sphaera materiali circulos ita disponi, ut in polis sese intersecando firmiorem consistentiam nanciscantur. Etsi enim alii circuli ad Aequinoctialem paralleli constituantur, ii amen consistentiam obtinere non possunt, nisi meridianis circulis ad firmiorem partium nexum, sibi invicem committantur; idem de Geocosmi compaginatione dictum velim, etsi terrena compage non adeo sub Mathematico rigore considerari debeant; habent enim suas fimbrias et plicas montium, catenae Boreo notiae, quibus longe lateque distenduntur, neque eadem semper altitudine eminent, sed infra terram Oceanumque suae connexionis commercium exercent; atque haec de situ sufficant. Ad utilitates declarandas progredior, quas ut intelligas, nonnulla ad exactiorem elucidationem praemittam. Nonnulli sane existimare videntur, Geocosmum, non secus ac terreum quendam, atque ex luto a figulo fortuita arte compositum globum esse prorsus solidum, nullisque caeteris elementis distribuendis, receptaculis praeditum; praesertim in intimis et remotissimis telluris visceribus, ubi et verum purumque terrae elementum reperiri volunt, ab omnibus impuriorum partium quisquiliis longe semotissimum, atque proinde vique ad ipsum terre centrum denso argilla cretaque constipatum; horum opinio probari non potest. Nos paulo profundius philosophemur; quomodo enim fieri potest, ut tam ingens Geocosmi corpus nonnisi in externa superficie sua praebere emolumenta; reliquas vero interiores partes ob soliditatem nihil agere, et non nisi corpus iners et inutile pondus haberi sibi persuadeant? Scias igitur, mi Theodidacte, globum hunc terrenum non tantum quoad extrinsecam superficiem, sed etiam quoad interiorem constitutionem, tanta providentia et Sapientia rerum Opifices conditum fuisse, ut nullus pene collis tam exiguus sit, nullus rivus tam exilis, qui non ob certos fines soli naturae cognitos constitutus sit. Quemadmodum enim Divina sapientia ineffabili quadam industria in Microcosmi, id est humani corporis fabrica rite constituenda laboravit, dum tanta exteriorum membrorum ordinem harmonia disposuit; tam apta symmetria singula pro officiorum quibus ea fungi oportebat ratione distribuit, tanta officium concatenatione, tanta nervorum, tanta cartilaginum propagatione, tot tantisque venarum arteriarumque ductibus compegit, tot canalibus occultisque meatibus instruxit; innumeris denique pororum spiraculis ad sudoris fuliginumque nidores expellendos pertudit, dum ad septem planetarum numerum, quae sunt vitalium operationum veluti officinae quaedam, cerebrum dico, pulmones, stomachum, cor, hepar, renes, splenem ita apte unum alteri supposuit, ut tametsi diversis differant officiis et muniis, in unum tamen scopum, qui est hominis conservatio, unanimi consensu conspirent; qua profecto tanta symmetria disposita sunt, ut qui Deum nescit, is eum in tam incomprehensibili fabricae contemplatione ignorare non possit. Neque fortuitum aut casuale censendum est, quod tanta sapientia iuxta ac prudentia conditum cernitur, atque adeo recte huc quadret illud Philosophi dignissimum axioma, opus Naturae, opus intelligentiae; certe non minori industria circa Geocosmi fabricam Divina sapientia lusit; primam enim universam molem ad firmissimam, consistentiam ossatura quadam, id est diverso montium connexu instruxit, cuius extrinsecam superficiem pratorum, sylvarum valliumque efflorescentia herbacea arboreaque veluti copiosa pilorum foetura vestivit, quam et innumeris fluminum venis, contra siccitatis sterilescentiam varie distributis digessit, in interioribus vero viscerum penetralibus varias necessariarum operationum officinas Vulcanias, Aeolias, Neptunias constituit, in quibus per elementorum virtutem et efficaciam semen Naturae ad intentam foeturam digereretur, digestum per innumeros canales porosque terrae vapore et exhalatione vestitum egereretur, ut ubicunque aptam dispositamque materiam reperiret, ibi varias rerum formas fixatione, coagulatione, calcinatione, putrefactione, similibusque operationibus induceret, adeoque eam mineralium varietatem produceret in interioribus terrae visceribus, quam naturae scrutatores satis mirati non possunt; in exteriorem quoque superficiem per innumeros occultissimosque meatus, quibus universum pertusum est telluris corpus, hic aquosi ductus panspermia quadam refertos, virtutum occultarum egetores, illic Vulcanios caminos, veluti fuliginum exhalatores, sapienter ordinavit, adeo ut nihil pene sic neque in Megacosmo neque in Microcosmo, quod secundam analogiam quandam in Geocosmo non reperiatur: quae ideo tibi fusius deduxi, ut ostenderem Geocosmum non tantum quoad extrinsecam, sed quoad intrinsecam constitutionem ita fabrefactum, ut a superficie ex intrinseca vique ad ipsum centrum, quemadmodum tibi postea ostendam per omnia ingentibus canalibus, immensis cryptis, ignibus, aquis, aeris ventoque instructis, quae sunt veluti totius Geocosmi seminaria quadam, quibus naturae semen, uti dixi, ab opifice natura ad innumerabilium rerum generationes digeritur summa sapientia perfectione, et idea absolutissima cum ineffabili quadam architectura et symmetria constitutum sit. Theod. Vera mihi Cosmiel, magna et incomprehensa narras, quae tamen rationi consona sunt, ut nemo sit qui iis contradicere aut possit, aut debeat. Perge modo ulterius nonnullos mihi scrupulos elucidare, quae et plantarum et animalium, quam spectamus varietatem concernunt, utrum videlicet ea sua naturalis constitutionis rationem ex Geocosmi visceribus sortiantur, utrum ex propria seminis virtute.

Chapter 2

Various doubts are resolved concerning the external constitution of Geocosmos.

Theodidactus: I observe and read daily, not without a sense of disquiet, that contemporary philosophers predominantly regard the terrestrial realm, referred to as the Geocosmos, as inferior to all other celestial bodies in the universe. It is often assessed as if it were the vestiges of a previous world, the neglected residue of the elements, the remnants of elemental processes marred by the constant cycle of creation and decay. However, my perspective stands in stark contrast to this prevailing view, as I instead consider it to be the most distinguished among all earthly bodies. Consequently, I am keen to hear your opinion on this matter.Cosmiel: Your judgment is accurate. However, to ensure a comprehensive understanding of this topic, it is prudent to delve a bit deeper. As you are aware, my dear Theodidactus, a common axiom in scholarly discourse asserts that the excellence of a work is primarily determined by its specific purpose, correct? Therefore, it should be clear to you that the purpose of the terrestrial globe is exceptionally noble and distinguished. It does not lag behind even the most celestial realms, nor does it yield in dignity and excellence to any other worldly spheres. Do you recall that I expounded on this matter in greater detail while we were contemplating the celestial world?Theodidactus: I remember and cherish your divine teachings deep in my heart. [46] But please continue.Cosmiel: As I mentioned earlier, the Geocosmos exhibits such excellence that it appears to be the primary purpose behind the entire world crafted by God. Undoubtedly, the most wise Creator fashioned this physical framework of the world not out of necessity for our bodily existence, as we find contentment in the blessings of intellectual life and do not rely on material possessions. Therefore, who can deny that it is established for no other reason than to ultimately serve as a habitat for a rational creature comprised of both soul and body? It stands as the loftiest and most supreme objective among all created entities. Hence, the most astute Creator established this realm as a sort of central throne within the fabric of the universe. Here, an innumerable multitude of stars, through their virtues, sustain it ceaselessly, offering their service solely to it, as if to their Sovereign. They impart their influence and share their powers with it. Consequently, the Earth had to remain stationary and unchanging, serving as a passive conduit, more suited to receive the celestial influences. There exists nothing in the loftiest realm that transpires without the participation of even the tiniest star, which bestows a fragment of celestial virtues. This fact is made manifest by the vast array of entities and the countless multitude of life forms on Earth. It is so extensive that, even if one were to devote countless years to its exploration, the hidden treasures contained within would remain inexhaustible. No matter where you conclude your investigation, there will perpetually be fresh discoveries awaiting you, and new things to be found. It is veritably a microcosm of the greater world, [47] an absolute compendium encompassing the entirety of nature. By the Divine will, the Creator concealed all the mysteries of the higher world, so that rational beings, situated in this central location, might not perceive the lofty and inaccessible abodes of the celestial realm through their senses. Nevertheless, they could still contemplate all these wonders in the Geocosmos, as if they were condensed into a compendium. Yet, these revelations pale in comparison to what I am about to disclose. I have previously stated that the world was created for the sake of the Earth, the Earth for the sake of humanity, and humanity for the sake of God alone. However, when, in the eternal counsel of the Most Holy Trinity, an eternal decree ordained the Eternal Word and Son of the eternal Father to assume human flesh for the redemption of fallen humanity, it indeed appears that nothing more could be added to the splendor of Geocosmos. It was deemed worthy to receive the Incarnate Son, the Eternal Word, the uncreated Wisdom, clothed in human form. In this terrestrial sphere, He, who, by the omnipotent might of His divine power, had brought forth everything from the depths of nothingness, seemed to have fashioned everything for the sake of this globe. He chose it as His abode with humanity. [48] You have judged correctly, my Theodidactus. You have accurately deemed the Earth to be the most eminent among all earthly globes due to its exalted purpose. Indeed, we, the Angelic hosts of the celestial court, bear a special responsibility for the preservation of this globe above all others. We fulfill this duty with unparalleled diligence and a wondrous orchestration of our orders, executed in accordance with the divine providence and arrangement. We administer, guide, and safeguard everything upon it. This role is not bestowed upon any other celestial spheres. Eternal Wisdom bestows such care upon this globe that no region, kingdom, province, city, nor even the private abodes of individuals, no species of animals, plants, or minerals, is exempt from angelic protection. Consequently, the multitude of heavenly guardians within this globe is so vast that it surpasses not only the number of all humanity but also that of all species and individual entities. These guardians, with unwavering vigilance, are exclusively dedicated to thwarting the snares set by hostile and Satanic forces, which perpetually conspire to bring about humanity's downfall. They labor steadfastly toward the ultimate good ordained by God.Theodidactus: You have eloquently illustrated the excellence and superiority of the Earth, and you have sufficiently addressed my uncertainties to the extent that I could desire nothing more. Nevertheless, there still lingers a concern in my mind regarding the imperfections of the terrestrial globe. I observe that in many regions, it appears desolate and barren, inhabited solely by [49] numerous serpents, basilisks, dragons, and venomous creatures. Moreover, certain areas remain deserted and uninhabited due to the severity of the climate and the absence of water. Many places are teeming with the lairs of fierce beasts, rendering not only traversal but also habitation perilous. Additionally, I notice that a considerable portion of the Earth remains unexplored and inaccessible, such as the regions submerged beneath the seas and oceans. I humbly and earnestly beseech you to address these concerns.Top of FormCosmiel: I shall address each of your questions in the order presented. First and foremost, the existence of numerous uncultivated and uninhabited regions should not be viewed as an indication of the Earth's imperfection. Quite the contrary, it underscores the Earth's unique value. While such regions may be prevalent, it is imperative to grasp that God and nature, even in the most remote corners of the world, do not create anything without purpose. Divine wisdom has fashioned the world, in all its inherent harmony, to encompass the interplay of opposites, conflicts, and harmonies, without which the world's existence would be untenable. Though extensive stretches of land may appear desolate and of no apparent use to humanity, beneath their surface, hidden subterranean structures may exist that could alter our perception of these areas. [50] In time, I will elucidate how the discovery of these structures can dispel misconceptions regarding the assumed uselessness of such regions. Nature harbors no malevolence so profound that it lacks an intrinsic good, akin to an antidote that fortifies neighboring realms and sustains their existence. You may marvel at desolate areas yet remain unaware of the benefits they confer.Theodidactus: I earnestly request that you explain these benefits to me.Cosmiel: Desert regions, primarily characterized by arid conditions and intense droughts, serve multiple significant purposes. Firstly, they play a crucial role in absorbing rain-laden clouds that accumulate over adjacent areas due to their aridity. This prevents excessive rainfall, which could result in substantial losses to human and animal life. For example, the floods in Ethiopia and the Nile in Egypt do not recede without the influence of Libyan and other desert winds. These winds effectively disperse the rains and clouds, restoring the air to its previous dry state, thus mitigating the risk of flooding. Secondly, these deserts greatly benefit the inhabitants of Greater Ethiopia. Frequent inundations from mighty rivers create abundant moisture, which, if unchecked, could give rise to stagnant, harmful marshes. These marshlands would then become breeding grounds for various poisonous creatures such as snakes, dragons, basilisks, and other venomous beasts, leading to their proliferation and rendering entire regions uninhabitable. Fortunately, these creatures instinctively retreat into the inner recesses of the deserts, where they find a suitable habitat in accordance with their nature. [51] A similar phenomenon occurs in Asian and North American deserts. Moreover, certain deserts themselves appear to be designed by nature for the welfare of the surrounding inhabitants, contrary to the prevailing judgment of most. It is worth noting that many formidable animals, such as elephants, lions, tigers, and others of their kind, naturally gravitate toward desolate and expansive solitudes. In these areas, they are less susceptible to human threats and can reproduce without hindrance in cultivated regions. This proliferation would ultimately lead to the peril and extinction of both humans and animals. To prevent deserts from being deemed entirely unproductive and barren, nature has ordained that something exceptional thrives within them for the benefit of humanity. In specific deserts, you can find valuable resources like bdellium and the highly esteemed manna, as well as rare and precious commodities such as rhubarb in the sandy deserts of Tartary, date palms in others, and various valuable plants and animals that provide sustenance for birds and quadrupeds. Almost nothing, no matter how barren it may appear to human judgment, fails to offer its own benefits. I have provided a brief overview of several purposes served by deserts, which nature has thoughtfully orchestrated. Many more aspects could be discussed, but I will refrain from doing so unless you express a desire for further elaboration.Theodidactus: Your excellent explanation has enlightened me to the fact that Nature should not be criticized as an ignorant creator, as she has meticulously organized and assessed every aspect with such providence. I beseech you, my dear Cosmiel, to proceed with unraveling the remaining perplexities of [52] the doubts I have raised.Cosmiel: Another concern that troubled you was the areas filled with swamps and stagnant waters, which, constantly polluting the air with the smoke of harmful vapors, mostly bring about various illnesses in the inhabitants, so that, therefore, such a collection of waters seems to be established in vain in the order of nature. Your doubt about this matter has no difficulty at all. Please do not accuse nature, my dear Theodidactus, as if it showed less kindness towards humans in such squalor of places. That is not a fault of nature, but rather the neglect and laziness of idle humans, who, though they could remove such evils, yet deliberately omit to do so out of some impatience for labor or fear of the magnitude of expenses; do you not know that once all of Egypt was covered with swamps? Nevertheless, through the industry and diligent labors of humans, by diverting waters into specific channels, it not only freed itself from the dispersion of waters but also turned into the most fertile and healthiest region of the entire world? The same must be understood regarding other parts of the Earth defiled by the filthiness of stagnant waters; for in this way, the land, freed from the tyranny of waters by human labor, would provide the most fruitful lands and supply the healthiest air by removing the material of vapors; did not the entire coastal area of Lower Germany once breathe under the sea, which, however, in later times, turned into the smoothest region among all populous ones, and which rivals none in splendor and magnificence? There are countless examples [53] of this matter in your Geocosmos, so that, therefore, your doubt proposed to me spontaneously falls away. Therefore, you should prepare yourself for more significant doubts, so that we do not waste time on matters that are readily apparent.Theodidactus: I find what you say very true, and I already know enough that nature is not always to be blamed when the deficiency depends only on human negligence, so let us propose something a little larger and more profound. At no time did an immense desire not hold me, to know those parts of them that immediately subsist to the poles of the world. I know many have reported many things about them, which, however, no mortal has been found who has penetrated so deeply; I seem unable to rest until I acquire some knowledge of them from you.Cosmiel: Theodidactus, your curiosity drives me to explore the profound mysteries of Nature, which may have remained concealed until now. However, to facilitate your understanding of this subject, I shall commence from the beginning. Divine wisdom has structured the Geocosm in a manner that connects it from pole to pole. The Earth's rocky composition, whether for overall stability or specific natural functions, shares this attribute. It is essential for you to recognize that the Earth is not a solid and compact entity, as commonly believed, but rather an extensive network of tunnels and vast reservoirs. Some of these serve general purposes, while others have specific functions, as I will elucidate later. The regions beneath both poles are unsuitable for [54] human habitation yet indispensable for the entire Geocosm. You are familiar with the ocean's perpetual ebb and flow, oscillating between east to west and south to north. It is crucial to understand that the polar regions possess a distinctive constitution. During the six months when the Sun dominates the horizon, a significant amount of vapor ascends. Consequently, the Ocean, enveloped by water masses and released vapor, continually strives to replenish the evaporated water and vapor. From all directions, the surrounding ocean draws in waters bestowed upon it by nature. These waters, once amassed into vast quantities, encounter resistance and accumulate into an extensive whirlpool. Eventually, these waters settle within the concealed caverns and subterranean chambers of the Earth's interior, as I will describe shortly. This vast whirlpool serves as the primary conduit for subterranean waters, guiding them into concealed caverns, hidden recesses, and the vaults of subterranean nature. Ultimately, these waters find their exit beneath the Antarctic Pole. This channel, extending from pole to pole, traverses the Earth's entire depth. Thus, the ocean, absorbed by the aforementioned whirlpool beneath the Arctic Pole, flows through the mentioned channel, replenishing the concealed reservoirs of the more secretive Nature. Following purification and refinement, these waters are expelled through an orifice [55] beneath the Antarctic Pole. Similar to the opening beneath the Arctic Pole, the Antarctic whirlpool's exit is instrumental in expelling the waters previously absorbed by the Arctic whirlpool's entrance. This process accounts for the exceptionally rapid flow of the Ocean from the south to the north and the inverse flow from the north to the south. As for why no mortal has witnessed or ventured into these regions, the reason is evident. The ocean currents in these areas are so overpowering that no matter how robust the winds may be, they cannot propel ships against them. If individuals deliberately or accidentally find themselves in these regions, they will be swiftly carried away by the relentless forces of nature into the abyss, inevitably meeting their demise. There is no escape from such a catastrophic and destructive fate.Theodidactus: Indeed, Cosmiel, your explanations align with what I've learned from Hydriel earlier and the accounts of Geographers. There is mention of an Oxford Monk who reportedly journeyed to the polar regions through magical means. He claimed to have discovered an immense rock, measuring 33 leagues in circumference, beneath which the Northern Ocean flows through four straits and is absorbed by an enormous whirlpool. The testimonies of the unfortunate island inhabitants nearby assert that the ocean's currents, as if converging toward the pole as a central point, exhibit tremendous force. Even the Batavians have observed this highly agitated sea motion, which occurs without any apparent influence of the wind. Moreover, the swift and forceful movement of the ocean from the Antarctic Pole towards the North, returning the waters absorbed [56] from the Arctic Pole, provides additional evidence. Accounts from those who have ventured to explore these regions unanimously corroborate these observations. Even the Neptune of our time attests to the ocean's violence, affirming that it is so potent that, despite the propulsion of ships by the most robust opposing winds, no vessel can withstand the onslaught of the advancing waters. Hence, it becomes evident that no one is permitted to approach these areas due to the surging tidal waves, reminiscent of cascading mountains, which pose insurmountable challenges.Cosmiel: Regardless of any accounts concerning the Oxford Monk and the colossal magnetic rock, it is essential to comprehend the veracity of the information I have conveyed. If you harbor any doubts or inquiries regarding these topics, please do not hesitate to present them. Addressing any lingering uncertainties is of utmost importance.Theodidactus: Just as the works of God are inherently inscrutable and beyond the grasp of human comprehension, my earnest desire is for you to illuminate the profound mysteries of this particular aspect of nature. Therefore, I humbly request your guidance in unraveling these mysteries. To commence our exploration, I have two initial questions. Firstly, I am curious as to why the absorption of waters primarily initiates from the Northern Pole rather than the Southern Pole, given that both poles share the same geological structure. What propels the incessant flow of waters through the colossal vein or central conduit of the Geocosm? How is it both conceivable and necessary for such an immense volume of absorbed waters to be forcibly elevated against the laws of Nature, ascending from the Earth's center to its semi-diameter, [57] ultimately reaching the Antarctic Pole with such formidable intensity? I struggle to grasp the mechanics and rationale behind this phenomenon. Secondly, I wonder if there exist alternative channels through which the ocean enters the subterranean chambers of the Earth, and whether the daily ebb and flow of the sea plays a role in this process. These inquiries persist as causes of my bewilderment.Cosmiel: Indeed, you have brought up a challenging aspect, but I will provide a clear explanation to enhance your understanding after introducing some foundational concepts. It is essential to comprehend that the reason why the Ocean is predominantly absorbed from the Northern Pole rather than the Southern Pole is rooted in the inherent structure and natural constitution of the Geocosm, which the Creator meticulously designed to produce this effect. Consequently, the northern regions of the terrestrial pole must possess a slightly higher elevation, maintaining no direct connection to the center of gravity, in comparison to the southern regions of the southern terrestrial pole. To illustrate this, consider a canal with a curvature featuring two openings, where one end is positioned at a higher elevation than the other. Imagine partially filling this curved canal with liquid and then sealing the shorter end with your finger. In this scenario, you would observe the liquid swiftly flowing out from the shorter side with substantial force until an equilibrium is reached. Likewise, the substantial weight of water descending from a higher point initiates an uninterrupted flow through the conduit of the great vein, propelling it onwards until expulsion through the Antarctic terrestrial pole occurs. To sustain this expulsion and perpetuate an unending cyclic water flow, equilibrium is essential. It may be questioned whether the flow will eventually cease and attain equilibrium. [58] Nevertheless, the driving force of the rushing water through the Northern whirlpool naturally draws along the continuous water mass, fostering the perpetuation of water flow. The rapid and forceful southward flow of the sea, when combined with the gravitational impulse of the descending water mass, significantly reinforces the natural impetus for continuous water flow. Consequently, the expelled waters through the Antarctic pole, diverging in all directions, persist in their course towards the Northern pole. Despite any potential obstacles encountered during their journey, they effectively compensate for the flow in other areas.Theodidactus: Why is it often observed in the Atlantic Ocean that, despite offering an unobstructed pathway for the flow of water from the Southern Pole to the Northern Pole, the water does not rush towards the pole? Instead, it has been noticed to behave in the opposite manner. How can this phenomenon be explained?Cosmiel: Several types of sea motion must be taken into account. Firstly, there is the natural and cyclical motion, which is our primary focus here. Secondly, there is the daily ebb and flow, which significantly enhances the natural motion. Thirdly, there is the so-called current motion, which is entirely incidental and arises from the influence of specific prevailing winds at particular times of the year. Sailors mainly observe this phenomenon, and it only impacts the surface of the sea. It's termed "reflection" because it rebounds off the shores of continents and islands, creating circular Oceanic movements. [59] This is the motion that you were skeptical about, and it bears no resemblance to the cyclical motion, as it solely affects the superficial layers of the sea. Despite appearances of surface water flowing from North to South, the entire body of water naturally gravitates towards the North in its course, even penetrating the depths of the sea. Another important consideration is that these particular whirlpools form in polar regions nearby. The absorbed water, converging through various channels and combining, augments its force by the immense weight of the water already within the main channel. This phenomenon occurs in the Geocosm just as it does in the perpetual circulation of the microcosm of blood. It represents a continuous natural motion orchestrated by the wisdom of nature to sustain operations within the Geocosm. If even the slightest deviation were to occur in its operation, the entire natural order would be disrupted, and the world would descend into chaos.Theodidactus: I have comprehended all the details you've provided regarding the continuous movement of the aqueous element in cyclical patterns. My sole remaining inquiry pertains to whether this channel or great vein within the Geocosm traverses the very center of the Earth or not.Cosmiel: I would like you to understand that the channel does not necessarily stretch in a straight line through the Earth's center as a diameter. It is adequate, as I will illustrate later, for it to exhibit lateral deflections, numerous twists, and cavernous gaps of substantial capacity, ultimately reaching [60] the culmination of its circuit. This lateral deflection facilitates smoother flow and a less turbulent discharge, as you are familiar with in the realm of hydrodynamics.Theodidactus: I fully embrace your discourse, which aligns seamlessly with the truth. Nevertheless, I kindly request that you elucidate the ultimate purpose of this remarkable cyclical motion in the natural world.Cosmiel: My dear Theodidactus, it's crucial to understand that the aqueous element, as Hydriel has explained to you, is akin to the life-generating essence of the Geocosm. Every part of this element relies on its support for existence. Concealed within the heart of the aqueous element resides the spirit of the Creator, the originator of all things. This spirit can only be refined and prepared through ceaseless pericyclic or cyclical motion deep within the Earth's depths, akin to a womb, fueled by the subterranean fires' heat. Consequently, the aqueous element, sourced from the Ocean, envelops the Earth's entire surface, drawing all things from the terrestrial continents, akin to a magnetic force. Since the creation and production of life occur in moist and warm conditions, it was imperative for the aqueous element to first be infused with the generative power of the world through the Sun's external heat. Subsequently, it had to be processed in subterranean furnaces by the heat of underground fires, and then distributed through the Earth's intricate channels across the Geocosm [61] to facilitate the generation of life. In this manner, akin to the Megacosm, where the Creator of all things ordained the Sun and the Moon to balance each other's dominion, representing fiery and aqueous orbs, the Geocosm too was designed with fire and water coexisting. Water serves to prevent everything from incinerating due to the intense heat of subterranean fires, while fire extracts and applies the generative power, infused by water from its central source through heat. As Hydriel has instructed, fire cannot subsist without water as nourishment, and likewise, water cannot exist without fire. Water, when transmuted into spirituous vapors, internally infuses everything, including the channels leading to the Earth's surface, with its generative potency and efficacy. I will provide a more detailed explanation in its appropriate context and time. Furthermore, the aqueous element's indispensability to the Geocosm is so profound that the absence of its ubiquitous presence would render everything barren and parched. Consequently, it is drawn into the deepest recesses of mountains through concealed conduits, stimulated by the celestial luminaries' influence and incited into mutual actions. In addition to enveloping the entire Earth, it establishes the origins of springs, rivers, and lakes, disseminating itself through hidden conduits. These springs, branching into countless streams, nurture the entire surface with their fertile moisture, fostering the existence of inanimate entities and flora. [62] Thus, water is omnipresent, without which nothing can thrive. You now possess the desired understanding of the purpose behind pericyclic motion and the benefits conferred by the aqueous element. I will delve into these advantages more comprehensively when I introduce you to the deeper mysteries of Nature. Let us pause here for now, especially since you have already received comprehensive instruction on this subject from Hydriel.Theodidactus: I have thoroughly enjoyed listening to your reasoning, and I find myself without any counterarguments. Therefore, I am eager for you to elucidate the underlying mystery of nature that leads to the arrangement of mountain chains extending from pole to pole. I remain in ignorance of the enigmatic forces at play behind this phenomenon.Cosmiel: Your intuition is correct. This pattern of Earth's surface is not exclusive to our planet but is a common feature of all celestial bodies. As I expounded in the Celestial Journey, each celestial body possesses its unique composition extending from pole to pole. This phenomenon is governed by the potent magnetism inherent to all celestial bodies, which dictates their fixed and unchanging positions and orientations鈥攁 design bestowed upon them by the providence of nature. This arrangement serves to prevent the celestial machinery from falling into disarray due to unpredictable and chaotic movements, which could disrupt the harmony of the celestial spheres. By adhering to these unchanging positions, they harmoniously support each other and facilitate the exchange of influences. Without this constancy, the celestial spheres would not interact as effectively, leading to an unstable system. As mentioned earlier, all celestial bodies, despite their perpetual motion, [63] benefit from this stable positioning. However, the Geocosm, in particular, was endowed with a distinct magnetic force by nature to ensure its stability. This was essential to prevent it from straying from its fixed position, avoiding the potential confusion and disruption of the influences of the superior spheres that would result from the Geocosm wandering unpredictably, unencumbered by this magnetic force. I have elaborated on this matter in greater detail elsewhere. Regarding the arrangement of mountain chains from pole to pole, it arises as a natural consequence of the Earth's intrinsic structure. Just as material spheres intersect at the material pole to provide enhanced stability, the Earth's composition necessitates a similar alignment. While the Earth's structure need not conform as precisely to mathematical spheres, it still possesses its own system. It features mountain ranges, notably those in the North, with crests and ridges that extend widely. These mountain ranges may not consistently reach the same heights, but they play a vital role in the Earth's structure and contribute to its positional stability. [64] As I proceed to elucidate the benefits, I will offer additional context to provide a more precise explanation. Some individuals hold the belief that the Geocosm, much like a terrestrial globe fashioned by a potter's arbitrary art from clay, consists entirely of a solid mass devoid of other elements or compartments. They contend that it is equipped with reservoirs, particularly in the innermost and most remote depths of the Earth, where only pure and genuine earthly elements are believed to exist, entirely isolated from any impurities. In their view, these elements, such as clay and chalk, densely populate the Earth's interior, extending all the way to its core. However, this viewpoint lacks substantiation. Let us delve deeper into the realm of philosophy. How could it be that a colossal body like the Geocosm yields benefits solely through its external surface, while its interior parts, owing to their solidity, are perceived as inert and burdensome mass? Therefore, my dear Theodidactus, grasp that this terrestrial globe was meticulously crafted by the Creator of all things with such wisdom and providence, not only concerning its external surface but also its internal composition. Virtually every hill, regardless of its size, and every stream, regardless of its narrowness, has been purposefully established, with its specific role known only to the laws of nature. Just as Divine wisdom worked with ineffable diligence to construct the Microcosm, which is the human body, with meticulous attention to arranging its external [65] members in harmonious order, distributing them according to their functions, and connecting them with specialized articulations within a complex network of nerves, cartilage propagation, numerous veins, arteries, and hidden passages, it also incorporated numerous openings for the expulsion of sweat and fumes. This intricate design aimed to establish the seven organs, analogously representing the seven planets, as the workshops of vital functions鈥攖hese being the brain, lungs, stomach, heart, liver, kidneys, and spleen. Despite their distinct functions and duties, they were aligned to work cohesively toward a common objective: the preservation of human life. This achievement exhibited such perfect symmetry that even those who do not acknowledge God cannot help but recognize His presence in the contemplation of such an incomprehensible work of art. Such wisdom and prudence are evident in creation and should not be considered accidental or random. In fact, the noble maxim "opus Naturae, opus intelligentiae" (the work of Nature is the work of intelligence) is no less applicable to the craftsmanship of the Geocosm. Divine wisdom meticulously fashioned the first universal mass into a robust framework resembling the structure of bones, utilizing a diverse network of mountains. Its external surface was adorned with a profusion of meadows, forests, and valleys, resembling a luxuriant covering of hair. This same wisdom meticulously distributed countless [66] river veins to counteract the aridness of dry regions. In the innermost sanctuaries of the Earth's depths, various workshops were established for essential operations relating to Vulcan, Aeolus, and Neptune. In these workshops, the seeds of Nature were refined into their intended fecundity through the influence of elements. These refined seeds, brimming with vitality, were expelled through numerous channels and pores within the Earth. Whenever suitable and prepared matter was encountered, they induced various forms of substances through processes such as fixation, coagulation, calcination, putrefaction, and similar transformations. The diversity of minerals produced in the Earth's innermost depths is so astonishing that it leaves naturalists in awe. On the Earth's external surface, Divine wisdom ingeniously arranged various concealed conduits that traverse the entire body of the Earth. These conduits, akin to panspermia-bearing aqueous passages, carry hidden virtues. In other regions, Vulcanian pathways, exhaling fumes, are thoughtfully organized to maintain equilibrium. There is scarcely anything in the Megacosm or the Microcosm that does not have a counterpart in the Geocosm in some comparable form. I have elucidated this to illustrate that the Geocosm is meticulously crafted, not only in terms of its external surface but also its internal constitution. From the surface to the very core, it is equipped with extensive canals, vast chambers, fires, waters, and winds. These can be regarded as the seminaries of the entire Geocosm, where the seeds of Nature, [67] as mentioned earlier, are processed by Nature herself, the artisan, to generate countless entities with the utmost wisdom, perfection, and an ineffable architecture and symmetry that reflect the most absolute idea.Theodidactus: Indeed, Cosmiel, you share profound and unfathomable insights, which, nevertheless, align with reason to such an extent that there is no one who can or should dispute them. I implore you to continue elucidating some uncertainties that currently occupy my thoughts. Specifically, I am inquiring about the origins of the diversity we observe among plants and animals. Do they derive their nature's constitution from the depths of the Geocosmos, or do they possess their own inherent seeds that dictate their characteristics?

