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.

CAPUT I

Exploratur maris tum extrinseca tum intrinseca constitutio, animaliumque in eo multitudo, et varietas describuntur.

Cosmiel: Examinata iam externa Geocosmi superficie eiusque admirandis quae in herbis, plantis, animalibus, elementisque operationibus elucescunt, spectaculis; iam iterum mensum nobis restat subeundum, iter nullis humanis tritum vestigiis, nullo mortalium intuitu perlustratum, ubi totius natura constituta, sunt Gazophylacia; ubi cernere licet summa sapientissimi Opificis in Geocosmi architectura magnalia: iam tandem, quod supra tibi pollicebar, complebo, ut visis ineffabilibus Dei operibus totus in laudes tui exardescas Conditoris. Theodidactus: Certe uti nihil ad votum meum acceptius accidere potest, ita quod iam dudum tantopere desiderabam, ut in executionem deducas, pro eo quo possum intimo cordis affectu ab te contendo. Hoc unicum a te efflagito, mi Cosmiel, ut primo modo quo me per tam intricatos calles marisque abyssos incognitas, per tot discrimina terrae, ignis et aquae, sine ullo corporis mei detrimento deducere statuas. Novi quanta a belluis marinis nobis pericula immineant, novi interioris telluris spiracula pestifera et prorsus exitiali vaporum exhalationumque virulentia referta. Novi quot Vulcaniae ignium fornaces nobis subeundae sint, quot quamque innumera aquarum abyssi nobis transuadandae; sed in tua confisus pietate et incredibili bonitate, tuam accepto plenam et igneae in me voluntatis invitationem. Cosmiel: Nosti mi Theodidacte per quanta te in itinere caelesti pericula, per quot igneos caelestium corporum Oceanos, per quot maria pestifero halitu obnoxia; ab omni tamen noxa immunem traduxerim. Et quid dubitas de mea in te fide in interioris huius Geocosmi lustratione? Anne putas quam in itinere caelesti obtinebam, in Geocosmi peragratione potestatem mihi ademptam? An ignoras, caeli, terra atque adeo totius naturae claves mihi concreditas? An nescis, quod uti sum praeses universi, ita quoque omnia, quae in naturae Maiestate elucescunt, divina sic ordinante providentia, meo subsint imperio? Hinc nulla est tanta tumultuantis aquae contumacia, quam non ad voluntatem meam protinus domem, nulla tanta incendiorum subterraneorum torrentiumque ignivomorum violentia, quam non iussu meo e vestigio supprimam, nulla tanta exitialis vaporis atrocitas, quam non mitigem; verbo, nullum adeo ingens periculum tibi imminere potest, a quo non mea tutela et protectione libereris. Magno itaque sis animo, mi Theodidacte. Fieri siquidem non potest ut velis cibum sinistrior cunctus accidat; ubi tantae fortitudinis, potentiae et sapientiae ducem tibi perpetuo assistentem habueris. Theodidactus: O mi amantissime Cosmiel, post Deum unicum cordis mei solamen, de tuo in me explicabilis benignitatis affectu erga me indignissimum et humillimum servulum tuum concepto prorsus erubesco, et qui nam ego pauperrimus et vilissimae conditionis homo sum, ut tantum merear animi corporisque tutorem, tanti sapientiae magistrum? O Deus gratias tibi ago de transmisso mihi tanti curatoris subsidio; laudes tibi omnium operum tuorum ineffabilium vocibus una iunctas persolvo, ob ingens quo me tanti Providentis tutela munisti, beneficium. Te, itaque, O Cosmiel, quem veluti divini archivi praesidem, ea qua possum animi submissione veneror, eumque qui arcanorum omnipotentis Dei operum consiliarium agis, unice suspicio et admiror; te inquam obnixe et quo possum mentis obsequio obtestor, ut quae per te fieri posse cogitavi, perficias: ecce servus tuus, fac quod iubes, et iube quod vis. Vix dum haec pleno mentis ardore effuderam, cum ecce ad ripam Oceani constitutus, nescio quid splendidum et mirum coruscum contueor, et cum vehementer attonitus haererem, his me verbis affatus est. Cosmiel: Quid miraris, Theodidacte? Theodidactus: Miror id nescio quod crystalli simile opus, et quodnam illud sit, nosse desidero. Cosmiel: Haec est navicula quam tibi praeparavi, ex purissimo crystalli mea manu constructa, huic in posterum inclusus, per universas Oceani semitas abyssorumque subterrestrium immensa hydrophylacia, me Nauta et Gubernatore veheris. Diaphana est, ut per eius parietes vitreos veluti per fenestras quasdam omnia naturae arcana cominus intuearis, ab omni periculo aquarum tutus et securus. Theodidactus: Et quomodo navicula haec intra intima Oceani viscera fundosque scopulis impeditos sine ullo ruptura detrimento promoveri poterit? Quis necessarium nobis aerem suppeditabit? Quis lumen in ratarum caliginum abyssis? Cosmiel: Non est tuum de rerum tibi necessariarum subsidiis sollicitum esse; ego sum qui potentia meae viribus omnia subministro; ego naviculam summo artificio a me construam ira gubernare novi, ut nulla sit adeo dura cautes, quae ei vim aliquam inferre possit. Ego humorem ipsum mox in limpidissimum aerem converto, ego lumen et lucernam sum, qua vel densissimae cavernarum caligines in lucidissimum diem convertantur. Agedum itaque Theodidacte, ne rerum humanae industriae minime subiectarum satagas, hoc enim  hoc enim meum meique similium officium esse scias, utpote qui scientia rerum naturalium tanto sublimiori emineamus, quanto natura humana ab Angelica distant longius. Theodidactus: Hisce dictis, per ostiolum intra naviculam crystallinam ingredi iussus. Erat navicula eo artificio constructa, ut ad instar vitri mundi et crystalli purissimae, quaelibet sine ullo obstacullo, intra vitrei oceani medullium obiecta exacte exhiberet; nulli ibi remi, nullus temo, nulla velis subtensa arbor, sed illa pro nutu et voluntate Cosmielis agitabatur aut sistebatur, neque hic ullum aeris neque luminis defectum experiebar, ubi ad mundi praesidis imperium et nutum omnia obsecundabant elementa et officiosa sua obsequia offerebant. In hanc itaque naviculam mysticis sensibus refertam inclusus ego iter occepi. Cosmiel vero utrum inclusus fuerit, nescio, certe et inclusus et exclusus intus et extra omnia operari videbatur. Tantae itaque atque tam insolitae rei admiratione attonitus in haec verba erupi: O Cosmiel, quo per avia et devia sine remo, sine temone me ducis? Cosmiel: Brevi videbis, neque enim remo et temone opus est ei, qui et mundum imperio suo, ex commissione Conditoris gubernat, et vastissimos caelorum globos sine labore perenni motu versat. Theod. Perge itaque uti coepisti Euris faventibus iter tuum urgere. O Cosmiel quanta per vitreos hosce parietes in Oceano monstra video, quam piscium spectacula, quam innumerabiles natatilium exercitus? Cosmiel: Omnia haec magni maris foetus sunt hucusque hominibus incogniti. Theodidactus: Siste parumper, Cosmiel, quid hoc monstri, Ecce video ante me ad instar montis ambulantis molem; estne possibile etiam scopulos rupeque in mari mobiles esse? Cosmiel: O quam luderis, Theodidacte! Non hic mons est, sed Balaena seu Coetus ingens, quorum haud exiguus in hoc Oceano regno numerus stabulatur. Theodidactus: Rogo te, mi Cosmiel, ut ad eius figuram et magnitudinem propius considerandam aliquantum vicinius me sistas. Cosmiel: Fiat. Theodidactus: Certe quidquid tu dicas, mi Cosmiel, ego montem hunc sine radicibus natantem, non cernam comperio, ingens enim hic in eo antrum video, cerno veluti duas arbores verticis insistentes; forsan una ex earum insularum numero est, quas natantes vocant. Video quoque graminibus et herbis marinis una cum saxis arenae mistis latera eius mirum in modum exasperata; ecce et alia signa, corallinam plantam e latere emergentem; ecce hic pratulum quoddam comparet, alga herbisque marinis refertum. Nec desunt huic prodigiosae molis congesta insertaque omnis generis ostrea et conchilia. O mi Cosmiel, quid modo video? Duas ingentes rupes ad instar carbunculi seu pyropi fulgentes. O quantum de se lumen fundunt! O quam mirum phasma! Cosmiel. Sat apparet mi Theodidacte, te necdum mirabilum mundi notitiam habere, dum tam pertinaci nutus tui ductu, quae vere bellua marina est, tu montem aut insulam natantem putes. An non vides antrum illud, quod tu speluncam montis putabas, id apertum faucium balenae hiatum esse? Theodidactus: O prodigium, O miraculum! Dic ergo quare semper illum apertum habet, et cur ita plenum piscibus reperio? Cosmiel: Cum bellua haec plurimo semper ob corporis sui vastitatem nutrimento indigeat, dies noctesque ad sufficiens sibi alimentum comparandum, solitae venationi intendit, et quoniam occulto naturae instinctu os in venatione semper apertum habet, pisces forte fortuna obvii, et ipsi vana imaginatione elusi, dum id rupis cuiusdam submarinae foramen putantes incautius ingrediuntur, naturali belluae astutia decepti, captique in praedam simul et escam cedunt ingeniosi venatoris. Quod vero te moveant gramina, herbae, crystallinus frutex et similia, quae ab externa corporis belluini superficie excreta cernis, fateor admiratione non carent apud eos, qui sapientissimi Conditoris opera non explorant. Quare tu, ubi huius vegetabilis adhaerescentis foeturae causam cognosces, mirari desines. Cum enim universum belluinum corpus ingenti viscositate ob pinguedinis adipisque abundantiam polleat, accidit ut certis temporibus locoque in fundo maris opportuno intra algarum, caeterarumque marinarum stirpium stratum, veluti in congruo sibi ac delicioso prato, sive veneris explendae gratia, sive summae prurigini qua subinde agitatur remedium quaerens, se volvat revolvatque, cuiusmodi locus cum arena, faxis, conchiliis, ostreis similique fundi maris progenie refertus sit, certum est illa intra viscosam pellis belluini scabritiem conglutinata; tandem veluti in pingui et viscoso limo, quo belluae corpus imbutum est, cum ingenti incremento successu temporis in petrosam sobolem salsugine maris indurescere; atque hac causa est cur bestiam tot plantis et conchiliis testaceisque animalibus coopertam videas: quas vero binas arbores in vertice notasti, illae arbores minime sunt, sed spiracula belluae, quibus aquam nunc attrahit, nunc immensis diluviis denuo aeri commissa evomit; quos deinde pyropicos putabas scopulos, illi nihil aliud quam oculi belluae sunt, quibus innatum sibi lumen vibrat, tum ad necessaria pabula in caliginoso pelagi fundo comparanda, tum ad illiciens contra scopulos pericula hisce binis velut prunis lucernis ad obviorum impedimentorum ostendicula, insita sibi ut dixi lucis propria commonstranda, mira Dei omnipotentis Providentia, et singulari naturae munere illi concessa subsidia; quibus si careret, ei haud dubie pereundum foret, tanta mole motu suo intra aquas vel ad primam cautium allisionem, haud secus ac navis impacta, fatiscente. Atque haec est ratio cur talis bellua terrestres et scopulosas oceani partes cane peius et angue periculorum exantlandorum probe sibi conscia fugiat, unde late patentis Oceani medio et fundo planiore nullis scopulis exasperato gaudet: ne mollioribus ventris partibus illis illis, exitium sibi ex infuso vulnere adsciscat. Theod. O quam miranda mihi natura. Sed rogo te mi Cosmiel, ut hiatus belluini fabricam propius mihi monstres, nulla enim re maiori admiratione me captum dicere possum. Cosmiel. Non hiatum tantum tibi desideratum ostendam, sed etiam te perducam ad interiora ventricose domus penetralia, ut nihil sit quod te lateat. Agedum perge, a bellua nihil tibi timeas; ego enim sum, qui ei imperiosa licentia fraena iniicio, et ad libitum meum quo volo dirigo. Theod. Vix dixerat, cum ecce agitate navicula monstruosum intramus hiatum, et inde per faucium gurgustia, veluti per angiportos quosdam in late patentem quandam interioris ventris cryptam aquis obscuram penetramus. Ubi tam excessivam caloris vim sensi, ve intra fornacem me constitutum putarem. O Cosmiel quo me ducis; quid vehemens ille aestus quem sentio portendit? Quid magis illi vitalium membrorum loculi? Cosmiel. Hic est maximus belluae calor ad concoctionem nutrienti, quo valido indiget. Naturae datus. Sed iam adverte ad singula quae tibi monstrum. Vides ingentia duo illa foramina, palato adinstar caminorum longo ductu foras prominentium. Theod. Video. Cosmiel. Haec sunt illa duo spiracula, quibus aquarum ingentem copiam nunc attrahit, modo evomit. Videsne, dentium ordines? Theod. Video, sed non mihi hi dentes animalis, sed connexa in ordinem scopulorum acumina videntur; palatum instar fornicis cryptae cuiusdam mire exasperatum videri posset, tantae capacitatis et amplitudinis, ut currum faeno onustum intra se facile concludat. O mira Dei magnalia. Cosmiel. Sed ultra progrediamur. Videsne commatum quem in alimento sibi venando comparavit bellua? Theod. Video, et quidem inter innumera piscium genera, cadaver forsan naufragi et natando evadere conantis hominis belluae in escam cessit. Cosmiel. Sic est. Theod. Quid ibi protuberat? Cosmiel. Ille est cordis protuberantis aestus. Theod. Ecce novum spectaculum; ingentem lebetem video perpetuo fumantem, ei, quo in cerevisia coquenda uti solent, non absimilem, et tu ne illud cor putas? Cosmiel. Omnino cor illud est belluae perpetua spirituum exhalatione fumans. Theod. Sed quidnam hoc quod instar veli nautici inflatum video? Cosmiel. Hi sunt pulmones belluae, quibus aerem sibi necessarium attrahit; quin vel ipsa aqua ingenti caloris aestu attenuata, hoc loco in aerem convertitur. Theod. Quid illud mi Cosmiel quod cupula adinstar, sive tholi (cuiusmodi facellis imponi solet) rotundum et humidum aspicio? Cosmiel. Illud hepar est. Theod. Quid intorti illi aquaeductus, quos sinuosis voluminum spiris protensos video? Cosmiel. Illa sunt animalis intestina, quibus nutrimenti faeces exonerat. Theod. O quis unquam credidisset talia in rerum natura monstra reperiri? Quis infinitam Conditoris sapientiam sat dignis laudibus celebret? Quae tanta et tam admiranda opera ad potentiae suae Maiestatem attestandam produxit? Dic rogo, quem in finem a Deo animalia huiusmodi sunt condita? Non enim video quid emolumenti in natura rerum afferre possint, quin potius in magnum detrimentum ob tantam piscium consumptionem, qua vel ipse Oceanus sua viduatur prole, cedant? Cosmiel. Ne putes quidquam in natura rerum tam perniciosum esse quod non altissimos in natura fines habeat. Nam praeterquam quod ad Creatoris Omnipotentiam declaranda producta sunt, innumera alia praestant in Oceanio regno emolumenta. Imo vero quidquid in eo faeculentum, viscosum, pingue, sordidum, id totum ubi sibi huiusmodi bellua attraxerit, non nociuis faecibus aqueum regnum liberat. Secundo pinguedo huius animalis tanti usus est, ut complures nationes eius subsidio carere non possint; oleum enim ex decoctione pinguedinis extrahitur, non tantum ad lampades fovendas, sed ad eo naves contra aquae irruptionem illinendas, et ad coria attenuanda magnum vim praestat iis qui fulloniam, baphicam sive tinctoriam, coriariam, oleariam, nauticam similesque artes profitentur. In Medicis quoque dictum oleum non contemnendos usus praestat; cum illud instar frigidi cuiusdam balsami corruptis inflammatione membris id est contra erisipelis ardores, similesque morbos nobilissimum medicamentum sit; eximiumque contra vesicae dolores, praesertim si attenuatum et distillatione multoties iterata, foebrem et cupyremma amiserit, arcanum sit. In Islandia quoque vel unicum huius belluae sceleton in integrae domus structuram servit. Sed iam ex obscuro huius belluae alvo emersi, ad alia progrediamur. Theod. Video nobis superimpositum; nescio quod umbraculum, sub forma immensi veli aut umbonis protentum, dic rogo, quidnam sic monstrum. Cosmiel. Testudinem marinam vides. Theod. Fieri ne potest tam vastas monstrorum moles Oceanum producere. O mirum, rerum prodigiosarum theatrum! Rogo te mi Cosmiel, festina lente, ut singula exactius distinguam, video enim hic summa mea admiratione, quaecumque tellus et aer animalia producit, ea et Oceanum, similitudine quadam fingere; aspicio hic pisces in equos, vitulos, cervos, sues, canes, lupos, elephantes, leones mira quadam metamorphosi transmutatos, video hirundines, vultures, et in collium similitudinem monstra, Delphinorum praeterea, thinnorum, salparum, halecum, caeterorumque minutiorum piscium ingentes exercitus, cornibus, ensibus, malleis, spiculis mirifice instructos; atque ex his quosdam video veluti fugitivos et metu consternatos, alios ludentium in morem, nunc supinos, modo pronos mirum in modum gesticulantes. Cosmiel. Quos metu consternatos vides, illi sunt qui ab insequentis hostis aut Balena aut Orcadis aut Delphini insidiis tutum sibi quaerunt asyllum, in nullo quidem elemento tot praeliis, tot conflictibus, tot atrocissimis pugnis ac in aqueo hoc regno belluae se mutuo insectantur, maiores adoriuntur minores mediocres vero implacabili odio ad necem quaerunt maiores, quibus tametsi corporis mole et robore cedant, astutia tamen et calliditate ipsis innata modos narrant, quibus illis prostratis victoria potiantur. At minor piscium grex solus tum in commune omnium alimentum, tum potissimum belluis pelagi tyrannis destinatus videtur. Quod vero videas varias illas piscium collisiones, modo supino, modo pronos incubitu se fricantes, scias Theodidacte istiusmodi motibus gestibusque nihil aliud indicari quam naturalem foeminae cum mare congressum ad sobolem propagandam, qui per attritiones affrictionesque ad  se invicem factas potissimum contingit a natura institutum. Mas enim fricando foeminam in partibus natura destinatis eiusdem matrici vaporem quendam spiritum immittit, qui deinde in ovorum condensatur foeturam, quae mox ubi ad maturitatem pervenerit, in maris superficiem effusa, calore solis pelagique natura, in pisces iuxta speciem a qua profluxit animatur. Ne vero putes omnem maris progeniem ex ovorum foetura; sunt enim pleraeque immaniores Oceani belluae, uti belluae, uti Balenae, Vituli marini, Maniotae, et similia vivipara, id est, suscepto semine non ova sed catulos excludunt, cuiusmodi dixi sunt Caeti, Orcae, Physiteres, Delphini, Phocae, simileque. Theod. Scite omnia, sed o mi Cosmiel, nescio quid monstri meo modo obtutui se sistit. Fierine potest ut in Oceano quoque homines reperiantur? Video enim quamvis remoto, nescio quaenam humane figurae phasmata; quare te obsecro, ut corum propius inspiciendorum mihi potestatem facias. Cosmiel. Fiat. Theod. Vere utriusque sexus homines hic reperio. Cosmiel. Falleris, Theodidacte; homines enim minime esse aut dici possunt, utpote omnis rationis expertia; sed marina sunt monstra, superiorem solummodo hominis partem exprimentia, inferiore