Caput III

Quomodo ex interioribus naturae reconditoriis spermaticis plantae et animalia vivant, et unde originem suam trahant?

Theod. Unum mihi, Cosmiel, abs te obnixe efflagito. Et est: cum infinitam tam animantium multitudinem intuear, et telluris quidem superficiem innumerabili quadrupedum, volatilium, aerium, aqueum, natatiliumque regnum, omnes super elementorum distinctus, infinita insectorum varietate refertos contempler, ut mihi unde summa illa varietas originem suam trahat, unde tanta formarum specie differentium diversitas? Unde vires illae mirificse, ingenii dotes et industriae animalium, caeteraque quibus ditata sunt, proprietates prorsus paradoxae emanent, exponas. Cosmiel. In eam me, Theodidacte, argumenti vastitatem trahis, quod non dicam paucis, verum tu putas, verbis, sed ne multis saeculis magnorum Tomorum editione pro dignitate satis explicari possit. Animi finem est promere, non moliri opus inextricabile et infinitum. Tune materiam illam, quam ab immemorabili tempore innumeri de natura animantium scriptores exhaurire non valuerunt, adeo brevi tempore, paucisque verbis exponi posse existimas? Theod. Eam de te mi Cosmiel existimationem concepi, ut id exiguo tempore a te praestari posse putem, quod supra dicti scriptores caligine intellectus involuti, multis annis consequi non potuerunt; tibi enim naturae claves ab Opifice sapientia concreditas iam dudum novi, et nihil tibi earum rerum quae in abdito naturae sinu delitescunt incognitum esse, iam saepe saepius experimento comperi. Cosmiel. Agedum itaque, mi Theodidacte, utramque arrigito aurem, omnes ingenii nervos intendito, ad ea quae dicturus sum, et in genere quidem, tantum tibi nonnullarum rerum ostendam veritatem, complura solum indigitarurus, plurimorum verborum rationem intermissurus, utpote quae ingenio tuo superiora sunt et adque humani intellectus caducitas pertingere vix possit. Theod. Tuo me magisterio plena resignatione submitto; quod in omnibus tuis beneplacitum fuerit oculis, exsequere. Cosmiel. Altius itaque argumentum ordior; dixi tibi, si meministi, in itinere nostro caelesti Deum omnipotentis voluntate suae efficacia primum chaoticam massam ex nihilo abyssi creasse; hanc autem chaoticam massam nihil aliud quam rudem, confusam, indigestamque fuisse rerum producendarum congeriem, sive elementorum hylen quandam a primo creationis suae instanti rerum omnium in universo producendarum panspermatica quadam virtute praegnantem, qua in prima elementorum divisione, ineffabili divinis vocis potentia et energia percussa, in eam emersit rerum diversitatem, quam in mundo satis admirari non possunt mortales. Theod. Quomodo tam ineffabilis elementorum divisio facta fit nosse cuperem. Cosmiel. Voce divina intonante: "Fiat lux" (quae quidem nihil aliud, fuit quam calidum naturae primigeniae, Lux caelestis et veluti anima quadam, omnibus vitam et motum tribuens) mox incitata massa illa in incomprehensibili suo squaloris et confusione chao absorpta, benigno illo primigenii lucis calore dilatata, in varios raritatis densitatisque gradus, variaque rerum species digesta fuit; crassior quidem et faeculentior, appropriata sibi panspermia imbuta, non tantum in crassum et opacum terrae corpus cessit, sed et omnibus Astraeis mundi corporibus solidae firmaeque consistentiae materiam praebuit. Deinde divinae vocis imperio aquarum, luce primigenia iam in liquidam fluxilemque materiam dilatatarum separatio facta fuit, qua pars ad extimos mundi recessus relegata, pars telluris corpori consignata, pars in reliquos mundi globos, sine qua terrea massa siccitatis suae vi consistere non poterat, distributa fuit. Atque hoc pacto singula mundi corpora ex terreo, aqueo, igneo elemento composita consistunt. Subtilissima vero aqueae molis portio, in immensum illud expansum, seu Aetheream regionem, quod Sacer Textus Firmamentum vocat, omnium mundanorum corporum receptaculum est, ita ut aeris elementum iuxta sacra loca nihil aliud fit quam humidi quaedam perpetuo evaporantis subtilissima et spirabilis substantia, quae in omnes mundi vel penitissimos recessus expansa omnia, mundi corpora penetret, cum vero separata iam divina voce elementa, tum in alios mundi globos, tum potissimum in terrestri sive Geocosmi compositionem, qui finis omnium est, et singula seminarii virtute sibi propria coaluissent; ecce panspermia et illa in terraqueo globo divina voce percussa. 鈥淕erminet terra herbam virentem et facientem semen, et lignum pomiferum faciens fructum iuxta genus suum, cuius fomentum in semetipso sit super terram.鈥� Innumerabilem illam plantarum arborumque varietatem, quam admiramur, produxit; Ita quidem, ut terra aquarum ambitu et penetrativa vi earum macerata et seminalium virtutum miscella foeta primum subiectum fuerit, ex quo Deus conditor, tantam graminum, herbarum, florum, arborum, viribus formarumque proprietatibus differentium progeniem eduxit, quae et in semina unicuique speciei propria ad perpetuandas rerum species coalesceret. Atque hoc pacto plantarum omnia genera nata sunt. Theod. Certissima sunt quae dicis, et Sacra Scriptura id aperte docet; sed nosse desiderarem, utrum tanta illa varietas ex semine praevio in elementis deficiente, utrum de novo in ipsis plantis semen creverit, unicuique plantae proprium. Ita enim Textus innuere videtur. Cosmiel. Cum ex Elementorum commixtione omnia mundi corpora consistant et componantur, certum est et herbas prorsus ex nihilo creatas non esse, sed ex terra et aqua simul iuncta, et spermatica iis concreata virtute imbuta, veluti ex praeexistente subiecto de potentia, seu virtute, qua omnia continebat, in actum eductas fuisse: Siquidem Opifex verbum, praeter caelum et elementa, seu lucem primogeniam, aquas et terram, nihil corporeum omnino de novo creasse, sed omnia ex praesistente iam elementorum materia, veluti in principiis produxisse; ita ipse Sacer Textus sat superque notat. Nam sic dixit Deus: "Germinet terra herbam virentem." Certum est in ea iam spermaticam vim praeextitisse, qua herbas produceret, cum nemo quod non habet dare posset, si enim crearet materiam, si in ea non virtualiter extitisset, unde reliqua educta essent? Pater id quoque in productione reptilium et volucrum, dum dixit: "Producant aquae reptilia animae viventis, et volatile super terram, sub firmamento caeli creavitque Deus Cete grandia, atque omnem animam viventem, atque motabilem, quam produxerant aquae in species suas, et omne volatile secundum genus suum.鈥� Ecce hic aperte docetur, ex verbis. "Quam produxerant aquae in species suas." Et omne piscium genus, aviumque species, immediate ex aquis veluti ex subiecto praeexistente producta esse. Ergo iam semen in iis praeextiterat, quo in tantam specierum varietatem, voce Dei percussa erumperet, et iterum, ex versu 24, "Producat terra animam viventem in genere suo, iumenta et reptilia et bestias terrae, secundum species suas." Aperte docetur, Deum ex terra, veluti ex praeexsistenti materia, omne genus animantium produxisse. Terra autem ad id impotens fuisse, nisi spermatica quadam virtute ad id quod voce Dei iubebatur producendum imbuta fuisset, cum simplex ac nudum elementum ad quidquam producendum inidoneum sit. Luculento itaque Sacri Textus testimonio confirmatur, Deum plantarum atque animalium species non ex nihilo prorsus creasse, sed ex elementis unicuique creaturae congruis, veluti ex subiecto quodam praeexistente formas rerum de potentia seu virtute materiae in actum eduxisse. Plantas quidem et animalia terrestria ex ipsa terra humido elemento iam imbuta, ex aqua et effluvio eius aereo pisces et volucres. Theod. Quare ex aquis eductum dicitur volucrum genus, cum id ex aere eductum convenientius dici possit. Cosmiel. Noris, Theodidacte, aeris elementum nihil admodum ab aqua differre; cum sit velut subtilissimus aque vapor sive aporrhoea, aut eiusdem veluti quoddam effluvium, quod aqua posita et calido eam resolvente necessario resultet. Nam ut supra tibi indicavi, simul ac haec vox divina. "Fiat lux" insonuit, ignis elementum, seu lux primigenia, aquas calore suo mox dilatatas in tenuissimam substantiam rarefecit, et hunc aerem seu Aetherem dicimus. Nam uti experientia tibi constat; aquam in aerem mutari facillime est. Cum itaque Sacer Textus dicit, ex aquas pisces et volucres prodidisse, innuit illos ex humido crassiore, hosce vero ex subtiliori humido qui aer est, originem suam traxisse. Eodem pacto ex terra non simpliciter reliquas animantes produxisse censendus est, sed ex terra et aqua una iunctis, cum unum sine altero esse non possit. Theod. At hinc videatur esse consequens, elementa non quatuor, ut habet vulgata sententia, sed tria tantum, aut forte etiam duo duntaxat esse. Cosmiel. De elementorum differentia et numero, nosti non omnes eodem modo philosophatos fuisse. Verum, quod ad physicam considerationem attinet, licebit ea universe ad duo genera revocare. Quorum primum illud statuatur, quod se habet principaliter, ut activum rerum principium, primigenia inquam mundi lux, calidum radicale, sive ipsum elementum ignis, nulli non in natura rerum corpori inexistens. Alterum vero oppositum igni elementum, humidum videlicet primigenium, principium rerum omnium passivum: quod tamen in plures quasi species iuxta diversos subtilitatis ac crassitiei gradus dividatur. Sic enim crassior et foeculentior eius humidi portio est, veluti sedimentum quoddam in principio rerum in terrestrem substantiam coalescens, in terrae elementum evasit; at vero media aquae naturam obtinuit; subtilior vero eiusdem portio calore lucis primigeniae evaporata in aereum seu aethereum evasit elementum tanto subtilius, quanto a supernae lucis primigeniae calore et siccitate, ac humiditate superflua magis expurgatum, digestumque fuit. Sunt igitur, in genere et universim loquendo, due principaliter inter se invicem distincta elementa, calidum et humidum: quo tamen humido, iuxta variam subtilitatis aut crassitiei rationem, in tria alia subdiviso, vulgaris ille elementorum quaternarius exurgit. Theod. Sed velim amplius explices, Cosmiel, quomodo quae superius dicta sunt, cum Sacro Textu Genesis 1. congruant, ubi de terra sermo est, quasi elemento per se consistente, et reliquorum admixtione separato. Cosmiel. Scias itaque Sacrae Scripturae ita comparatum esse, ut veritas eius subinde non possit, nisi per diversis sensus exprimi. Quando itaque dicit Sacra pagina. "In principio creavit Deus caelum et terram." Terram, hoc loco, non sumendam putes eo modo, quasi iam separata ab omnibus aliis elementis creata existis set, nequaquam; sed terra continebatur in illa chaotica massa, in magna illa hile, inani, sterili, et vacua, aquarum involuta abyssi. Nam spiritus Dei ferebatur super aquas, veluti incubando foecundans eas, et spermatica virtute impraegnans, et deinde in divisione aquarum; dixit Deus: "Congregentur aquae in loca sua, et appareat arida." Unde luculenter concluditur, materiam illam aquis involutam, post detentionem tandem veluti quoddam sedimentum, aquae, terrestri substantiae destinatum, in mirificam illam Geocosmi architecturam et fabricam coaluisse. Quando itaque sacra verba dicunt: "In principio coelum et terra creatam esse", non id intelligendum putas velim de puro elemento terreno, sed de globulo terrestri, cuius iam rudis indigestaque moles in abysso aquarum involuta iacebat. Cum enim Deus optimus maximus terrae causa totum mundum condiderit, utpote in quo humani generis regnum esset collocaturus, atque in eo Unigenitus Dei Filius Verbum Patris humana carne vestitum humani generis salutem, a qua per peccatum exciderat, operari debebat infinita misericordiae suae miracula; recte dicitur in Sacro Textu: "In principio creavit Deus coelum et terram". Siquidem terram priorem intentione, executione vero posteriori esse voluit, dum in separatione aquarum eam in perfectam primam formam, videlicet ex crassioribus et foeculentioribus chaoticae molis inexistentibus portionibus coalitam, et ineffabili quodam opificio omnibus naturae operationibus rite exequendis opportunum, tum quoad intrinsecum, tum quoad extrinsecum apparatum digessit, effinxitque in eum quem videmus Geocosmum: ita quidem, ut quemadmodum paulo ante dixi, terra prior intentione ob finem omnium excellentissimum, posterior vero in executione inter elementa, uti et de homine in fine operum suorum facit legimus, extiterit: quia non nisi divis aquis apparuit arida, quae et terram vocavit: congregationes vero aquarum, quae in terra iam divina voce digesta alveis recipiebantur, vocavit maria; atque haec est terra illa, una cum aquis, in omnibus numeris absolutissimum globum coagmentata, hominum animaliumque habitaculum; quod in principio creare tanquam finem omnium intenderat Deus, ut proinde ex hoc meo discurso luculenter pateat Sacra Scriptura verus et genuinus sensus. Theod. Quaecunque sapienter dixisti, Cosmiel, non tantum Sacra paginae consona video, sed et rationem ipsam convincunt; cum salvo sacrorum verborum colloquio aliter sentire nec possumus nec debeamus. Tuis itaque totis animi medullis consiliis acquiesco. Sed iam ad illa quae primo tibi proposueram de spermatica elementorum virtute, quomodo ex ea tanta rerum varietas prodierit? et quanam sit ista virtus elementaris? quae tantos et tamque mirificos effectus praestet, progrediamur. Cosmiel. Antequam verborum meorum capax fias. Prius de elementis in genere, deinde in particulari tecum agam.Certum est, elementa singula, prout suae corporum simplicium considerationem cadunt, nullam virtutem mixtorum geneticam ex se et sua natura habere, ut proinde perperam sentiant illi Philosophi, qui elementa simplicia in rerum natura astruere conantur; esset enim hoc pacto elementum inutile, nec ulla ratione posset in separato hoc existentiae suae statu durare. Cum enim elementa ita et natura invicem sibi connexa sint, ut unum fine altero consistere non possit, unumque sit semper nutrimentum alterius, et omnia se invicem foveant, animent, conserventque adeo strictis amicitiae legibus, ut mundum potius perire necesse sit, quam ut unum alterius mutua ope destituatur. Atque vel ex hoc capite ea elementorum simplicitas concedi non possit. Scias igitur mi Theodidacte, nullum in natura rerum simplex elementum reperiri, cum unum fine altero, neque consistere nec quidquam operari possit. Sunt itaque elementa elementata, utpote quae non tantum reciproca quadam singulorum ad singula comparata mixtura continent, sed etiam singula proprias suas et qualitates specificas obtinent, una cum spermatica quadam facultate, in centro singularum delitescentes, qua ad omnium quae in mundo spectantur, mixtorum compositionem concurrunt. Quomodo autem id contingat, dicendum est. Datur in Universo spiritus quidam omnes mundi semitas pervadens, quem veteres perperam mundi animam seu mentem, alii recte ipsam rerum naturam; nos sumpto ab Aristotele vocabulo Entelechiam mundi appellare possumus, quam ego nihil aliud esse dico quam partem tenuissimam omnium elementorum, caelorumque, quae in globorum centris simul unita transit et mutatur in semen mundi, a quo deinde producuntur omnia quae naturaliter fiunt in hoc mundo, et facta conferuntur. Et duplex est, fixa altera, altera volatilis; illa in terrae visceribus atque in toto eius corpore et mentorumque intimo centro suum constituit dominium, haec ut omnibus naturae rebus quae continuo fotu et perenni alimenti subministratione egent, subveniat, per universas mundi partes intimosque recessus diffusa, nihil non tentum implet: atque sicut hanc primogeniam illam mundi lucem, a Deo primo die creatam, rerum omnium activum, sic illam nihil aliud quam humidum radicale, passivum rerum principium dico, et est subtilissima et delicatissima omnium elementorum, caelestiumque corporum aporrhoea, sive effluvium in omnia mundi penetralia diffusum, vis motiva, virtus totius naturae, teste Aristotele, semen mundi quod pro mundanorum corporum dispositione eorum proprio iunctum semini, in innumerabiles rerum formas individuatur. Et quamvis unumquodque elementorum, innata sibi seminali virtute constet, tenuissima videlicet corporis sui portione, ab entelechia tamen mundi, seu semine universali non differet, nisi quod illud in ipsis elementis concentratum, in proprium elementi semen, pro naturae cuiusuis vis exigentia cedat, quod quidem semen mundi in Sole, Luna caeterisque planetis veluti in solio quodam dominatur, caelestia vero corpora illud perenni influxu, motuque perpetuo communicant, primo aeri, ubi mistum proprio aeris semini propagatur in aquam, ubi pariter seminali aquae virtuti mistum, defertur in abditissimos totius telluris sinus, ubi simul perfecta mistura, terrae commixtum semini, a subterraneo Archaeo caloris innati opifice, in semen perfectum omnium rerum, quae foecunda mater tellus continua et indefiniti generatione profert, concoquitur et digeritur. Quemadmodum enim homo generari non potest, nisi activum et passivum principium reciproca seminis maris et foeminis communicatione concurrant, ita fieri non potest, ut caelum activum rerum principium operetur, nisi habeat quo semen suum diffusum deponat, cuius quidem foecundissima matrix alia non est, nisi tellus omnium elementorum foetura iam disposita et impraegnata ad omnium tum mineralium, tum vegetabilium, animaliumque productionem. Theod. Miranda sunt quae mihi refers, Cosmiel; nunc ergo mihi exponas, utrum in Chaotica illa massa, quam in primordiali rerum origine Deus ex nihilo condidit, vis illa motiva, rerum omnium semen, quam Entelechiam dixisti inextiterit, et successu temporis ex ea omnia educta fuerint, veluti ex rerum omnium primaeva materia? Cosmiel. Cum ex prima illa chaoticae massa materias et caelos et elementa, et quacunque universi ambitu continentur, Deus rerum Opifex eduxerit; certum est, eum omnia ad consequentium rerum productionem necessaria in dictam materiam primo infudisse, quod apte insinuat Sacra Scriptura; 鈥渆t spiritus Dei ferebatur super aquas,鈥� ad eas foecundandas, veluti iis incumbente, ut alii textus docent; 鈥減ostquam vero Verbo virtutis suae,鈥� sive lumine verbi cuncta distincta et separata fuerunt, minime censere debes, materiam chaoticam, variam illam et vere infinitam producendarum rerum potentiam et virtutem in hac actuali elementorum separatione amisisse; absit. Hanc enim materiam in hunc usque diem omnium rerum seminibus refertam adhuc continet et possidet, ut proinde ex hisce facile pateat, quomodo prima illa chaoticae massae materia, ab universa Entelechia distinguenda sit. Est enim dicta Entelechia seu lux illa primigenia mundi, chaoticae massae veluti forma quaedam, qua quod rude, confusum, indigestumque in ea existebat, illud Entelechia a ruditate, indigesteque molis confusione vindicatum, ordinatum, concinnum, pulchreque digestum reddidit; utpote prima illa materiae unica virtus et efficacia, actusque informans, ita tamen, ut rerum omnium productiva virtus et aptitudo Entelechiae a materia primaeva dependenter inexistat; materiae tamen eidem, originaliter ut ita loquar, et radicaliter insit. In hac enim sola opifex Mens potentiam illam, seu vim productivam rerum omnium posuit, ut proinde, quod ex quolibet praeviis variis alterationibus mutationibusque quolibet fieri, et omnia omnibus inesse possint, aliunde non proveniat, nisi quod materia illa primaeva sit in quolibet, et quodlibet per actum suum producere possit, ut vel ex hoc capite quoque pateat, hanc primaevam potestatem, rerumque omnium producendarum aptitudinem minime a diversis rerum seminibus, que in natura reperiuntur, dependere, sed ex sola ut supra dictum est, et unica primaeva materiae, sive chaoticae massa virtute, utpote qua sola vere et realiter semina illa diversa, et omnia per lucis primigenia actum seu Entelechiam constituit, et post eius discretionem omnibus indidit, tanquam fundamentale rerum omnium principium. Semina enim in materia erant confusa et indistincta, opifex vero verbi mens et ratio, virtute et efficacia 鈥淔iat lux,鈥� semina rerum distinxit et separavit; et hoc pacto materia prima individuata, et sensibili elementorum amictu vestita in lucem prodiit: quae quidem elementa, ut secundum externas et sensibiles qualitates corruptioni alterationique obnoxia sunt, ita iuxta internas et invisibiles virtutes et proprietates, utpote quae in centris rerum et intimis corporum thalamis sedem suam fixam habent, neque a natura ipsa cuiusque principiis differunt, perpetuo incorruptionis munere laetatur. Theod. Mirum in modum tuum, tam concinnum de abditis rerum principiis rationum placet, tum vel potissimum, quod non rationi tantum consentaneum sit, sed vel ob eam maxime rationem, quod ex ipsis sacris oraculis ipsum tam apte deducas, atque adeo fidei documenta, rectae rationis dogmatis scite coniungas. Quare, in iis quae tibi proposueram dubiis solvendis progredere.

Chapter III

How do plants and animals live and draw their origin from the hidden repositories of nature's innermost secrets?

Theodidactus: Cosmiel, there is a single fervent request that I earnestly make of you, and it is this: as I contemplate the boundless multitude of living beings鈥攃ountless quadrupeds, birds, creatures of the air and water, the realms of swimming and aquatic life, and an endless variety of insects, each distinct and residing beyond the elements鈥擨 find myself pondering the origin of this supreme diversity, the wellspring from which such an immense array of distinct forms arises. I beseech you to shed light on the origins of these marvelous powers, the endowments of intelligence and industry exhibited by animals, and the other paradoxical attributes with which they are graced.Cosmiel: Theodidactus, you are venturing into an expansive realm that cannot be adequately expounded upon in a mere few words, let alone within the pages of substantial volumes spanning centuries. The objective here is to provide clarification on the subject, rather than embarking on an unending and boundless endeavor. Do you believe that a topic which countless authors have endeavored to fully explore throughout the ages can be succinctly explained in such a brief span and with only a handful of words?Theodidactus: [69] Cosmiel, I have faith that you can achieve in a brief span what those previously mentioned authors, obscured by the limitations of their comprehension, could not accomplish over many years. You have long held the keys to nature's enigmas, gifted to you by the Creator's wisdom, and I have frequently witnessed that there is nothing about these concealed facets of nature that eludes your understanding.Cosmiel: Very well, my Theodidactus, lend both your ears and concentrate the full faculties of your mind. What I am about to disclose will touch upon a few truths, alluding to many more, while we set aside numerous explanations that exceed your current comprehension and the confines of human intellect.Theodidactus: I humbly submit to your instruction; please proceed with whatever pleases you.Cosmiel: Let me delve further into the topic. As you may recall from our celestial journey, I mentioned that, through the omnipotent will of God, He initially brought forth a chaotic mass ex nihilo from the abyss. This chaotic mass was essentially a primitive, disordered, and unprocessed amalgamation of elements鈥攁 sort of panspermatic potentiality right from the moment of its creation. It held within it the potential to give rise to all things in the universe. Utilizing this potential, in the first division of elements, it evolved into the myriad forms and diversity of entities [70] that mortal beings can hardly fully comprehend.Theodidactus: I would like to know how this ineffable division of elements took place.Cosmiel: With the divine proclamation, "Let there be light," which was none other than the warm essence of primordial Light鈥攁 celestial soul of sorts, infusing life and motion into all existence鈥攖he once chaotic and bewildering mass was instantly expanded and warmed by the benevolent radiance of that primordial light. Subsequently, it was methodically organized into varying degrees of rarity and density, taking on diverse forms and shapes. The denser and more turbid component, infused with the appropriate panspermia, transformed not only into the dense and opaque substance of the Earth but also supplied the material for all the solid and robust entities in the world. By divine command, the separation of the watery element, which had already been transformed into a liquid and fluid form due to the warmth of the primordial light, took place. A portion of it was relegated to the outermost reaches of the world, another portion was assigned to the body of the Earth, and the remainder was distributed among the other celestial bodies in the cosmos. This distribution was vital for the Earth's mass to maintain its solidity. Consequently, all the entities in the world are composed of a mixture of the elements of earth, water, and fire. The most ethereal part of the aqueous mass, which expanded into the vast expanse known as the Aether鈥攔eferred to as the Firmament in Sacred Texts鈥攕erves as the receptacle for all the worldly bodies. Hence, the atmospheric element near sacred places consists of an exceptionally subtle and breathable substance that perpetually evaporates. This substance pervades even the most concealed corners of [71] the world and permeates the entities in the world, whether the divine proclamation has distinguished them or not. This is particularly true for the terrestrial or Geocosmic composition, which represents the ultimate culmination of all creation. Behold, the panspermia was stirred by the divine command upon the Earth's sphere: "Let the earth bring forth green herb, and such as may seed, and the fruit-tree yielding fruit after its kind, which may have seed in itself upon the earth." The multitude of plants and trees, which we admire, initially sprouted from the Earth, nurtured and mingled by the penetrating influence of surrounding waters and the blending of their generative virtues. From this fertile substrate, God the Creator extracted an immense progeny of diverse species of grasses, herbs, flowers, and trees, each endowed with its unique properties and virtues. These qualities converged into the seeds of each species, ensuring the perpetuation of their respective kinds. In this manner, all the genera of plants came into existence.Theodidactus: Your statement is undoubtedly accurate, and Sacred Scripture unequivocally imparts this knowledge. Nonetheless, I am interested in understanding whether this remarkable diversity emerges from pre-existing seeds and whether new seeds originate within the plants themselves, each tailored to its specific kind. The Text appears to suggest such a notion.Cosmiel: Given that all the entities in the world are comprised of a blend of elements, it is evident that herbs did not come into existence entirely ex nihilo. Instead, they were fashioned through the amalgamation of earth and water, imbued with a generative power. [72] They were brought forth from a pre-existing substrate, so to speak, through the potential or virtual power inherent in all things. Indeed, God the Creator uttered the word and called everything into existence from the pre-existing elemental material, as if from the fundamental principles themselves. This aspect is explicitly articulated in Sacred Scripture. For God declared, "Let the earth bring forth green herb." It is undeniable that within the Earth already resided the generative power capable of giving rise to herbs, for one cannot bestow what one does not possess. If God created matter, and it did not virtually contain within it the potential, how could other things have been brought forth? The same principle applies to the creation of reptiles and birds when He proclaimed, "Let the waters bring forth the creeping creature having life, and the fowl that may fly over the earth under the firmament of heaven," and God created the great whales and every living and moving creature, which the waters brought forth according to their kinds, and every winged fowl according to its kind. Here, it is explicitly conveyed in the phrase "Which the waters brought forth according to their kinds" that every species of fish and bird was immediately produced from the waters, as though emerging from a pre-existing substrate. Hence, seeds were already present within them, poised to burgeon into such a vast array of species when the divine command activated them. Moreover, from verse 24, which states, "Let the earth bring forth the living creature in its kind, cattle and creeping things and beasts of the earth, according to their kinds," it is evident that God created every type of animal from the earth, [73] as if derived from pre-existing material. However, the earth would have been incapable of this unless it possessed a certain generative power to bring forth what God's command decreed. This is because simple and raw elements are unsuitable for producing anything. Therefore, the unequivocal testimony of Sacred Scripture affirms that God did not create the species of plants and animals entirely ex nihilo. Instead, He brought them forth from elements suitable for each creature, as if He extracted the forms of things from the potential or virtual power inherent in matter and brought them into actuality. Terrestrial plants and animals emerged from the earth, already infused with the humid element, while fish and birds originated from water and the aerial emanations associated with it.Theodidactus: Why is it asserted that the bird species originated from water when it would be more apt to suggest that they emerged from the air?Cosmiel: You should be aware, Theodidactus, that the element of air bears a striking resemblance to water. It is akin to the most delicate vapor of water or a form of emanation derived from it, a natural consequence of heating water for its dissolution. As I previously explained, the moment the divine command resonated, "Let there be light," the fire element or primordial light promptly transformed the already heat-expanded water into its most refined and tenuous state, which we recognize as air or Aether. As you have undoubtedly observed, water can readily transition into air. Consequently, when the Sacred Text asserts that fish and birds originated from the waters, it signifies that fish were born from denser moisture, while birds had their genesis in the subtler humidity, [74] which we refer to as air. Furthermore, it is essential to grasp that God did not create living creatures solely from the earth; rather, they were formed from the conjunction of both earth and water. These two elements are interdependent, and one cannot exist without the other.Theodidactus: But it seems to follow from this that there are not four elements, as commonly believed, but only three or perhaps even just two.Cosmiel: Regarding the disparity and quantity of elements, it is well known that not everyone has approached this subject in the same manner. Nevertheless, from a physical standpoint, it is feasible to categorize them into two primary classifications. First and foremost, let us establish the primary active principle, namely, the original light of the world, the foundational source of heat, or the very essence of fire, which is inherently present in every physical entity across the universe. The second, opposing element is the primary passive principle governing all things, known as the original moisture. This element, however, diverges into numerous variations depending on the distinct degrees of subtlety and density. Therefore, the denser and coarser aspect of this moisture, resembling a form of sediment during the early stages of the world, coagulated into terrestrial substance, giving rise to the earth element. From it emerged the intermediary nature of water. The finest portion of this moisture, driven upwards by the heat of the primordial light, transmuted into the airy or ethereal element. This ethereal element becomes progressively subtler as it undergoes purification and refinement through the influence of the celestial primordial light, marked by qualities such as dryness and heightened humidity. In summary, when broadly considered, two primary and [75] distinct elements exist: heat and moisture. From these two, the conventional quaternary division of elements ensues, further subdivided into three additional elements based on their varying degrees of subtlety or density.Theodidactus: But I would like you to further explain, Cosmiel, how what has been said above aligns with the Sacred Text of Genesis 1, where the Earth is mentioned as if it were a separate element, distinct from the others.Cosmiel: It is important to recognize that Sacred Scripture is intentionally crafted in a manner that often requires various interpretations to reveal its underlying truths. Therefore, when the Sacred text declares, "In the beginning, God created the heavens and the earth," one should not interpret "earth" in this context as if it had already been created separately from all other elements. Instead, the Earth was encompassed within that chaotic mass, within the vast emptiness, void, barren, and desolate, shrouded by the waters of the abyss. This is evident from the description that follows, as it portrays the spirit of God moving over the waters, almost as if nurturing them, impregnating them with a generative power. Then, in the process of separating the waters, God declared, "Let the waters be gathered together into one place, and let dry land appear." Consequently, it becomes evident that the material substance, initially enshrouded by the waters and later, after a certain period of containment, resembling sediment destined to become terrestrial substance within the waters, ultimately converged to form the intricate architecture and structure of the Earth. Hence, when the sacred words proclaim, "In the beginning, God created the heavens and the earth," it is not my intention for you to construe this as a reference solely to the elemental aspect of the Earth. Rather, it pertains to the earthly globe, whose raw and undigested mass lay submerged within [76] the abyss of waters. Almighty God, with the purpose of establishing the kingdom of the human race and facilitating the incarnation of His Only Begotten Son, the Word of the Father, who would take on human form to perform boundless acts of mercy for the salvation of humanity, particularly those who had fallen into sin, created the entire world. Thus, it is aptly stated in the Sacred Text: "In the beginning, God created the heavens and the earth." In this context, the Earth was intended to occupy a primary position, yet in the actual unfolding of creation, it materialized subsequently during the separation of the waters. It was then meticulously fashioned into its initial form, composed of denser and coarser components that had not previously existed within the chaotic mass. Through ineffable craftsmanship, God meticulously shaped it to be ideally suited for all the natural processes, both internal and external, resulting in the Geocosm that we behold today.This was orchestrated so that, as previously noted, the Earth would hold precedence in terms of its supreme purpose, while in the actual sequence of events, it came later among the elements鈥攎uch like the creation of man, which we encounter at the culmination of God's creative acts. This is because the emergence of dry land only occurred during the separation of the waters, which were subsequently gathered into their designated basins by divine command. This dry land, once formed, was designated as "earth," while the collected waters were referred to as "seas." Thus, the Earth, in conjunction with the waters, was seamlessly conjoined to constitute the most comprehensive globe in all aspects鈥攁 habitat for both humans and animals. God intended this as His primary objective from the very outset, [77] and through my exposition, the true and authentic interpretation of Sacred Scripture becomes distinctly evident.Theodidactus: Every wise statement you have made, Cosmiel, not only harmonizes with Sacred Scripture but also persuades through the faculty of reason itself. It is imperative to adhere to the sanctity of these words and refrain from entertaining alternative interpretations. Consequently, I wholeheartedly embrace your elucidations. Now, let us advance to the inquiries I initially presented to you, concerning the generative potential of the elements鈥攕pecifically, how such a multitude of entities could originate from it and what this elemental potency precisely entails to produce such extraordinary and diverse outcomes.Cosmiel: Before you can fully grasp my words, I will first discuss the elements in general and then delve into specifics with you.It is undeniable that when it comes to simple bodies, each element does not inherently possess a generative power stemming from its individual nature. Therefore, philosophers who endeavor to construct simple elemental substances in the natural world are in error. Such a concept would render an element inert and unsustainable in a state of isolation. The interconnectedness of the elements in nature is so profound that one cannot exist without the others. They mutually nourish, support, animate, and preserve each other under the unswerving laws of their reciprocal relationship. It is more reasonable to contemplate the demise of the entire world than to entertain the notion of one element being deprived of another's mutual support. Consequently, the idea of elemental simplicity cannot be upheld. Hence, my [78] dear Theodidactus, you should be aware that there are no simple elements in the realm of nature. They are incapable of enduring or accomplishing anything in isolation from one another. As such, the elements are inherently composite, not only containing a reciprocal blend of individual elements but also possessing their specific qualities and properties. Furthermore, each element harbors a latent generative power within it, contributing to the composition of all natural phenomena found in the world. I shall now elucidate how this process unfolds. Within the universe, there exists a particular spirit that permeates all the pathways of the world. In antiquity, it was inaccurately referred to as the soul or mind of the world, whereas others rightly denoted it as the very essence of nature. For our purposes, we may adopt the term "Entelechy of the world," borrowed from Aristotle. I describe this as nothing more than the subtlest component of all the elements and the heavens. This essence finds its unity within the centers of celestial spheres, passing through and transforming into the seed of the world, from which all things naturally arise in our world, contributing to its creation. This essence manifests in two forms: one fixed and the other volatile. The fixed essence establishes its dominion within the depths of the Earth, permeating its entire body and innermost core. Meanwhile, the volatile essence disperses itself throughout the entire world, saturating every corner and providing continuous nourishment and sustenance to all creatures of nature. Similar to how the primordial light, created by God on the first day, serves as the active principle of all things, [79] I identify the volatile radical humidity as the passive principle. It represents the subtlest and most delicate element, the ethereal effluvium or emanation of celestial bodies that pervades all the innermost recesses of the world. It is the driving force, the very essence of nature's power, as acknowledged by Aristotle himself. This humidity, the seed of the world, connects with the individualized seed of corporeal bodies, depending on their nature. Although each element contains its inherent seminal power, represented by the tiniest portion of its substance, it does not differ from the world's Entelechy or universal seed, except that the latter, concentrated within the elements themselves, yields to the specific seed of each element in accordance with its nature. This universal seed reigns within the Sun, Moon, and other planets as if enthroned. Celestial bodies continuously impart it through their perpetual influx and motion. Initially found in the air, where it combines with the native seed of the air, it is subsequently carried into water, where it similarly merges with the seminal power of water. Ultimately, it finds its way into the deepest recesses of the Earth, where a perfect fusion takes place. The Earth's own seminal power, intermingled with the elements, is harmonized and, with the assistance of the innate heat of subterranean Archaios, undergoes digestion into the perfected seed of all things. The Earth, serving as an eternally and infinitely generative mother, gives rise to an extensive array of minerals, plants, and animals through this perfected seed. Just as a human conception necessitates the union of active and passive principles [80] through the reciprocal commingling of male and female semen, the active principle of the world requires a means to deposit its disseminated seed. The Earth stands as the most fertile matrix for this seed, having been prearranged and impregnated for the production of minerals, as well as the vegetative and animal kingdoms.Theodidactus: Your revelations are truly astounding, Cosmiel. Now, could you kindly expound on whether that driving force, the seed of all things, which you termed as Entelechy, was present within the chaotic mass that God created ex nihilo at the primordial inception of all things? Did all things then emerge from it, as though originating from the primal substance of all existence?Cosmiel: When the Divine Creator brought forth matter and the heavens, elements, and all that the universe contains from that primordial chaotic mass, it is evident that He initially infused into that chaotic matter everything necessary for the generation of subsequent entities. This notion is appropriately hinted at in Sacred Scripture when it mentions, "And the Spirit of God moved upon the face of the waters," implying a fertilizing influence hovering over them, as other passages affirm. However, it should not be assumed that the chaotic matter lost its potential and power to generate an infinite variety of entities in the actual separation of elements. Quite the contrary, this matter still retains and possesses all the seeds of entities, as is readily apparent. This illustrates how the original matter of the chaotic mass must be distinguished from the entire [81] Entelechy. For the said Entelechy or that primordial light of the world is like a certain form of the chaotic mass, by which what was crude, confused, and indigestible in it was vindicated, ordered, harmonized, and beautifully arranged from the rudeness and confusion of the indigestible mass; as the unique power and efficacy of that first matter, and informing act, however, in such a way that the productive power and aptitude of all things depend existentially on the Entelechy from the primal matter; yet the same matter, originally, so to speak, and radically inherent. For only in this, the Craftsman Mind placed that power, or productive force of all things, so that, therefore, what could be made from any previous various alterations and changes, and all things could be in all things, could not come from elsewhere, except that the primal matter could produce anything from any and every act, so that it is also clear from this point, that this primal power, and the aptitude for producing all things, do not depend on the various seeds of things found in nature, but only on the above-mentioned, and unique primal power of matter, or chaotic mass, as it is truly and really the only one that constituted those diverse seeds, and everything through the act of the primal light or Entelechy, and after its distinction, bestowed on all, as the fundamental principle of all things. For the seeds were confused and indistinct in matter, but the Craftsman of the word, mind, and reason, by the power and efficacy [82] of "Let there be light," distinguished and separated the seeds of things; and in this way, the primal matter, individualized, and clothed in the sensible garment of the elements, came forth into the light: which elements, as they are subject to corruption and alteration according to external and sensible qualities, so according to internal and invisible virtues and properties, as those which have their fixed abode in the centers of things and in the inner chambers of bodies, neither differ from the principles of each nature, they enjoy the perpetual gift of incorruption.Theodidactus: Your manner of presenting such elegant reasoning about the hidden principles of things is truly admirable, especially because it is not only consistent with reason, but even more so because you skillfully deduce it from the sacred oracles themselves, and thus you aptly unite the evidence of faith with the doctrine of right reason. Therefore, proceed in resolving the doubts I have proposed to you.