vero in piscium caudam terminante, atque ex eorum numero sunt, quas sirenes antiqui fabulosae doctrinae conditores poetae stolidae inter Deas numerabant. Cerne caput huius faemellae longa quadam caesarie at minime pilosa, sed in cirros quosdam carneos eos et pulposos distensa vestitum? Vides faciem, quidem pulchram oculorum vivacitate decoram et blandam, sed, qui ad decoris complementum unice desiderabatur, naso destitutam? Cernisne brachia solitis hominum longiora, manusque non in digitos more humano discretas, sed adinstar pedum anserinorum cartilagine interceptos, ad natandum a natura sic constitutos? aspice rotundas et tumidas mamillas, quam candore niveo pectus venterque niteant, quanto splendore coruscent. Theod. Mihi nisi oculi me fallant, carnis humanae pulposa substantia videtur. Cosmiel. Falleris, sed ea quam pellem putas, illa nihil aliud est quam candidissimis minutissimisque squammulis contextum naturae opus, quod ut in omnibus aliis piscibus eximio nitore fulget; vides tandem et sexus discrimen in caudam piscis, eamque praelongam terminare? Sed iam et masculum contemplare. Theod. O Cosmiel, non hominis, sed Cacodoemonis mihi figuram referre videtur. Quam omni forma destituta facies, quam torti oculi, quam genas inconcinnas rugisque oppletas, quam barbam ridiculam, verius pulpam carnis dixeris! quam incompositos capillos, si tamen capilli dici possent. Ego Medusae caput verius putem, aut polypum Ciris longe lateque exporrectis ex capite emergentem! Quam monstrosae manus alis vespertilionum, quam humanis similiores, quam asperum squammis corpus, verbo, fabrica prorsus a foemina disparata, et humani tamen figurae, si membrorum ordinem et situm attendas, atque ingentem, in quam terminatur, caudam excipias, non dissimilem; tale olim monstrum in insula Melitensi, quem et diabolum marinum appellabant, maris aestu in littus prope aedem D. Virgini Sacram, vulgo della Maleca proiectum me vidisse memini, quod in Siciliam delatum, non exiguam quaestus occasionem piscatoribus dedit; sed rogo te, mi Cosmiel, ad quid natura huiusmodi monstra esse voluit? Cosmiel. Si nosses Theodidacte, cur inter animalia quadrupedia, simias et cercopithecos hominibus et figura et moribus haud absimiles constituerit; cur inter aves, Pequinos, maris Megalanici accolas erecto corpore hominis adinstar incedere voluerit; cur inter plantas florem Orchidis perfectum virisque sexus hominem abdito quodam molimine machinata sit; radicibus quoque uti in mandragora, hominis corpus exprimat; cur in mediis quoque lapidibus, achatibus, marmoribus, aliisque in profundissimis telluris caucis reconditis saxis, tum humanae figurae formam, tum caeterorum animalium vegetabiliumque figuram inculpat et excudat; forsan non tantum mirareris; gaudet natura huiusmodi rerum ludibriis, et uti omnia in omnibus esse intendit, ita pro conditione singulis entium gradibus laborat quantum potest, ut si non sensum, saltem vitam, si non vitam, saltem figuram nudam iis ad suam in universi decorem Maiestatem attestandam imprimat: appetunt enim omnia ultimam sui perfectionem, et potissimum similem homini, qui est post Deum immediate  rerum omnium finis, figuram, quam cum debitis naturae claustris impedita consequi non possint, nonnulla quantum possunt agunt, ut eandem si non veram, saltem secundum analogiam quandam confictam consequantur. Vides itaque cur tanto ingenio et industria natura in constituendis sirenibus luserit. Sed quaeres virum peculiari aliqua, quae in hominum usum cedat, virtute polleant. Respondeo ipsum sigillum et characterismum, quo ipsas opifex mens imbuit, quin vel ipsa astutia et calliditas ingenii hominibus simillimi, magnum aliquod naturae arcanum sub illis latere, affatim testari. Tritones enim et sirenes, ut in summis in tellure, ita HAE suo tamen modo ingeniosi industriae pollere videntur, siquidem ad littora Oceani in inaccessis hominibus latibulis, atque extra omnem maris iniuriam longe semotis, domos sibi admirando quodam artificio ex conchis et conchiliisque congestis mutua utriusque ope extruunt, commeatum venatione interceptum intra loculos quosdam condunt ad necessarium illis tempore urgentis famis alimentum; arenam lutosam in formam lecti, quo lassa membra recondant, congerunt; terram quoque insolationis gratia adinstar amphibiorum petunt, unde ab Barbaris Sofalae oram incolentibus, ubi maxime stabulantur, in nefariae quaeruntur; fructibus quoque et terrenis radicibus mirifice delectantur, unde illas sollicita ad virides ripas hominibus inaccessas quaerunt, acceptas in solitis loculis condunt. Theod. O admiranda naturae magnalia, iam video vera esse quae Maphaeus in Indica historia de septem Sirenibus a piscatoribus in Indico mari prope Maldivas insulas interceptis scribit; et tum Patrum nostrorum, tum medicorum praesentium testimonio oculari comprobatis, non minus quam pulchre et eleganter refert. Adferuntur quoque ex insulis philippinis nonnulla ossa eorum monstrorum, quae Piscem Muguer vulgo Hispani vocant, et haud dubie ex corum quae hic intuemur, numero sunt. Cosmiel. Ita est, sed paulo hisce monstrosiori figura induta. Sicut enim in telluris superficie pro soli aerisque natura et conditione in uno loco pulchriores homines animaliaque quam in aliis gignuntur, ita et in Oceano, peculiari aquarum proprietate, huiusmodi monstra humanae figurae nunc conformiora, nunc certe minus comiter producuntur. Theod. Habentne ista nonnullum in rebus medicis usum? Cosmiel. Immo maximum et praestantissimum; ossa quidem miranda quadam ad sanguinis fluxum virtute pollent, et si homines experimentum facere possent, horumque monstrorum raritate non impedirentur, dico tibi ex horum corporum miscella quintam quandam essentiam verum Microcosmi balsamum, mumiam vitae, innatique calidi restitutionem, verbo, Panacaeam quandam omnibus humani corporis infirmitatibus quantumvis medicorum opinione incurabilibus profligandis extrahi posse. Verum vi naturali quadam ingenii calliditate et astutia hominum insidias eludunt, eamque ob causam uti raro sese spectanda exhibent, ita quoque non nisi summa difficultate (non sine magno rei medicae detrimento) in casses nassasque incident curiosioris Piscatoris. Theod. O Cosmiel, video deinde disparis conditionis monstrum; instar trabis animatae, colubrique tortuosi immensae longitudinis; hinc inde sinuosa corporis volumina torquere; O quam horrendum deformium faucium hiatum exhibet, quot cornibus munitur, quorum pinnis in modum alarum extentis exasperatur; ego certe nisi motum viderem, tortuosae rupis molem putarem. Cosmiel. Hoc genus monstrum Draco marinus dicitur, qui in Oceani huius late patentibus undis tyrannidem suam non solum in pisces exercet, sed et ipsas vastissimas subinde naves spiris suis involutas in profundum demergit et ex foeculenta excrementitiaque maris putredine nascitur. Perniciosum ac exitiale malum, toxico suo oppido virulento omnia quae tangit inficiens. Piscis vel remoto vixdum operit, cum ecce veneni sui fascino infatuat, infatuatos et torpore quodam exanimatos in escam sibi destinat. Et ne tale in malum natura productum videatur, illud emolumenti praestat; quod quidquid pestiferum et malignum in aequore, sive influxu stellarum, sive exhalantis terrae nocivis vaporibus nascitur, in se attractum derivat, et sic pelagus a magni momenti pernicie liberat. Sed iam satis monstrorum in vastissimo aequoris meditullio tibi exhibiti fundum tandem petamus, ut quod et quam admiranda prudens mater natura rerum ibidem produxerit, contempleris. Theod. O mi Cosmiel in ultimum mundi barathrum me ducere videris. Cosmiel. Ne timeas, tametsi enim profunditas Oceani hoc loco tanta fit, ut merito abyssus dici possit, me tamen duce nil patieris. Theod. Ego semper hucusque putabam montes, silvas, prata, in terrestri tantum superficie reperiri, sed iam modo et illa omnia in subaqueo hoc regno invenio. O quam condensata silvarum fruticumque constitutio et inextricabilis scopulorum rupiumque labirynthus! O mi Cosmiel, caveas rogo, ne illisa in illis vitrea nostra navicula periclitetur. Cosmiel. Quid murmuras Theodidacte: adeoque tam vilem de me meaque peritia estimationem concepisti, ut naviculam hanc contra omnia illusionis pericula immunem aut conservare, aut gubernare non possim, aut, si dato, non concesso rupturam subiret; illam non et vestigio instaurare, aut etiam te in media aquarum abysso contra omnes fluctuum iniurias servare non valeam? Theod. O mi Cosmiel, condona obsecro pusillanimitati meae, neque enim talia effutii, quod in periculis constitutus in ullo de tua potentia dubitarem, aut tibi diffiderem, aut in concepta de te existimatione vacillarem: Absit; novi enim quantus sis et quanta virtute polleas, utpote cuius imperio subsistent universa. Sed more humano ad tam exotica rerum spectra formidines quadam invadente cor meum conquestus in haec verba imprudenter prorupi. Cosmiel. Tuae mihi fragilitatis probe conscius condono perlubenter; sed iam ad institutum nostrum revertamur. Mirabaris sylvas, prata, montes in mari reperiri; et ego tuam miror simplicitatem ingenii. Putasne sub mari aliam esse rerum constitutionem, quam in externa telluris superficie? Minime. Si enim divina potentia Oceanus sublatis aquis exsiccaretur, nihil aliud videres nisi vastissimas regiones, concatenatos altissimorum montium ordines, valles profundissimas, fluvios ingentes, planities longe lateque in immensum exporrectas, silvas quoque et prata, sed alterius constitutionis arbusculis, fruticibusque corallorum, mineraliumque efflorescentiis salis virtute enatis consita, qualia ex se et sua natura producere potest; nec flores desunt nec fructus; quid enim insulae aliud sunt, quam submarini montes vastissimi, quorum non nisi apices extra aquam caput suum extollant; et hoc pacto quo in insulas hominum habitationi aptas evadunt? Vide saxos hinc inde parietes ingenti intercapedine distensos, profundissimorumque montium structuram. Theod. Video et admiror; nec unquam in  animum meum inducere potuissem, ut tantam Oceani profunditatem crederem, neque enim ullum solaris lucis vestigium in hac caliginis abysso comperio, et situ mi Cosmiel lumine tuo illud haud illustrares, prorsus mihi veluti in Cymmeriis quibusdam tenebris vagabundo pereundum foret. Et unde hoc? Cosmiel. Scias Theodidacte radios solares aliquo usque tantum mare pervadere; sed in profundioribus hisce locis ob constipatarum partium intermediarum densitatem nulla tantae lucis efficacia est, quae corpulentam opacitatem penetrare aut superare queat. Theod. Unde itaque in tanta caligine marina sobolis progenies in necessariarum rerum conquirendo commeatu vivat, scire cupiam. Cosmiel. Magno huic incommodo natura benignitas affatim providit; respice in subiectam nobis obviamque planitiem, aspice saxorum, rimas, fissurasque. Theod. Quidnam hoc prodigii? Innumeras astrorum lucidissimorum exercitus ego video, ignem quoque cerno mobilem; forsan fatuus est? forsan subterranei ignis expiratio? sed et scopulorum rimas undique amplissimam lucem profundere observo. Dic rogo Cosmiel, quid tanta lucium multitudo sibi velit? Cosmiel. Luces iste nec ignis elementaris, nec fatuus, nec subterraneus ullo modo censeri debet. Quomodo enim hi ignes ingentibus aquarum acervis tumulati vivere valeant, nemo est qui capere possit. Theod. Quid ergo obsecro rei est? Cosmiel. Luces quas vides sunt omnis generis conchilia ostreacea, crustacea, caeteraque fundo adhaerescentia et lumine indiga animalia, quae uti ob naturae suae imbecillitatem ad saxa et fundum maris natura religavit, ita quoque ne in necessariis operationibus lucis defectu perirent, divina sapientia lucem illis nativam una cum calore concreavit, cuius veluti benigno fomento conservarentur, et ad fundum maris, ceu lucernae quaedam, Opificis Mentis industria constitutae sunt, ut reliquis quoque piscibus tum contra omnia illusionis pericula, tum ad necessarii alimenti conquisitionem praelucerent. Neque, ideo putes velim, ostreorum, ex anguium, crustaceo rumque genus oculis more aliorum animantium instructa esse, hac enim in imperfectionis huiusmodi, verius Ichthyophytis, paucis exceptis, non extant, sed luce illa concreata, tum ad aliis praelucendum, tum ad nativi caloris robur conservandum gaudent. Quam verum ex montium parietibus lucem emicare conspicis, isti sunt vermes vagina inclusi, quos dactylos vocant, in anguillarum formam saxorum in rimis stabulantes; et lucem pariter concreatam habent; immo dico tibi quid amplius, vix ullum piscium genus est, quod non huiusmodi luce sibi innata turgeat: adeoque iis necessaria est, ut sine illa in caliginoso et aequoris gurgite vitam sustinere non possint, quemadmodum supra quoque cum Balenam inspiceremus; fuse ostendi. Theod. Sed quonam modo illa se lux habet? Cosmiel. Vidistine cicindelas? sive vermiculos illos alatos, qui aetivi temporis noctibus instar scintillarum oculos itinerantium feriunt, et Lampyrdes des vocantur. Theod. Vidi saepe sepius. Cosmiel. Quemadmodum igitur illa innatam sibi lucem ad operationes rite exequendas natura adeptae sunt, ita et marina animalia. Vidistin unquam quercus putridas, quantopere noctu radient? et haud secus ac lucerna quapiam in obscuris sylvarum recessibus vel viarum indices cuncta illuminent? Comperistine unquam scintillantes nonnullorum animalium, eorum praesertim quae nocturnis venationibus vitam sustentant, oculos? Theod. Vidi et observavi id saepius in felium et noctuarum oculis. Cosmiel. Si itaque terrestribus rebus ad usum necessarium huiusmodi lucem divina Providentia inesse voluit, quanto magis marinis? Sed nunc ad fundi marini incolas oculos animumque convertamus. Vide Theodidacte et diligenter examina inexplicabilem rerum varietatem naturae beneficio in huiusmodi tractibus constitutam. Theod. Tota haec, quam video, planities fundi non mihi pratum, sed vivum quoddam peripetasma incredibili concharum margaritarumque varietate et splendore, veluti lapidibus pretiosis contextum videtur. O quanta conchyliorum specie differentium varietas! Quam affabre in iis natura lusit, quot colorum differentias imbuit! Quanta et quam exotica figurarum, discrepantium sculptura expressit! Video nonnulla (uti ea quoque describit Author historiae naturalis) convexa, plana, concava, quaedam in Lunae morem falcata, aut in orbem circumacta, aliqua dimidio orbe caesa, in dorsum protuberantia, levore quodam splendidissimo perpolita, alia veluti dentibus quibusdam interstincta, alia striarum multiplici ductu miro artificio adumbrata; non desunt quae muricatim intorta, margine in mucronem cuneatum foris effuso, intus replicato, iam distinctione virgulata, crispa; modo in formam cancellorum, imbricum, pectinumque undulata super铿乧ie exporrecta; alia in undarum fluctuantium morem expressa, et cancellatim reticulata, nunc obliqua, iam in rectum expansa, densata, porrecta, sinuata, et ad buccinae morem repanda; undenam tanta mi Cosmiel rerum diversitas? Cosmiel. Illa omnia quantumvis innumeris speciebus differentia, ex invisibili illo et universali naturae semine, quod Oceano potissimum dominatur, formarum diversitatem sortiuntur; siquidem ex aquae particula viscosiori et tenuiori caro conchiliorum nascitur, ex parte vero crassiori et salis copia referta, concha viventi ipsa domus constituitur in lapideam molem indurata; nam sal ex se et sua natura duram firmamque omnibus praebet consistentiam, plastica vero seminis vis illas pro combinatae materiae dispositione in innumeras efformat figuras, colorum vero varietas hanc suam ex diversa sulphuris albi rubrique, quo mare refertum est, mixtura originem trahit: et vivunt ex eodem, ex quo ortum duxerunt alimento elementoque; quamvis nonnulla quoque pisciculos, vermiculos, caeteramque minutiorem maris sobolem in se trahant nutrimentum. Theod. Quomodo id fieri potest, cum visu et dentibus careant? Cosmiel. Natura uti sagacissima est, ita et iis quoque necessariis ad vivendum subsidis mirum in modum providit. Visus enim defectum, sensu perfectissimo tactus supplevit; dentes vero eius quibus praedam sibi venatur, est ipsa aperibilis conchae structura, qua dum voluntario animalis motu nunc clauditur, nunc aperitur, fit ut animalcula iis vicina simul ac hiantibus conchae labris sese insinuaverint, astutus intus latens piscator praedam praesentiens mox clausis labris in escam indito sibi instinctu eandem conservet. Theod. Reperio hic inter alia Tritonias buccinas, purpureo liquore refertas. Cosmiel. Illae sunt murices et purpurae, nullo non suo celeberrimae, unicum Regum atque Imperatorum ornamentum; harum enim naturali liquore panni illi tinguntur, quos tantopere inquiri ambitque principum Maiestas, ortumque habet ex purissimo sulphure rubeo, tincto spiritu cynabrii, quod in centro virtutis spermaticae horum piscium delitescit, et naturali hepatis facultate concoctiva, una cum dicto sulphure, in hunc quem vides convertitur liquorem. Theod. Ecce linguam purpurae sive muricis acutissimam, quam exerit; habentne haec animalia linguam, aut reliqua membra distincta? Membra distincta non habent, sed simile quid membris caeterorum animalium. Hinc quam tu linguam dicis, lingua proprie non est, sed spina quaedam ossea, acuta et dura, qua caeteras suas vicinas, veluti cuneo quodam aperit, apertas effugit; pisculos quoque vicinos ea transfixos intra se trahit. Theod. Ergo os habent et stomachum. Cosmiel. Dixi tibi simile quid eas habere, meatus videlicet, intra quos nutrimentum attrahunt deponant, veluti in stomachum quendam a natura ipsis constitutum. Depositum vero calore nativo in propriam substantiam convertunt; sunt enim quotquot hic contemplaris conchiliorum genera, nihil aliud, nisi carneae quaedam massae, animatae, quae tametsi indiscreto membrorum situ a natura disposita sint, acutissimo tamen Tactus sensu pollent, neque generant aliorum piscium more, sed universali naturae, et peculiari maris seminis, uti dixi, pro diversitate dispositionis materiae generantur, et ex viroque sensibili et insensibili mento vivunt. Quae vero conchilia hisce scopulis nativa sede et immutabili adhaerere vides, illa Ichyophyta verius, quam animalia perfecta dicenda sunt, et Zoophytis adnumerantur, vitamque merent ex communis naturae seminis, intra petrarum saxorumque foramina digesto concoctoque, eiusdemque suctu vivunt. Huius quoque generis sunt spongiae marinae, similiaque imperfectae naturae, mediaeque inter plantas et animalia Ichtyophyta.