CAPUT IV.

Quomodo universale semen Mundi concurrat ad mixtorum compositionem. Et primo quidem de orta, natura, viribus vegetabilium.

Cosmiel: Dixi tibi superius Deum, ter benedictum, omne vegetantium et animalium genus, immediate ex propriis elementorum partibus, massa produxisse, non vero de novo ex nihilo creasse. Nam ut recte Sacer Textus, 鈥渜ui vivit in aeternum creavit omnia simul, Deus omnia simul creavit, nihil autem Deus ex corporea creatura creavit, nisi chaoticam illam primaevae materiam massam, in qua uti omnes rerum producendarum formae, omnia rerum semina, veluti sub confusa et indigesta mole, virtute et potentia continebantur, ita in vegetabili et sensitivae natura productione, non nisi de potentia in actum, latentemque seminam, energiam primigenii luminis actu vivificando, eduxit in lucem. Theod: Bene capio quae saepe iam mihi inculcasti. Sed quomodo aut qua ratione ex virtute seminali, primaevae materiam inexistente, tanta formarum diversitas emanarit, illud est quod non capio; illud ipsum est, quod tantopere caliginosum meum intellectum cruciat. Quare ut me ab hoc ingenii mei tormento liberes, etiam atque etiam rogo. Cosmiel: Tanta est Dei gloriosi et benedicti Maiestas, ut voci eius intonanti fiat; omnia mox, etiam vita experientia, ipsi ad nutum obediant. Vix enim in prima illa mundi nativitate sapientia Opifex verbum protulerat "Fiat lux;" cum ea mox enituit et facta est lux, lux illa primigenia activum rerum omnium principium et vera mundi Entelechia; iterum intonuit. "Fiat firmamentum in medio aquarum et dividat aquas ab aquis,鈥� et ecce primum huius cum humido coniugium factum: aquis intra alveos partim mundanorum corporum, partim intra terrae concava conclusis, ac sic detecta arida fuit. Creata mox sidera Sol, Luna, stellae, quorum foecundo Primigeniae lucis Entelechia imbutorum influxu terra impraegnata, veluti ex utero quodam eam rerum varietatem Dei voce concitata prodidit, quam cum admiratione intuemur. Quoniam vero Entelechiae, quae in Sole, Luna, stellis, suum potissimum folium posuit, tanta vis est, ut pro diverso Solis, Lune, stellarumque situ, diversimode quoque subiectae telluris partes afficiat, suoque influxu diversa ratione communicet. Hinc factum est, ut vix exigua sit terrae ceterorumque elementorum portio, quae non peculiarem aliquam sibi insitam virtutem siderum munere adepta sit. Atque adeo Entelechia elementaris fixa omnibus et singulis differentibus terrae portiunculis, uti supra docuimus, inexistat, eique semper praesens sit. Divina itaque voce intonante "Producat terra herbam virentem," etc. Mox concitata utraque Entelechia caelestis et elementaris arctissimum meditata coniugium, in terrae partibus pro dispositione cuiusque in innumerabiles plantarum formas individuata fuit. Hinc India pro naturali situs sui et terrenae dispositionis ratione, siderumque respectu Cinnamomum, piper, cariophyllum, caeterasque innumeras aromaticas species iuxta diversos intentionis, lucisque tum caelestis Entelechiae, tum fixae terrestris gradus produxit, quae quidem pro diversa infinitae combinationis ratione simul iuncta, eam produxerunt, quam cum admiratione spectamus rerum varietatem; hinc Asia, Africa, America, Europa singulae appropriatas suo solo plantas, sine numero formis, signis, proprietatibusque diversissimas produxerunt. Theod. Ex superioribus iam percepi calorem illum nativum, seu lucem illum caelestem, quam Deus in primaevam materiam dispositam radicaliter et substantialiter implantarat, perpetuo in materiam agere, eamque sua actione ad quascunque rerum formas secundum materiae disparatas conditiones adaprare, et nunc hanc, nunc illam ex illius centro formam educere: hoc unicum tamen, mihi explicetis velim, quomodo id dictae dispositionis beneficio contingat? Cosmiel. Votis tuis quibuscunque potero modis satisfaciam. Attende itaque quae dicturus sum. Postquam calidum illud radicale, lux primigenia, ignis naturae, mundi Entelechia, sive universum semen; omnia enim haec unum et idem sunt, quae diligenter advertas velim, ne synonymorum multitudine, quibus in secuturis ratiociniis utar, confundaris. Postquam, dico, calor ille primigenius mundi, materiae centro inexistens, omnia rerum confusa et indistincta semina, virtutis suae efficacia divisa, ad quidpiam peculiare destinavit, mox eodem temporis momento, ex destinata illa materia particulari, una cum forma peculiaris materiae congrua et debita, spiritus quidam particulares educuntur, qui una cum forma rei et materia, semen aliquod in ipsa individuatae materiae centro constituunt, quod semen quamdiu viget, simile sibi producendi facultatem acquirit: atque hoc pacto, se in natura rerum, quoad speciei conservationem propagando perpetuat; quam diversae veritates formae rerum, sive species distinctae in mundo spectantur, tam diversae quoque in peculiaribus materiae partibus dispositiones ad eam, quam diximus formarum diversitatem constituendam praeceperunt. Nam ut exemplum rem propius attingam, memores sis eorum, quae supra diximus; caelestem Entelechiam panspermi a quadam refertam esse, quam primo aeri, aer aqua, aqua terrae tandem perpetuo et incessabili influxu suo communicat; quaemadmodum itaque magnes intra infinitam rerum congeriem constitutus, non tamen nisi ferrum sibi sympathicum et similitudine naturae appropriatum appetit, omnibus aliis immotis; ita vegetabile insita sui natura per radices veluti per os quoddam, elementum terraqueum caelesti iam panspermia imbutum trahit, ex qua tamen illud tantum trahit, quod naturae suae maximum consentaneum est, neglegendo reliquo, a natura sua dissono seminali virtute imbuto alimento; ita absinthium VG ex terra aquae mixta, et spiritu caelesti impraegnata, id tantum trahit alimentum, ex quo primam suam originem duxit, sub tali et tali mixtionis humidi radicalis, calidi primigenii, et siccitatis terrenae combinatione; videlicet sub tali sulphuris, mercurii et salis compositione, non sub alia, quod quidem sulphur calido innato et primigenio, mercurius humido radicali, sal vero siccitati terrenae fecundum analogiam quandam respondet, et omnia in ipsa mundi Entelechia concentrata sunt. Ita rosa, ita poenia, ita pomus, ita quercus et fagus, illud sibi alimentum proportionatum, ex quo consistunt, attrahunt et non aliud; quod quidem intra terram a radicibus propagatum in caulem, extra terram deinde ab aere ambiente caelesti nectare pariter imbuto per poros in plantam semenque penetrante alitur, animaturque in vegetabile, distenditur in ramos, in flores germinat, in fructus semenque protuberat; quo deinde in terram elapso, putrefactoque, mira quadam et perenni pericyclosi in novam progerminat plantam priori prorsus quoad speciem similem. Mirantur homines unde in prato quopiam innumera herbarum varietate vestito tanta tamen ex unius humoris omnibus communis attractu rerum varietas nascatur? Qui si rationes meas tibi modo propositas nosset, mirari cessarent; siquidem unaquaeque planta, ex terrequeo alimento, dicta panspermia caelestis luminis beneficio imbuto, id tantum, quod naturae suae maxime congruum est, et ex quo naturali combinationis lege coaluit, haud quaquam aliud attrahit: hinc omnes ille herbae, quae summo gradu calidae sunt, gradum sibi convenientem, id est calidi radicalis sive sulphuris naturae portionem aliis principiis sub tali et tali combinatione commistis attrahunt, ex quo a primordiis rerum Dei voce coaluerunt; ita etiam herbae summo gradu frigide congruum sibi gradum humidi radicalis, sive aquae hylaeae portionem in alimentum attrahunt, ut eo videlicet nutriantur, foventur, animentur, ex quo divino nutu coaluerunt. Fit autem haec mirifica generationis plantae actio, eo qui sequitur modo. Mox ubi memoratum alimentum sensibili modo per radices ex terra insensibili veri per poros plantae ab aere attractum fuerit, illud subito virtute vegetativa anime plantalis per spiritus digeritur, atque in intimo membrorum recessu concoquitur, coctum digestumque vero in alitum substantiam convertitur; et ex puriori quidem et subtiliori eius parte fit semen, quod peculiari modo in corpusculo suo conservatur ad generationem et multiplicationem vegetabilium: siquidem hoc tertium mandatum in primam sui materiam, ex qua concretum fuit, per humorem illum alimentitium nectareo caelestis lucis liquore perfusum dissolutum; et sic dissolutum pullulat ac germinat, atque in simile sibi vegetabile efflorescit. Theod. Bene omnia coepio, quae novo et peculiari huc usque modo protulisti; quare ut omnia mihi luculentius pateant, abs te contendo, ut explices, quinam sint illi spiritus? quorum ope plantae incrementum sumunt, quos supra non nisi paucis indigitasti. Cosmiel. Quemadmodum in Microcosmo spiritus vitalis facultatis ope per totius corporis Oeconomiam diffunduntur, utpote omnium operationum vitalium architecti et subtilissimi tenuissimique defoecatioris sanguinis halitus sunt, ita in vegetabilium familia praeter propriam animam vegetativam sunt et spiritus, qui nihil aliud, quam tenuissima alimenti in vegetantibus portio sunt. Dum enim humidum radicale per poros vegetabilium insinuatum, ac per radices eorum in alimentum et vitam attrahitur, tunc quoque tenuissima dicti humidi radicalis iam ad talem et talem formam individuati portio spiritus ille vegetabilium, de quo supra locutus sum, appellatur. Quod enim spiritus in Microcosmo, id in Phytocosmo, id est plantali mundo spiritus appropriati praestant. Cum per universas totius corporis plantae minutissimas portiunculas virtutes et facultates vegetantis animae deferant. Theod. Hinc sequeretur, animam et spiritus idem in vegetabilibus esse. Cosmiel. Haudquaquam; differunt enim spiritus et anima in vegetabilibus, quod anima eorum sit forma quaedam substantialis, primaevum vitae primum, et quasi pura caelestis Entelechiae, sive seminis naturae virtus in principiis vegetabilium radicata et implantata, ex qua omnes vires, proprietates, facultatesque scaturiunt: Spiritus autem, partim quaedam sunt dictae purioris caelestis lucis portio, partim connexam permistamque sibi habent subtiliorum elementorum portionem magnam quantitatem. Quemadmodum enim radii solis veri sunt solis spiritus per universum mundum diffusi, ita quoque, quod ab anima sive substantia illa fixa vegetabilium, in qua sedem suam posuit, effluit, lux videlicet caelestis in planta individuata una cum tenuissimorum elementorum portione, veluti radius quidam effluxusque eius substantialis formae verus ille et proprius, genuinusque vegetabilium spiritus est. Theod. Dic modo, quomodo et qua ratione anima illa producatur in vegetabilibus, hoc enim non parum me torquet. Cosmiel. Caelum, ut supra audivisti, in intima terra viscera, ceu in matricem quandam subtilissimum, suum semen mediante aqua proicit, quod una cum elementorum subtilioribus partibus commixtum Archaeus, id est caloris nativi intra Geocosmum, opifex in vapores sublimat, qui per universos telluris poros delati, atque in aquam denuo frigore nativo condensati verum fiunt vegetantium alimentum, quod ut dictum est, a radicibus plantarum attractum, coctum, digestumque in sui substantiam convertunt; et fit vegetabile. Ex alimenti vero huius puriori subtiliorique parte sive semine anima exoritur; intra intimos partium sinus latenter diffusa, ex crassiori vera alimenti parte corpus exterius ac visibile plantae  fit, videlicet scapus, cortex, ramus; ex subtilioribus veri effluviis in crassiori sedimento existentibus fiunt folia et flores, et ex foliorum florumque subtilioribus partibus fit fructus, ex huius tenuioribus partibus tandem semen fit, in cuius medio veluti in corpusculi centro latitat vis illa spermatica vere admiranda et ipsa anima vegetabilis, arbor videlicet virtualis cum radicibus, trunco, ramis, foliis, floribus, fructibus, quibus tota vegetabilium substantia componitur, ut proinde vel hinc divine potentiae magnitudinem agnoscas, quae tam exiguae portioni, qua vix octo millesimam seminis partem aequat, tantam ad simile sibi producendum facultatem induerit, et qua vix atomi quantitatem ad spermaticum suum corpus comparata exaequet, in praemplas, tamen et altissimas arbores, quemadmodum de grano recte veritas in suo evangelio, enascatur. Unde quoque patet, huiusmodi spermaticam portiunculam reliquis omnibus plantae partibus corruptioni obnoxias solum incorruptibilem in sua operatione perennare. Hinc quoque mi Theodidacte, colligas velim, quod uti in unoquoque mixto datur substantia duplex, sensibilis et insensibilis, et illa quidem essentiam et naturam corporis; haec animae sive formae substantiam constituit, ita pari pacto in vegetantibus duplex alimentum considerari debet, sensibile et insensibile; et sicut sensibile externam naturam corporis constituit, ita insensibile ad animae essentiam producendam conducit; illud in terraqueo continetur globo virtusque elementi confluxu, caelesti luce paranympha constitutum, hoc aereo clementi caelestis lucis beneficio infusum, quod uti subtilissimum ac tenuissimum est, ita animae quoque essentiae comprimis est attemperatum. Theod. Dic modo, Cosmiel, cum dixeris formas vegetantium esse materialem quid, quomodo illae e potentia materiae educantur? Cosmiel. Certum enim est, Philosopho teste, vegetabilis et sensitivae naturae formas omnes educi et potentia materiae; quam tamen educationem a potentia materiae, ex dictis sic intelligas velim, quod videlicet ex primaevae materiae chaoticae, quam fuse supra tibi descripsi, quae adhuc in omnibus mundi corporibus individuata manet, velut ex potentia proxima in actum educantur. Haec vero materia, cum fit mixtum quid et elementatum, formae vero educantur ex potentia seu virtute huius materiae omnigena seminalium rationum elementorumque commixtione gravidae; manet forma, quae inde educitur, non ex pura quadam et prorsus informi potentia, sed ex iis quae materiae insunt, videlicet ex subtilissima et tenuissima elementorum, lucisque primigeniae sive seminis naturae portione originaliter formari atque constitui. Theod. Dic ergo modo mihi, Cosmiel, unde tanta in fructiferis arboribus varietas in figura, odore, sapore, colore originem suam ducat, unde mirifice quarundam herbarum proprietates emanent? Cosmiel. Diversitas arborum v.g. tanta pomorum, pyrorum aliorumque fructuum varietas, originem non aliunde acquirit, quam primo ex vario situ et transplantatione, nunc in hoc nunc in illud solum differentibus qualitatibus imbutum. Ex e cuius agri aut soli, ab aliis agris differentem dispositionem fortiti conditione diversitatem tam eiusdem speciei quam alterius cuiuspiam nasci necesse est. Semen enim permistum alteri diversae speciei semini, distinctum quid et ab utroque semine diversum producit; hoc pacto pomus Europae in India solo plantata, toto coelo differentem fructum parit, seu figuras, seu colorem, saporem, odorem, spectes. Hinc est quod Persica arbor in Persia veneni virulentia plena, in Europa tamen transplantata, suavissimum et saluberrimumque fructum producat. Innumera huius rei afferre possem, si tempus ferret, exempla. Quae tamen aliunde non proveniunt, nisi ex differenti natura et conditione soli, in quo transplantantur. Secundo dicta arborum seu fructuum diversitas, causari potest per insitionis artificium, dum diversas arborum species in unum transplantantur truncum, de quo naturae artificique coniugio, cum tu in Arte Magnetica fuse egeris, non iis immorabor. Tertio summa hac diversitas quoque ex multiplici principiorum naturae (quae supra calidum innatum seu primigeniam lucem, humidum radicale et siccum hylaeum diximus, et sulphuri, mercurio et sali correspondent) pro diversis arborum speciebus in terreno solo permixtione provenit, pro quorum combinatione aliter et aliter ad naturae leges facta, alia et alia nascitur fructuum qualitas. Accedit hisce elementarium virtutum energia, ex quorum omnium complexu emanat illa qualitatum diversitas summa: ita ut ex calido innato seu sulphure naturae, odores et colores; ex salibus vera naturae, quod omnia fluida reddit, sapores proprios proveniant; cooperantibus in omnibus ad diversos effectus producendos elementorum qualitatibus primis et secundis. Natura vero ipsi aquae implantata et plastica seminis facultate pollens, ipsas potissimum est, quae mira hac praestat, seu qualitates fructuum, sive vires mirificas spectes; nam spiritibus suis architectonicis, materiam varie agitando, disponit, et plasticae facultatis ope, in differentes figuras distendit, coloribus variis exornat, saporis odoribusque diversitatem, mediante diuturna concoctione et digestione, que in ipsis plantis fit, imbuit. Concoctio enim quod prius durum, tandem molle; quod acerbum, dulce; quod asperum erat, lene reddit, uti in omnibus immaturis fructibus experientia docet. Si quas vero in plantis prorsus prodigiosas virtutes et proprietates admireris, illas certe aliam originem non habere putes, quam ex ipsa vegetabilis forma, quae uti peculiari combinationis principiorum naturae lege, sive caelestis seminis, seu lucis primigeniae in planta individuate diversa contemperationes constituitur, ita exoticas quoque et plane paradoxas vires et proprietates herbis confert. Atque haec sunt, quae in genere tantum de vegetabilium ortu, natura et viribus dicenda putavi. Et non dubito quin tu mi Theodidacte, ex hisce principiis iactis individualem illam mixtorum compositionem, quae in singulis plantis elucescit, facile sis penetraturus; singula enim quoad intimam corum essentiam attingere non est huius temporis, sed ei reservatum vitae statui, in quo cuncta (GREEK) veluti in archetypo quodam, in quo omnia unum sunt, contemplabiles.

Chapter IV.

How the universal seed of the World contributes to the composition of mixtures. And first, regarding the origin, nature, and powers of plants.

Cosmiel: As I've previously explained, God, thrice blessed, formed various plants and animals directly from their constituent elemental components rather than fashioning them ex nihilo. In accordance with the Holy Scriptures, it is rightly stated that "He who lives forever created all things together; God created all things at once, and God created nothing from corporeal creatures except for that chaotic primal matter. Within this matter, all the forms and seeds of things to be generated were encompassed in potentiality and power, much like an unorganized and undigested mass." In the same manner, when it comes to the generation of vegetative and sensitive nature, God transitioned from potentiality to actuality and from the latent seed to the manifestation of energy through the agency of the primal light.Theodidactus: I comprehend that you've stressed this point numerous times, yet I'm still struggling to understand how such a multitude of forms could have arisen from the seminal power when primal matter was absent. This is the aspect that eludes my understanding and greatly perplexes my cloudy intellect. Therefore, I implore you once more to [84] alleviate this torment of my mind.Cosmiel: The glory and blessed Majesty of God are so immense that they respond to His voice immediately, as confirmed by life's experiences. During the initial creation of the world, the Creator's wisdom spoke, "Let there be light," and light emerged, becoming the primordial light鈥攖he active principle of all things and the true Entelechy of the world. Then, He uttered, "Let there be a firmament in the midst of the waters, and let it divide the waters from the waters," marking the first union between this firmament and humidity鈥攖he waters enclosed within the basins of certain worldly bodies and partly within the earth's cavities. Consequently, dry land was revealed. Subsequently, the luminous bodies鈥攖he Sun, Moon, and stars鈥攚ere brought into existence. The earth, infused with the productive Entelechy of the Primordial Light, seemed to give birth, producing the remarkable diversity of creatures we admire. The celestial Entelechies, primarily located within the Sun, Moon, and stars, possess immense power, influencing different parts of the earthly realm according to the varying positions of these celestial bodies and communicating through diverse means of influence. As a result, virtually no part of the earth or other elements exists that hasn't acquired unique virtues bestowed by the stars. Thus, the elemental fixed Entelechy permeates all the diverse regions of the earth, as previously explained, and is ever-present. Therefore, when the divine voice proclaimed, "Let the earth bring forth green herbs," [85] etc., both the celestial and elemental Entelechies, once awakened, united in a profoundly intimate manner. They individualized into different parts of the earth, giving rise to countless plant forms according to each entity's disposition. Consequently, regions like India, due to their natural location and terrestrial arrangement, produced spices such as cinnamon, pepper, cloves, and numerous aromatic species based on the diverse intentions of both celestial and fixed terrestrial Entelechies. These combined in infinite ways, resulting in the astonishing variety of plants we observe. Similarly, Asia, Africa, America, and Europe each generated distinct plant species tailored to their respective soils, leading to an endless array of forms, characteristics, and properties.Theodidactus: I have already comprehended from your earlier explanations that the native heat or celestial light, profoundly and fundamentally embedded by God in the primal matter, perpetually exerts its influence on it. It adapts the matter to various forms in accordance with the distinct conditions of the matter, giving rise to different forms from its core. Nevertheless, I kindly request further elucidation on how this process occurs through the influence of the mentioned disposition.Cosmiel: I will endeavor to fulfill your requests to the best of my abilities. Please pay close attention to my explanation. After the initial heat, known by various names such as the original light, primordial fire, the Entelechy of the world, or the universal seed (all referring to the same concept, [86] as I hope you'll bear in mind to avoid confusion), this primal heat within the world's core organized the originally chaotic and undifferentiated seeds of all things into specific patterns through its inherent power. Simultaneously, certain specific spirits emerged from this predetermined matter in harmony with a form suitable for that matter. These spirits, in conjunction with the form and matter of the entity, constitute a particular seed at the heart of individualized matter. As long as this seed remains active, it possesses the potential to generate something akin to itself. This perpetuates the species in the natural world, ensuring its conservation. The diversity of forms observed in the world necessitates various arrangements within the individual components of matter to establish such diversity. To illustrate further, consider what I mentioned earlier: the celestial Entelechy contains a kind of panspermia, initially infused with air and then with water, constantly communicating its influence to the earth. Similarly, a magnet, situated within the infinite variety of things, only attracts iron that shares its sympathetic and compatible nature, leaving all other materials unaffected. Likewise, a plant, through its roots functioning like a mouth, draws nourishment from the earthly and celestial elements that align with its nature. [87] It ignores substances imbued with a seminal power discordant with its own. For instance, wormwood (Artemisia absinthium), combined with earth and infused with celestial spirit, selectively absorbs nutrients from the earth, a composition of sulfur, mercury, and salt that corresponds to a specific combination of moisture, primal heat, and terrestrial dryness. All these elements find their concentration within the Entelechy of the world itself. Roses, peonies, apple trees, oaks, and beech trees each attract only the nourishment that corresponds to their unique natures. This nourishment, conveyed through their roots and later drawn from the surrounding celestial air infused with nectar, saturates the plant and its seeds through microscopic openings. It sustains and animates the plant, enabling it to grow branches, produce flowers, bear fruit and seeds, which, upon falling to the ground and undergoing decomposition, give rise to new plants closely resembling their parent species. People often marvel at how a vast array of herbs can emerge in a single meadow, all seemingly deriving from a common source of moisture. If they were acquainted with the explanations I've provided, their amazement would diminish. Each plant, nourished by earthly [88] substances and benefiting from celestial light via the so-called panspermia, selectively attracts elements that harmonize with its nature and from which it originally formed according to natural laws. Consequently, all herbs of the highest heat attract components congruent with their own nature, specifically elements akin to radical heat or sulfur, combined with other principles under particular configurations. Similarly, herbs of the utmost coldness draw components congruent with their nature, particularly those resembling radical moisture or aqueous matter. This sustenance nourishes and enlivens them, reflecting the conditions under which they initially coalesced by divine decree. This remarkable process of plant generation unfolds as follows: Once nourishment is sensibly drawn in by the plant's roots from the insensible earth, it is promptly digested and transformed into the plant's substance through the vegetative power inherent in the plant's soul. From the purer and subtler components of this nourishment, seeds are fashioned and stored within their own tiny structures, poised for the generation and propagation of plants. This is due to the fact that once dissolved by the nutritive moisture infused with celestial light, this third mandate returns to its original matter from which it originated. Dissolved and sprouting, it germinates into a plant resembling itself. [89]Theodidactus. I comprehend the information you've provided thus far, which is both unique and detailed. To further enhance my understanding, I kindly request that you delve deeper into the nature of these spirits, whose influence governs the growth of plants, as you only touched upon them briefly in your previous explanations.Cosmiel. Just as within the microcosm, the vital spirits permeate the entirety of the body through the agency of the vital spirit, being the architects and the most refined and subtle essence derived from the purified blood, so too in the realm of plants, in addition to their inherent vegetative soul, there exist spirits that represent nothing more than the most refined elements of nourishment within the plants themselves. As the radical moisture enters the plants through their pores and is drawn toward nourishment and vitality via their roots, it gives rise to the finest component of this radical moisture, which has already taken on a specific form. This component is referred to as the spirits of plants, as I mentioned earlier. Just as the spirits play a vital role in the microcosm, they also hold a significant place in the phytocosm, or plant world, where they manifest their excellence through individual plant spirits. These minute components of the plant's entire structure carry the virtues and capabilities of the vegetative soul throughout.Theodidactus: It would follow then that the soul and the spirits are the same in plants.Cosmiel. Not at all; there is a distinction between the spirits and the soul within plants. The soul of plants represents a substantial form, serving as the primary source of life and, in a manner of speaking, the pure essence derived from the celestial Entelechy or the nature of seeds implanted within the fundamental elements of plants. [90] It is from this soul that all powers, characteristics, and faculties originate. On the other hand, the spirits are comprised partly of a portion of the purer celestial light and partly contain a significant quantity of the finer elements. In a manner similar to how the rays of the actual Sun represent the spirits of the Sun diffused throughout the entire world, what emanates from the soul or the fixed substance of plants, where it has established its residence, namely the celestial light within the individual plant, along with a portion of the finest elements, is a type of radiance or effluence of its substantial form. This constitutes the true and authentic spirit of plants.Theodidactus. Please explain how and by what means that soul is produced in plants, as this greatly puzzles me.Cosmiel. As you have previously learned, the heavens deposit their seed into the innermost depths of the earth, akin to a delicate matrix, aided by water. This seed, mingling with the finer constituents of the elements, is raised by the masterful Archaeus, the active agent of terrestrial heat within the Geocosm. It transmutes into vapors, which traverse the pores of the entire earth, and upon condensation, owing to natural cold, they become the genuine sustenance of plants. This nourishment, as previously explained, is drawn in by the plant's roots, subsequently undergoing cooking, digestion, and transformation into the substance of the plant, thereby forming the vegetative body. From the purer and finer portion, or the seed, of this nourishment, the soul emerges. Initially concealed within the plant's innermost recesses, it gradually evolves into the external and visible components of the plant, [91] including the stem, bark, branches, leaves, flowers, and fruits. The fruit is fashioned from the finer constituents of the leaves and flowers, and within the tiniest fragments of the fruit, the seed is engendered. At the very core of this seed, resembling the nucleus of a minute particle, resides the truly extraordinary and the very essence of the plant 鈥� the virtual tree, complete with its roots, trunk, branches, leaves, flowers, and fruits, which collectively constitute the entire substance of the plant. This divine power is unmistakable, considering it has endowed such a minuscule portion, scarcely one-eight-thousandth of a seed's part, with the ability to generate something akin to itself. Furthermore, it is evident that this tiny fragment, comparable in size to an atom, possesses the potential to give rise to tall and majestic trees, as corroborated by the truth conveyed in its gospel, stating that a grain of mustard seed can yield a substantial tree. Thus, it is evident that this minute segment of the seed maintains only itself in a state of incorruptibility within its operation, while the remainder of the plant's components are susceptible to decay. Consequently, my Theodidactus, you may likewise deduce that, just as in every composite entity, a dual substance exists 鈥� one perceptible and the other imperceptible, with the former constituting the essence and nature of the body, and the latter forming the essence of the soul or form. In the case of plants, a similar duality of nourishment should be considered: the perceptible and the imperceptible. The perceptible nourishment relates to the external nature of the body, while the imperceptible nourishment contributes to the formation of the soul's essence. The perceptible nourishment resides within the terrestrial [92] sphere and results from the convergence of elemental forces, established by the celestial light as an intermediary. In contrast, the imperceptible nourishment, infused by the benevolence of celestial light, possesses an exceedingly subtle and refined quality, perfectly attuned to the essence of the soul.Theodidactus: Cosmiel, could you please elaborate on how the forms of plants, which you assert are material, emerge from the inherent potentiality of matter? I find this concept quite perplexing and it troubles me deeply.Cosmiel: Certainly, as affirmed by philosophers, it is indisputable that all forms within the realms of vegetation and sensory experiences emerge from the inherent potentiality of matter. However, it is imperative to grasp the process by which these forms materialize from the latent potentiality of matter as follows: They manifest from the chaotic, primordial matter, as I have previously expounded upon in great detail, which still exists in an individualized state within all worldly bodies. These forms come into being as if this primordial matter were the proximate potentiality being actualized. This matter, when intermingled and compounded with the elements, bears within it the potentiality or energy of all seminal reasons and elements. The resulting form does not originate from a pure and entirely shapeless potentiality but is initially shaped and constituted from the elements intrinsic to matter itself, specifically the most refined and delicate elements and a portion of the primal light or the seed of nature.Theodidactus. So now, Cosmiel, please tell me the origins of the great diversity in the appearance, scent, taste, and color of fruitful trees, and how do the marvelous properties of certain herbs emanate?Cosmiel: The diversity among trees, exemplified by the wide variety of fruits [93] such as apples, pears, and others, primarily stems from their different geographical locations and transplantations, leading to the acquisition of distinct qualities. This diversity can manifest within the same species or across different ones, depending on the specific field or soil they inhabit, each possessing unique dispositions and conditions. When seeds from different species intermingle, they give rise to offspring distinct from their parent seeds, resulting in variations in appearance, color, taste, and scent of the fruits. For instance, when a peach tree with highly toxic properties, native to India, is transplanted to Europe, it produces fruits with significantly different characteristics in terms of appearance, color, taste, and scent. Numerous examples of such occurrences could be provided, all attributable to the distinctive nature and condition of the soil in which these trees are cultivated. Furthermore, the diversity in trees and fruits can also be attributed to the practice of grafting, where various species of trees are united onto a single trunk, representing a harmonious fusion of natural processes and human craftsmanship. However, I won't delve further into this topic as it has already been extensively covered in your work on Magnetism. Another source of this remarkable diversity in trees and fruits arises from the combination of various elements of nature, as previously described鈥攊nnate heat, primordial light, root humidity, material dryness, sulfur, mercury, and salt鈥攁ll blended within the terrestrial soil to accommodate different tree species. Depending on how these combinations adhere to the laws of nature, a multitude of fruit [94] qualities emerge. These qualities are the result of the combined energies of these elemental virtues. For instance, the innate heat or sulfur of nature gives rise to odors and colors, while the true salts of nature, which render everything fluid, impart unique flavors. These elements interact in diverse ways, producing different effects based on the primary and secondary qualities of the elements. Additionally, nature has endowed seeds with a plastic faculty that plays a significant role in bestowing extraordinary qualities and miraculous powers upon fruits and herbs. Through its architectural spirits, nature shapes and adorns the material into various forms, colors, and imparts a diversity of flavors and scents. This transformation occurs through prolonged cooking and digestion processes within plants. During the ripening of fruits, for example, what was initially hard becomes soft, bitterness turns into sweetness, and roughness transitions into smoothness.If, indeed, you marvel at any truly prodigious virtues and properties in plants, you should certainly not think they have any other origin than from the very form of vegetation itself, which, as it is constituted by a particular law of the combination of natural principles, whether of celestial seed or primal light individualized in the plant, establishes diverse temperaments, thus also bestowing exotic and completely paradoxical powers and properties on herbs. And these are the things which I thought should be said only in general about the origin, nature, and powers of vegetation. And I do not doubt that you, my dear [95] Theodidactus, from these principles laid down, will easily penetrate that individual mixture of compositions which shines forth in each plant; for to reach the intimate essence of each is not of this time, but reserved for a state of life in which all things are contemplatable as if in some archetype, in which all things are one.

CAPUT V.

De ortu et viribus sensitivae naturae.