Chapter I

The External and Internal Structure of the Sea is Explored, and the Multitude and Variety of Animals in It are Described.

Cosmiel: We have thoroughly explored the external aspects of the Geocosmos, unveiling its marvels manifesting in herbs, plants, animals, and elemental phenomena. Now, let us embark on a journey once more, a path untouched by human steps, uncharted by mortal gaze, where the concealed treasures of nature lie hidden. [127] Here, you shall behold the magnificent architectural design of the Most Wise Creator within the Geocosmos. As I pledged to you earlier, I shall fulfill it, so that, having beheld the indescribable creations of God, you may be entirely immersed in the praise of your Creator.Theodidactus: Certainly, as nothing can be more welcome to my wishes, I have longed ardently for this moment when you may carry out my heart's desire 鈥� to guide me through the intricate paths of the sea's abysses and the many dangers of land, fire, and water, ensuring my safety. I am fully aware of the perils posed by sea monsters, the noxious vents, and the deadly virulence of vapors and exhalations from the Earth's interior. I understand the numerous Vulcanian furnaces of fire we must traverse and the countless abysses of water we must cross. However, with unwavering trust in your piety and incredible goodness, I implore you to harness your fervent desire to lead me on this journey.Cosmiel: My dear Theodidactus, you are well aware of the numerous celestial perils, the fiery oceans of celestial bodies, and the seas plagued by pestilential breath that I have guided you through, and you remained unharmed through it all. Now, do you doubt my unwavering faith in you as we embark on this journey into the inner Geocosmos? Are you questioning whether the power I possessed during our celestial voyage has waned in this new exploration? Let it be known that I hold the keys to the Heavens, the Earth, and indeed, all of nature is entrusted to my care. Do you not realize that, [128] just as I govern the universe, everything that shines in the Majesty of nature is subject to my command by the divine order of providence? Therefore, no stubborn turbulence of water exists that cannot be immediately subdued at my will, no violence of subterranean fires and volcanic torrents that I cannot extinguish at my command, and no menacing atrocity of noxious vapors that I cannot alleviate. In summary, there is no significant danger looming over you that my protection and guardianship cannot dispel. So, my dear Theodidactus, take heart, for it is inconceivable that any form of adversity should befall you when you have me as your ever-present leader, ready to assist you in every way.Theodidactus: Oh, my dearest Cosmiel, second only to the one God in my heart, I am filled with profound shame at the inexplicable kindness you have bestowed upon me, your unworthy and humble servant. Who am I but a pauper of the lowest standing to deserve such a guardian of both body and soul, such a master of great wisdom? O God, I thank you for blessing me with the guidance of such a remarkable caretaker. My praises rise, harmonizing with the voices of all your ineffable creations, for the immense protection you have gifted me through your providence. Therefore, O Cosmiel, whom I revere with the utmost humility as the guardian of divine archives and as the counselor of the Almighty's hidden works, I hold you in unique admiration and adoration. [129] I earnestly beseech you, with the full obedience of my mind, to fulfill what I believe can be accomplished through your assistance. I stand before you, your devoted servant, ready to act as you command and to obey your every will.Hardly had I poured out these words with full fervor of heart when, lo and behold, I found myself standing by the shore of the Ocean, gazing at something splendid and marvelous that sparkled. Astonished, I stood there, and it addressed me in the following words.Cosmiel: Why are you surprised, Theodidactus?Theodidactus: I am astonished by this work that resembles crystal, and I desire to know what it is.Cosmiel: This is the small ship I have personally crafted for you, using the purest crystal. Within its confines, you will embark on a journey through the expansive hydrophylacia of the ocean's pathways and subterranean depths, with me as your Navigator and Captain. Its transparent design allows you to closely observe the mysteries of nature through its glass walls, all while remaining safe and secure from the perils of the waters.Theodidactus: How can this small ship navigate the innermost depths of the ocean and rocky reefs without suffering any rupture or damage? Who will supply us with the essential air we need? And who will illuminate the abysses of the deep sea for our vessel?Cosmiel: You need not concern yourself with the necessary provisions, for I possess the power to supply all that is needed. I will craft the ship with great skill, and I am well-versed in steering it, ensuring that no obstacle can cause harm to it. I will promptly transform moisture into the purest air, and I serve as the light and lantern that can dispel even the [130] darkest cave's obscurity, turning it into the brightest of days. Therefore, Theodidactus, you need not trouble yourself with the material necessities, as it is my responsibility. I, and those like me, excel in the understanding of natural phenomena, just as human nature stands far apart from angelic nature.Theodidactus: With these words, I received instructions to enter the small crystal ship through a tiny door. The ship's construction allowed it to flawlessly display any object placed before it, mirroring the world in the purest crystal, without any distortion. Devoid of oars, masts, or sails, it was instead guided or halted at the will and desire of Cosmiel. Within this vessel, there was no shortage of air or light, for in the presence and under the command of the ruler of the world, all the elements of nature obediently offered their services. Thus, I embarked on this journey imbued with mystical significance. Whether Cosmiel was within or outside the ship remained uncertain, as he seemed to operate both within and beyond all things. Filled with wonder at this extraordinary phenomenon, I exclaimed, "Oh, Cosmiel, where are you leading me through these unfamiliar and winding paths, without oars or a helm?"Cosmiel: You will soon witness, for there is no requirement for oars and a helm when one governs the world through divine mandate, as entrusted by the Creator, and effortlessly orchestrates the ceaseless rotation of the vast celestial spheres.Theodidactus: Then proceed as you started, with the favorable Winds by your side. Oh, Cosmiel, [131] I behold such marvels through these transparent walls 鈥� a multitude of fish, countless legions of marine creatures!Cosmiel: All these are the offspring of the great sea, hitherto unknown to humans.Theodidactus: Pause for a moment, Cosmiel. What is this monstrous sight? I see before me a colossal, walking mass resembling a mountain. Can it truly be that rocks and cliffs can move within the sea?Cosmiel: Oh, how you jest, Theodidactus! This is not a mountain, but rather a whale, or perhaps a massive school of them, which is quite abundant in this kingdom of the ocean.Theodidactus: I beseech you, my Cosmiel, to bring me closer for a better view of its shape and size.Cosmiel: So be it.Theodidactus: Certainly, my Cosmiel, I must confess that I cannot perceive this floating mountain without being astounded. I observe a vast cavern within it, adorned with two trees that stand like peaks. It is possible that one of them belongs to the category of the so-called floating islands. Moreover, I discern a unique juxtaposition of grasses, marine herbs, and sandy rocks along its sides. There are also additional indications, such as a coral plant emerging from one side and a small meadow filled with algae and marine herbs. Furthermore, there is an abundance of various types of oysters and shells piled and embedded within this remarkable mass. Oh, Cosmiel, what do my eyes behold now? Two colossal rocks that shine like carbuncles or pyropes. The radiant light they emit is truly astonishing! What a marvelous spectacle!Cosmiel: Clearly, my dear Theodidactus, it becomes apparent [132] that you are yet to acquaint yourself with the marvels of the world, as you have mistaken this sea creature for a floating mountain or island due to your persistent interpretation. Can you not perceive that the cavern you believed to be the cave of a mountain is, in reality, the gaping mouth of a whale?Theodidactus: Oh, a marvel, a miracle! Tell me, why is its mouth always open, and why do I find it filled with fish?Cosmiel: This creature, owing to its colossal size, requires a constant supply of nourishment. It dedicates day and night to hunting, tirelessly seeking sustenance. Its hidden instinct compels it to keep its mouth perpetually open during this pursuit. Fish, by chance, stumble upon it, deluded by their misguided belief that the opening is the entrance to an underwater cave. They venture inside without caution, falling prey to the natural cunning of the beast. They are both ensnared and transformed into food, captured by the ingenious hunter. Regarding the vegetation, herbs, crystalline shrubs, and similar growths adorning its external surface, I must concede that they possess a certain charm for those who explore the works of the wisest Creator. However, once you understand the cause of this vegetative growth clinging to the creature, your wonderment will cease. The whale's entire body exudes an immense stickiness due to the abundance of fat and blubber. At times and in suitable locations on the seabed, amidst the stratum of algae and other marine plants, it rolls and turns itself over, as if in a fitting and delightful meadow. This behavior may serve mating purposes or alleviate extreme itching, offering relief. [133] When such a place is covered with sand, rocks, shells, oysters, and other denizens of the sea floor, they inevitably adhere to the rough skin of the whale due to its adhesive surface. Over time, like seeds in rich and viscous mud, these attachments harden into stony growths through the saltiness of the sea. This explains why you see the creature adorned with a multitude of plants, shells, and shelled creatures. Regarding the two "trees" you observed on its top, they are not trees at all but the blowholes of the whale. Through these orifices, it alternately draws in water and expels it with tremendous force into the air. As for the pyrope-like rocks you mistook them for, they are in reality the eyes of the whale, emitting its innate light. This luminosity aids the whale in locating essential prey in the murky depths of the sea and illuminating potential obstacles like rocks. It is comparable to how a ship displays lights to indicate the presence of impediments. This unique gift of light, granted by the providence of Almighty God and the special endowment of nature, is indispensable for the whale's survival. Without it, the massive creature would undoubtedly meet its demise while navigating the waters, as even the slightest contact with rocks would prove fatal, akin to a ship colliding with rocky outcrops. For this reason, the whale avoids areas with land, rocky ocean formations, and regions harboring perilous obstacles like dogs and snakes, acutely aware of the dangers that lurk there. It instead favors the expansive open Ocean, devoid of rugged cliffs, [134] steering clear of its softer underbelly to avert harm from any penetrating wounds.Theodidactus: Oh, how wondrous nature appears before my eyes! However, I beseech you, my dear Cosmiel, to provide me with a closer examination of the construction of the whale's blowhole, as there is nothing that fills me with greater amazement.Cosmiel: I will not only reveal the desired blowhole to you but also guide you deeper into the inner chambers of its ventral cavity, leaving nothing concealed. Proceed with confidence, and do not harbor any fear of the whale, for I am the one who exercises control over it and directs its actions as I see fit.He had scarcely uttered these words when, lo and behold, our boat was jolted as we entered the monstrous blowhole. From there, we traversed through the passages of the throat, resembling narrow alleyways, and delved into a vast, shadowy crypt deep within the whale's belly. Here, an overwhelming heat enveloped me, as if I were confined within a furnace. Theodidactus: Oh, Cosmiel, where are you guiding me? What is the source of this intense heat that I am experiencing, and what purpose do these vital chambers serve?Cosmiel: This immense heat within the whale is essential for the digestion of its copious food intake, bestowed upon it by nature. Now, please focus your attention on the specific components I am about to reveal. Can you observe those two colossal openings, resembling outward-protruding chimneys, akin to palates?Theodidactus: I see them.Cosmiel: These are the two blowholes through which it draws in and expels vast amounts of water. Have you observed the rows of teeth?Theodidactus: I see them, but they do not resemble the teeth of an animal to me; they appear more like interconnected peaks of rocks arranged in rows. The palate resembles [135] the ceiling of an extraordinarily rugged crypt, with such immense capacity and width that it could easily accommodate a wagon laden with hay. Oh, the marvelous creations of God!Cosmiel: Let us continue onward. Can you see the chamber that the whale has arranged for itself to store the food it acquires through hunting?Theodidactus: I do observe it, and indeed, amid the numerous species of fish, it appears that the lifeless body of a shipwrecked man, striving to escape by swimming, has become prey for the whale.Cosmiel: Exactly.Theodidactus: What is protruding there?Cosmiel: That is the heat emanating from the pulsating heart.Theodidactus: Behold, a new spectacle: I observe an immense cauldron ceaselessly emitting smoke, resembling the type used for boiling beer. Could this be its heart?Cosmiel: Indeed, that is the heart of the whale, emitting a continuous exhalation of spirits.Theodidactus: But what is this, which I see inflated like a ship's sail?Cosmiel: These are the lungs of the whale, through which it draws the necessary air; and even the water itself, heated by the immense heat, undergoes a transformation into air within this vicinity.Theodidactus: My dear Cosmiel, what is the round and moist structure I perceive, resembling a cupola or a dome, similar to those often found atop churches?Cosmiel: That is the liver.Theodidactus: What about those twisted ducts that I see stretched out in winding spirals?Cosmiel: Those are the intestines of the animal, through which it excretes the waste products of digestion.Theodidactus: Oh, who would have ever imagined that such colossal creatures could exist within the natural world? Who can adequately extol the immeasurable wisdom of the Creator? What magnificent and awe-inspiring creations has He brought forth as a testament to His Majesty and omnipotence? [136] Please enlighten me, for what divine purpose did God create beings such as these? I fail to discern how they contribute to the natural order, as they appear to be more of a hindrance, depleting the Ocean's resources through their voracious consumption of fish to the extent that even the ocean's progeny are deprived.Cosmiel: Do not assume that anything within the natural world lacks the loftiest purposes in nature. Beyond their role as testaments to the Creator's omnipotence, these creatures serve myriad other functions within the realm of the Ocean. In fact, anything within the ocean that is impure, viscous, fatty, or tainted, when drawn into the domain of such a beast, is cleansed of harmful impurities and purified within the watery domain. Furthermore, the fat of this creature possesses significant utility, as many nations rely on it for various purposes. The extraction of oil from the rendering of this fat serves not only as fuel for lamps but also as a highly valuable substance for coating ships to protect against water intrusion and for the tanning of leather. It greatly benefits practitioners in the fields of laundering, dyeing, leatherworking, and navigation. Additionally, in the realm of medicine, this oil proves to be notably advantageous, serving as a remedy for diverse ailments. It excels in soothing inflamed limbs, such as in the treatment of erysipelas and similar diseases. When refined and distilled multiple times to eliminate its foul odor, it becomes a highly esteemed medicine for alleviating bladder pain and is particularly effective for vesicular discomfort. In Iceland, even [137] a single whale skeleton is used to construct an entire house. However, now that we have emerged from the obscurity of the whale's belly, let us turn our attention to other matters.Theodidactus: I observe something positioned above us, resembling a canopy stretched out like an enormous sail or the hub of a wheel. Please, enlighten me, what is this colossal structure?Cosmiel: You see a sea turtle.Theodidactus: It is almost unbelievable that the ocean can produce such immense assemblies of creatures. What a truly magnificent spectacle of wonders! I beseech you, my dear Cosmiel, to proceed slowly so that I may discern each one more distinctly. I am overwhelmed with profound admiration, as the ocean seems to mirror the animals produced by the land and air in a remarkable resemblance. Here, I observe fish miraculously transformed into forms resembling horses, calves, deer, pigs, dogs, wolves, elephants, and lions. I even see creatures resembling swallows, vultures, and colossal hills. Moreover, there are vast formations of dolphins, tunas, mackerels, hakes, and numerous other smaller fish, astonishingly adorned with horns, swords, mallets, and spears. Some among them appear as if fleeing and fraught with fear, while others engage in playful antics, at times upside down, at times reclining, and they make curious gestures that captivate the eye.Cosmiel: Those individuals you observe filled with fear are seeking refuge from pursuing adversaries, whether they be the threats posed by the whale, orcas, dolphins, or others. In no element are conflicts and fierce battles as prevalent as within this watery realm, where sea creatures engage in mutual strife. Larger creatures target smaller ones, [138] while medium-sized beings harbor implacable animosity toward their larger counterparts. Despite their potential size and strength disadvantage, they employ cunning and craftiness to devise strategies for vanquishing their foes. Only the smaller schools of fish appear to be destined for the common sustenance of all, especially for the ocean's predators. As for the various interactions you witness among the fish, whether they are upside down or prone, Theodidactus, please be aware that such movements and gestures signify nothing other than the natural coupling of males and females for the purpose of propagating offspring. Through these rubbings and frictions, the male releases a specific vapor or essence into the female's organs designated by nature, which subsequently condenses into the embryo within her eggs. Upon reaching maturity, the embryo is released into the ocean's surface and, through the influence of the Sun's heat and the sea's inherent qualities, undergoes the transformation into a fish, resembling the species from which it originated. However, it is essential to note that not all oceanic offspring come from eggs. Many larger marine creatures, such as whales, sea calves, manatees, and similar species, give birth to live young, delivering pups instead of laying eggs. These creatures encompass cetaceans, orcas, pilot whales, dolphins, seals, and various others.Theodidactus: You elucidate everything with such clarity, but, oh my Cosmiel, it appears that something extraordinary has come into my line of sight. Could it be that there are humans in the Ocean too? I perceive what seem to be apparitions resembling [139] human shapes, albeit at a considerable distance. Thus, I implore you to bestow upon me the capability to scrutinize them more closely.Cosmiel: Granted.Theodidactus: Truly, I find humans of both sexes here.Cosmiel: You are mistaken, Theodidactus. These are not humans and cannot be rightly called such, for they are devoid of all reason. They are aquatic creatures, resembling the upper portion of a human and terminating in a fish's tail below. They belong to the category of beings that ancient teachings fancifully counted among the goddesses, known as sirens. Observe the head of this female figure, adorned with long, nearly hairless locks that cascade into fleshy and pulpy tendrils. Take note of her face, animated by the liveliness of her eyes, possessing a charming and beautiful countenance, yet lacking the defining feature of human beauty鈥攁 nose. Examine her arms, longer than those of humans, with hands not divided into finger-like digits but instead resembling the webbed structure of a goose's foot, a design crafted by nature for swimming. Observe her rounded and plump breasts, gleaming with a snowy whiteness and radiant in their appearance.Theodidactus: Unless my eyes deceive me, it appears to be a pulpy substance of human flesh.Cosmiel: You are mistaken. What you perceive as flesh is in reality a creation of nature, composed of the smallest and whitest scales, which, like those found on all other fish, gleam with exceptional luminosity. Now, take notice of the evident distinction in gender through the remarkably lengthy fish tail. However, let us now turn our [140] attention to the male.Theodidactus: Oh, Cosmiel, it more closely resembles a demon than a human. Its countenance lacks any discernible form, its eyes contorted, its cheeks marred by wrinkles, its beard appearing utterly absurd. It seems more like a mass of flesh than anything else! Its hair, if one can even call it that, is disheveled and gives the impression of Medusa's head or a polyp extending wildly from its scalp. Its hands are monstrously shaped, resembling the wings of bats, and its body exhibits scales that render it coarse to the touch. In summary, its form bears little resemblance to that of a woman. However, when one considers the arrangement and positioning of its limbs, along with the substantial tail at the end, there exists a faint similarity to the human figure. I recollect encountering such a creature once on the island of Malta, referred to as a sea demon. It had washed ashore near the Church of the Sacred Virgin, commonly known as "della Maleca," and when brought to Sicily, it became a significant source of income for local fishermen. But I must inquire, my dear Cosmiel, for what purpose did nature create such monstrous beings?Cosmiel: If you were aware, Theodidactus, of why, among quadrupeds, monkeys and baboons are shaped and behave in a manner not entirely dissimilar to humans; why, among birds, there exist creatures such as penguins and albatrosses that walk upright, resembling humans in their gait; why, within the realm of plants, the Orchid flower is meticulously fashioned [141] to mirror a perfect human figure, complete with concealed sexual organs; and why, even in the recesses of the Earth's crevices, among stones like agate, marble, and other hidden minerals, nature imprints and molds the semblance of a human figure, as well as the likenesses of other animals and plants, perhaps your astonishment would be lessened. Nature derives pleasure from crafting such playful creations, and just as she endeavors to encompass all things within all things, she operates within the constraints of each order of beings to imprint, if not sensation, at least life, and if not life, then at the very least a rudimentary form, all for the purpose of bearing testimony to her majesty within the beauty of the universe. All things aspire towards their ultimate perfection, particularly a form akin to that of a human, who, next to God, represents the culmination of all creation. When they are unable to attain this form through the ordinary course of nature, they strive to achieve it in some analogous manner. Thus, you understand why nature played with such ingenuity and artistry in the creation of sirens. You might wonder if there is anything unique about these creatures that could be of benefit to humanity, whether they possess some virtue. In response, I can affirm that they bear the imprint and characteristics of the craftsman's artistry, and that even their cunning and cleverness, so closely resembling human intelligence, abundantly testify to a profound secret of nature concealed within them. Tritons and sirens, dwelling in secluded retreats along the Ocean's shores, far removed from human interference and sheltered from the ocean's turmoil, appear to exhibit a form of ingenious industry. [142] They construct their homes using shells and mollusk shells, collaborating in this effort. They store away provisions acquired from the sea in designated compartments, which serve as reserves during times of pressing hunger. They fashion beds from piled sandy mud for resting their weary bodies. Like amphibians, they seek out sunlit areas to bask in the warmth, particularly along the shores of Sofala, inhabited by the Barbarians, where they frequently seek refuge. They derive enjoyment from fruits and terrestrial roots, prompting them to forage for these resources along remote, verdant riverbanks, storing their findings in their customary compartments.Theodidactus: Oh, the astounding marvels of nature! I now perceive that what Maphaeus records in his Indian history about seven sirens intercepted by fishermen in the Indian Ocean near the Maldives Islands is undoubtedly accurate. The captivating and graceful portrayal of these creatures finds confirmation in the accounts of our ancestors as well as contemporary physicians who have witnessed them firsthand. Moreover, there exist certain remains of these monstrous beings brought from the Philippine Islands, commonly referred to as "Pez Muguer" by the Spanish, and there is no doubt that they belong to the same species as the ones we are currently observing.Cosmiel: Indeed, that is correct, although it appears that they exhibit a somewhat more monstrous appearance than these. Just as upon the Earth's surface, where more exquisite humans and animals are born in certain regions due to the distinct qualities and environmental conditions of the soil and air, likewise, in the ocean, with its distinctive properties of water, such beings with human-like forms are generated to a greater or lesser degree.Theodidactus: Do they have any [143] use in the field of medicine?Cosmiel: Indeed, they serve a significant and extraordinary purpose. Their bones possess a unique power to staunch bleeding. If humans could engage in experiments unimpeded by the rarity of these creatures, I assure you that an essence derived from a combination of their bodies would constitute a genuine panacea for the Microcosm, an elixir of life, and a restoration of innate vitality. In brief, it could serve as a universal remedy for all human physical maladies, even those deemed incurable by most physicians. However, guided by an innate cunning and shrewdness, they elude human snares. Consequently, they seldom make appearances, and even when they do, it is with great difficulty (not without substantial impediment to the field of medicine) that they fall into the nets of a more inquisitive fisherman.Theodidactus: Oh, Cosmiel, I observe a creature unlike any other; it appears as a living beam with an immensely long, serpentine body that writhes from side to side. Its gaping jaws, armed with numerous horns, and its wing-like fins make it appear truly frightening. When motionless, it could easily be mistaken for a contorted rock formation.Cosmiel: This creature is known as a Sea Serpent, and it exercises its dominance not only over the fish in these vast ocean waters but also occasionally entwines its coils around the largest ships, dragging them into the depths. It originates from the noxious and putrid substances of the sea, spreading a pernicious and [144] deadly venom that infects everything it comes into contact with. When it covers a fish or any distant victim, they become ensnared by its poison and become its prey. While this evil may seem like a product of nature, it serves a purpose by attracting and absorbing harmful elements in the sea, whether influenced by celestial bodies or noxious vapors from the Earth. In doing so, it helps rid the ocean of potential harm. Now, let's finally descend to the bottom of this vast sea to witness the numerous astonishing creations that wise Mother Nature has produced there.Theodidactus: Oh, Cosmiel, it appears you are guiding me into the very depths of the world.Cosmiel: Fear not, for although this ocean's depth at this point can be rightfully termed an abyss, you shall encounter no harm with me as your guide.Theodidactus: Until now, I had always believed that mountains, forests, and meadows existed only on the terrestrial surface. But now, I see all these elements in this underwater domain. What a densely populated forest of plants and an intricate maze of rocks and cliffs! I beseech you to exercise caution to prevent our glass boat from encountering any collisions with them.Cosmiel: Why do you mutter, Theodidactus? Do you hold my abilities and the durability of this boat in such low regard that you doubt my ability to protect and navigate it safely through all perils? Could I not swiftly mend it [145] or keep you secure amidst the deep sea, shielding you from the dangers of the waves?Theodidactus: Oh, my Cosmiel, forgive my timidity, for I would never doubt your abilities in the face of danger or mistrust you, nor would I waver in my belief in you. I am well aware of your greatness and the vastness of your power, as everything exists under your command. It's just that, being human, I succumbed to the natural fear of the unknown and the extraordinary, which prompted me to speak these words imprudently.Cosmiel: Well aware of your vulnerability, I readily forgive you. But now, let's get back to our purpose. You were astonished to find forests, meadows, and mountains in the sea, and I am amazed at your simple thinking. Do you believe that there is a different order of things beneath the sea compared to the external surface of the Earth? Not at all. If divine power were to remove the waters and dry up the ocean, you would see nothing but vast regions, connected chains of the highest mountains, the deepest valleys, mighty rivers, extensive plains stretching far and wide into infinity, forests and meadows 鈥� albeit composed of different kinds of plants, shrubs, coral trees, and mineral blooms 鈥� all of which have sprung forth through the virtue of salt, capable of producing such things by its nature. There is no shortage of flowers or fruits; for what are islands but the vast underwater mountains, only their peaks rising above the water, [146] thus becoming suitable for human habitation? Look at the rocks scattered about, the walls stretching with enormous gaps, and the structure of the deepest mountains.Theodidactus: I see and marvel at the great depth in the ocean, something I could never have imagined. There's no trace of solar light in this abyss, and without your light, it feels like wandering in Cimmerian darkness, destined to perish. But how can this be?Cosmiel: You should know, Theodidactus, that solar rays can penetrate the sea to a certain depth. However, in these deeper places, the density of the compacted intermediate layers prevents any light from penetrating or surpassing their corporeal opacity.Theodidactus: So, how do the offspring of the sea creatures manage to find the necessary provisions to survive in such great marine obscurity? I am curious to know.Cosmiel: Nature's kindness has provided ample solutions to this inconvenience. Look at the plain below us and the rocks, crevices, and fissures.Theodidactus: What is this marvel? I see countless armies of the brightest stars, and I even discern moving light. Could it be a mirage, or perhaps the exhalation of subterranean fire? But I also notice that the fissures in the rocks emit a remarkable amount of light. Please, Cosmiel, tell me the purpose of this multitude of lights.Cosmiel: These lights you see should not be considered elemental fire, will-o'-the-wisps, or any subterranean phenomenon, for how could fires [147] buried beneath the vast masses of water maintain their existence?Theodidactus: Then, I beseech you, what is their purpose?Cosmiel: The lights you see are various types of luminescent creatures, including mollusks, crustaceans, and other bottom-dwelling animals. Nature, recognizing their inherent fragility, has provided them with light in addition to warmth, as a benevolent means of preserving them from the harsh conditions of the ocean floor. By divine wisdom, they were created with natural light, serving as a source of nourishment and protection. These creatures are akin to lanterns ingeniously placed by the Creator's Mind at the sea's depths, not only to ward off illusory dangers but also to assist them in finding essential sustenance. It's important to note that these creatures, with few exceptions among the Ichthyophytes, lack eyes due to this specific imperfection. Instead, they rely on the light they've been endowed with, both to illuminate their surroundings and to maintain their innate warmth. The light you observe emanating from the mountain walls comes from worms enclosed in sheaths called "dactyls," which settle in rock crevices and produce their own light. Furthermore, it's worth mentioning that there are hardly any fish species that do not possess this innate light, which is vital for their survival in the dark depths of the sea, as exemplified when we observed [148] the whale.Theodidactus: But in what way do they have this light?Cosmiel: Have you ever seen fireflies, or those winged insects that emit light like tiny sparks during the night? They are known as Lampyrids.Theodidactus: I have seen them many times.Cosmiel: Much like these creatures have developed inherent light to carry out their activities efficiently, marine animals have done the same. Have you ever witnessed how decaying oaks emit light during the night? They can brighten their surroundings much like lanterns in dark forest alcoves or along pathways. Have you ever observed the gleaming eyes of certain animals, particularly those that rely on nighttime hunting to sustain their lives?Theodidactus: Yes, I have observed this in the eyes of cats and owls.Cosmiel: If divine Providence has chosen to bestow such light upon terrestrial creatures for essential purposes, then it is even more fitting for marine life. Now, let us direct our focus to the denizens of the ocean floor. Take a close look at the astonishing diversity of creatures established here through the benevolence of nature.Theodidactus: This entire expanse I behold resembles not a meadow but a living spectacle adorned with an astonishing variety and splendor of shells and pearls, as if woven from precious stones. Oh, the multitude of shells, each uniquely shaped! Nature has demonstrated artistry, infusing them with a multitude of colors and crafting exquisite forms. I see [149] shells that are convex, flat, concave, crescent-moon-shaped, or perfectly circular. Some are halved, while others protrude like polished gems. Some bear patterns resembling teeth, while others are adorned with intricate lines. There are those twisted like thorns, with outer edges spreading into wedge-shaped points and inner sides folding back. They exhibit grooves, curls, and some take the form of combs or scallops with undulating surfaces. Others mimic the rolling waves of the sea, creating a lattice or net, at times inclining and then straightening, dense, extended, sinuous, and spiraled like a horn. Why, Cosmiel, does such diversity of forms exist?Cosmiel: Despite their countless differences in species, all these countless species, derive their diversity of forms from that invisible and universal seed of nature, which especially dominates the ocean; indeed, from the more viscous and thinner particle of water, the flesh of shellfish is born, while on the other hand, from the thicker part abundant in salt, the living shell itself is constituted into a hardened stone mass; for salt, by its nature, provides a hard and firm consistency to all things, while the plastic force of the seed, through the disposition of the combined material, shapes them into countless forms. Moreover, the variety of colors derives its origin from the different mixture of white and red sulfur, with which the sea is filled. And they [150] live on the same food and element from which they originated; although some also attract nourishment from the smaller offspring of the sea, such as small fish, worms, and other marine life.Theodidactus: How can this be when they lack both sight and teeth?Cosmiel: Nature, in its ingenuity, has endowed these creatures with remarkable survival mechanisms. Due to their absence of sight, they rely heavily on an exceptionally sensitive sense of touch. As for the role of teeth in capturing prey, their shell structures fulfill this function. By voluntarily opening and closing their shells, they can ensnare any prey that ventures too near while the shell is open. The shrewd hidden hunters anticipate this and, driven by instinct, close their shells to secure their captured prey.Theodidactus: I see here among other things Triton shells filled with purple liquid.Cosmiel: Those are the murex and purpura shells, both enjoying a lofty reputation. They stand as exclusive ornaments cherished by kings and emperors. These shells yield the natural dye coveted by royalty for their garments. The purple dye derives from the purest red sulfur, infused with the essence of these fish. It is fashioned through the natural digestive prowess of their livers, in conjunction with the previously mentioned sulfur, culminating in the liquid you behold.Theodidactus: Behold the sharp tongue or proboscis of the purpura or murex! Do these creatures have tongues or other distinct organs?Cosmiel: They do not have distinct organs, but they possess something similar [151] to the organs of other animals. What you call a tongue is not a true tongue but a sharp, bony spine. It is used to open other shells like a wedge and escapes when they are opened. It also draws nearby fish inside itself.Theodidactus: So they have mouths and stomachs?Cosmiel: I mentioned that these creatures possess something akin to organs, specifically channels through which they intake and process nourishment, functioning like a stomach created by nature for their sustenance. Utilizing their inherent heat, they transform these ingested materials into their own substance. While these diverse shell types before you are essentially animated masses of flesh, they lack the typical arrangement of distinct organ structures. They rely on an extraordinarily sensitive sense of touch and do not reproduce in the manner typical of other fish. Instead, they are generated by the universal essence of nature and the specific semen of the sea, as previously discussed, influenced by the diversity of material disposition. They sustain themselves through both sensory and insensate souls. As for those shells firmly attached to these rocks, they are more accurately described as Ichthyophyta [fish-like plants] than perfect animals. Classified as Zoophytes, they owe their existence to the common seed of nature, settling and thriving within the crevices of rocks and stones, drawing nourishment from the same source. In a similar vein, they belong to the same category as marine sponges and embody an imperfect nature, occupying an intermediate position between plants and animals as Ichthyophyta [fish-like plants]. [152]