Theod. Iam tempus est, mi Cosmiel, ut quae de animalium ortu et Genesi te mihi expositurum pollicebaris; solita dicendi claritate expedias. Cosmiel. Faciam equidem libenter quod a me contendis, Theodidacte, sed non nisi in genere tantum, particularem singulorum investigandorum, rerumque ex meis principiis deducendarum rationem, propriis ingenii tui conatibus relicturus. Scias itaque velim, quadruplex esse animalium genus, quo totius sensitivae naturae ambitus concluditur, et sunt quadrupedia, volucria, natatilia, reptilia cum his quae insecta vocantur. Quorum omnium rationes recensito tibi ordine exponam, aliquantulum altius rerum tractandarum seriem orditurus. Percepisti, nisi fallor, ex praecedentibus, qua ratione in primordiali mundi Genesi ex primaeva chaoticae massae materia lucis primigeniae exortu a sua confusione vindicata elementa, et in proprias naturae earum consentaneas regiones distincta fuerint, et quo modo operis Mentis omnipotenti voluntate ex iis veluti ex praeexistenti materia omne genus animalium eductum fuerit: ex terra et aqua quadrupedia, ex aqua et aere volucria, natatilia ex elemento ipso cui insunt; ex omnibus simul reptilia: his positis, et ex sacris eloquiis consentaneis comprobatis, dico, quadrupedia ex terra producta fuisse, iuxta illud divinae vocis oraculum: "Producat terra animalia et iumenta in genere suo, etc." Miraberis forsan, hic Theodidacte, unde tanta quadrupedum varietas, unde tanta formarum differentia processerit; sed audi quae tibi expono arcana naturae. Omnia quadrupedum genera specificam suam differentiam non aliunde sortiuntur, nisi a forma substantiali ipsis insita, a qua veluti ex fonte quodam omnes animantium facultates, vita, motus, ingenium, industria, vires et operationes tam manifestae quam occultae prodeunt. Est enim forma nihil aliud ipso Philosopho teste, nisi id, quod dat esse rei, videlicet natura ipsa et essentia animalis. Cum vero omnes formae, excepta hominis, ex potentia materiae educantur, illae vique divisibiles erunt et materiales, cum nulla alia forma substantialis indivisibilis et immaterialis sit praeter formam seu animam hominis, a Deo ex nihilo productam, et corpori humano organi iam rite instructo infusam. Si ergo formae animalium sunt divisibiles et materiales, illae necessario a materia, e cuius potentia eductae sunt, dependebunt; ergo necessario aliquid ipsi materiae inesse debet, cuius virtute et potentia formae constituantur. Atqui nos hoc loco, cum sancto S. Basilio materiam primaevam assignamus, ex qua tanta formarum diversitas educatur, chaoticam scilicet, illam massam a primis mundi incunabilis a Deo productam veram et realem substantiam, quae omnigenam seminalium rationum miscellam, tametsi confusam et indistinctam in exordio rerum obtinebat, donec per actum primigenii lucis verbo Dei incitata per universas mundi semitas, et intimos recessus diffusa, tum singulos mundi globos astris, tum elementa propriis suis formis exornavit; unde praepotens illius lucis primigeniae efficacia, una cum principiis suis calido, humido, sicco, primigeniis naturae fundamentis quae intra se; uti alibi iam dictum est, complicat, neque ab iisdem sine totius confusione separari potest, vera illa mundi Entelechia motiva rerum facultas, activum omnium principium, unicum mundi semen; omnium formarum diversitatem non in vegetabilium tantum, sed etiam in animalium Oeconomia elucescentem inducit. Est autem primigenia illa ab Optimo et Ter Maximo Conditore Deo verbo virtutis suae producta lux, de qua modo loquimur, minime accidens quaedam forma et nuda qualitatem, sed vera, realis et actualis subsistentia, universalis mundi forma, omnium mundialium seminum misturis foeta, quae deinde Dei voce excitata, atque distincta, Solem, Lunam, stellas, in quibus excellentior et potior eius pars, veluti in proprio regno residet; deinde elementis communicata, omnia quae videmus, constituit. Porro in animalium productione, voce Dei intonante, elementa terra, aqua, aer; pro dispositione materiae cuiusuis elementi, eam quam admiramur, non in mineralibus tantum, sed etiam in vegetabilibus, sensitivaeque nature mixtis, formarum varietatem causavit. Quando itaque divina vox insonuit. 鈥淧roducat terra animalia, etc.,鈥� ecce mox creatae lucis portio elementorum coniugio desponsata omnis generis animantes quadrupedes produxit, iuxta Divinae sapientis ideas, in omnibus ad nutum naturae obsecundans. Theod. Hinc sequeretur animalia specie non differre, cum omnia ex eadem luce coaluerint. Cosmiel. Valde hallucinaris; non enim omnia animalia eandem lucis quantitatem acceperunt, nec materia componentis eandem pro omnibus dispositionem habuit, sed ineffabili quadam tum combinationis lege, tum trium naturae principiorum, corporumque elementarium (quae iam ex ipsa totius naturae miscella seminibus turgebant) concursu ea temperie et harmonia coaluit unicuique animali formando distincta terrestris massa, ut ex illa per certam formam substantialem hoc non aliud animal, hoc praecise non aliud vegetabile, hoc et non aliud minerale emerserit. Et quanto quidem animal quodpiam maiorem caelestis lucis portionem ad sui compositionem sub tali et tali elementorum mixtura adeptum fuit, tanto caeteris perfectius et naturae dotibus instructius evasit; quanto minorem, tanto quoque in specie sua perfectum, at in gradu et dignitate naturae sensitivae, quoad temperamentum imperfectius emersit. Hac ratione, Leo, quia maximam dictae lucis portionem adeptus est in sui productione, ideo omnibus animalibus generositatem, fortitudinem et igneo quoddam pollente vigore, veluti Rex quidam quadrupedum anteponitur, una cum dictis dotibus diuturnitatem vitae consequitur. Asinus vero qui plus terrestris substantiae, minus primigeniae lucis adeptus est, ideo impigre, lente, et stolidae naturae animal evasit. Idem de caeteris iudicium formabis. Theod. Hinc sequeretur plantam esse posse adeo primigeniae lucis munere beatam, ut animal qualecunque tandem illud sit, superet. Cosmiel. Nequaquam. Scias enim nullum esse animalculum tam vile et abiectum, cuiusmodi v.g. lumbricus aut crusta esse posset, quod non maiorem lucis sive caloris primigenii ubertatem, quam excellentissima quaevis planta calore et luce turgens, cuiusmodi piper, Cinnamomum, aut Cariophyllum, aut Crocus esse possunt, adeptum sit. Quia fieri non potest, ut quodlibet ad sensitivae naturae gradum, nisi eximia lucis portione, et sub gradu valido, et tali animali formando appropriato imbutum pertingat. Habent enim singuli entium gradus, ita disponente Divina sapientia, suam determinatam lucis latitudinem cum dicta elementorum mixtura vel ad sensitivae natura animal, vel ad plantam, aliudve constituendum. Theod. Hinc sequeretur, mineralia uti lucis munere non destituuntur; ita vitae quoque haud expertia esse. Cosmiel. Lucis portionem pari modo mineralia adepta esse, nemo negare potest, cum et formam suam constent et consequenter, non vitam illam animantibus plantisque propriam, sed vitae nonnullam similitudinem, conditioni tamen eorum congruam iis esse pariter verum est, sed lux illa terrestris mixturae foeculentia et crassitudine adeo obtunditur et absorbetur, ut in actum vitalem emergere sapientis sane naturae consilio non possit. Qui tamen actus lucis inter omnia mineralia potissimum in magnete elucet, cum tractiva vi sua, nescio cuius vitalis facultatis vestigia pandat. Theod. Sed quid censes Cosmiel de forma mixti et temperamenti? Cosmiel. Forma in mixtis se habet per modum reginae, a qua tota mixti monarchia regitur et gubernatur. Ab hac enim omnes vires et proprietates emanant, et si quid est in mixto elementarium qualitatum, id totum forma subditur imperio, neque qualitates elementorum possunt agere nisi forma ad agendum impulsa; ideo formae claves mixtionis concretius sunt, quibus totius mixtionis Oeconomiam vel aperit, vel claudit; ab hac qualitates, sive manifestae sive occultae promanant, haec sola leges condit, eaque firmane cogit elementa sive temperamentum. Theod. Optime caepi omnia, neque habeo quod opponam, cum iuxta praesupposita principia oppido consequenter loquar. Nihil igitur restat, quam ut ad volucrium natatiliumque naturam indagandum sermonem continuemus.Avium Genesis.Cosmiel: Omne volucrum genus ex semine nascitur, semen ex alimento, alimenta vero partim ex aeris insensibili, partim ex sensibili, quo vescentur, nutrimento primam originem trahunt. Insensibile quidem nutrimentum aer est virtute celestis luminis seminis foetus, quo carere minime sine vita dispendio possunt. Sensibile vero nutrimentum eorum est omnia ea, quibus aves vesci solent. Ex utroque tam occulto quam manifesto, tam sensibili quam insensibili alimento una iuncto nascitur volucrum species, quo in actum deducto, in innumerabilem multitudinem et varietatem propogatae, universam infimam aeris regionem implent, ut id, ex quo oriuntur, elementum incolant. Concurrunt itaque haud secus ac in mixtis ad avium compositionem omnia elementa, quae uni generali naturae semini pro subiectae materiae dispositione individuato miscentur; et ut actuante caelestis luminis sive seminis virtute unicuique forma constituatur, ita et ab eadem pro individuate lucis in distincta materia ratione, variae avium vires et proprietates, tanquam a fonte emanarunt. Unde vero tanta diversitas et multitudo originem suam habeat, restat explicandum. Maior est haud dubie avium multitudo, maior specierum varietas, quam quadrupedum, ut experientia quotidiana docet. Cuius rei ratio est multiplex ovorum, ex quibus nascunctur, multitudo, vel commixtio unius speciei cum altera, ex qua peregrina avium monstra subinde generantur, vel denique abditissimi sylvarum recessus, quibus dum abditae, et ab omnibus aucupum insidiis se delitescunt, paulatim in ingentem ex natura illis insitae salacitate multitudinem pullulant. His positis, hoc pacto causam diversitatis avium exponimus. Semini universali naturae ex caelo elementisque, uti in praecedentibus docuimus, educto ita natura comparatum esse scias, ut mox in individuas incidit, ibidem etiam particularia quaedam constituat; pari passu semen naturae, seu celestis lucis Entelechia, qua in omnibus producendis natura rerum utitur, mox ubi in materiam avium producendae aptam inciderit, ibidem et protinus individuata pro mixtorum elementarium aque et aeris combinatione talem et talem avem producit, non aliam, eo fere modo, quem solito tibi experimenti exemplo declarabo. Si decem diversorum colorum vitra exponantur solis radiis, certum est radiis in vitra diaphana et diversis coloribus tincta incidentes, in opposito muro aut pavimento non lucem limpidam, sed co colore, cuius vitrum est per quod transmittit, imbutam reddituros, ita ut pro multitudine vitrorum coloratorum diversae quoque coloratae lucis species emergant. Quemadmodum igitur lux solis in vitris, ut ita dicam individuatis, plures ac diversas specie colores producit, ita lux illa naturae, quod semen mundi diximus, pro materiae aqueo-aeriae ratione, in quam incidit, individuata ingentem illam quam speramus avium diversitatem producit, videlicet dum lux (semen generale) iuxta interni luminis rationem, in diversa rerum genera divisa, et haec iterum in innumerabiles species multiplicata dividitur. An non vides experientia quotidiana, solis unam et eandem lucem simul ac in diversas materias inciderit, mox diversissimos effetus producere, dum nonnulla liquefacit, quaedam indurat, aliqua exasperat, alia mollit lenitque, alias siccat, arefacit, comburit, alia foecundat, alia sterilia, et alii innumeri effusi, quos una et eadem individuata lux solis praestat; sat testantur. Ex quas similitudine facile patet, quomodo in tanta diversitate avium producenda natura lucis caelestis ministrae suae et opificis subsidio procedat; semen itaque naturae mox ac divisum, ac a fonte suo separatum, aptisque materiis insinuatum fuerit, non poterat non dictam dversitatem adferre, ut audisti. Theod. Pulchre more tibi solito, modum quo avium tanta varietas et multitudo producatur, explanasti. Duo interim quae capere non possum mihi explicari velim; undique videlicet mira ovorum, quae sunt avium seminae; et colorum in pennis avium fulgentium varietas sit. Cosmiel. Ne et in hoc mi Theodidacte naturae arcano cognoscendo votis tuis defrauderis, negotium totum per ordinem pandam. Et primo quidem de ovorum natura et Genesi agam, deinde de colorum varietate, qua volucres mirum in modum ornatae cernuntur, acturus. Nihil in rerum natura occurrit seminali virtute admiratione dignius. Quis enim non miretur in tam subtili et tenui seminae substantia, tantam rerum congeriem latere? Uti in semine vegetabili, vel integram arborem unde cum radicibus, trunco, ramis, foliis, floribus, fructibus; insensitivae vero naturae semina cum tota vitalium membrorum fabrica, carnem, nervorum musculorumque compages, structuram officiorum, venarum ductus, ineffabili quodam artificio condita; quis non obstupescat? Tum vel maxime Divinae sapientiae ars in ovo volucrum semina lucet. Quis plasticam et formatrix seminis facultatem verbis sufficienter explicet? Dum in vegetabilibus tantam in ramorum, foliorum, fructuum figura diversitatem, tanta in omnigenis formis coloribus spectacula exhibet, tanta tamque exotica in fructibus schemata inducit; certe non alia, nisi plastica vis seminis a natura providentissima rerum matre in hunc finem ei indita. Haec et quae in animantibus figuram adaptat cuique speciei aptam, ossibus componit, tendit nervos, derivat venarum ductus, omnia membra pro cuiuslibet speciei conditione muniis suis exequendis apta disponit; in volucrum vero familia ovum fabricat, magnum naturae arcanum, in quo ceu in coelo quodam seminalis seu plastica vis omne id fabricatur, quod admiratione in volucribus videmus. De quo modo nobis dicendum est. Duplex itaque semen in volucrum genere considerare debes mi Theodidacte. Prius competit maribus, alterum faemellis, et ovum est; prius in maribus nihil aliud est; quin purissime lucis primigeniae portio individuata in pura et subtili eorum elementorum, ex quibus constant, parte, cui miscetur vera unione in eam substantiam, quae in se continet omne id, quod ad avium productionem necessarium est. Hoc per naturalem congressum matrici faemellae indite in ovum naturali matricis calore convertitur; seclusum vero caloris externi, seu ambiente seu hominis cum proportionato caloris gradu fotu et incubitu, tandem rupta testa in volucrem parentibus similem emergit. Et crassior quidem pars seminis in putamen et testa abit, aquosior vero pars in albumen convertitur, pars vero, quae aeris et ignis subtiliores partes habet, in vitellum mutatur, cui germinis supernatat subtilior efficaciorque seminis portio, atque huic vitalis et spermatica virtus omnis inest, ex quo solo vita pulli et multiplicatio dependet animae et vitae radix, reliqua omnia in alimentum cedunt iam maturo inter testam concluso foetui. Et reliqua quidem animalia sine ovo intra matricem contentas per varios materni uteri ductus suum sibi alimentum, ex toto corpore attrahunt, at solis volucribus Divina sapientia per artem suam, quae natura est, peculiarem iuxta mundi formam, testaceam mansiunculam admiranda sane industria et matrice separatam sub Elliptica figura construxit, in qua quasi in orbe suo, seu mundo, omnia illa quae quovis modo ad vitam necessaria erant, paravit. Theod. Pulchro quidem et concinno discurso ovum descripsisti, sed modum nosse desiderarem, quomodo calore illo genero vis seminalis intra testam latens e potentia in actum educatur? et utrum prius ovum an volucris in primordiis rerum extiterit. Cosmiel: Scias Theodidacte Deum ter benedictum omne genus volucrum ex aqua produxisse, ut ex praecedentibus ostensum est. Quod non ita intelligi debet, quasi ex sola aqua, quantum purum elementum est, sed ex ea purissima portione reliquis elementis sub minori gradu mixtis productae fuerint; neque Deus ovum prius, sed volucres una queque iuxta speciem suam in perfecto essentiae suae statu produxit; ex quorum deinde semine, naturali nexu consequente, in perpetuum volucrum propagatio facta fuit; quod ordini naturae maxime congruum, consentaneumque fuit. Si enim, ovum prius productum fuisset, quis illud fovisset, quis ad exclusionem foveret, quis pullum exclusum aluisset? decuit igitur naturae Maiestatem primum volucrem, ex qua per quoddam utriusque sexus coniugium deinde ovum nascitur, pullo per forum producendo atque educando aptam generare. Atque in principio generis rerum Deus produxit ex communi primigeniae lucis, quod nos calidum radicale et semen mundi diximus, cum puriori aquae seu humidi radicalis portione, terre modica poriuncula addita, omne genus volucrum sub ea tamen portione, ut in avibus minor esset terrae, maior aquae, maxima aeris ad earum productionem portio. Atque hae quoque sub infinita graduum diversitate pro generum specierumque producendarum multitudine et varietate assumitur. Et quoad formam volucrum constituendam, maior et subtilior lucis primigeniae portio accedit, quam in quadrupedibus; ita pulchriora quoque naturae dotes adipiscuntur: quis enim non miretur volucrum in nidis ad omnes architecturae leges construendis industriam? Quis modulationum artis amussim expresarum dulcedine  non capiatur? Quis astutias et industrias ad impetendas alias inimicas, tum ad hostiles invidias eludendas, venandique sagacitatem non obstupefacit? Et cum homini sive formam sive naturalem corporis constitutionem spectes, dissimiles sint, lingua tamen et ingenio, loquela et inventione, hominis operationes maxime affectare videntur, quae quidem naturales avium proprietates, non nisi ex forma earum qua aliquid non est, nisi excellentissima dictae lucis portio cum nobiliori et subtiliori elementorum parte, iuxta divinae sapientiae archetypum prodierunt, quae in appropriatis materiis individuata, haud secus ac in quadrupedibus, eam quam mirabaris diversitatem effecit. Et ut exemplo rem tibi totam propius demonstrarem; Aquila, avium regina purissimi aeris incola, pro sua forma eam lucis sive calidi primigenii portionem accepit, quam talem volucrum talibus naturae dotibus instructam, cum primis decebat, qua puriori aeris, et minus subtili aquae semine eum modica terrestris partis substantia sese insinuans, verbo Dei ineffabili, eam quam tibi descripsi, volucrem exhibuit; idem de caeteris iudicium sit; quae uti ex varia lucis cum elementorum partibus combinatione coaluerunt, ita differentibus quoque naturae, ingenii, indolis dotibus instructae fuerunt. Volucres itaque dicta ratione Divinae vices efficacia statim perfectam essentiae suae statum nactae sunt; semen autem earum mox intonante Dei voce, "Crescite et multiplicamini, etc." perfectum fuit, qua incitatae volucres sine mora ad generationis opus se accinxerunt, et in innumerabilem multitudinem iuxta speciei cuiusque exigentiam se propagarunt. Semen vero ex appropriato ipsis alimento et similitudine quadam naturae earum, quae maxime congruo assumpto reparatum fuit, perenni propagatione duraturum. Nam ut supra a me audisti, latet in alimentis singulis animantibus destillatis lucis quadam portio, prorsus ad lucis avium constitutivae rationem simbolizans; ac proinde istiusmodi ex insita quadam iis sympathia, naturali instinctu, seu seminis fusi reparativum appetunt. Theod. Omnia mihi luculenter exposita percepi: sed modo explicet, cur natura ovum a faemella volucre separatum, seclusumque esse voluerit. Quisnam sit architectus, ille, qui externo tantum adhibito calore, tam magnam et tam admirandam volucris structuram ex ovo resuscitet? Siquidem capere non possum, quomodo externus calor, internam spermaticae virtutis energiam excitet, non avium solummodo fotu, quin vel ipso attemperato hominis, et quod maximum est, ipso fornacum calore, uti in Aegypto moris est, ad insignem temperiem reducto. Cosmiel. Audisti iam supra, calorem externum subsistere minime posse sine lucis primigeniae sive calidi innati mixtura; calor iraque externus, in cuius centro latet vis ista mirifica lucis primigeniae, cum eiusdem rationis sit cum eo qui latet in spermatica ovi foetura, necessario ei tametsi extrinsece applicatus, idem tamen (GREEK) agit, quod calidum innatum, sive id volucri sive homini sive elementari calori insitum, dummodo temperamentum effectui producendo aptum adeptus fuerit. Vitalis enim ille internus calor ut opifex sui corporis, ita verus suae domus faber est, qua fabrefacta, disposita, seclusaque tunc ultimum actum educit ex potentia sui ipsius suscitando spermaticam vim, et animando infirmandoque ope caloris externi sibi congeneris corpus illud perfectionem ultimam, quam calor nativus in illam materiam introducit. Theod. Iam dic, rogo, cur natura ovum quod intra volucres producitur, separatum, non vero reliquarum animantium more faemellae coniunctum esse voluerit. Cosmiel. Huius rei rationem hanc esse facias, quod id naturae volucrum repugnabat. Cum enim humidissimae naturae sint, utpote ex aqueo-aereo elemento productae, contingit, ut mox humiditas illas una cum excrementitiis foecibus in necessarium penarum ornatum vestitumque, sine quo aere vivere nec volucres esse possent, perpetua exhalatione degeneret. Cuius quidem apertum signum est, quod nec per urinam quidem superfluam humiditatem exonerent. Tota itaque, partim per excrementitias foeces, partim per cutis poros in pennas abit. Hinc si semen intra volucres foeminas multo maribus humidiores ingestum sine ovi providentia in extitisset, certum est, totum id per halitum haud secus ac reliquam humiditatem in pennarum apparatum degeneraturum fuisse. Ne itaque tanta naturae inconvenientia contingeret, provida natura illud intra matricem simul ac infusum fuerit, mox pellicula circumdare voluit, ne interno matricis calore conceptum semen una cum caetera humiditate evanescente naturae effectu intento exhalaret. Hoc enim pacto, intra pelliculam conclusum conservatumque, veluti intra peculiarem matricem vires suas illaesas unice conservat, donec paulatim turgescente seminali foetura et identidem dilatata pellicula sub determinata extensione in testam indurescat, et sic veluti fructus quidam volucris debitam maturitatem nactus excludatur ac tandem fotu et incubitu volucris per naturalem calorem extrinsece applicatum, desideratum pullum rupta tecta exhibeat. Atque hoc pacto ex ovis volucres, et ova ex semine volucrum nascuntur. Theod. Abunde mihi satisfactum est, quare iam ad eius solutionem progredere, quod erat de colorum in avium primis pennisque elucescente varietate. Cosmiel. Noris ni fallor color ex chymicis experientiis internum lumen, seu calidum innatum unicuique inexistens, quod et sulphur naturae dicitur, decoctione sui ipsius colorum omnium fontem esse: nosti etiam ni fallor, quam innumerabiles colores mercurialis ille liquor una cum sale mixtus producat. Theod. Novi equidem, et saepe summa admiratione contemplatus sum istiusmodi naturae arcanum, quam caudam pavonis Chymici ob admirabilem colorum diversitatem appellant. Bene sentis et vera est; cum itaque in volucribus calidum innatum sive sulfur naturae sit oppido calidum, atque ex humido radicali maxima ex parte coaluerint; sale quoque abundent, ut videre est in excrementis earundem abundantia sale adeo refertis, ut ex gallinarum columbarumque stabulis calidissimis ingens nitri copia extracta, haud exiguum lucrum conferat iis, qui huius artis notitia vitam tolerant. Certum est, humidum volucrum una cum sali eidem inexistenti mixtum, mox ubi per poros corporis exhalatum radices pennarum intraverit, a calore interno varie iam concoctum, et calore aeris ambientis induratum, salino-sulphureo-mercuriali vi refertis plumis in pennas alasque paulatim dilatari expandique, ea colorum varietate, quam sal et mercurius naturae virtute in se continet, et volucrum species veluti iure suo postulat. Theod. Hoc capio bene, et rationi experimentisque congruit. Veruntamen cum nonnullas aves nigro ut corvos, nonnullas ut cygnos candido, quasdam ex utroque mixtas colore uti picas, alias ut Psittacos, upupas, pavones, gallinas, etc., omni colorum genere varietas videam? Unde hoc proveniat, scire cupiam. Si enim quod tu dicis verum esset, iam omnes omnino volucres diversa colorum mixtura, adornate spectarentur, quod experientia repugnat. Cosmiel. Recte dubitas, ac proinde ut naturae leges exactius calleas, et latentes rerum causas luculentius possideas, nosse debes pro vario in subiecta materia, sulfuris, mercurii, salis mixturae gradu fieri, ut dum sub iis aequali mixtura colores omnes vigent aliis quisquiliis non suffocati, volucris inde enascens omni colorum genere exornetur. Si tres solum vigent, reliqui vero temperamenti mixtura supprimantur, tres solum in volucris pennis spectabuntur. Si duo, duo tantum, si denique unus solummodo vigeat, reliquis terrestris crassitie suppressis, unum tantum emergere certum est. Et si quidem terrestris portio elementi praevaleat, volucris atro colore vestita, ut corvus, exit. Si aqueus praedominetur humor, candida volucris nascentur, ut cygnus, si sub equali gradu humidum cum terrestri misceatur, volucris nascentur ex albo et nigro mixta ut pica, si denique terra-aqueo-aeria mixtura constet sub misturae graduum aequalitate, avis inde emergit vario colore imbuta. Continuati vero colorum mirifice digestorum ductus, quorum in pennis avium pulchrum ordinem ac dispositionem miramur, dum in nonnullis speciebus volucrum caput, in aliis cauda, collum in aliis, alae, venter, dorsumque tanta colorum varietate disposita cernuntur, id plasticae in semine latentis virtutis opus esse noris, quae pro officio sibi a natura commisso unius speciei aves tali tantum colorum pictura ornat, non alia, et hoc semper et in omnibus individuis eodem semper artificio praestat. Theod. Perplacet mihi solutio, iam doceas me velim, quanam ratione colores isti, quos Physici intentionales vocant, et in pavonibus, halcyonibus et collis anatum columbarumque elucescunt, et tantopere Physicorum ingenium torquent, oriantur. Cosmiel. Non equidem miror, huiusmodi colorum phasmata Physicos oppido torquere, cum causam huius rei reconditissimam habeant, quam et tibi modo exponendam duxi. Theod. Nihil mihi gratius acceptiusque accidere poterit. Cosmiel. Tu nosti iam ex ea arte quam iam a multis annis publici iuris fecisti et Anaclasticam sive Refractoriam appellas omnia diaphana corpora sub angulorum obtusitate, aut acutie vel sub inaequalium superficierum scabritie expressa, id proprium habere, ut reflexo lumine ex uno in alterum, ibidemque varie refracto, mox innumerabilem colorum varietatem exhibeant, et experientia in vitris trigonis Polygonis, sive poliedris omnibus luculenter docet. Hoc itaque supposito cum volucres, uti supra diximus, salis copia mirum in modum abundent, sit, ut id volatilis sui spiritus agilitate intra volucrum pennas insinuatum, externi acris et humidi virtute mox in plumas coalescat ex se et sua natura diaphanas, et vitrea quadam forma praeditas, qua plumae pennaeque, uti insigni scabritie tametsi insensibili pollent, ita lucem iis affusam tanta fibrarum plumearum et vitreo quodam humore concretarum agglutinatione mirifice refringunt, quae pro varia ad lucem applicatione eam, quam Philosophi mirantur, mutabilium colorum in volucrum pennis varietatem producunt, atque adeo nihil aliud illi colores sint, quam intra fibras plumarum vitreas et diaphanas varie refracta lux. Et ne experientia refragati videar, accipe Smicroscopium; quo in minutioribus examinandis uti soles, et dictas pennas exactius lustra, inveniesque verum esse quod dixi. Videlicet ingentem plumearum fibrarum in morem vitreorum filorum translucentium ordine digestam copiam; atque haec genuina illa, quam tantopere physiologi mirantur, colorum intentionalium causa est. Quod vero natura quasdam volucres nullo certo coloris vestitu ornarit, sed omnigena colorum varietate imbuerit, id plurimum vi phantastica seu imaginativa ex obicibus varii coloris imbuta provenit, de quo cum tu alibi fuse egeris, diutius immorari nolo. Theod. O quanta me voluptate afficis, dum tantum, mihi naturae arcanum aperis, adeo enim scite causam huiusmodi colorum indigitasti, ut eam (GREEK) monstrasse videaris. Sufficit enim, quidquid me tantopere circa avium Genesim angebat, abunde a te mihi explicatum fuisse. Quare iam ad animalium Genesim progrediamur, qua intra aquas natales suos habent.Aquatilium Genesis.Cosmiel. Dixi tibi superius, Theodidacte, lucem illam radicalem, seu mundi semen, omnibus mundi corporibus sese insinuare; et in caelestibus quidem corporibus purissimum esse, et inesse ipso, in aere quoque minus tenue quam in caelestibus, in aqua minus tenue quam in aere, in terra denique minus tenue quam in aqua, id est sub crassiori forma existere. In singulis tamen elementis, ubique diffusum, ubique praesens, ubique foecundum, ubique admirandos effectus causans. Et quemadmodum ex aere et aqua semen utriusque ad volucrum constitutionem, ita illud in aqua latens solum ad piscium generationem, in terra vero et aqua mixtum ad quadrupedum, vegetabiliumque productionem concurrit, aqua in omnium viventium, imo et mineralium, productione, ceu passivo quodam rerum omnium universali principio confluente, cum sine hac nullum elementum effectu desiderato potiatur; nec ignis, terra, aer, sine hac ullatenus consistere possint. Omnium quippe fomentum, omnium reliquorum elementorum baiulus, cuius ope omnes mundi thesauri, una cum caeli elementorumque seminibus, in subterranea natura gazophylacia ibidem digerenda sunt et in omnem circumferentiam diffundenda, transferuntur; ut proinde mirum non sit, tantam et tam innumerabilem, quantam in nullo alio elemento videmus, sive diversitatem specierum, sive multitudinem spectes, hoc vel unicum elementum excludere. Et cum infinita fere sint piscium genera, ea tamen ex nullo alio fonte originem suam trahunt, nisi ex varia et multiplici alteratione seminis universalis, in aqueo elemento individuati pro varia diversarum elementi partium dispositione, quod semen uti infinitis fere combinationum legibus, in qua veluti in utero quodam, uti a calore centrali sui ipsius et a calore caelesti seminis individua quadam societate perpetuo iunguntur, alteratur, dispertiturque, ita quoque id ipsum infinitas paene natatilium species, pro varia dicti naturae seminis divisione atque individuatione, producere necessum est. Theod. Hinc sequeretur, Deum in principio rerum pisces non ex aqua produxisse, sed aquam ex sui ipsius semine illos generasse, quod sacris paginis incongruum videtur. Cosmiel. Opifex mundi sapientia in principio rerum pisces et omne natatile divinae vox imperio produxisse, salva fide negare non possumus. Siquidem ad Divinae vocis nutum, in momento innumerabiles piscium species ex seminis natura in aqua latentis divisione, in minutissimas portiunculas facta prodierunt, quarum una quaeque ad speciem a conditore Sapientissimo intentam constituendam, sub tali et tali combinationis temperamento concurrit, hae vero deinde per spermaticam facultatem piscibus inditam, sese in infinitum, in totam temporum successionem multiplicarunt, atque hoc pacto pisces in primordio rerum a Deo conditi sunt: non tamen inde sequitur, aquam ex proprio sui ipsius semine pisces producere non posse, cum haec ipsum experientiae repugnet; atque in novis piscinarum seu vivariorum fossis aperte patet, qua aqua aliunde introducta repletur, non ita multo post diversis piscium generibus replentur, certe non aliunde, quam ex alta illa lucis radicalis seu seminis naturae in seipsa intra varie dispositae divisione et distributione, qua facta et caloris caelestis fotu accedente, in animal aquatile sub tali combinationis lege mox exsuscitatur, et simile sibi sub determinato magnitudinis limite producit in perpetuas generationes tanta multitudine et varietate, ut nemo sit qui eis nomina imponat; nisi is solus a quo condita sunt, 鈥淒eus benedictus in saecula.鈥� Theod. Non opus est ulterius progredi, cum ex praecedentibus illuminatus, mentem tuam abunde intellexerim; sunt enim tua Physicae principia adeo rationi congrua, adeo veri rationi consona, ut qui ea uni animantium generi applicata viderit, reliqua nullo negotio propria ingenii vi, quantumvis profundi scrutinii sint, attingere possit. Iam vero hoc solum mihi explicari velim, unde belluarum marinarum immanitas, unde tanta aquatilium forma et figura mire transformatorum varietas, ut proinde mare non meliori nomine, quam Protei regnum, saepe saepius indigitarim. Spectamus in Oceano immensi magnitudinis Balaenas, mediocrum piscium ingentes exercitus, minimorum omnis numeri expertem multitudinem; ut interim crustaceorum, testaceorumque atque exsanguium variis speciebus differentium infinitam diversitatem sileam. Capere quidem non possum, unde ex aqua simplici tanta rerum varietas resultare possit, praesertim in elemento tam instabili et perpetua agitatione volubili, praeterea acri salsugine imbuo, quibus tantum abest ut generatio concupito fine potiatur, ut potius huiusmodi elementi instabilitas, una cum corruptivi salis ubertate, omnem generationis effectum impedire videatur. Cosmiel. Quod ad varietatem attinet aquatilium, iam supra dixi; id totum ex varia primigeniae lucis in differentibus materiis individuatione contingere; unde te falsa persuasioni induci nolim; aquam homogeneis partibus praeditam, ubique eiusdem semper rationis esse. Nequaquam. Sic ut terrestre corpus ex maxima partium diversissimarum commistione conflatum est, ita et elementum aquarum, tum in se ipso ceterorum omnium elementorum mixtionem continet, tum ex ipso fundo maris differentis constitutionis, tum naturalibus insularum regionumque, quas perpetua alluvio ne terit, proprietatibus imbutum, tum perpetua mineralium spirituum e fundo maris exhalatorum mixtura, corpus aqueum summopere redditur heterogeneum. Accedit hiis, varia marinae aquae vis solaris aestus concoctio, ex qua diversissimae inferuntur materiae aquae dispositiones ad rerum adcommoda variorum productiones. Nam tametsi aqua maris limpidissima videatur, sub illa tamen limpiditate sulphur mercurium, salem, naphtam, bitumen, innumeras denique rerum species, sub insensibili tamen spiritus subtilis et tenuis vestimento coacervari, sola ratio et experientia spagyrica docet. Unde mirum non est, si caelestis seminis portio in tenacem et viscosam bituminosis spiritibus turgentem sese materiam insinuaverit: tum ob copiosissimum semper praesens alimentum, tum ob tenacitatem et viscositatem, quae facili negotio in omnem dimensionem diducitur, ingentis magnitudinis pisces enasci; si vero dicti luminis portio, in excrementitias lapidosae materiae quisquilia inciderit, crustacea testaceaque inde nasci necesse est, quae deinde eodem ex quo coaluerunt alimento vivunt. Hinc semper fundo haerent, id suctu in se et attractu quodam derivantes, ex quo constant. Ex mercurialis vero abundantia liquoris, squammigeri gregis agmina nascentur; quae omnia tibi ulterius examinanda et digerenda relinquo. Harum enim rerum mutua combinatione facta, nullum tam prodigiosum in aquatilibus sive colorem sive formam et figuram, naturalesque proprietates spectes, effectum reperies, cuius causam non statim ex indigitatis paulo ante enunciatis non sis assignaturus. Quod vero ultimo obiciebas de salis destructiva virtute, falleris, tantum enim abest, ut sal seu sal fugax illa marina generationem rerum impediat, ut potius nihil sit quod eam tantopere promoveat, est enim uti ex Chymicis nosti, sal, semen quoddam naturae, omnibus rebus inexistentes, sine quo nulla res foecunda esse potest, sed illud omnia foecundat et animat, utpote in centro suo conclusum tenens potius naturae semen, et si experientiam rem comperire velis, plantam quam piam in salem arte tibi nota converte, quem salem si terre purissimae inserueris, statim ille in eam plantam, qua extractus fuerat, repullulabit. Ostreis quoque in salem conversis, mox ubi arenae maris dium salem commiseris, ingentem novorum ostreorum sobolem cum tempore inde prodire reperies. Idem de omnibus aliis sentiendum. Absit itaque, ut quo nihil natura foecundius produxit, tu sterile dicas. Quod vero instabilitatem maris veluti generationibus minime idoneam accusas, perperam agis; cum in mari ad rerum productionem non necessaria sit quies illa, quam reliqua extra aquam animalia iure suo vindicant; nam innumerabilis illa ovorum multitudo, quam pisces mox ubi intra destinata vasa ad maturitatem proveniunt effundunt, non more volucrum fota excluduntur, sed arbitrio maris caelestisque caloris providentiae in omnes maris semitas effusa committuntur, donec virtute caelestis lucis exclusa, tandem totum mare, tum usum et sustentionem hominis, tum aliis piscibus in nutrimentum impleant. Theod. Quae dixisti probe intellexi, perge modo id quod ultimo restabat, de insectorum reptiliumque generi mihi declarare.Genus Insectorum.Cosmiel: Notandum, insectorum paucis in rem nostram sumpto hoc nomine triplex esse genus. Aliud enim quod est volatilia, aliud reptilia, aliud multipedia insecta continet, quae iterum in varias differentesque species dividuntur. Prius genus muscas, cyniphes, bruchos, scarabaeos, locustas, papiliones, quorum nullus est numerus, sub se comprehendit. Secundum genus omnium serpentum, vermiumque genera. Tertium, animalia tum quaternis tum multis pedibus instructa complectitur; ut sunt formicae, mures, lacertae, crocodili, et quidquid tandem ex putri partim, partim ex seminis proprii commixtione, in infinitam pullulationem multiplicatur. Multipedia omnia aranearum, pediculorum, cimicum, erucarum, crustatorumque vermium genera et species continent, quae quidem ex putredine mixtorum originem habent, vel ex vegetabilibus nascuntur, vel ex animalibus, vel ex putridis terrae materiae quisquiliis, quae in aere, aqua et terrae confluxerunt, oriuntur: hoc autem pacto animantur. Quoniam enim putredo nihil aliud est quam indigesti humoris confluxus, sive is fieri in vegetabilibus, sive in animalibus, sive in quacunque elementorum mistura, quae uti pinguedine et calore pollet, ita lux primigenia sive semen mundi in ea materia individuata calore suo interno de repente ob proximas ad generationem dispositiones animal excludit, iuxta eam materiam, ex cuius putredine educitur. Ita quidem, ut non sit ullum vegetabile, nullum animal, nullum elementum, quod non, excepto igne, aliquod insectum producat. Est et hoc notandum, nullum in mundo mixtum insectum aliquod producere posse, nisi illud primo vitam habuerit, unde sola metalla et mineralia corpora, ut nullis putredinibus obnoxia sunt, ita nulla quoque insecta animalia generant. Si qui vero vermes in poris lapidum subinde inveniantur, id non provenit ex eo, quod ipsi immediate ex saxo geniti fuerint, sed quod in poros saxi aliunde delatum sit semen, ex quo vermes profluxerunt, quae omnia cum tu fuisus  in operibus tuis, hic longior esse nolo. Theod. Dic sodes hoc unicum: quem ob finem natura tam differentes insectorum species et cur tam innumerabilem copiam excluserit? Cum tamen pleraque homini et animalibus tantopere noxia sint, et pleraque exitiali quadam virulentia imbuta sint. Cosmiel: Fines a natura altissimi sunt. Cum enim elementa putridis corpusculis referta sint, fit ut insecta animalia aeris, aquae, et terrae putredinem venenosam in iis latentem in se veluti in vivas quasdam bursas attrahant colligantque, ne putredinis contagione in vicinas elementi partes serpente totum paulatim cum extrema viventium pernicie inficiatur. Haece quidem insectis aer, aqua et terra a suis noxiis qualitatibus, veluti ab infirmitatibus quibusdam purgantur et defaecantur, atque ad meliorem statum reducuntur, quod et de vegetabilibus animalibusque dicendum velim; hoc pacto insecta quaedam insita vi et nescio quo magnetismo, quidquid vitiosum et inquinatum in aere squalet, ad se attrahunt, insecta vero ex aquae prosapia exorta, idem in aqua, quod aerea in aere, et terrestria in terra operantur, unoquoque sui sibi elementi purgationem attrahunt quodam magnetico vel simpatico in bonum naturae procurante; haec vero insecta, ubi munere suo probe sancta fuerint, sapienti natura consilio, tandem in alimentum cedunt terrestrium, volatilium et naturalium vitae conservandum necessarium. Vides itaque nihil in natura rerum fine optimo fine esse constitutum, nihil adeo opinione hominum malum et perniciosum, quod non in saluberrimum mundi medicamentum destinatum sit. Theod. Abunde mihi satisfactum est; adeo enim intellectum meum sapientiae tuae radiis illuminasti, ut ex his animam ad magna et ardua boni communis causa obeunda extollam. Cosmiel: Satis est, paulo maiora canamus. Audisti modo totius exterioris telluris constitutionem; percepisti, ni fallor, Elementorum mutuo quodam officio decertantium collusionem. Vidisti quomodo et qua ratione ex iis omnia componantur; et in hunc diem et a primordio rerum producta sint, quorum omnium lux illa primigenia in hunc usque diem per omnia mundi corpora diffusa, verum et universale mundi semen et Entelechia natura rerum, que unica est Dei, causa est. Haec enim materiae pro infinita dispositionis et alterationis suae ratione individua omnia constituat, omnes rerum formas educit, omnia animat, fovet, alit, conservat; haec in saxo saxum, metallis in metallo, in plantis planta, animal in animali, in elementis elementum, in caelis caelum, in astris astrum; eademque ipsa natura rerum, suo quodam modo, sed ratione abstracta in homine homo, in Angelis Angelus, in Deo tandem, ut ita dicam, Deus ipse optimus maximus, qui omnia in omnibus operatur, ac proinde benedictus in saecula.