CAPUT II. 

Exploratur maris fundus, et communicatio marium cum Oceano.

COSMIEL. Agedum Theodidacte. Visis iam vegetantis sentientisque naturae proprietatibus, nihil porro restat, nisi ut te prius in ipsa subterranei mundi vestibula, qui Oceani mariumque fundus est, introducam. Ut ex his demum, veluti per ingentis immensique palatii portas et ostia ad interiora Geocosmi adyta penetrare possis. Theod. Totum tuae me submitto dispositioni; novi enim nihil mihi sinistri accidere posse, si tu naturae dominator, semper mihi praesto fueris, potentique dexterae tuae auxilio me servum suae fidei commissum fulciveris. Cosmiel. Macte animo; inexhaustos tandem Oceani fundos penetremus. Theod. Ergo necdum fundum attigimus? quid ergo pratum illud, in quo tanto nos tempore detinuimus, fuit, nisi fundus maris? Cosmiel. Falleris, pratum enim quod spectasti, intimus maris fundus non fuit, sed suprema ingentis scopuli planities; quare pergamus. Theod. O mi Cosmiel quo me Euro velociori motu ducis? iam enim vero cum Iona Propheta clamare possum, 鈥淢ontium fundamenta cooperuerunt me, vectes terrae concluserunt me,鈥� obsecro te, ubinam locorum iam sumus, vel cuinam externae superficiei loco tractus hic; in quo me constitutum video, respondet? Cosmiel. In maris Atthlantici fundo haeremus. Theod. Quo dicto ingens mox lumen exortum, an a Cosmiele immediate, an ab extrinseco quodam lumine ab ipso constitutum, nescio, illuxit: quo fundus maris mirum in modum illuminabatur. Cosmiel. Iam contemplare Theodidacte in hoc inferioris mundi corporibus naturae, Maiestatem, hoc loco nullum animal obcontinuam horrendamque vorticum voraginumque vehementiam, sine ultimo exitii periculo commorari potest. Theod. Quid sibi volunt hae sub marinae in immensam longitudinem montium substructiones, quid ingens aquae fulgentis calor et aestus, quid immensae voragines, quibus fundum ubique pertusum video. Cosmiel. Hi quos vides asperos et tortuosos montium tractus, in numeris scopulis, planiciebus, vallibus sub marinis distensos, substructiones sunt ingentis cuiusdam insulae sive culturam spectes; sive rerum omnium ubertatem, olim omnium beatissimae, quae tamen successu temporis ex vehementibus terrae motibus conculis fornicibus, columnisque montium, una cum hominibus lapsa submersaque, huius quam vides ruinae vestigia reliquit; terrae vero motus ex magno Vulcani cratere huic subiecto originem traxit, cuius quidem aperta signa sunt, caloris et aestus quem mirabaris vehementia, cui in hunc usque diem insulae quas Terceras vocant; ex veteri ruina superstites; subiectae nullo non tempore ingentia detrimenta expertae sunt; voragines vera quas vides, sunt illi aqui ductus, et canales, in caeca alicubi montium viscera: aquam Oceani exonerantes, de quibus postea fusius tecum agam. Theod. Ecce novos semper et novos vortices et voragines, ingentesque fundi hiatus; quorum nonnullos maioris capacitatis, quam vel ipsos crateres Vesuvii aut Aetnae olim me dimensos deprehendo. Et quonam aquas immensi huius Oceani deportant? Cosmiel. Ecce iam Americae insulis, atque adeo ipsi continenti vicini sumus. Nonnulli itaque dictorum canalium intra insularum circumiacentium montes, quidam intra Americae vastissima montium receptacula, ad fluviorum lacuumque originem constituendam per immensas subterraneas anfractuosasque ambages derivantur. Theod. Suntne plures, huiusmodi hiatus et canalium hisce similia, orificia? Cosmiel. Plura omnino sunt; et maiora per totum hunc Oceani tractum a natura disposita. Nosti Theodidacte ex Geographica disciplina; vastissimi fluminum maria, cuiusmodi in America sunt Flumen Amazonum, Maragnon; Flumen S. Ianuarii, Laurentii, aliaque innumera universam Americam faciem rigantia, quae quidem non aliam, nisi ex hoc vel Occiduo vel Ortivo Oceano aquarum per occultos horum hiatuum caecosque voraginum meandros in montium viscera deductarum originem sortiuntur. Ad flumina itaque ingentia constituenda, ingens aquatam tranfusarum vis necessaria est. Theod. Sed quomodo mare cum salsum sit, nativam suam salsedinem intra montes delatum ita subito deponit? Cosmiel. Nosse debes terrestrium partium Naturam ita constitutam esse; ut mox ac aqua per eas colatu quodam transierit, illae naturali attractu salem aquis insitum, in se attractum, in necessarium debitumque sibi alimentum, sine quo nullae in terra generationes fieri possent, derivent. Et hoc pacto aquae marinae, salsedine sua exutae, exsuctaeque in dulcem saporem convertuntur. Sed haec alibi copioso cibi ab Hydriele exposita sunt. Theod. Nodum omnem difficultatis solvisti, et ego experimentis convictus in aqua marina per arenam, argillam, cretamque colata, verissima que dixisti comperi; praesertim si calida, uti in montibus per subterraneos ignes sic colata, dictas materias transeat. Sed o Cosmiel, quam ingentem portam hic apertam video, quam immensum intra montium fauces hiatum intueor. Cosmiel. Ne mireris; hic enim est magnus ille subterraneus meatus, quo Oceanus Atlanticus Australi Oceano, occulto quodam coniugio maritatur: qui nobis modo transeundus est, ut utriusque Oceani abditam et nunquam visam constitutionem exactius contempleris. Theod. O quanta et quam mirifica structura, quam horrendis rupibus omnia rigent, quanta hiatuum orificia panduntur, quantum canalis modo coarctatur, modo in immensum dilatatur; ut iure Subterraneum Pelagus dici possit; quam fornices alti, quanta lapidum varietate contexti; omnia tamen aspera, solida firmaque compage connexa, sere aeterni laboris opus. O mi Cosmiel, forsan Isthmum inter Panamam et Nombre de Dios constitutum transimus. Cosmiel. Ita est, Mare quidem Australe Boreali hoc ponte Isthmico disterminatur. Theod. Et quando tandem finis horum mirabilium? Cosmiel. Ara iam finem attigimus, respice oppositam priori Australis Oceani portam hanc subaqueam. Theod. Non portam video, sed multorum milliarium hiatum intra montem excavatum. Sed O Cosmiel, estne possibile Oceanos et Maria subterraneam communicationem habere? Cosmiel. Quid dubitas fili, rem ita se habere, uti modo in hoc, ita paulo post in multis aliis spectabis. Theod. O magnalia Dei! O ineffabilem Opificis mentis Sapientiam! O quam alta, non dicam caelestium rerum, sed et huius sensibilis Geocosmi, quem pedibus calcamus, quem quotidie oculis evolvimus mysteria humani intellectus caducitas novit! Sed pergamus. Et ecce per innumeros monstrosorum piscium exercitus transeuntes, iuxta innumeras varietatum insularum substructiones, inexplicabili navicule motu delati, ubique Oceani fundum innumeris passim hiatibus, canaliumque orificiis pertusum, sub-aqueis nunc montibus, scopulis, planitiebus, nunc vallibus in immensum exporrectis refertum offendimus; donec tandem ad insularum Philippinarum submarinum Archipelagum delati, intra canalem quendam in Australem polum vergentem defleximus. Hic ego summa curiositate exaestuans cognoscendi incognitarum Australis terre regionum situm, sic ducem, meum affatus sum.. O mi Cosmiel. Si inveni gratiam in oculis tuis, duc rogo servum tuum aliquantulum in extimam maris superficiem, tum liberiori aura fruendi gratia, tum ad regionum si qua sunt australium in hunc vique diem latentium situm explorandum. Cosmiel. Fiat uti postulasti. Theod. Et ecce in patentissimo pelago me constitutum reperi. O mi Cosmiel quantopere mihi consuetae aurae liberioris limpiditate et dulcedine gaudeo; reviviscit sane spiritus meus prodigiosarum rerum spectaculis paene exanimatus, ad caelestis huius lucis intuitum, sed ecce continentem ego video ingentibus montibus cinctam. Quaenam rogo haec regio est? quodnam ei nomen? Cosmiel. Hic est terra illa incognita, quam australem vocant. Theod. Summe in ea homines? Estne ferax et ampla? Cosmiel. Tota quanta hominibus est habitata, feracissima insuper, et animantibus omnis generis cultissima, et continuo tractu intra Zonae temperatae limites distensa, longitudine Europae et Asiae haud quanquam cedit. Theod. Quam rogo religionem huius terrae incolae profitentur? Cosmiel. Nonnulli Solem, Lunam, Stellas adorant, quidam nullius religionis sunt. Omnes ferae fidei qua est in Christum Servatorem tuum, et Dominum nostrum expertes. Theod. Et cur Deus benignissimus nullos Apostolos ad eos a tanta caecitate liberandos mandat? Cosmiel. Uti Dei iudicia sunt abyssus multa, neque quisquam Angelorum aut hominum sit, qui Divini consilii Sacramenta penetrare possit. Ita praesumptione et temeritate non careret, illa curiositas velle scrutari. Veniet tempus, quo Deus eorum misertus mittat, qui Christum iis annuncient, et communi ovili associent, Apostolos, et forsan intra breve tempus, illis caelestis luminis gratia affulgebit. Sed nunc haec de terra australi incognita sufficiant, pergamus. Theod. O Cosmiel iam rursus ingenti mari me expositum video. Et quodnam rogo illud? Cosmiel. Hoc est mare illud intra frigidam australis poli Zonam constitutum, a nemine mortalium hucusque perlustratum. Theod. Vere sub Zona frigida me positum reperio; nisi enim tu mihi pereundum, frigore mihi pereundum esse video. Quid rogo sibi concitatissimus maris in nos cum impetu irruens fluxus? Nihil enim in caeteris maribus simile et magis formidandum me vidisse memini; videmur enim ingenis fluctuum montibus non tantum obrui; et hunc aestum perpetuo fere experior, ut proinde minime eum ex suborta quadam tempestate; aut ventorum impetu adeo vehementem furiosumque esse putem. Sed magnum hic mysterium latere video. Cosmiel. Recte indicasti, hoc enim est quod supra tibi manifestabam, mysterium, de Oceani sub polo Boreo absorptione, eiusdemque sub opposita illi hoc australi polo regurgitatione. Hic enim ex subterraneo suo aquae ductu; aquae inexplicabili vehementia et impetu revomuntur, ut denuo perfecta pericyclosi illuc refluant; ubi absorptae fuerant. Scias vero hunc locum hucusque mansisse inaccessum, cum nemo inventus sit, qui impetum huius maris frangere, et quavis vi superare valuerit, sed omnes quotquot in consultius haec loca vel adierunt, vel ventorum ad ea vi delati fuerunt, inevitabilibus fluctuum turbinibus et Euripis misere perierunt. Theod. O quam inaudita mihi narras, quam nullis unquam mortalium oculis visa demonstras Cosmiel. Video te Theodidacte, totum frigoris vehementia trementem tantum non emori, quare ad derelictam stationem revertamur. Theod. Placet. O quam calidam repetitam stationem sentio. Non est dubium quin fundus hic alicuius subterranei ignis spiraculis urgeatur. Cosmiel. Recte dicis. Sed progrediamur, grandis enim tibi restat via. Theod. Quidnam illud est? Video enim fundum maris, adeoque totam aquarum ei incumbentium molem, vehementi nescio quo motu concuti. Cosmiel. Istae sunt illae subterranei caloris exspirationes; de quibus paulo ante loquebaris, quae uti vehementium spirituum copia turgent, ita mirum in modum, dum violentam irruptionem moliuntur aquas perturbant, superficiem maris, veluti in cacabi morem bullientis pelagi, in saevissimas tempestates concitant, quid vel aerem liberiorm nacti ventos impetuosissimos eum extremo navigatium periculo efficiunt. Theod. Omnia cepi? Sed quis ille suavissimus odor, qui tantopere odoratum meum afficit. Cosmiel: Scias te iam intra Moluccas constitutum, in quibus ingens aromatum copia quotannis provenit, vides hic ambrae Grysiae ubertatem? Vides Cariophylorum acervos? Sentisne Cinnamomi, nucis myristicae, piperis, aliorum aromatum odorem? Theod. Sentio, et miror intra aquam quoque huiusmodi odores sensorium organum afficere posse. O quot vortices, quot hiatus, quot aestuantium aquarum fluxus et refluxus, inter harum insularum angiportus, uti et per totum hunc Indicum Oceanum intueor? Cosmiel: Omnes hi vortices canalium epistomia sunt, qui intra Imai, Caucasi, et Parapanisi montium viscera in constituta ipsis a natura receptacula, ad Gangis, Indi, Hydaspis, caeterorumque innumerorum fluminum ortum, Oceanium humorem perpetua quadam circulatione deponunt, quod qua ratione fiat, iam supra audisti. Theod.: Ecce nova porta non absimilis ei, quam in Oceano Australi reperimus. Quid rogo, ea indicat? Cosmiel: Hic introitus est subterranei ingentis longitudinis Maeandri; agedum, magno animo sis Theodidacte, hic nobis modo transeundus est, et tunc tibi, ubi et in quonam mari terminum suae exonerationis inveniat, aperiam. Theod.: O quam in tortuosum me labyrinthum ducis; in quam vasta terrarum spatia me trahis! Quanta lateralium meatuum multitudo et vastitas! Heu quam horrendas ingentium aquarum Catadupas audio! Hic non lacus, non planicies, non flumina desunt, prata quoque video virenti gramine vestita, regnum iam Subterraneum ingressi videmur. Cosmiel: Minime hoc tibi persuadeas velim; est enim hic canalis singulari naturae artificio intra terrae viscera ad communicationem aquarum excavatus. Theod.: Et quando tandem huius transitus finis? Cosmiel: Ecce iam finem attigimus. Ecce naviculam in altum educam, ut novi aeris haustu reficiaris. Respice modo. Theod.: In mari patentissimo me reperio, altissimos tamen montes e regione aspicio; quonam rogo terrarum loco subsistimus? Cosmiel: In mari Caspio commoramur, quod per cum quem transisti canalem cum mari Indico occulta aquarum commercia exercet. Theod.: O quam aberrant Geographi, qui hoc mere lacum appellant, eo quod omni exitu carere videatur. Ego vero iam aperte comperio, nullum esse mare, quod cum Oceano per subterraneos immensae magnitudinis canales ei, quem transivimus, haud dissimiles non continuetur. Cosmiel: Recte iudicasti. Sed ut haec omnia tibi luculentius pateant, ad desertam stationem revertamur. Theod.: O quam scopulosum huius maris fundum video? Quanto subterranei ignis calore aestuantem? Quam miris contrariorum fluctuum agitationibus saevientem? Euripos innumeros hic natura constitutos video; et unde hoc? Cosmiel: Quia id ex omnibus partibus circumfusis maribus et montium hydrophylaciis per subterraneos canales communicat, quae cum contrariis fluctibus ei inferantur, inde hoc aestu his Euripis, hisce ingentium fluctuum globis illud agitari: nihil mirum est. Accedit fluctuum ad conclusa undique littora illidentium reverberatio, qua mare quasi in perpetuos circulos agitatur. Theod. Sed quodnam novum hoc orificium intra montium substructiones sese nobis exhibet? Cosmiel. Transeamus illud, et exitus dabit rei veritatem. Theod. Canalem non imparem priori ingredi videmur; sed rogo te ne sistamus; unum enim vidisse sufficiat, cum natura ad eandem amussim omnia metiatur. Cosmiel. Iam terminum attigimus; ecce in superficie maris Euxini constitutus es. Theod. Fierine potest quod afferis? Ergone mare Caspium cum mari Euxino miscetur? Cosmiel. Omnino et per hunc quidem quem transisti fornicem subterraneum, quae supra se ingentem caucasum et omnem Colchidis regionem quam hodierna die Georgiam et Megreliam vocant, sustinet. Sed inferiorem stationem postliminio repetamus. Theod. Non minus impeuosum hoc Euxinum, quam Caspium mare reperio, scopulis innumeris, et profundissimis abyssis refertum. Quanta porro piscium diversitas et multitudo; sed dic rogo quid vehemens ille impetus aquarum e latere ruentium? Cosmiel. Hocin loco sese Tanais magna aquarum mole grauatus exonerat. Hinc ille impetus. Sed progrediamur ulterius. Theod. Ecce novos aestus experior prioribus non absimiles luctantium aquarum. Cosmiel. Illi a Borysthene et Danubio ingenti aquarum coacervatione sese in dictis locis deponentibus efficiuntur. Theod. Quid sibi angiportus ille, in quem transimus? Cosmiel. Iam Constantinopoli vicini Propontidem attingimus; in Archipelagum iter facturi. Theod. O quot aestus quot Euripos, quot sine fundo fundos hoc in loco reperio, quot et quantas insularum vicinarum substructiones video, quot calidas exspirationes sentio, luculenta subterranei ignis vestigia? Cosmiel. Veritatem tetigisti; ingens enim huic loco Vulcani culina, subest, qua continuis exhalationibus hoc mare oppido infestum reddit. Sed de his paulo post. Theod. Et quando mare Mediterraneum subibimus? Cosmiel. Iam in eo actu moraris. Theod. Certe Naturam, semper ad eandem normam omnia constituisse ex tot hiatibus et Maeandris fundorum pelagi huius fac superque constat. Sed quid ingens illa vorago, quam hic intra montium fauces apertam video? Cosmiel. Hac prope Aegyptum constituta est, sed ut omnia tibi pateant, ea nobis subeunda est. Theod. Fac quod beneplacitum fuerit in oculis tuis. E heu quam horrenda rerum facies? quanti fornices? quam incomposita structura? quantum salis, quantam bituminis copiam exsudant parietes? quaeso festinemus mi Cosmiel, siquidem mephitim ex cryptis exhalantem amplius sufferre non possum. Cosmiel. Factum est quod petisti, eleva oculos tuos et vide circumsitas regiones, iam in pelagi superficiem elatus. Theod. Vere ubi sim; ubi morer, nescio; lumen ingens nos introisse puto, et quidnam sibi vult sanguineus aquae color? Cosmiel. Scias te iam in mari rubro constitutum esse, quod color aquarum sat superque de monstrat. Et eo quidem in loco quem Moyses quondam una cum populo Israelitico divisis stupendo miraculo aquis sicco pede transivit. Theod. Fierine potest nos in mari rubro constitutos? Et quomodo et per quam viam in illud ingressi sumus? Somnione an vigiliis fallor? Cosmiel. Non falleris, per subterraneum enim meatum, in quo graveolentem illam Mephytim sentiebas, in hoc pelagus ad subterraneam marium communicationem luculentius de monstrandam, id est ex Mediterraneo in rubrum emersimus. Theod. O quam stupenda eaque nova in natura rerum miracula experior! Ecce ingentes hic ex Corallinis fruticibus plantatas a natura sylvas reperio; sed etiam scopulorum intricatissimae feries me paene  attonitum reddunt. Sed ecce novum prodigium. Video hic scopulum ingentem, omni ferra mentorum genere onustum, et veluti trabalibus quibusdam clavis instrumenta ferrea affixa, quid rogo illud? Cosmiel. Hic est scopulus magneticus (quippe magnetibus hoc mare refertum est) qui naufragae ratis ferrarias merces ad se attractas, indissolubili arcanioris naturae vinculo tenet. Theod. Heu quot hiatibus et quot stupendis aperturis fundus scatet! Cosmiel. Hi omnes aquis per suos canales inter Aethiopiae Arabiaeque felicis montium vicinorum hydrophylacia deducendis ad originem fluminum a natura destinati sunt. Sed iam iter prosequamur. Theod. Videor ex monte quodam inciam valle descendere; quidnam hoc indicet, rogo explices. Cosmiel. Rubri maris alveus ea se ratione ad Oceani Indici fundum habet, quemadmodum superior montis alicuius planities ad longe lateque circumfusam vallem se habet. Unde non mireris te descendere, ex monte enim subaqueo, ad subaqueam vallem deponeris. Iam in Oceano Indico versamur. Theod. Heu Cosmiel, ecce novam monstrorum marinorum turbam. O quam sunt horrenda, quam vasta, quam insolenti corporis specie deformata, quanta luce radiant, et in carbunculorum capiti insertorum morem lucent; nonnullorum capita cirris innumeris intricata, quaedam tumore totius corporis tantum non fatiscunt, sunt qui cornibus flumina aquarum profundere videntur. Cosmiel. Illae variae sunt Caetorum species, quorum naturam supra tibi exposui. Theod. Festinemus rogo, ut ex tot ac tantis scopulis, ex tot fundi voraginibus exeamus. Sat enim iam novi, quid illa ex tua instructione sibi velint; revertamur per hunc Indicum Oceanum in Atlanticum, unde digressi sumus. Cosmiel. Compleantur vota tua. Theod. Vix dixerat, et ecce vehementissimo quodam fluxu in Boream ferimur; incipiunt horrenda mox saevire frigora, ego totis artubus contremiscere. O Cosmiel, ubinam locorum haeremus? Quo concitatissimus ille maris cursus versus Arctum, quo veluti rapidissimo flumine fecundo vento ferri videmur? Cosmiel. Iam intra arcticum circulum constituti, fumus, ubi Oceanus occulta parturientis naturae violentia, absorbetur. Recordaris, ni fallor, quantam intra circulum antarcticum undarum contra nos irruentium vehementiam experti sumus. Habeas iam limpidam horum effectorum causam. Oceanus enim per i cyclum hoc loco absorptus, sub opposito polo revomitur. Unde sicut illum invita natura adimus, ita in hunc secundo fluxu rapimur. Theod. O quam horrendas tempestates experior, quam formidabiles ruentium aquarum strepitus percipio? Diceres mundi machinam fatiscentem ruere. Cosmiel. Disce ex lis admirandis natura operibus, Deum cognoscere, illum amare, illum aeternum possidere. Sed iam satis est, lustravimus admirandam interioris Oceani Oeconomiam, occultas et abditas semitas lustravimus omnes, reciproca marium cum Oceano spectavimus commercia, monstrorum et quidquid mirum Oceani viscera gignunt intuiti sumus, restat modo id qui unicus erat propositus nostri itineris scopus, relicto subterranei Mundi vestigio, eius interiora penetrare, ineffabilem naturae maiestatem in omnibus contemplari, ibi initium facturi, ubi primum Natura sui motus exordia ponit.