Chapter V.

The origin and powers of sensitive nature.

Theodidactus: My dear Cosmiel, the moment has arrived for you to fulfill your promise of elucidating the origin and Genesis of animals, and I beseech you to do so with your customary clarity.Cosmiel. I shall gladly comply with your request, Theodidactus, but I must limit my discourse to a general overview, reserving the task of delving into specific cases and deducing conclusions from my principles to your own intellectual endeavors. Consequently, I would like to convey that four categories of animals exist, collectively encompassing the realm of sensitive nature: quadrupeds, birds, aquatic creatures, and reptiles, which also encompass what we commonly refer to as insects. I shall elucidate the rationale behind each of these categories in a systematic manner, commencing with a more in-depth exploration of their sequence.From our previous discussion, you have likely perceived how, in the Genesis of the primordial world, the elements were separated from their initial chaotic state by the emergence of primordial light from the formless mass of primeval matter. You also grasp that, by the will of the omnipotent Mind, various types of animals were brought into existence from these elements, as if from preexisting matter: quadrupeds from earth and water, birds from water and air, aquatic creatures from the very element they inhabit, [97] and reptiles from a fusion of all these elements. With this foundational understanding, supported by sacred texts in alignment with these principles, I assert that quadrupeds were fashioned from the earth, in accordance with the divine proclamation: "Let the earth bring forth living creatures after their kinds," and you may find yourself curious, Theodidactus, about the origins of the remarkable diversity among quadrupeds and the wellspring of the significant differences in their forms. Allow me to elucidate the secrets of nature that I shall now unfold to you. All specific distinctions among quadrupedal genera arise solely from the inherent substantial form within them. This form serves as a wellspring from which emanate all the faculties of animals, including life, movement, intellect, industry, strength, and both manifest and concealed activities. According to the philosopher, the form is nothing but that which imparts existence to a thing, namely, the very essence and nature of the animal. However, as all forms, except for that of humans, are engendered from the potentiality of matter, they are divisible and material. There exists no other substantial, indivisible, and immaterial form except the human soul, which God created ex nihilo and infused into the suitably prepared human body. Therefore, since the forms of animals are divisible and material, they must inherently rely upon the matter from which they spring forth through its potentiality and power. In this context, we attribute the primeval matter, from which such a multitude of forms arises, to the primordial chaotic substance created by God at the very inception of the world. This is the authentic and essential substance that, [98] in the dawn of existence, contained within itself a blend of all seminal reasons, albeit in a confused and undifferentiated state. It was only through the agency of primordial light and the divine utterance that this substance was stirred and diffused throughout the vast expanse of the world, adorning individual celestial spheres with stars and bestowing upon the elements their distinct forms. Thus, the potent influence of that primordial light, accompanied by its principles of heat, moisture, and dryness, as previously discussed, is inextricably intertwined with it and cannot be separated without causing pervasive chaos. It serves as the genuine driving force of the world, the active principle behind all, the singular seed of the universe. This primordial light, created by the Word of God, is not a mere accidental form or a bare quality; it constitutes a true, tangible, and existing reality. It represents the universal form of the world, teeming with the blend of all worldly seeds. When awakened and separated by the divine command, it resides within the Sun, Moon, stars, with the more excellent and potent portion of it, as if in its own realm. From there, it is disseminated to the elements, forming the essence of everything we perceive. This light engenders not only the diversity of forms within the realm of plants but also among the denizens of the animal kingdom. [99] Furthermore, when the divine command resounded, "Let the earth bring forth living creatures," a portion of this created light, united with the elements, gave rise to the myriad quadrupedal beings, aligning with the divine and wise ideals, obedient to nature's directive in all aspects.Theodidactus: Does this imply that animals do not differ in species, as they all originated from the same light?Cosmiel: You are gravely mistaken. It is not the case that all animals received an equal measure of celestial light, nor did the matter composing them possess identical predispositions. Instead, a mysterious law of combination and the convergence of the three fundamental principles of nature, along with the mingled seeds of the entire spectrum of nature within the elements of bodies, determined the emergence of each unique animal from its distinct terrestrial composition, guided by its own substantial form. Hence, one specific animal came into existence from this terrestrial mass, not another, and likewise, one animal emerged distinct from minerals and so forth. The more an individual creature incorporated a substantial share of celestial light within its constitution due to a particular blend of elements, the more it acquired perfection and endowment with nature's gifts compared to others. Conversely, a smaller allocation of this light resulted in a less perfect manifestation within its species, and concerning its temperament, it emerged with reduced excellence and dignity within the realm of sensitive nature. In this vein, consider the lion, who, in the course of his creation, acquired the most significant portion of this celestial light. Consequently, he surpasses all other animals in terms of nobility, strength, and a certain fiery vigor, [100] resembling a king among quadrupeds. Alongside these attributes, he also enjoys a longer lifespan. In contrast, the donkey, having secured a more substantial share of terrestrial matter and a diminished proportion of primordial light, embodies a creature of nimbleness combined with sluggishness and dullness in nature. Similar assessments can be made regarding other creatures.Theodidactus: Following this reasoning, a plant could be so blessed by the gift of primordial light that it surpasses any kind of animal.Cosmiel: Not at all. It's essential to recognize that even the humblest and most lowly of microorganisms, such as worms or crustaceans, have acquired a more abundant supply of primordial light or heat compared to the most exceptional plants that thrive with heat and light, such as pepper, cinnamon, cloves, or saffron. It is an impossibility for any entity to achieve the level of sensitivity found in nature without a significant allocation of light, possessing a strong intensity suitable for the formation of such an organism. Divine wisdom has ordained that each tier of existence, whether it pertains to beings of sensitive nature, plants, or any other category, is endowed with its predetermined measure of light, intricately linked with the amalgamation of elements essential for their constitution.Theodidactus: It would follow, then, that minerals are not deprived of the gift of light and are not devoid of life.Cosmiel: Indeed, it holds true that minerals have received a portion of light in a similar manner, as no one can dispute, considering that they possess their distinct forms. Consequently, it is accurate to assert that they bear some semblance to life, albeit in a condition suited to their nature, distinct from the life inherent in animals and plants. [101] However, this terrestrial light is so dulled and absorbed by the density and thickness of the mixture that it remains unable to manifest itself in vital activity, as per the wise design of nature. Nevertheless, the influence of this light is most conspicuously manifested in minerals, particularly in magnets, where it leaves traces of a certain vital faculty through their magnetic attraction.Theodidactus: But what do you think, Cosmiel, about the form of the mixture and the temperament?Cosmiel: In mixtures, the form assumes the role of a monarch, serving as the ruling and governing authority over the entire composition. It is from this form that all powers and properties emanate, and any qualities within the mixture related to the elemental attributes are subject to the jurisdiction of the form. The elemental qualities remain inert unless prompted by the form to act. Consequently, forms function as the keys to the composition, either unlocking or sealing the dynamics of the entire mixture. Both evident and concealed qualities originate from this form alone, and it is the sole arbiter of the laws and regulations that steadfastly direct the elements and temperaments.Theodidactus: You have initiated our discussion excellently, and I find no objections, as my remarks align with the underlying principles we've established. Thus, our course of conversation naturally leads us to explore the nature of birds and aquatic creatures further. [102] Genesis of BirdsCosmiel: Each species of birds originates from a seed, which, in turn, derives from their nourishment. This nourishment is a composite of the insensible air and the tangible food they consume. The insensible nourishment encompasses the air infused with the virtue of celestial light, an essential element for their well-being. Without it, they cannot thrive without detriment. The tangible nourishment encompasses the various substances commonly consumed by birds. When these two forms of nourishment, both the insensible and the tangible, converge, a new species of bird comes into existence. Once born, these birds proliferate and multiply, generating a countless multitude of species and varieties, filling the lower regions of the air, their original element. Much like the formation of mixed bodies, where all elements converge under the disposition of subject matter guided by the seed of universal nature, each specific bird form is constituted by the active influence of celestial light or seed. This same source gives rise to the various faculties and attributes found in birds. Now, explaining the origin of this diversity and multitude remains to be addressed. It is undeniable that the variety and multitude of birds surpass that of quadrupeds, as evident in everyday experience. The reason behind this lies in several factors: the multitude of eggs from which they hatch, [103] the intermingling of different species leading to the creation of hybrid birds, and the remote, secluded recesses of forests where they thrive, concealed and protected from bird catchers, allowing them to proliferate due to their innate vitality. With these premises, we can elucidate the cause of bird diversity as follows: The universal seed of nature, as previously discussed, originates from the heavens and the elements. Nature has prepared it in such a way that upon entering individualized matter, it immediately establishes particularities. Simultaneously, this seed of nature, or the Entelechy of celestial light employed by nature in the creation of all things, when it encounters matter suitable for bird production, instantaneously produces a specific bird. It does so in alignment with the combination of mixed elements consisting of water and air. It produces one type of bird over another, similar to the example I will illustrate, which you have likely observed. Imagine ten differently colored pieces of glass exposed to sunlight. It is certain that when sunlight passes through these transparent glasses, each tinted with various colors, it will not produce pure light on the opposing wall or floor. Instead, it imparts the color of the glass it passes through, resulting in a spectrum of colored beams corresponding to the variety of colored glasses. In a manner analogous to sunlight creating diverse and colorful rays through individualized glass, the universal seed, or the mentioned light, generates a vast array of bird species when it encounters [104] individualized matter composed of watery and airy elements. It divides into different genera according to the nature of the watery and airy elements it encounters, and from there, it multiplies into countless species. In your daily experience, do you not observe that when the same sunlight interacts with different materials, it produces various effects? It melts some, hardens others, softens and soothes certain substances while making others harsh, dries some and causes them to wither, and even burns others. It fertilizes some while rendering others barren, among countless other effects鈥攁ll stemming from the same individualized sunlight. This clearly illustrates how, in the generation of such a vast diversity of birds, nature, with the assistance of the ministering light of celestial light, acts as the artisan and source. Consequently, when the seed of nature is promptly individuated after being separated from its source and infused into suitable matter, it inevitably brings about the aforementioned diversity, as you have heard.Theodidactus: You have, in your customary eloquence, elucidated the process by which such diversity and abundance of birds are brought into existence. However, there have two areas of curiosity that puzzle me. First, I am intrigued by the remarkable nature of eggs, which serve as the seeds of birds. Second, I am eager to comprehend the multitude of colors that adorn the feathers of these magnificent birds.Cosmiel: To ensure that you, my esteemed Theodidactus, are not deprived of comprehending the mysteries of nature, I shall systematically expound upon this subject. Firstly, I will delve into the nature and genesis of eggs, and subsequently, I will explore the fascinating array of colors that grace the plumage of birds. There exists nothing in the domain of nature [105] more deserving of admiration than the remarkable potential inherent in a seed. Who could fail to marvel at the fact that within such a delicate and subtle substance resides a wealth of diverse elements? Just as in the case of plant seeds, where one can discern the entire structure of a tree, complete with its roots, trunk, branches, leaves, flowers, and fruits, the seeds of insensate beings encompass the intricate framework of vital organs, flesh, nerves, muscles, the allocation of responsibilities, the pathways of veins, all meticulously fashioned through an ineffable craftsmanship. Who could remain unastonished? It is particularly within the eggs of birds that the artistry of Divine wisdom shines most brilliantly. Who could adequately articulate the inherent power of shaping and molding possessed by the seed? In the realm of plants, this power showcases an astonishing diversity of forms in branches, leaves, and fruits, exhibiting a myriad of colors and exotic patterns in fruits. Undoubtedly, only the plastic force inherent in the seed, endowed by Nature, the most provident mother of all things, for this very purpose, could achieve such marvels. This force tailors the form of animals to suit their respective species, as it composes their bones, extends their nerves, guides the course of veins, and arranges all their components to fulfill their functions in accordance with the characteristics of each species. Within the avian family, it sculpts the egg, an enigmatic masterpiece of nature, in which, as though in a celestial workshop, every element essential to avian life is meticulously fashioned, leaving us in awe of the avian wonders we behold. Allow me to elucidate the process. You must comprehend, my dear Theodidactus, that there are two types of seed within the avian species. Firstly, there is the seed exclusive to males, and secondly, there is the seed belonging to females, which ultimately becomes the egg. [106] In males, this seed consists of nothing else but the purest essence of primordial light, individually residing within the pure and ethereal elements constituting their being. Through the natural fusion of this seed with the female's reproductive chamber, it undergoes transformation into an egg, brought about by the natural warmth emanating from the mother. If this warmth remains isolated from external influences, such as environmental factors or human intervention, and is provided with the requisite degree of heat and incubation, the egg's shell will eventually crack, giving birth to a bird bearing resemblance to its parents. The denser portion of the seed becomes the core and shell of the egg, the more aqueous component transforms into the egg white, while the portion containing the finer and more efficacious constituents of air and fire metamorphoses into the yolk. Hovering above the yolk is a finer and more potent segment of the seed, which encapsulates the vital and generative force. The entirety of the chick's life and the proliferation of its soul and vitality hinge exclusively upon this component, which serves as the wellspring of its soul and life. As the chick matures within the shell, all the other parts of the egg ultimately become its sustenance. Contrary to other animals, which receive their nourishment while within the maternal womb through various channels within the maternal uterus, drawing sustenance from the mother's entire body, divine wisdom, guided by its innate artistry and aligned with the blueprint of the world, has fashioned an extraordinary abode for birds鈥攁 dwelling that is separate from the mother and takes on an elliptical shape. Within this unique abode, birds encounter all that is essential for life, as if they inhabit a world or orb of their own.Theodidactus: You have certainly presented a splendid and eloquent portrayal of the egg. [107] However, I am eager to understand the process by which the latent potential within the seed is actualized within the shell through the application of heat. Furthermore, I am curious to know whether, in the primordial origins of the world, it was the egg or the bird that came into existence first.Cosmiel: You should be aware, Theodidactus, that God, thrice blessed, fashioned every species of bird from water, as demonstrated in our earlier discussion. However, this should not be misconstrued as implying that birds were created solely from water, which is the purest element. Instead, they were formed from a highly pure component of water blended with other elements to a lesser extent. In the primordial beginnings of the world, God did not create eggs first; rather, He created the birds themselves, each according to their unique species, in a state of perfection within their essence. From the seeds within these birds, propagated through the natural process, the continuous generations of birds were established, a process perfectly harmonious with the order of nature. For if eggs had been created first, who would have incubated them, nurtured the hatchlings, and ensured their well-being? Hence, it was most suitable for the Majesty of Nature to first create the birds themselves, from which, through the union of the sexes, the eggs would subsequently emerge, facilitating the incubation and rearing of the chicks. At the outset of the world, God created, from the common primal light we referred to earlier, what we termed "radical heat" and the "seed of the world." This creation involved a purer portion of water, specifically the radical humid element, infused with a minimal amount of earth. This mixture was designed for the production of all bird species, with the proportion of earth being smallest in birds, greater in water, and greatest in air. These proportions are infinitely variable to accommodate the myriad of species and genera to be brought into existence. [108] Regarding the formation of bird species, it entails a larger and subtler portion of the primal light compared to quadrupeds, resulting in more beautiful qualities of nature. One cannot help but marvel at the industry displayed by birds in constructing their nests with precision according to architectural principles, or the sweetness of their melodies, artfully expressed. Their cunning and industriousness in pursuit of prey or evasion of envious predators, as well as their hunting skills, are equally astonishing. In terms of physical form, humans may differ from birds, but in language and genius, speech and invention, human activities bear a striking resemblance to those of birds These remarkable natural attributes exhibited by birds emerge exclusively from their form. These attributes are not present unless there is a significant portion of the aforementioned light, along with a nobler and subtler segment of the elements. When individualized in suitable matter, this very light, following the pattern of Divine wisdom, brings forth the diversity you find astonishing, much as it does in quadrupeds. To illustrate, consider the eagle, the queen of birds and a dweller of the purest air. Her form was fashioned with the most suitable portion of the primal light or heat for birds endowed with such qualities, particularly tailored to her nature. In her case, this involved a purer portion of air, a less subtle seed of water, with a small amount of earth's substance subtly woven in. Through the ineffable word of God, [109] she came into existence as the bird I have described to you. This same principle applies to other birds as well, as they emerged from varying combinations of light with the elements, each bestowed with different qualities of nature, character, and disposition. Thus, by this divine disposition, birds were established in a state of perfection within their essence. Their seeds were perfected by the divine command, "Be fruitful and multiply," prompting birds to engage in the work of generation and propagate themselves in accordance with their respective species. Their seeds, nourished by suitable food and possessing a certain likeness to their own nature, were destined for perpetual propagation. As I mentioned earlier, within each animal's food lies a specific portion of distilled light, symbolizing the constitution of light within birds. Consequently, they instinctively seek their reproductive renewal through natural attraction, sympathy, or the effusion of seed.Theodidactus: I have understood everything you have explained clearly, but now please explain why nature has intended for the egg of a female bird to be separated and secluded. Who is the architect, that one who, using only external heat, revives such a great and admirable structure of a bird from the egg? For I cannot understand how external heat can stimulate the internal energy of the spermatic virtue, not only for the nourishment of birds but even for the human body itself, and what is more, even by the tempered [110] heat of furnaces, as is the custom in Egypt, to achieve remarkable temperature.Cosmiel: You have already heard above that external heat cannot subsist without a mixture of primal light or innate warmth; external heat, with its center containing this marvelous power of primal light, being of the same nature as that which lies in the spermatic production of the egg, necessarily, though applied externally, performs the same function as innate warmth, whether inherent in a bird, a human, or elemental heat, as long as it has acquired a temperament suitable for producing the effect. For that vital internal heat, as the craftsman of its own body, is truly the builder of its own home, and once it has fashioned, arranged, and secluded it, it brings forth the ultimate act from the potentiality of itself by arousing the spermatic power and by animating and strengthening, with the help of external heat akin to itself, that body to its ultimate perfection, which the innate heat introduces into that matter.Theodidactus: Now tell me, I ask, why nature has intended for the egg produced within birds to be separate, but not connected like in other animals.Cosmiel: You make the reason for this thing to be that it was contrary to the nature of birds. For since they are of a very moist nature, being produced from the watery-air element, it happens that soon their moisture, along with the excrementitious feces, adorns and clothes them in the necessary ornament and attire of feathers, without which they could not live in the air, degenerates by constant exhalation. A clear sign of this is that they [111] do not even excrete excessive moisture through urine. Therefore, all of it, partly through the excrementitious feces, partly through the pores of the skin, goes into the feathers. Hence, if the seed were ingested within female birds, much more moist than the males, without the providence of the egg, it is certain that all of it would have degenerated through breath just like the rest of the moisture into the apparatus of feathers. So, lest such a great inconvenience of Nature should occur, provident nature, as soon as it was infused into the womb, wanted to immediately surround it with a membrane, lest, conceived by the internal heat of the womb, the seed would evaporate along with the other moisture with the intended effect of nature by exhalation. For by this means, enclosed and preserved within the membrane, as within a special womb, it uniquely preserves its powers unharmed, until gradually, as the seminal substance swells and the membrane repeatedly expands under a determined extension, it hardens into a shell, and thus, like a certain fruit of a bird, having attained its due maturity, it is expelled and finally, by the warmth and incubation of the bird externally applied through natural heat, the desired chick breaks through the ruptured cover. And in this way, birds are born from eggs, and eggs from the seed of birds.Theodidactus: I am thoroughly satisfied, so please proceed to the remaining explanations, which pertain to the remarkable diversity of colors in the primary feathers of birds.Cosmiel: You may already be familiar with the fact that color, as determined by chemical experiments, originates from the internal light or innate heat found within each substance, commonly referred to as the "sulfur of nature." Additionally, you might have encountered the multitude of colors that emerge [112] when the mercurial liquid is mixed with salt.Theodidactus: Indeed, I am acquainted with this phenomenon, and I have frequently marveled at the profound natural mystery that chemists often liken to the "peacock's tail" because of its remarkable array of colors.Cosmiel: You are absolutely correct, and your observation is accurate. As you mentioned, birds possess an innate heat or the sulfur of nature, which is notably warm. Given that they are primarily composed of moisture derived from the radical humor, it is evident that they also contain a significant amount of salt. This is manifest in the abundance of salt found in their excrements, to the extent that substantial quantities of saltpetre can be extracted from the warm environments of hen and dove coops. It is certain that the moisture within birds, mixed with the inherent salt, undergoes various processes through their internal heat, leading to its solidification through the influence of the surrounding air's warmth. Consequently, the feathers and wings gradually expand and unfold, acquiring a multitude of colors inherent to salt and mercury, all driven by the inherent power of nature. This diversity corresponds precisely to the needs and characteristics of each bird species, as if ordained by their individual essence.Theodidactus: I comprehend this concept thoroughly, and it accords with both reason and empirical evidence. Nevertheless, when I observe various bird species鈥攕ome appearing completely black like crows, some entirely white like swans, others displaying a blend of colors like magpies鈥攁longside species such as parrots, hoopoes, peacocks, chickens, and so forth, each showcasing an extensive range of hues, I am left contemplating the source of this remarkable diversity. If your assertion holds true, one would expect [113] all birds to exhibit a distinct amalgamation of colors, a premise that appears incongruent with my observations.Cosmiel: Your skepticism is well-founded, and to gain a deeper understanding of the laws of nature and uncover the concealed causes of phenomena, it's important to recognize that the diverse combinations of sulfur, mercury, and salt within the underlying substance dictate the colors we observe. When these elements are evenly blended, all colors flourish harmoniously without one overpowering the others, resulting in the rich array of hues seen in each bird's plumage. However, when three colors predominate and suppress the rest, the bird's feathers will only display those three shades. Similarly, if two colors take the lead, those two will be prominent, and if one color overwhelmingly prevails, it will be the sole color visible, subduing the others entirely. Depending on which elemental component is most prevalent, different feather colors emerge. For instance, an abundance of the earthly element yields black plumage, as seen in crows. Conversely, an excess of watery humor results in white birds like swans. When moisture and earth are equally combined, birds with black and white patterns, such as magpies, are born. Finally, when a balanced mixture of earth, water, and air is present, birds exhibit a diverse range of colors. The captivating arrangement and distribution of these colors within birds' feathers, which we so admire, are orchestrated by a latent virtue inherent in their seed. This innate virtue, entrusted by nature to each species, adorns birds with a specific color pattern suited to their role, [114] consistently adhering to the same artistic design in all individuals.Theodidactus: I am satisfied with this elucidation. Now, kindly shed light on the origins of these captivating colors, often referred to as "structural colors" by scientists, which adorn the plumage of peacocks, kingfishers, and the feathers of mallards, and have been a source of great fascination and puzzlement for researchers. What underlying factors give rise to their extraordinary and vibrant hues?Cosmiel: It's not surprising that physicists find these phenomena puzzling, given that their underlying causes are exceptionally obscure. Allow me to elucidate these mysteries for you.Theodidactus: Nothing could be more welcome and appreciated by me.Cosmiel: As you are already aware, from the discipline you have been sharing publicly for many years, referred to as "Anaclastic" or "Refractive," it is a known fact that transparent bodies, when subjected to different angles, whether obtuse or acute, or possessing varying degrees of surface roughness, possess the unique ability to reflect light from one point to another, where it is subsequently refracted, resulting in the display of a spectrum of colors. This phenomenon is amply demonstrated through triangular and polygonal glass prisms, as empirical evidence clearly illustrates. Therefore, when birds, as previously mentioned, accumulate an abundance of salt, their volatile essence quickly permeates the bird's feathers and, under the influence of the external air and humidity, solidifies into forms akin to transparent glass within the plumage. Despite the feathers and wings having an imperceptible roughness, they refract light in a remarkable manner due to the intricate arrangement of feather fibers and the presence of a glass-like substance. The various angles at which light interacts with these structures give rise to the [115] diverse range of colors seen in the feathers, which Philosophers find fascinating. Hence, these colors are, essentially, light undergoing variable refraction within the transparent and glassy fibers of the feathers. To address any potential objections based on empirical observations, I invite you to employ a microscope, a tool you frequently utilize for meticulous examination. If you closely inspect these feathers, you will discern the veracity of my explanation. Specifically, you will observe an intricate network of feather fibers resembling translucent threads, and it is these fibers that are the true source of the admired intentional colors. As for the reason why nature adorns certain birds not with a specific coloration but rather with a multitude of colors, it primarily arises from the influence of their phantastic or imaginative power, which is shaped by their encounters with various colored objects. However, I shall refrain from delving further into this subject, as you have already provided extensive coverage elsewhere.Theodidactus: Oh, the immense pleasure your revelation of this profound natural secret brings me! Your skillful elucidation of the cause of these colors appears to leave nothing undisclosed. As for my part, every aspect that perplexed me concerning the origin of birds has now been thoroughly clarified by your explanation. Therefore, let us now advance to the topic of animal generation, particularly focusing on those that are born in water. [116]Genesis of Aquatic Creatures.Cosmiel: I have previously mentioned, Theodidactus, that this primary light, or seed of the world, permeates all the bodies of the world. In celestial bodies, it is at its purest, dwelling within them; in the air, it is less refined than in celestial bodies; in water, it is less subtle than in the air; and in the earth, it exists in its densest form. It is omnipresent, diffused throughout, fecund, and responsible for remarkable effects in all the elements. Just as the seed concealed within air and water contributes to the creation of birds, it is exclusive to water for the generation of fish. When mixed with water and earth, it plays a role in the production of quadrupeds and plants. In water, it participates in the generation of all living beings, including minerals, acting as a universal passive principle of all things. It flows together as a vital component, without which none of the elements can exist as intended. It carries the sustenance of all, and all the treasures of the world, together with the seeds of the heavens and elements, are stored in subterranean repositories, distributed in all directions. Thus, it is not surprising that this single element encompasses such an immense and nearly incalculable variety of species or multitude, unlike any other element. [117] While there are nearly infinite genera of fish, they all trace their origins back to this universal seed, undergoing various and multiple transformations within the aqueous element due to the diverse dispositions of its various components. This seed, following nearly infinite laws of combinations, akin to a sort of womb, continuously joins together through the central heat of both its own and the celestial heat of the seed. Consequently, this process leads to the emergence of nearly infinite species of aquatic life, thanks to the various divisions and individualizations of nature's seed.Theodidactus: It would follow from this that God did not create fish from water in the beginning of creation but rather that water generated them from its own seed, which seems incongruent with sacred scriptures.Cosmiel: We cannot deny that the Creator's wisdom brought forth fish and all aquatic creatures by divine command at the dawn of creation. In an instant, innumerable fish species emerged from the division of the seed's nature concealed within the water, each created under different temperature combinations according to the Most Wise Creator's intention. These fish, endowed with the generative power conferred upon them, multiplied indefinitely throughout the course of time. Thus, fish were indeed created [118] by God at the inception of the world. Nevertheless, this does not preclude water from producing fish from its own seed, which aligns with our observations. In newly established fishponds or reservoirs, it is evident that water, when introduced from elsewhere, swiftly becomes inhabited by various fish species. This is undoubtedly attributed to the profound reservoir of the primal light or seed of nature inherently present within the water, dispersed and diversified through various means. With the addition of celestial heat's nourishment, it is infused with life, giving rise to an aquatic creature in accordance with specific laws of combination. This aquatic creature, confined within a predetermined size range, reproduces itself in successive generations with such profusion and diversity that their enumeration becomes a task reserved for the One who created them, "Blessed be God forever."Theodidactus: There is no need to delve further into these principles, as I have already comprehended your explanations from the preceding discourse. Your principles of physics are in such harmony with reason, so congruent with true understanding, that anyone who applies them to a single species of living creatures can readily explore the rest, regardless of the depth of their investigation. However, I would appreciate clarification on one point: the origin of the vast multitude of marine creatures and the remarkable diversity of their forms and shapes among aquatic animals. The sea often appears deserving of no other title than the kingdom of Proteus. Within the Ocean, we encounter whales of immense proportions, vast legions of medium-sized fish, and a multitude of smaller ones, not to mention the infinite variety of [119] crustaceans, shellfish, and spineless creatures in various species. I find it perplexing how such a profusion of creatures can emerge from mere water, especially within an element so volatile and consistently agitated. Moreover, it is saturated with a potent salinity that seems more likely to hinder than facilitate generation. The instability of this element, combined with the abundance of corrosive salt, appears to obstruct the entire process of generation rather than promoting it.Cosmiel: As for the diversity of aquatic creatures, as I mentioned earlier, it arises entirely from the varied individuation of the primordial light in different substances. I would like to clarify that water should not be regarded as homogeneous throughout with uniform properties. This is not the case. Much like the terrestrial world, water comprises a complex mixture of highly diverse components. Its heterogeneity results from various factors, such as the distinct compositions found in the depths of the sea, the unique properties of different island regions that remain unaffected by constant alluvial deposits, and the ongoing blending of mineral spirits ascending from the seabed. Water, akin to terrestrial matter, exhibits significant diversity. Beneath the apparent clarity of seawater, one can discern the presence of sulfur, [120] mercury, salt, naphtha, bitumen, and numerous other substances, all enveloped within an imperceptibly fine and subtle spirit. This understanding is attainable through reason and alchemical experimentation. Consequently, it should not be surprising that a portion of the celestial seed has permeated the viscous and adhesive bituminous spirits, leading to the birth of immense fish. These fish are sustained by their abundant and ever-present food source, as well as the tenacious and viscous surrounding matter, which readily extends in all dimensions, giving rise to colossal fish. In instances where the aforementioned portion of light encounters the residues of rocky substances, crustaceans and shellfish naturally come into existence, feeding on the same nourishment from which they were formed. These creatures adhere to the seafloor and derive their sustenance from it. From the abundance of mercurial liquid, schools of scaly fish emerge. These phenomena warrant further investigation and organization on your part. Through the mutual interplay of these elements, you will discover that there is no astonishing color, shape, form, or natural attribute in aquatic creatures for which you cannot readily assign a cause based on the principles I have just elucidated. Regarding your final concern about the corrosive power of salt, it is important to clarify that you are mistaken. Far from impeding the generation of organisms, salt鈥攁 particular seed of nature existing in all things鈥攊s fundamental to fertility. Devoid of salt, nothing can be fertile, but salt serves to fertilize and vitalize all things. As you are aware from Alchemy, salt represents a seed of nature present in all substances, [121] holding the essence of nature at its core. If you wish to experiment, you can transform a specific plant into salt using the known art. By introducing pure earth into the salt, it will promptly sprout into the same plant from which it was derived. Similarly, when oysters are transmuted into salt and then mixed with sea sand, a prolific new generation of oysters will soon emerge. This principle applies universally to all things. Hence, it is erroneous to label salt as barren when, in fact, it ranks among the most fertile substances crafted by nature. Concerning your apprehension regarding the turbulent nature of the sea obstructing generation, you are also in error. Unlike animals on land, aquatic creatures within the sea do not require the tranquility and stillness necessary for reproduction. Fish, upon reaching maturity, release an immense number of eggs into designated receptacles, which are not nurtured as birds' eggs are. Instead, they are entrusted to the providence of the sea and the influence of celestial heat. These eggs disperse throughout the oceans until, through the power of celestial light, they ultimately hatch. In this manner, they saturate the entire sea with nourishment, serving not only for human sustenance but also as sustenance for other aquatic species.Theodidactus: I have comprehended your explanations thoroughly. Please proceed to elucidate the remaining subject matter, which pertains to the generation of insects and reptiles. [122]Genesis of InsectsCosmiel: It's worth mentioning that, broadly speaking, there are three primary categories pertaining to our discussion regarding insects. The first category encompasses flying insects, while the second category consists of crawling or reptilian insects. The third category includes multi-legged insects. Each of these categories further branches into various species. The first category encompasses creatures such as flies, wasps, beetles, grasshoppers, butterflies, and countless others. The second category comprises various snakes and worm-like creatures. The third category includes animals equipped with either four or multiple legs, such as ants, mice, lizards, crocodiles, and all those beings that reproduce extensively, partly from decaying matter and partly from their own seed. This third category also encompasses all types and species of arachnids, lice, bugs, caterpillars, and crustacean-like worms. These insects originate from the decomposition of mixed substances, plants, animals, or from the remains of decaying earthly matter that has become concentrated in the air, water, and soil. They are brought to life through this process. Since decay is essentially the result of the accumulation of undigested humors, whether in plants, animals, or any combination of elements, and because, as these humors become enriched with fat and heat, they expel the primordial light or seed of the world from this matter that has been individualized by its internal heat. [123] This happens so consistently that there is virtually no plant, animal, or element, apart from fire, that does not give rise to some form of insect. It's also important to note that no mixed insect in the world can be generated unless it has previously possessed life. Only metals and mineral bodies, which are not susceptible to decay, do not produce any animal insects. However, suppose some worms are occasionally found in the pores of stones. In that case, it is not because they were directly generated from the stones themselves but because seed from elsewhere found its way into the stone's pores, from which the worms emerged. I won't dwell on this matter any further, as you have already extensively covered it in your works.Theodidactus: I would like to understand why nature has excluded so many different species of insects and allowed for such an innumerable multitude of them, especially considering that many of these insects can be harmful to humans and animals, and numerous species are equipped with deadly venom.Cosmiel: The ultimate purposes of nature are indeed profound. Since the elements contain corrupt particles, insects, acting as living vessels, naturally attract and accumulate the poisonous putrefaction present in the air, water, and earth. This accumulation serves to prevent the spread of putrefaction to neighboring parts of the elements, thereby protecting other living beings from harm. These insects essentially undergo a purification process, akin to how certain ailments are purged and eliminated, [124] leading them to a better state. It's worth noting that plants and animals also play a similar role. Some insects possess an inherent power or magnetism that enables them to draw in and absorb impurities present in the air, water, or earth, depending on their habitat. Each type of insect serves as a means of purifying its respective element through this magnetic or sympathetic force, contributing to the greater good of nature. Once these insects have fulfilled their role effectively, they eventually become a source of food, benefiting terrestrial, aerial, and aquatic life. This highlights that in the natural order of things, nothing is created without an excellent purpose, and even what may seem harmful or detrimental to humans often serves as a beneficial remedy for the world.Theodidactus: I am completely satisfied, as your wisdom has illuminated my understanding and inspired my soul to aspire to noble deeds for the greater good.Cosmiel: Let's move on to discuss more profound matters. You've just learned about the complete external structure of the Earth, where the Elements are in constant interaction, each pursuing its designated role. You've grasped how everything is fashioned from them, and how, from the moment of creation until now, the fundamental light has permeated all the entities in the world. This fundamental light is indeed the authentic and universal seed of the world, the very essence of things, and it is the exclusive cause of God. This light, with its infinitely [125] diverse dispositions and transformations, molds individual entities, brings about various forms, and provides life, nourishment, and support to all. In rocks, it becomes the rock itself; in metals, it becomes the metal; in plants, the plant; in animals, the animal; in the elements, the element; in the heavens, the heavens; in the stars, the star. In a more abstract sense, it is humanity within humans, angels within angelic beings, and, ultimately, in God, the best and greatest, it is as if God Himself, the one who operates in and through all things. Therefore, let us offer eternal blessings to Him.