Chapter II.

The sea floor is explored, as well as the connection between the seas and the Ocean

Cosmiel: Very well, Theodidactus. Having witnessed the characteristics of living and sentient nature, the only remaining task is to guide you into the depths of the subterranean world, which constitutes the ocean floors and the seas' depths. Only from there, as if passing through the gates and doors of a vast and immense palace, can you access the inner sanctums of the Geocosm.Theodidactus: I wholeheartedly submit myself to your guidance, fully aware that no harm can befall me with your presence as the master of nature, always ready to support me with your mighty hand.Cosmiel: Well said. Let us finally penetrate the inexhaustible depths of the Ocean.Theodidactus: We haven't reached the bottom yet? Then what was that meadow we spent so much time in, if not the seabed?Cosmiel: You are mistaken, as the meadow you witnessed was not the innermost seabed but rather the uppermost layer of an extensive underwater plateau. Let us press on.Theodidactus: Oh, my Cosmiel, where are you taking me? I am now reminded of the words of the prophet Jonah, "The foundations of the mountains enclosed me; the bars of the earth closed upon me." I implore you, [153] can you tell me our current location on the external surface, given what I am seeing? Please, provide an answer.Cosmiel: We are stuck at the bottom of the Atlantic Ocean.With that proclamation, a brilliant light suddenly emerged, whether emanating from Cosmiel himself or originating from an external source, I cannot ascertain. Nevertheless, it bathed the seabed in a mesmerizing radiance.Cosmiel: Now, Theodidactus, behold the Majesty of nature within the forms of this lower world. Here, no living being can remain without facing the constant and formidable forces of whirlpools and eddies, risking ultimate destruction.Theodidactus: What is the significance of these immensely long underwater structures? What causes the intense heat and surging of the luminous water? And what are these extensive abysses I observe puncturing the seabed?Cosmiel: The rugged and meandering mountain ranges before you, comprised of numerous rocks, plateaus, and valleys, represent the remnants of what was once a highly blessed island or territory. As centuries passed, violent earthquakes and the collapse of arches, columns, and mountains, along with their inhabitants, transformed this island into the ruins you presently behold. The remarkable Volcanic activity that captivates your attention results from eruptions originating from a substantial volcano situated beneath it, evident in the persistent heat and surges. This very phenomenon has inflicted considerable damage upon the surviving islands known as the Azores; [154] they have endured significant losses over time. As for the authentic abysses you observe, they are the conduits and channels responsible for draining water from the Ocean, some of which lead into the concealed depths of the mountains. I will elaborate further on this later.Theodidactus: Behold, there are continually emerging whirlpools, abysses, and vast chasms in the seabed, among which I have observed some with greater capacity than the craters of Vesuvius or Etna, which I have previously measured. Where do these waters from the vast Ocean lead?Cosmiel: Behold, we are now approaching the islands of America and even the continent itself. Some of these channels are directed through the extensive subterranean winding passages within the surrounding mountains of the islands, while others flow into the vast reservoirs of the American mountains, thus serving as the source of rivers and lakes.Theodidactus: Are there additional openings and channels on the seabed similar to these?Cosmiel: There are indeed more and larger ones scattered throughout this entire region of the Ocean, organized by nature. You, Theodidactus, possess knowledge in the field of Geography. The vast river systems, including the Amazon River, Maragnon, the River of St. January, the River of St. Lawrence, and countless others that traverse the entire face of America, originate solely from either the Western or Eastern Ocean through the concealed twists and turns of these chasms and the labyrinthine passages within the mountains. Consequently, the formation of these extensive rivers necessitates a substantial transfer of water. [155]Theodidactus: How is it possible for the sea, which is inherently salty, to suddenly deposit its salinity within the mountains?Cosmiel: You should be aware that terrestrial regions are inherently structured in such a way that when water passes through them through a specific filtration process, they naturally retain and incorporate the salt present in the water as their essential and required sustenance. This process is vital for the continuation of life on Earth. As a result, the saltwater, devoid of its salinity and transformed into a sweet taste, undergoes a conversion. However, more comprehensive explanations of these phenomena can be found in the treatise on Hydriel's experiments.Theodidactus: You have unraveled every perplexing aspect, and my conviction has solidified through experiments involving seawater passing through sand, clay, and chalk, especially when heated, as it occurs during its journey through subterranean fires that alter the mentioned materials. However, my dear Cosmiel, I now observe a vast gate ahead, and within the mouths of the mountains, I behold an immense chasm.Cosmiel: What you see is indeed a grand gate, and it leads to the heart of the Earth, the entrance to the Geocosm.Cosmiel: Do not be amazed, for this is the expansive subterranean passage where the Atlantic Ocean and the Southern Ocean are secretly connected. We must proceed through it to closely investigate the concealed and previously unobserved characteristics of both Oceans.Theodidactus: Oh, what a vast and astounding structure! It's frozen with formidable cliffs, revealing deep chasms, and the channel alternates between narrow and wide expanses, rightfully earning the title of the Subterranean Sea. The vaults above are impressively high, constructed from a diverse range of stones. [156] Nevertheless, everything appears rugged, sturdy, and securely connected, a testament to eternal craftsmanship. My dear Cosmiel, it's possible that we are passing through the Isthmus between Panama and Nombre de Dios.Cosmiel: Indeed, the South Sea is separated from the North Sea by this Isthmian bridge.Theodidactus: And when will these wonders finally end?Cosmiel: We have now arrived at the conclusion, behold the underwater gate of the Southern Ocean, opposite to the one we previously encountered.Theodidactus: I do not perceive a gate but rather a chasm hewn into the mountain, extending for several miles. But my dear Cosmiel, is it conceivable for the Oceans and Seas to be connected underground?Cosmiel: Why do you harbor doubt, my dear child? It is indeed so, as you have just witnessed here, and you will soon witness it in many other instances.Theodidactus: Oh, the marvels of God! Oh, the indescribable Wisdom of the Creator's mind! How profound, not only in celestial matters but even in this tangible Geocosm beneath our feet, whose enigmas have eluded human comprehension! Nevertheless, let us continue.As we journey, we pass through countless assemblies of colossal fish, propelled by the inexplicable motion of our small vessel, navigating through the innumerable formations of diverse islands. Everywhere we traverse the Ocean floor, it's punctuated with numerous chasms and canal openings, now adorned with submerged mountains, rocks, plateaus, and seemingly endless valleys. Eventually, upon reaching the submerged Archipelago of the Philippines, we ventured into a particular canal leading toward the Southern Pole. [157] Filled with curiosity about uncovering the locations of unknown southern lands, I addressed my guide.Theodidactus: Oh, my dear Cosmiel, if I have found favor in your sight, I implore you to guide your humble servant for a brief interval to the outermost surface of the sea. This will allow us to relish the fresher air and investigate the potential presence of any southern lands that might have remained concealed until now.Cosmiel: Let it be as you have requested.And behold, I find myself in the most vast sea. Theodidactus: Oh, my dear Cosmiel, how greatly I rejoice in the freshness and sweetness of the well-known open air! My spirit, nearly overwhelmed by the spectacle of extraordinary sights, is rejuvenated, and my gaze is drawn toward the heavenly light. However, I perceive a continent encircled by colossal mountains. I inquire, what is this territory? What is its name?Cosmiel: This is the unknown place they call the Southern Land.Theodidactus: Are there people there? Is it fertile and vast?Cosmiel: This region is entirely inhabited by people, exceptionally fertile, and embellished with a diverse array of creatures. It extends continuously within the boundaries of the temperate zone, with a length that rivals that of Europe and Asia.Theodidactus: What religion do the inhabitants of this land profess?Cosmiel: Some worship the Sun, the Moon, and the Stars, while others have no religion. All are ignorant of the faith in your Christ, our Lord and Savior.Theodidactus: Why does the most benevolent God not dispatch Apostles to free them from such profound ignorance?Cosmiel: God's judgments are profound, [158] and no one, whether Angels or humans, can fully comprehend the mysteries of His Divine counsel. To attempt to examine this with presumption and haste would be lacking in humility. The moment will arrive when God, in His mercy, will dispatch messengers to proclaim Christ to them and bring them into the common fold鈥攑ossibly Apostles鈥攁nd in due time, the grace of heavenly enlightenment will illuminate their path. However, for the present, let the information I have provided about the unknown Southern Land be enough. Let us proceed.Theodidactus: Oh, Cosmiel, I now see myself exposed to the vast sea once more. And what is this, I ask?Cosmiel: This is the sea located within the frigid zone of the Southern Pole, thus far uncharted by any mortals.Theodidactus: Indeed, I find myself situated within the frigid zone, and unless you desire my demise from the cold, it is evident that I must succumb to the cold's harshness. What is the cause behind these vehement surges of the sea rushing toward us? I recall having witnessed nothing similar and more formidable in other seas. We seem not only engulfed by towering waves but also subject to this perpetual tide, making it unlikely to be solely the result of a sudden storm or the forceful winds. Instead, I sense that a profound mystery is concealed within this phenomenon.Cosmiel: You are absolutely correct. This is indeed what I previously described, the enigma of the Ocean's absorption beneath the Northern Pole and its subsequent expulsion beneath the opposite Southern Pole. Here, via its subterranean water conduit, the waters are ejected with an inexplicable force and momentum, [159] only to return to the point of absorption. It's noteworthy that this region has remained inaccessible until now, as no one has been able to withstand the might of this sea or conquer it through any means. Those who dared to venture into these areas were carried here by the force of the winds, or met a dismal fate in the inevitable whirlpools and tempestuous waves.Theodidactus: Oh, Cosmiel, you reveal to me such unprecedented and unseen wonders, never before witnessed by mortal eyes. I observe you shivering from the intensity of the cold. Let us retrace our steps and return to the deserted station.Cosmiel: Agreed. Oh, how I sense the warmth upon our return. It is undeniable that there are subterranean fire vents exerting pressure on the seabed in this vicinity.Theodidactus: You are right. But let us continue, for you still have a long way to go.Cosmiel: What is that? I observe the seabed, and consequently, the entire weight of the waters above it, trembling due to an unfamiliar motion.Theodidactus: What is that? I see the seabed and the entire weight of the waters above it, shaking with some unknown motion.Cosmiel: Those are the exhalations of subterranean heat I previously referred to. They expand as they generate a profusion of potent vapors, and in their forceful eruption, they agitate the waters. These disturbances churn the sea's surface into the most ferocious storms, resembling a seething cauldron, thereby engendering the most violent tempests. They can even summon the most formidable winds from the formerly tranquil atmosphere, exposing sailors to the gravest peril.Theodidactus: I understand everything. But what is that sweetest scent that so strongly affects my sense of smell? [160]Cosmiel: You should be aware that you have now arrived in the Moluccas, where aromatic spices abound every year. Can you observe the abundance of Grecian amber here? Can you witness the heaps of cloves? Can you perceive the delightful scents of cinnamon, nutmeg, pepper, and various other aromatic treasures?Theodidactus: I do indeed, and I am astonished that even within the water, these fragrances can impact our sense of smell. Oh, the countless whirlpools, chasms, surging currents, and tides I observe amid the narrow passages of these islands, as well as throughout the entirety of this Indian Ocean!Cosmiel: All of these whirlpools are openings to the canals that were naturally created within the mountains of Imai, Caucasus, and Parapanisi, forming reservoirs. They consistently disperse the moisture from the Ocean through an unceasing circulation, as you have previously been informed.Theodidactus: Behold, a new gate similar to the one we found in the Southern Ocean. What does it signify?Cosmiel: This marks the entrance to the extensive subterranean labyrinth of considerable length. Come, have courage, Theodidactus, for we must traverse this passage, and afterward, I will disclose to you where it ultimately leads to its discharge point.Theodidactus: Oh, you guide me through such a twisting labyrinth, into what extensive territories you draw me! The multitude and expanse of lateral channels are immense! Alas, I can hear the thunderous roar of powerful waterfalls! Here, there are no shortages of lakes, plains, or rivers. I even observe [161] meadows adorned with lush green grass. It appears we have entered the Subterranean Kingdom.Cosmiel: Do not be misled, for what we have here is a canal, meticulously crafted by the singular artistry of nature, carved deep within the Earth to facilitate water transportation.Theodidactus: And when will this passage finally end?Cosmiel: Behold, we have now reached the end. Allow me to lift the boat upward, granting you the opportunity to breathe in some fresh air and take a closer look.Theodidactus: I find myself in the vast open sea, yet I see very high mountains nearby. Where on Earth are we located?Cosmiel: We are in the Caspian Sea, which engages in hidden water exchanges with the Indian Ocean through the canal you just crossed.Theodidactus: Geographers err greatly when they simply label this as a mere lake due to its apparent lack of an outlet! On the contrary, I have now definitively ascertained that this is not a sea, as it is not isolated from the Ocean by subterranean canals, akin to the one we just traversed.Cosmiel: You have judged correctly. However, to provide you with a clearer understanding of all this, let us return to the abandoned station.Theodidactus: Oh, how rocky the seabed appears in this place! It seethes with the heat of subterranean fire and churns with the remarkable commotion of colliding currents! I observe countless whirlpools, naturally formed, and I wonder how this can be possible?Cosmiel: This occurs because it connects with all the neighboring seas and mountainous water reservoirs via subterranean canals. When these channels encounter opposing [162] Tides, they give rise to these whirlpools and the tumultuousness of these formidable waves. It's not surprising. Additionally, consider the reverberation of the waves impacting the confined shores from all directions, which agitates the sea as if in an eternal cycle.Theodidactus: But what is this new opening within the mountain structures showing itself to us?Cosmiel: Let us pass through it, and the exit will reveal the truth.Theodidactus: We seem to be entering a canal not unlike the previous one. But I ask that we not linger, for seeing one is enough, as nature measures all things precisely.Cosmiel: We have now reached the end. Behold, you are situated in the surface waters of the Black Sea.Theodidactus: Is it truly possible, as you suggest? Does the Caspian Sea intermingle with the Black Sea via this subterranean canal?Cosmiel: Indeed, it is through this very subterranean passage that you have just traversed, supporting the colossal Caucasus Mountains and the entirety of what is now known as the Georgia and Megrelia regions in modern times. However, let us make our way back to the lower station.Theodidactus: I find the Black Sea to be no less turbulent than the Caspian, replete with numerous cliffs and profound abysses. And the variety and abundance of fish here are astounding! However, please enlighten me, what is the source of the vigorous current of water streaming in from the side?Cosmiel: In this vicinity, the mighty Tanais River empties its substantial water volume, giving rise to this forceful current. Nevertheless, let us continue our journey.Theodidactus: Here, I encounter fresh turbulent currents akin to those we encountered earlier.Cosmiel: These are formed when the Borysthenes and Danube rivers deposit a massive volume of [163] water in these locations.Theodidactus: What is the meaning of the strait we are passing through?Cosmiel: We are now approaching the Propontis, near Constantinople. We are heading into the Aegean Sea.Theodidactus: Oh, I behold numerous tides, numerous Euripuses, unfathomable depths in this location, along with the extensive structures of nearby islands. I also perceive many warm exhalations, unmistakable signs of subterranean fire!Cosmiel: You have indeed touched upon the truth; for beneath the surface lies a vast Vulcan's kitchen, causing this sea to be consistently turbulent due to ongoing exhalations. However, we will delve into these matters shortly.Theodidactus: When will we enter the Mediterranean Sea?Cosmiel: You are already in it.Theodidactus: Undoubtedly, it is apparent that Nature, adhering to a consistent design, has fashioned all of these elements through numerous openings and subterranean passages within this sea. However, what is the colossal abyss I behold鈥攁 broad fissure within the mountain's jaws?Cosmiel: This is located near Egypt, but to see everything, we must go through it.Theodidactus: Do as you deem fit in your judgment. Oh, what a dreadful spectacle! What immense vaults! What chaotic arrangement! The walls are oozing so much salt and bitumen! Please, let us hasten, my Cosmiel, for I can no longer endure the noxious air emanating from these chambers.Cosmiel: Your request has been fulfilled. Lift your eyes and behold the surrounding regions, now raised to the surface of the sea.Theodidactus: I am genuinely uncertain of my whereabouts, of my current location. It appears we have entered a vast illuminated area, but what does the reddish hue of the water indicate? [163]Cosmiel: You should be aware that you are currently situated in the Red Sea, as evidenced by the color of the water. This is the very location where Moses, accompanied by the Israelites, miraculously traversed the waters on dry ground.Theodidactus: Is it possible that we are truly within the Red Sea? By what manner and through what means have we gained entry? Am I ensnared in a dream, or am I truly awake?Cosmiel: You are not mistaken; we transitioned into this sea from the Mediterranean through a subterranean passage, the very same one where you perceived that noxious odor, all to provide a clearer illustration of the subterranean connections between the seas.Theodidactus: Oh, the astonishing and unparalleled marvels of nature that I am witnessing! In this place, I discover vast coral forests naturally grown, and the intricate array of cliffs nearly overwhelms me. However, there is yet another marvel. I behold a colossal rock laden with various metallic objects, and it appears to be adorned with iron instruments of some kind. What is the meaning of this, I wonder?Cosmiel: This is a magnetic rock (for this sea abounds with magnets), which has captured iron objects from shipwrecks, drawn to it by an inexplicable and unbreakable bond of a more enigmatic nature.Theodidactus: Alas, how numerous are the openings and astounding apertures that populate the seabed!Cosmiel: All of these openings have been naturally fashioned to serve as conduits, guiding the waters through their canals, ultimately leading to the origins of the rivers situated between the hydrophylacia of Ethiopia and the blessed mountains of Arabia. Now, let us proceed with our journey. [164]Theodidactus: I seem to be descending from a certain mountain into a valley. Please explain what this signifies.Cosmiel: The bed of the Red Sea is structured much like a mountain plain descending into a widely encircled valley. Thus, do not be astonished as we descend, for we are descending from an underwater mountain into an underwater valley. At this moment, we find ourselves in the Indian Ocean.Theodidactus: Alas, Cosmiel, observe this new gathering of sea monsters! They are truly dreadful, vast, and their appearance is audaciously deformed. They gleam with a radiant light, resembling the glow of inserted carbuncles. Some have heads entangled with countless tendrils, while others seem on the verge of bursting due to the immense swelling of their bodies. There are even those that appear to pour rivers of water from their horns.Cosmiel: Those are various species of Cetaceans, whose nature I explained to you earlier.Theodidactus: Please, I implore you, let us quickly leave these numerous and frightening cliffs, and the abysses of the seafloor. I have gained sufficient knowledge about their nature through your guidance. Let us make our way back through the Indian Ocean to the Atlantic, from where we originally set out.Cosmiel: Your wishes shall be fulfilled.No sooner had he uttered these words than we were swiftly carried northward by an exceedingly strong current, and soon the cold became more intense, causing my entire body to tremble with shivers.Theodidactus: Cosmiel, where are we at this moment? To what destination are we being swiftly carried to the North, as if propelled by the fastest river and a favorable wind?Cosmiel: We have now arrived at the Arctic Circle, [165] where the ocean is absorbed due to the hidden force of nature. As you may remember, we encountered powerful waves as we entered the Antarctic Circle. These occurrences can now be explained clearly. In this area, there is a massive whirlpool that draws the ocean inward and expels it beneath the opposite pole. Just as we were naturally drawn toward it, we are now carried away by this second current.Theodidactus: I am enduring such dreadful storms, and the sound of rushing waters is truly terrifying. It feels as though the very machinery of the world is crumbling under the weight of destiny.Cosmiel: Learn from these marvelous works of nature to know God, to love Him, and to possess Him eternally. However, it is now sufficient. We have explored the marvelous inner ocean's economy, traversed all its hidden and secret paths, observed the reciprocal exchanges between the seas and the ocean, and beheld the wonders produced by the depths of the ocean. Now, the sole purpose of our journey remains: to leave behind the traces of the subterranean world and penetrate its innermost depths, contemplating the ineffable majesty of nature in all its aspects. We shall commence where Nature herself establishes the beginnings of her movements.

CAPUT III.

Mundi Subterranei arcana explorantur.

Cosmiel. Quanta structuram mi Theodidacte, non casu aut fortuito ex limi confluxu coaluisse, sed ineffabili quodam Divinae Sapientiae opificio constitutam, ex iis quae paulo post tibi ostendam, patebit: ita ut non minorem in hac adornanda, quam in Microcosmi fabrica construenda industrium posuisse videatur. Agendum mi Theodidacte; ne formidandis. quae intueberis, spectaculis terrearis; ego enim tecum sum, ego te ab omni aquarum violentia, ab omni aeris coinquinatione, ab omni ignium voracitates defendam. Theod. O Cosmiel; ego, sicuti huius tam ardui et inauditi itineris author fuisti, ita illud ad desideratum finem te conducturum confido; tuis enim in manibus constitutus sum, ad vitam et mortem aeque promptus, dummodo tuo me subsidio non destituas. Cosmiel. Pergamus itaque in nomine Domini ter gloriosi et benedicti. Ecce per immensam hanc voraginem, in interiora terrae viscera penetrandum nobis est. Theod. O Cosmiel Cosmiel?, circumdederunt me gemitus mortis, dolores inferni circumdederunt me. O quid me rapis? Circumuallarunt me fundamenta montium, aquae operuerunt animam meam, intra abyssos cordis terrae conclusisti me. O ne me deseras? formidine enim tantum non morior. Cosmiel. Fateor mi Theodidacte, nullum tam cordati animi virum esse, qui huiusmodi locorum horrorem sustinere queat; verum cum semper me tibi praesentem futurum pollicitus sim, quid times? quid angeris? quid trepidat cor tuum? an nescis caeli et terrae claves mihi concreditas esse, meo omnia subesse imperio an ignoras? Sed ne in posteriorum huius immensae caliginis terroribus concutiatis; et luculentis omnia naturae arcana considerare possis, et ne frustra in tanta tenebrarum densitate constitutus omni rerum speculandarum fructu priveris, ecce ego et medicus tuus ero, et illuminatrix lucerna. Theod. Vix dixerat, dum ecce nescio quo nectareo liquore me imbui, et tanta luce vasta subterraneorum cryptarum spatia illustravit, ut in aperto solis lumine constituti videremur. Quibus mox ita confortabar; ut in posterum nulla animum meum formidinis trepidatio perculerit. O Cosmiel, gratias tibi ago, pro tantis in me collatis beneficiis; iam enimvero te fidelissimum et ducem et custodem experior; nec non veluti universae naturae praesidem quo possum humili mentis obsequio revereor. Cosmiel. Respice et lustra primum hoc naturae vestibulum. Theod. O quantos aquarum strepitus percipio, nihil Caspiae, nihil Niliacae Catadupae in comparisone sunt, ad horrenda haec et inaudita aquarum undique ruentium praecipitia; non fontes, non flumina, non lacus, sed ceu rupto fundo ac magnae abyssi apertis claustris totum Oceanum effudisse videntur. Cosmiel. Recte dicis, hic enim est canalis ille abyssi magnae; per quem perennis fit a polo Arctico ad Antarcticum totius Oceani circulatio. Theod. O quam immensae altitudinis fornices, et quanta, quam inexplicabilis huius aqui ductus laxitas, certe nihil in superficie terra huic simile reperiri posse existimo. Sed o Cosmiel, omnes paene parietes in salem, nitrum, alumens vitriolum, similiaque efflorescere video; unde hoc? Cosmiel. Horum parietum proprietas haec est, ut omnem aquarum marinarum salsuginem ad se attractam in varia genera salium pro cuiusuis loci natura convertant. Theod. Sed quid sibi vult calor ille quem sentio? Cosmiel. Ille provenit ex vicino Pyrophylacio, quod postquam perfecta coctione aquam digessit, id, quod in sale volatilis est spiritus; intra intimas saxorum glebarumque fissuras exhalat ad universae telluris fomentum, foecunditatem et condimentum. Theod. O quam ingens Mephytis nares meas excruciat? Video hic nescio quid coruscum, quod in immensum tractum se porrigat auro haud dissimile, quid defluxus ille humor bitumini nigro et naphtae haud dispar? Cosmiel. Tam dixi, calor quem sentis rarefactam aquam in vapores spermatica virtute refertos exaltat, qui mox terrestris glebis per rimas insinuati, ubi materiam terrestris sulphuri producendo aptam repererint, ibi sulphur generant. Ubi in pingue et crassum lutum inciderint, ibi aut bitumen aut naphtam; aut alium oleaceum liquorem generant, Mephytis percepta causa. Sed haec omnia inferius fusius declarabuntur. Iam enim primo hydrophylacia, seu aquae promos condos, deinde pyrophylacia, sine Vulcanias officinas, demum aerophylacia, seu subterrestris aeris reconditoria inspecturi sumus. Sic fiet, ut lusus naturae in omnibus tibi clarus innotescat. Progrediamur itaque in hoc totius telluris principali aqui ductu. Theod. Ingentem regionem ingredi videmur. O quot montes, quot maria; quot lacus, quot hiatu aquarum flumina vomentes video? Iam veluti ex alto quodam monte in imam vallem devolvimur, modo ex valle in celsos montes exaltamur. Iam inter horrida praecipitia arctati; modo ex angyportibus elapsi in late patentes planicies ferimur. Nullibi recta nobis et plana via; sed tortuosae ubique et aviae semitae; per horrenda scopulorum gurgustia devehimur: omnia tamen immensis aquarum molibus, formidabili cum murmore, strepitu incredibili, una iunctis oppleta. Quis unquam credidisset tantas aquarum coacervationes in subterraneum hunc aqui-ductum cadere posse? Rogo te mi Cosmiel, ut et alterius mihi effectus causam exponas. Quatuor enim anni stationes, in hoc magno naturae aqui-ductu experior; iam enim hyberno frigore quasi obrigesco; modo verno quodam tepore recreor; modo aestu aestasque intolerabilis me cruciat ea sudoris vehementia, ut eius ferendae non sim par. Cosmiel. Ordine tibi singula pandam. Mirabaris ingentem aquarum copiam, et per innumeros hiatus ingentes aquarum eructationes; et merito. Vidisti enim illud arcticae voraginis praecipitium in terrae abyssum innumeris aliis aquarum defluxibus auctum insinuatumque; si Niliacae ruentium cum impetu aquarum Catadupae accolae surditate feriant, quid futurum putas, si hic alicubi homines ponerentur; illos haud dubie non dicam obsurdituros; sed ne ad momentum quidem victuros arbitrarer, ubi Oceanus tanto aquarum pondere in ima terrae penetralia praecipitatur. Quod vero alios hiatus innumeros, qui continuis profluviis aquarum ingentem molem fundant, mireris; scias hunc pariter esse Oceani humorem, qui per alias et alias voragines intra appropriatos canales insinuatus, per haec tandem ostia exitum invenit; hinc fit ut aquarum pondus iis in hoc aqui-ductu augmentatum, coacervationes aquarum canali inclusarum, pondere suo in antecedentia promoveat, atque hoc pacto praecedentium aquarum mole subsequentium aquarum congeries pressa, cum alium quam per Antarcticum polum exitum non inveniat, eam illic per ingens voraginis ostium, quod vidisti, egerat; atque hoc pacto contingit perennis illa, de qua supra ad tum est, pericyclosis. Neque putes velim aquam consistere alicubi posse sine continuato circulationis motu. Theod. Certe difficile captu est, quomodo cum aqua subinde intra hunc aqui-ductum contra naturam constituta ad altissimas editissimasque partes elevari debeat; qua virtute id faciat? Cosmiel. Nostin quomodo intra corpus humanum sanguis qui est in infima corporis parte, pede inquam, quomodo ille idem perpetua sui circulatione mox intra caput contra naturam ascendat, ac inde iterum in infimas partes relabatur. Vidistine unquam aqui-ductus, quam heteroclita lege, nunc ex imo in altum, nunc ex alto in imas valles, modo in dextram, modo in sinistram per plumbeos canales deducantur, neque unquam tamen aquam perpetuo fluxu in loca destinata deponere cessant. Idem accidit in hoc principali naturae aquae ductu. Theod. Optime cepi rationem tuum, illudque ex Hydrostaticis principiis satis comprobatum video. Sed iam perge reliqua mihi dubia solvere. Cosmiel. Nesciebas cur differentes caloris gradus in hoc aqui ductu, veluti ad quatuor anni stationes dispositi a natura constituti sint. Quare singulorum rationes tibi assigno. Canalis hic Geocosmi principalis eo naturae intentione ordinatus est, ut totius telluris molem innumeris fibris, rimis, fissuris, hiatibus refertam natura illo semine, quod in aqueo elemento latere diximus, per subterrestrium calorem ignium, qui in pyrophylaciis hunc aqui-ductum circumdantibus perenni alimento foveatur, imbueret, et ad generationes mineralium, pro materiarum obviarum dispositione excitaret. Semen verum hoc cum sine calore exeri non posset, hinc tot naturae ordinata sunt pyrophylacia, quorum ope semen naturae aqueo elemento insitum mirum in modum per differentes hosce caloris gradus digeritur, et concoquitur, corpusque acquirit producendis rebus consentaneum. Atque hoc pacto aqua coacta iam digerito semine foeta in vapores resoluta, sublimata, atque intra terrae fissuras fibrasque impulsa, tum primis naturae molimen ad innumerabilem rerum varietatem producendam orditur. Sed de hoc fusius tecum suo loco agam. Theod. Sapienter ratiocinaris, nec quidquam de quo in posterum dubitem reperio, sed quando tandem finem huius aquae-ductus spectabimus? Cosmiel. Accelerabo gradum; ut ex intricatissimo hoc labyrintho quantocius te educam. Theod. Fiat. Cum enim natura idem in omnibus semper operetur; partem huius canalis principalis vidisse, totum vidisse sufficiat. Sed o mi Cosmiel, quo inexplicabili aquarum impetu rapimur? In tartara descendere videmur? Cosmiel. Non descendis, sed ascendis violentia aquarum in altum raptus. Iam brevi finem spectabis. Theod. Quid illa lux dubia sibi vult, quam intueor? Cosmiel. Iam solaris lux hiatum ingressa affulget nobis. Vix dixerat, cum ecce navicula hiatum antarcticum egressa, tantis aquarum turbinibus involutabatur; ut formidabilius quidquam non dicam humanus oculus spectare queat, sed ne humana quidem mens concipere valeat. Iam mi Cosmiel video luculenter cur polus antarcticus mortalibus inaccessus sit. Quis enim hosce aquarum tumultus, quibus se in omnes mundi partes per hunc hiatum cum inexplicabili impetu fundunt, superare queat? Cosmiel. Vidisti itaque Theodidacte aqui ductum praecipuum, quem natura in Geocosmo ob fines iam tibi expositos sapienter disposuit. Nunc restat, ut particularium, nonnullorum aqui ductuum, hydrophylaciorumque constitutionem ostendam. Theod. Exequere totum, id quod optimum fini meo futurum iudicaveris. His dictis, per avia et devia ad ingentem me abyssum, seu hydrophylacium constitutum, reperi. Cuius magnitudinem verbis exprimere vix liceat. Verbo mare videbatur, in quod flumina tantae vastitatis per ostia canalium evomebantur, ut Rhenus, Danubius, Rhodanus, Eridanus in comparatione coram rivi viderentur. O Cosmiel, totus Oceanus merito huc confluxisse videtur; explica rogo prodigium et mirum naturae spectaculum. Cosmiel. Haec est una ex principalibus abyssis terrae a natura in terrestribus molibus irrigationem deputata, habensque occultum, quendam cum magno quem vidisti canali correspondum; in eo enim aquas suas exonerat, ut aqua tandem per antarcticum hiatum exitum suum repreat denuo huc circulanda. Theod. Sed quisnam ille calor, qui tanta me molestia afficit? Cosmiel. Est hic contiguum aliud huic magnitudine haud dispar pyrophylacium. Theod. O mi Cosmiel, regrediar, aestu enim tantum non comburor, in aquae ferventis lebetem me deposuisse videris. Cosmiel. Ne timeas. Nihil enim tibi inde noxae inferetur. Respice et singula lustra, et si nonnulla tibi dubia occurrerint, confidenter illa propone et paratus tibi promptitudine ea dissolvam. Theod. O quantos hic fumorum globos experior, quam in formam cribri pertusum fornicem; et quidnam pelagus hoc subterraneum in tantos fluctus exagitat? Et quis tandem naturae finis existit in tanta molientis natura negotiatione? Cosmiel. Scias, Theodidacte, semen naturae aquis mixtum ex Oceano in hanc abyssum per appropriatos; quos vidisti canales eductum, hic per pyrophylacia, seu Vulcanias officinas, quae ex omni parte hoc hydrophylacium constipant, concoqui digerique, et digestum per sublimationem in intima terrae latibula; cribosumque fornicem ad generationes rerum pro terrenae glebae dispositione perficiendas evaporari. Atque hi sunt fumi illi quos miraris, his Vulcaniae officine subiectae, quarum situm et positionem postea tibi ostendam, quae uti perpetuo igne aestuant, ita aquas intra naturae haec hydrophylacia compulsas suo calore coquere ac digerere in naturae bonum non cessant. Suntque huiusmodi ignis et aquae penuria intra terrae viscera complura adeo telluri necessaria, ut sine iis illa ne unicum quidem effectum producere, imo ne quidem subsistere possit. Theod. Satis mi Cosmiel, infima huiusmodi aquarum receptacula explorata sunt; quare nihil aliud modo restat, nisi ut mihi quoque aereas officinas, sive aerophylacia demonstres, ut quid in iis natura operetur mihi innotescat. Cosmiel. Votis tuis omnibus modis obsecundabo. Notandum itaque duplicis generis in huius Geocosmi Oeconomia, penuaria reperiri. Nonnulla solo aere plena, quaedam media parte aere, et media parte aquis conferta esse; in utraque te introducam, ut immensum naturae apparatum luculentius intuearis. Ab aeris itaque officinis ordior. Ecce ostium meatus quod nobis subeundum est. Theod. O quam mirum naturae opus? Quid sibi exoticus ille et ingentis vastitatis meatus portendit? Cosmiel. Viden quot et quibus latera undique et undique pertusa sint foraminibus? Audis quomodo suis illis stillicidiis, et perenni rivulorum murmure perstrepant? Alii aestuantissimos perpetuo halitus cum fremitu exspirent? Theod. Video, audio, et admiror. Neque in hoc subterraneo regno huic similem me vidisse memini. Unde non capio quare tu eum meatum dicas, qui subterraneae regioni non incongrue comparari possit. Hic enim implexi scopulorum ordines, hic intercusantes aquarum rivi piscibus referti, hic planities uberrimo vestitae gramine, hic parietes scopulosa rupium scabritie, varias effundunt mineralium merces. Sed quidnam sibi vult insolitum modo frigus, quo paene obrigesco? Nunc caloris aestus, quo tantum non suffocor? Rogo te ut abscondita singulorum mysteria mihi exponere, ne graveris. Cosmiel. Hic est meatus ille Aeolius, unus ex praecipuis Geocosmi canalibus, in quo spiritus, quos tum hydrophylacia tum pyrophylacia illi supposita et circumsita per cacas terra latebras diffundunt, naturae semine foeti ulterius laborantur, coquuntur, digerunturque, digesti vero per syphunculos illis a natura destinatos in intima terrarum latibula insinuati pro dispositione materiae glebaceae, quam incurrunt, metallorum, mineraliumque generationes moliuntur: et aperte id tot hiatus, foramina, fissurae, rimae laterum, quibus circumdantur, indicant. Calor quoque frigique alterna vicissitudine opus naturae sollicitans hoc efficit, ut concentratum semen naturae intra humido-frigidum calore superveniente dissolutum in loca destinata ad fines naturae intentos transfigatur. Theod. Sed quis ille validissimus quem experior ventus, tantaeque vehementiae, ut nec Ecnephiam, nec Cyrcium, neque Africum ei comparari posse putem. Cosmiel. Huiusmodi venti sunt frequentissimi in subterraneo hoc regno, oriunturque ex lucta et praeliis atrocissimis, quae sibi invicem intra abdita haec naturae claustra, ignis et aqua inferunt. Calor enim aestuans rarefactam aquam, quam alicubi intra montium receptacula incurrit, in summam tenuitatem deducit, et quoniam attenuatus exitum non reperit, is conclusus coarctatusque inter huiusmodi gurgustia, qua data porta ruit, eaque, quam experiris, vehementia saevit. Theod. Dic sodes, habetne hic ventus aliquem in natura rerum finem? Cosmiel. Imo maximum. Hoc enim est unicum vaporum iam semine naturae imbutorum vehiculum, quo maximo impetu in abdita quavis terra penuaria dicti vapores transferuntur, difflanturque, ubi et ipsa aereo semine foeti, vaporique commixti, corpulentiam quandam ad variorum mixtorum productionem acquirunt. Accedit quod hi per cacas terrae fibras insinuati in pyrophylaciis ignem languentem instimulent, et ad opera naturae perficienda folium ad instar urgeant sollecitentque. Theod. Ecquidnam sibi vult: ingens huic subterraneo meatui annexum naturae conclave, cuius finem vix contueri liceat. Quanta aquarum ruentium murmura. Ecce amnis ingens Pado non cedens. O quam immensae excessaeque fornicum structurae, haud dubie in quingentorum passuum altitudinem sese erigentes. Quanta parietum ex scopulosa rupium coacervatione nexorum soliditas, Gigantes profecto hic laborasse videntur, montibus impositos montes et Pellion Ossae video. Sed, quod mirum; dictu, quid sibi tantus variarum materiarum confluxus? Ecce hic ubique ingens foetidi sulphuris copia, ibi naphta; bitumen, petroleum perenni stillicidio, concavum sibi subiectum solum illimant; ibi montes integri salem, alumen, vitriolum sapient, ibi rupes talco, gypso, antimonio auripigmento, arsenico, sandaraca, et quidquid est mineralium, refertos video. Sed quidnam illa virgulta, quae ex montium visceribus erumpunt? Miroque splendore ramos foliaque ceruleo, viridi, rubro, candido colore explicant. Sed et hydrargyri ex rupibus deflui non paucos rivulos comperio; video quoque omnium harum rerum colluviem in huius immensi conclavis pavimento subsistere quidem, verum cum id tanti materiarum confluxus temporis successu incapax sit, per occultos hiatus, quibus solum hoc perturbari intueor, in nescio quae abdita naturae cellaria deducuntur. Dic rogo, quid omnia haec sibi velint? Cosmiel: Hocce quod vides, magnum naturae promptuarium est, in quo calore subterraneo, mineralium semina coquuntur et digeruntur, et pars vero iam digestione subtilior in alia naturae penuaria ad mineralium et metallorum omnium generis productionem elaborentur per fissuras rupium evolando derivatur; unde tot locum hunc hiatus refertum esse, non est, quod mireris; crassior vero et foeculentior pars per soli huius hiatus in pyrophylacias, seu Vulcanias officinas, derivata, in ignis hypogaei pabulum cedit. Theod: O miram Opticis Mentis sapientiam, o ineffabilem providentiam? Sed unde, rogo, haec tanta rerum colluvies primam sui originem habet? Cosmiel: Iam dixi cibi superius, ex Oceano radicalem sui omnia habere originem; hic enim per suos canales, in occultos terrae sinus eiaculatus, cum sale, sulphure, et pinguedine naturali turgeat, ibi, pro varia terrestrium glebarum dispositione, variam mixtorum mineralium sobolem generat, quae proinde pyrophylaciorum situ per inaccessos caminos gleba liquefacta et in fluxum urgetur, atque tandem hoc loco exonerata, ac magis magisque elaborata per alios ac alios canales, aliis et aliis naturae laboratoriis usque ad superficiem terrae propagatur. Theod: Explices rogo iam, quid sibi virgula illa velint. Cosmiel: Scias mi Theodidacte, quod sicuti externa superficies suas, easque innumeras vegetabilium species producit. Oceanus quoque suas, quemadmodum dum fundum eius exploraremus vidisti, vegetabiles merces exportat; ita et subterranea naturae Aeolia penuaria suas, cuiusmodi iam intueris, plantas producit. Et nihil aliud sunt, quam efflorescentiae quaedam mineralium specierum, diversorum potissimum salium, quae sollicitante latentis subterranei ignis vi, omni humido superfluo exutae, in truncos, ramos, folia diffunduntur, diffusaeque loci natura frigidiuscula in petrosae substantiae virgulta et germina indurescunt, cuiusmodi innumera in aliis reconditoriis tibi monstrabo. Theod: Suntne plura huiusmodi Aeolia naturae ergasteria? Cosmiel: Quinimo plurima; hoc enim ordini naturae erat quam maxime consentaneum; sine his enim neque hydrophylacia, neque pyrophylacia quidquam posset. Cum haec aerias subterranei Geocosmi regiones exprimant. Quemadmodum enim ignis nihil potest sine aqua, haec nihil sine igne, uterque nihil sine aere; ita huiusmodi aeria reconditoria, sagacissimo naturae consilio, ad totius naturae bonum, mutuumque elementorum fomentum disposita esse scias. Verum istiusmodi tibi unum e praecipuis loco omnium demonstrasse sufficiat. Restat iam ut te ex imis abyssi ad vicinos terrenae superficiem promoscondos adducam, ut hoc pacto totius subterraneae Oeconomiae concatenatos labores luculentius perspicias. Theod: Uti nihil in natura rerum tanta admiratione, quam huiusmodi promoscondos aqueo-aerios contemplatus sum, ita nihil votis meis acceptius accidere poterit, quam te doctore et instructore singulorum rationes oculari demonstratione edoceri. Vix dixerat, dum ecce per occultos varioque telluris angyportus in vastissimum subterraneum lacum inexplicabilis vastitatis et altitudinis fornice obtentum devecti sumus. O Cosmiel, quo terrarum me rapis? Quid sibi vult tanta aquarum colluvies? Quid ingens undique ruentium aquarum fluctus, strepitus murmurque horrendum? Cosmiel: Hydrophylacium, quod intueris, situm habet intra montes immensos, quos nunc Caucausum, nunc Imaum veteres vocabant, in interiorem Asiam longe lateque exporrectos. Hic natura fluminum ingentium reconditoria et immensa cellaria universae Asiae et Indiae rigandi sufficientissima posuit. Theod: Ergone sub Caucauso et Imao constituimur? Cosmiel: Ita est. Theod: Iam mihi explicari velim; undenam haec cellaria tantam aquarum congeriem depromant? Cum indefinito fluxu, tantas tamque ingentium amnium moles egerunt. Cosmiel: Ex Oceano Indico et Tartarico originem suam nanciscuntur. Ex quibus per complures sibi appropriatos aqui-ductus subterraneos perenni affluxu implemur. Theod: Quomodo id fieri potest, cum reconditoria Oceano multo altiora sint? Cosmiel: Si quae supra ab Hydriele audivisti, et a me multis argumentis confirmata perceperis, nulla tibi in modo apprehendendo difficultas superesset. Recordarisne dum fundum maris exploraremus ingentium voraginum, quas tantopere admirabaris? Theod: Recordor. Cosmiel: Illi nihil aliud erant, quam aqui-ductum in huiusmodi cellaria seu hydrophylacia per immensas subterrestrium sinuum ambages disposita orificia, per quae aquarum moles perpetua Oceanii aestus reciprocatione veluti per hydraulicos quosdam Syphones pressa expressaque, in hunc quem vides lacum subterraneum exoneretur. Theod: Sufficitne unus aqui-ductus tantae vastitatis lacui explendo? Cosmiel: Nequaquam. Sed diversi sunt aqueductus, immenso locorum intervallo dissiti, per quos Oceanus sese alterna aestus vicissitudine exonerat, ne alicubi aestu cessante aquarum quoque affluxus in constituto hydrophylacio deficiat. Nonnulli enim in mari Indico, quidam in sinu Gangetico, alii in Orientali, in Tartarico alii Oceano, meatuum hydrogogorum principia fundant, optima sane naturae inventione, ut quiescentes statu unius, natura suam solaretur penuriam affluxu aliorum alternis officiis in Geocosmi conservationem conspirantium. Mirabaris paulo ante formidabiles ruentium aquarum Catadupas, quas iam ex diversis et iisque immensis rupium subterrestrium hiatibus arcuarim eructari vides; haec sunt orificia meatuum hydragogorum, per quos Oceanus in diversis locis, per huiusmodi Epistomia in isthoc hydrophylacium se exonerat. Vides quomodo alterna eructatione, veluti per systolem et diastolem quandam, perennibus naturae laboribus instent? Theod: O Omnipotentis virtutis dexteram? Quis est qui opus manuum tuarum explicet? Quis est ita lingua calamoque disertus, qui ea etiam quam studiosissime affecta oratione sufficienter exponat? Sed ad institutum nostrum. Ubi iam sunt orificia fluminum, per quae tanta aquarum moles in amnes effusa egeritur? Cosmiel: Hoc ut intelligas, fundus nobis lustrandus est. Theod: Fiat. Cosmiel: Vides hosce hiatus, parvos, magnos, maximos, quibus tum fundum tum latera pertusa spectas? Theod: Cerno mirandam rerum faciem, et vorticibus horrendisque turbinibus omnia involuta reperio. Cosmiel: Maiores sunt, per quos in amnes et lacus hoc penuarium sese exonerat; parvi, qui per Syphones abditos rivos innumeros aquas diffunduntur, qui tamen ad unum omnes ex maioribus amnibus, v.g. in Indum, Gangem, Hydaspen, Oraxin, alioque longis ambagibus pro terrestrium montium dispositione corrivantur, atque hoc pasto dicta flumina, ingenti aquarum pondere aggravata, tandem post immensas terrarum oras, quas fecundo profluvio irrorarunt, fonti ex quo profluxerunt redduntur: atque adeo idem hic contingat, quod in fontibus humana industria constituit, in quibus fons nunquam exuberat nec decrescit, cum tantum semper ex canalibus affundatur aquae, quantum effluat. Est autem et aliud occultum naturae machinamentum, quo aquae intra canales hydragogos ex Oceano derivatos mirum in modum sollicitantur, atque ita sese habet. Cum huiusmodi hydrophylaciis nullum cum externo aere commercium intercedat, certum est deficientibus canalibus hydragogis et defluentibus reconditorii aquis vacuum tantopere naturae contrarium necessario intervenire debere. Ne itaque tantum naturae vitium admittatur, aquae in amnes defluentes aerem intus contentum una secum trahunt, aer tractus aliud corpus in abeuntis locum substituturus trahit aquas, videlicet in hydragogis canalibus constitutas, atque hoc modo ex unione illa et necessario corporum nexus, ne alicubi dissolutio continui fiat, nascitur perennis illa aquarum ex Oceano, et iterum in Oceanum intra terrae viscera pericyclosis, seu circulatio: hac eadem ratione lacus in altissimis montium cacuminibus nascuntur, quae mox quantum se exonerant, tantum aquarum de novo ex subditis sibi reconditoriis attrahunt per hydraulicos hosce a natura deputatos Syphones. Theod: Iam ea tandem, quae primo mihi factu adi nata videbantur, adeo perfecte coepi, ut de iis ne minimus quidem dubitationis amplius animo meo scrupulus insideat. Sed rogo te. Sunt ne plura huiusmodi hydrophylacia? Cosmiel: Vix scias montem esse celebrioris nominis, qui non a natura huiusmodi penuariis instructus sit. Eo fine et intentione naturae, ut veluti uber a quaedam Geocosmi humorem ex Oceano attractum in universas terrae oras, non in vegetabilium tantum fomentum, sed et in hominum animaliumque necessarium usum diffundant, quod sine montibus fieri nulla ratione potuisset. Sed ut omnia propius videas, te ad praecipua hydrophylacia ducam, non ut ibi moremur, sed ut simplici oculorum coniectu ingentes naturae divitias lustres. Theod: Imperio tuo uti nunquam restiti, ita totum me tuae dispositioni committo. Fac itaque quod placet et more tuo solito, quam celerrime. Vix dixeram; cum ecce deserta statione in aliud mea cellarium per innumeros meatus, lacus, flumina, stagnumque subterranea traditum constituit. O quis unquam animo concipere potuisset, tot subterraneum Geocosmum viarum ambagibus discriminatum, tot ambagibus discriminatum, tot abstrusarum vallium clausis cohibitum, tot tortuosis anfractibus ambulacris intricatum? Tot meatibus fissuris hiantem, tot conceptaculis, camerarumque substructionibus solidatum; tot fluminibus lacubusque irriguum, tot venarum metallicarum ductibus omni colorum genere depictis, veluti aulaeis quibusdam exornatum? O Aeterna Sapientia, omniumque Mens Conditrix, vere consideravi opera tua, et ad infinita potentiae tuae miracula expavi. Si tu Deus tantus es in operibus tuis visibilibus, quantus eris in te ipso? O mi Cosmiel, magni Conditoris Minister. Dic rogo, ubinam modo haeremus, quod nam hoc novum receptaculum, in quod me introduxisti? Cosmiel: Hucusque te per concava concatenatorum montium, Caspias inquam, Tauricas, Thracias, particularibus hydrophylaciis refertas, subterraneas regiones duxi; modo te inter Alpium cellaria constitutum esse facias. Theod: Fierine potest intras tam breve tempus tantas labirynthorum ambages nos confecisse? Verum cum tuum progressum non humano pede, aut arte facto vehiculo, sed Angelico metiar, equidem mirari cesso. Ergone inter Alpium hydrophylacia constituimur? Cosmiel: Ita est. Theod: Sed ubi manent crystallinae nostrae naviculas? Cosmiel: Non sis sollicitus de Navicula, haec enim semper nobis praesto erit. Considera hanc ecce praesentem late patentibus aquarum diffusionibus immersam. Theod: Ingrediamur eam; sed, o miram rem? Mari quam lacui similius video hoc hydrophylacium. Cosmiel: Audisne strepitum Cataduparum? Theod: Audio. Sed quid hoc? Cosmiel: Illa est aqua, partim ex Boreo, partim occiduo Austrinoque Oceano, per canalem Isthmi Aegypti quam nuper lustravimus, in mare Mediterraneum, et inde in hos montes derivata, quae per occultos canales hydragogos intra haec montium concava tum Oceani, tum intimi maris aestu corrivatur, quae cum perenni attractu, aquarum vas hoc impleant, mirum non est, tot ingentia flumina, cuiusmodi sunt Rhenus, Danubius, Rhodanus, Mosa, Padus, Ticinus, Oenus, Athesis, pari distributione in omnes Germaniae, Galliae, Italiaeque regiones diffundere. Theod: O vasi admirabile! O verum opus excelsi! Non hominum sed Omnipotentis Dei dextera fundatum; o quot hic reperio auri et argenti venas, quot et quam diversas mineralium species? Cosmiel: Satis est: modum quo coalescunt haec omnia opportuniori tibi loco indicabo; quare ad alia properemus. Theod: Ecce nova semper et nova naturae cellaria nobis occurrunt. Cosmiel: Quadam ad Cotias alpes Galliae, et maximum quod hic vides, est Pyrenaeorum montium, quorum omnium eadem est ratio. Vides quot et quantis fluminibus tum Galliam, tum Hispaniam irrigent? Restat modo ve et Africae subterranea exploremus. Theod: Fiat, et Euro velociori motu per innumeros labyrinthos subterraneos deducti, ingens hydrophylacium prioribus haud impar introivimus. O Cosmiel, quodnam est hoc subterraneum mare? Cosmiel: Istud est magnum illud naturae cellarium intra montes Lunae ad totius Africae irrigationem constitutum, quod vi ex Oceano Africam ambiente suo acquirit aque commatum: iam illum per ingentia flumina Nilum, Cuamam, Cairem, Nigrum, quibus Africa irrigatur, fonti, unde profluxit, reddit. Theod: Sed unde ingentes illi lacus, quos partim hic, partim in lustratis iam Africae et Europae montibus circumfusos video, derivantur? Cosmiel: Isti omnes lacus sunt continuati cum subterraneis montium hydrophylaciis et spectant ad ca, hac tantum differentia, quod natura hydrophylacia fornice instructa, lacus vero hosce in usum negotiationis humanae detecta esse voluerit. Theod: Non capio Mysterium, cum flumina multo altiorem hisce externis lacubus originem habeant. Cosmiel. Videsne inter hosce montes, varia a natura constituta cellaria? Theod: Video. Cosmiel: Vides quoque nonnulla altiorem aliis situm habere? Singula tamen suis hydragogis meatibus indefiniti fluxu impleri, quorum canalium orificia, ut altiorem a natura situm sortita sunt, ita appropriatos quoque suos in quosque diffunduntur lebetes, altiores obtinuerunt. Accedit ascensum aquarum attractu naturali, quem supra tibi exposui, multum promoveri. Theod: Iam omnia perfecte cepi, neque de natura potentia amplius dubito. Progrediamur itaque. Vix dixeram, cum ecce pari velocitate, per ingentes subterraneorum terrarum tractus, Oceanique fundum traducto, ingens modo rerum mirabilium theatrum aperitur. O mi Cosmiel, estne possibile terrenam molem tot meatibus perfossam, in tantam Regionum subterraneum amplitudinem excavatam subsistere posse? Cosmiel: Tu semper more humano loqueris, et divina opera humanis inventionibus perperam assimilas. An nescis cadere non posse id quod potens Dei dextera excelsi, ineffabili opificio, inviolabili soliditate firmavit? Theod: Condona quaeso servo tuo, neque enim haec elocutus sum, ut de divina potentia quidquam dubitarem, sed quia admiratione tantorum attonitus spectaculorum mei ipsius vix compos sum. O ridiculas illorum Philosophorum speculationes, qui terram, praeter cas quas externa nobis superficies exhibet, nullis aliis cavitatibus instructam, summa ane imperitia sibi persuadent. O quantopere in his ad quae sensus noster non pertingit concipiendis decipimur? Cosmiel: Recte sentis, proindeque par est in his rebus cognoscendis studiose allaborare; neque enim alia sapientia humana concipi potest, quam rerum naturalium exacta cognitio, quam et sapientissimus mortalium a Deo se accepisse gloriabatur. Theod: Ubinam quaeso locorum sumus? Video enim hic non dicam cellaria, sed integra et vastissima subterranei mundi regna. Cosmiel: Nosse cupis ubi moraremur? Sub Andibus versamur Americae concatenatis in immensum spatium montibus, quibus natura in externa Geocosmi superficie maiores altioresque non fundavit, vulgo Cordillera dictis. Vides hic integra veluti maria quaedam congesta, quae omnia tum ex Atlantico et Aethiopico, tum ex immenso et incogniti adhuc termini Oceano australi suam eo quo dixi modo originem trahunt. Neque mirum tibi videri debet, tam vasta hic maris latifundia contineri, cum illa universam Americam Meridionalem vastissimis totius orbis terrarum amnibus, (cuiusmodi sunt flumen Amazonum, Maragnon, flumen Sancti Ianuarii, vulgo Rio della Plata) alisque innumeris minoribus praeter maximos lacus irrigent. Theod: Sed ingentem hoc loco aestum sentio. Cosmiel: Audisti superius, hydrophylaciis individua quadam societate semper iuncta esse pyrophylacia, seu officinas Vulcanias excoquendis digerendisque aquis subterraneis necessarias, unde, quemadmodum natura nullibi locorum maiora promptuaria aquatica, quam hoc loco constituit, ita nullibi quoque maiora et frequentiora pyrophylacia, quae nobis modo perlustranda restant.

Chapter III.

The Secrets of the Subterranean World are Explored.

Cosmiel: It will become evident, my dear Theodidactus, that this wondrous structure was not formed by chance or the fortuitous confluence of elements, but rather by the ineffable craftsmanship of Divine Wisdom. So, it appears that the same artistry has been applied to adorning this as in constructing the Microcosm. Let us proceed, my dear Theodidactus; do not be afraid of what you will behold, for I am with you, and I will protect you from the violence of the waters, the contamination of the air, and the voracity of the fires.Theodidactus: Oh, Cosmiel, just as you initiated this daunting and unprecedented journey, I place my trust in your guidance to reach our desired destination. I am in your hands, prepared for whatever fate may bring, as long as you do not abandon me.Cosmiel: Let us, then, proceed in the name of the most glorious and blessed Lord. Behold, through this immense abyss, we must delve into the depths of the earth.Theodidactus: Oh, Cosmiel, Cosmiel! The groans of death surround me, the pains of hell encompass me. Why have you taken me away? The foundations of the mountains enclose me; waters cover my soul, and you have placed me within the heart of the earth's abysses. [168] Please, do not forsake me! I am nearly overwhelmed with fear.Cosmiel: I concede, my dear Theodidactus, that even a man of great courage may find the horrors of these places overwhelming. However, since I have always promised to accompany you, what is there to fear? Why are you upset? Why does your heart quiver? Don't you realize that the keys to heaven and earth are in my hands, and everything is under my control? Don't be shaken by the fearsome darkness that awaits us. I will be your guide and your guiding light.Barely had he uttered these words when, suddenly, I found myself submerged in an unfamiliar liquid, and a brilliant light illuminated the expansive chambers of the subterranean crypts, making it seem as if we were bathed in sunlight. This experience filled me with such renewed energy that my soul was free from any apprehension or fear from that moment onward.Theodidactus: Oh, Cosmiel, I express my profound gratitude for the immense blessings you have bestowed upon me. I now wholeheartedly recognize you as a steadfast guide and guardian, and I hold you in the highest reverence as the protector of all nature, humbly submitting to your wisdom and care.Cosmiel: First, look and explore this vestibule of nature.Theodidactus: Oh, how tremendous is the thunderous sound of the waters! It's unlike anything I've ever heard before, surpassing even the mightiest waters like the Caspian Sea or the cascades of the Nile. These astonishing and unparalleled torrents rush at us from every direction. They don't resemble springs, rivers, or lakes; rather, it appears as though the bottom of an [169] enormous abyss has ruptured, releasing the entire ocean in an overwhelming surgeCosmiel: You are correct; this is the passage of that immense abyss through which the continuous circulation of the entire ocean, from the Arctic to the Antarctic, is maintained.Theodidactus: Oh, what immense vaults and inexplicable breadth this aqueduct reveals to me! Surely, nothing similar to this can be found on the surface of the Earth. But, Cosmiel, I observe that nearly all the walls are encrusted with salt, nitre, alum, vitriol, and similar efflorescences. From whence does this phenomenon arise?Cosmiel: The walls possess a unique property, attracting the saltiness from seawater and transforming it into various types of salts according to their environment.Theodidactus: However, what is the cause of this warmth I am sensing?Cosmiel: That heat emanates from the nearby Pyrophylacium, which, after thoroughly processing the water, releases the volatile spirit within the salt. This spirit permeates the deepest recesses and fissures of the rocks and soil, bestowing nourishment, fertility, and seasoning upon the entire Earth.Theodidactus: Oh, how the foul odor assails my senses! I perceive something that glistens like gold, extending into the vast expanse. And what is this oozing liquid resembling black bitumen and naphtha?Cosmiel: As previously mentioned, the heat you perceive vaporizes the rarified water into generative vapors. These vapors infiltrate the Earth's layers through cracks. When they encounter suitable materials for producing terrestrial sulfur, they create sulfur. In the presence of rich and dense clay, they generate either bitumen, naphtha, or some other [170] oily liquid, resulting in the unpleasant odor. However, all of this will be elucidated in greater detail later. For now, we are about to explore the hydrophylacia, or water-producing chambers, then the pyrophylacia, or Vulcanian workshops, and finally the aerophylacia, or underground chambers storing air. This will illuminate the wonders of nature for you. Let us proceed into the primary aqueduct of the entire Earth.Theodidactus: It appears we are entering a vast realm. Oh, how many mountains, seas, lakes, and rivers gushing with torrents I behold! It is as if we descend from lofty peaks into deep valleys one moment and then rise from valleys to towering mountains the next. We find ourselves wedged between sheer cliffs, only to suddenly emerge into expansive plains. There is no straight or level path here, only winding and uncharted routes. We traverse tumultuous whirlpools of rocks, yet everything is filled with vast masses of water, accompanied by a deafening roar and incredible noise, all interwoven. Who could have imagined that such immense reservoirs of water could flow through this subterranean aqueduct? Cosmiel, I implore you to elucidate the cause of this phenomenon to me. I have experienced all four seasons within this vast natural aqueduct. In the grip of winter's chill, I am nearly frozen; then, in a spring-like warmth, I am invigorated, and now, in the summer, I endure the intolerable heat and the onslaught of perspiration to a degree that is scarcely bearable.Cosmiel: I will explain everything systematically. You were truly amazed by the immense quantity of water [171] and the numerous water eruptions from countless openings, and your astonishment was well-founded. You witnessed the precipice of the Arctic chasm leading into the Earth's depths, augmented and infiltrated by numerous other water flows. If the inhabitants of the Catadupa Rapids on the Nile, who are awed by the thunderous roar of rushing waters, find it astonishing, can you imagine the reaction of people placed here? Undoubtedly, they would not only be astounded but might not even survive for a moment when the weight of the ocean's water is precipitated into the Earth's deepest recesses. As for the numerous openings continuously releasing vast volumes of water, they are outlets for the moisture from the ocean. This moisture, having infiltrated through various channels and gateways, eventually finds its way out through these openings, resulting in water accumulation in the aqueduct. The weight of this accumulated water propels it forward in the canal. In this manner, the mass of preceding waters pushes upon the mass of succeeding waters, and since there is no outlet other than through the Antarctic pole, it exits through the enormous chasm you witnessed, allowing for the perpetual cycle mentioned earlier. Please do not think that I imply water can remain stationary without continuous circulation anywhere.Theodidactus: Indeed, it is perplexing how water, placed against its natural flow within this aqueduct, is elevated to its highest points, and by what means?Cosmiel: Have [172] you ever considered how, within the human body, blood, situated in the lowest part (such as the feet), circulates against its natural direction, ascending to the head and then returning to the lowest regions? Have you observed aqueducts that, by a seemingly diverse law, are at times directed from low to high, then from high to low, or even to the right and left through leaden pipes, yet they consistently deliver water to their intended destinations? Similar principles apply within this primary conduit of nature.Theodidactus: Your explanation is clear, and it aligns well with the principles of hydrostatics. Please continue to clarify my remaining doubts.Cosmiel: Have you ever pondered why different levels of heat are arranged within this aqueduct, seemingly in harmony with the four seasons? I will elucidate the reasons for each of them. Nature designed this primary conduit of the Geocosm with the purpose of saturating the entire Earth, filled with innumerable fibers, crevices, fissures, and openings, with the seed we previously discussed, lying within the aqueous element. This is achieved through subterranean heat, perpetually fueled by nourishment from the Pyrophylacia surrounding the aqueduct. It promotes and facilitates the generation of minerals based on the availability of materials. However, since this seed requires heat to activate, nature has established numerous pyrophylacia for this purpose. Through their operation, nature's seed, present in the aqueous element, undergoes remarkable sorting and digestion [173] in various degrees of heat, resulting in a substance suitable for generating various forms of life. Consequently, the water, now enriched with this seed, is pregnant, and when transformed into vapors, elevated, and directed into the Earth's crevices and fibers, it initiates the first phase of nature's process to generate a diverse array of entities. However, I will delve into this in greater detail at the appropriate moment.Theodidactus: You present your reasoning wisely, and I have no doubts about the future. But when will we finally reach the end of this aqueduct?Cosmiel: I will expedite our journey to lead you out of this intricate labyrinth as swiftly as possible.Theodidactus: So be it. Given that nature operates consistently in all things, observing a part of this main canal is sufficient, as if we had seen the whole. However, Cosmiel, where are we being carried with such an inexplicable force of water? It feels as though we are descending into the abyss.Cosmiel: You are not descending; you are being lifted upward by the sheer force of the water. You will soon reach the end.Theodidactus: What does that faint light signify?Cosmiel: Sunlight has penetrated the chasm and is illuminating our path.Hardly had he spoken when a small boat emerged from the Antarctic chasm and was engulfed by such whirlpools of water that they defy description, let alone human comprehension. Theodidactus: Now, my dear Cosmiel, I understand why the Antarctic pole is inaccessible to mortals. Who could overcome these tumultuous waters rushing in all directions with such unexplainable force?Cosmiel: [174] Theodidactus, you have now witnessed the main aqueduct that nature wisely designed in the Geocosm for the purposes I explained earlier. I must now show you the construction of specific aqueducts and hydrophylacia.Theodidactus: Please proceed with whatever you believe will help me achieve my understanding.With that said, he guided us through various passages to a vast abyss, a hydrophylacium of almost indescribable size. In a word, it resembled an ocean into which rivers of such magnitude flowed through canal openings that the Rhine, Danube, Rh么ne, and Po would appear as mere streams in comparison.Theodidactus: Oh, Cosmiel, it seems as if the entire ocean converges here. Please explain this astounding spectacle of nature.Cosmiel: This is one of the primary abysses of the Earth designated by nature for irrigating terrestrial masses. It possesses a concealed canal that corresponds to the large one you observed. Here, it releases its waters so that the water ultimately returns to circulate through the Antarctic chasm.Theodidactus: But what is the source of this discomforting heat I feel?Cosmiel: This is another pyrophylacium adjacent to this one, and it's not significantly different in size.Theodidactus: Oh, my dear Cosmiel, I have an overwhelming urge to retreat, as if I've unwittingly stepped into a cauldron of boiling water.Cosmiel: There's no need to fear. You are in no danger here. Take a moment to explore your surroundings. If any doubts arise, feel free to ask, and I'll provide you with [175] prompt answers.Theodidactus: I find myself engulfed in massive clouds of smoke, and the vaulted ceiling appears as if it's been pierced like a sieve. What could possibly stir up this subterranean sea into such colossal waves? What, in the grand scheme, is the purpose of nature's intricate activities here?Cosmiel: Understand, Theodidactus, that the seed of nature, combined with water from the ocean, is drawn through specific channels into this abyss you see. Within this vast hydrophylacium, surrounded and filled from all sides by the pyrophylacia or Vulcanian workshops, the mixture is subjected to digestion and processing. The digested substance is then sublimated into the innermost recesses of the Earth and evaporated through a perforated vaulted ceiling. This process creates the necessary materials required for the generation of various entities, depending on the nature of the terrestrial soil. The smoky vault and the pierced ceiling that fascinate you are associated with these Vulcanian workshops. I will later show you their location and arrangement. They persistently simmer with perpetual fire, ceaselessly cooking and digesting the waters that are compelled into these hydrophylacia by their intense heat鈥攁ll for the benefit of nature. These fires, and the scarcity of water deep within the Earth, are so fundamental to the Earth's functioning that without them, it would be incapable of producing any effect or even sustaining itself.Theodidactus: Very well, my dear Cosmiel. We have explored the lowest reservoirs of these waters comprehensively. Now, it remains for you to guide me through the aerial workshops, the aerophylacia, so that I may grasp the intricacies of what nature accomplishes within themCosmiel: I am eager to fulfill your request. It's worth noting that within this Geocosm's Economy, [176] there exist two types of reservoirs: some filled solely with air, while others contain air in the upper part and water in the lower part. I will introduce you to both to provide you with a clearer understanding of nature's intricate workings. Let us begin with the workshops of the air. Observe the entrance to the passage we are about to traverse.Theodidactus: Oh, what a wondrous marvel of nature! What is the significance of this exotic and expansive passage?Cosmiel: Notice how it is perforated on all sides with numerous openings? Can you hear the constant dripping and the murmur of perpetual streams? Are you aware of how some of these openings release scalding hot breath with a continuous roar?Theodidactus: I see, hear, and am utterly amazed. I cannot recollect ever encountering anything like this in the subterranean realm. However, I'm puzzled as to why you refer to this passage as if it were distinct from the underground region. Here, intertwining rows of rocks, intersecting rivers teeming with fish, fertile plains adorned with lush grass, and rugged walls harboring a variety of mineral treasures can be found. But what is the significance of this unusual cold that almost freezes me? And then, the scorching heat that nearly suffocates me? I beseech you to elucidate the concealed mysteries behind each of these phenomena without hesitation.Cosmiel: This is known as the Aeolian passage, one of the principal conduits within the Geocosm. Here, the spirits infused into it from both the hydrophylacia and the pyrophylacia, situated around and beneath it, undergo further transformative processes orchestrated by nature. They are subjected to cooking, digestion, and once digested, they are transported by [177] syphunculi, natural conduits designed by nature, to the Earth's innermost depths. There, they contribute to the generation of various metals and minerals, depending on the nature of the terrestrial soil. The numerous openings, holes, fissures, and crevices surrounding this passage clearly attest to its purpose. The alternating heat and cold, orchestrated by nature's work, trigger the transformation of the concentrated seed of nature. It dissolves through the influence of humid-cold heat and is subsequently directed to specific locations, aligning with nature's ultimate intent.Theodidactus: But who or what is causing this powerful wind, so fierce that it can't be compared to Ecnephias, Cyrcius, or Africus?Cosmiel: Such winds are quite common in this subterranean realm, born out of intense battles and conflicts that rage within the hidden domains of nature, where fire contends with water. The scorching heat rarefies the water, reducing it to an extreme thinness as it flows into certain mountain receptacles. Since this rarified water can't find an exit, it gets trapped and confined amidst these whirlpools, causing it to rush with the extreme vehemence you're experiencing.Theodidactus: Can you tell me, does this wind have any limits within the realm of nature?Cosmiel: Indeed, it has its utmost limits. This wind serves as the exclusive vehicle for the vapors infused with the seed of nature. It propels them with immense force to hidden reserves deep within the Earth. There, they disperse and mix with the aerial seed, taking on a particular form for [178] the generation of various compounds. Furthermore, when they infiltrate the pyrophylacia, they ignite the smoldering fire, compelling it to complete the tasks of nature, much like a bellows.Theodidactus: What does this colossal underground passage, connected to nature's sanctuary, signify? It's an immense torrent of rushing water, resembling a grand river like the Po. These massive vaulted structures, rising to what seems to be a height of five hundred yards, and the solid walls formed from stacked rocks, as if giants had worked here, piling mountains upon mountains. I see images of Pelion on Ossa. It's truly astonishing to behold. What is the meaning behind this vast amalgamation of various materials? I spot abundant sulfur, naphtha, bitumen, perpetual drops of petroleum covering the ground, entire mountains laden with salt, alum, vitriol, and rocks filled with talc, gypsum, antimony, orpiment, arsenic, realgar, and every conceivable mineral. And what about those shrubs emerging from the depths of the mountains, spreading their branches and leaves in magnificent shades of blue, green, red, and white? Numerous streams of mercury flow from the rocks. I see this conglomeration of materials on the floor of this enormous vault, but it appears that since this accumulation of so many substances can't endure over time, [179] it is carried away through concealed passages in the ground to hidden storehouses of nature. Can you please explain the purpose behind all of this?Cosmiel: What you're witnessing is a vast repository of nature where, through subterranean heat, the seeds of minerals undergo cooking and digestion. A portion, refined through digestion, is directed through crevices in the rocks and channels to other concealed reserves of nature, which then contribute to the production of various minerals and metals, depending on the nature of the terrestrial soil. So, it's no surprise that this place is riddled with numerous openings. The denser and less pure portion, extracted through crevices in the ground, is directed to the pyrophylacia or Vulcanian workshops, where it serves as fuel for the subterranean fire.Theodidactus: The wisdom of the mind's eye is truly marvelous, as is the ineffable providence! But could you clarify where this vast mixture of substances originates?Cosmiel: As I mentioned earlier, everything originates from the Ocean. From there, through its channels, substances are expelled into the hidden cavities of the Earth. With the presence of salt, sulfur, and natural fat, these substances expand. Depending on the various characteristics of terrestrial soils, they give rise to a diverse range of mixed minerals. This liquefied offspring is then pushed through inaccessible channels by the molten soil, eventually emerging at this location. It continues to be further refined through various natural laboratories before spreading to the Earth's surface.Theodidactus: Please explain the significance of those shrubs.Cosmiel: Know, my dear Theodidactus, that just as the external surface of the Earth [180] yields a multitude of vegetation, the Ocean also produces its own botanical products, as you witnessed when we explored its depths. Similarly, the subterranean storehouses of nature, which you are now observing, yield their own plants. These are essentially efflorescences of various mineral species, particularly salts. Stimulated by the latent subterranean fire's force, they shed excess moisture and expand into trunks, branches, and leaves. These formations, covering the cooler regions of this place, solidify into rocky shrubs and growths. This process occurs throughout this immense vault, and I will show you countless more in other concealed locations.Theodidactus: Are there more workshops of this nature in the subterranean realm of nature?Cosmiel: Indeed, there are many more, and it aligns perfectly with the order of nature. Without them, neither hydrophylacia nor pyrophylacia could function. Just as fire cannot exist without water, and water cannot exist without fire, both elements depend on air. Therefore, these aerial chambers, intelligently arranged by nature for the benefit of the entire natural world and the mutual nourishment of the elements, hold immense significance. However, I've shown you one of the principal ones, which should suffice for now. Now, I'll guide you from the depths of this abyss to the neighboring surface of the Earth so that you may gain a clearer understanding of the interconnected processes within the subterranean ecosystem.Theodidactus: I've found nothing in the realm of nature that has stirred my admiration as much as these [181] aerial and aqueous chambers. There's nothing I desire more than to be taught and enlightened by you through firsthand observation of the purpose behind each of them.Hardly had he finished speaking when, behold, through hidden and diverse passages within the Earth, we were transported to an immense subterranean lake of unfathomable size and height, covered by an arched vault. Oh, Cosmiel, where are you leading me on Earth? What does this colossal accumulation of water signify? What are these tremendous waves of rushing water converging from all directions, producing a deafening noise and continuous murmur?Cosmiel: The hydrophylacium you see lies within the immense mountains formerly known as Caucasus and Imaus, extending deeply into inner Asia. Here, nature has established vast reservoirs and extensive cellars to provide water for the irrigation of all of Asia and India through the great rivers.Theodidactus: So, are we currently situated beneath the Caucasus and Imaus?Cosmiel: Indeed, we are.Theodidactus: I'd like to have it explained to me; from where do these cellars draw such an immense accumulation of water? They produce such enormous masses of rivers with an unceasing flow.Cosmiel: If you recall what you heard from Hydriel and what I have confirmed with numerous arguments, you will find it easy to comprehend. Do you remember when we explored the depths of the sea, [182] those immense abysses that left you so astonished?Theodidactus: Yes, I do remember.Cosmiel: Those were nothing other than the entrances to these cellars or hydrophylacia, with openings scattered throughout the extensive, winding cavities beneath the Earth. Through these openings, the continuous ebb and flow of the Ocean's tides, as if through hydraulic siphons, press and express vast quantities of water, emptying them into this underground lake that you see.Theodidactus: Can a single aqueduct suffice for filling a lake of such vastness?Cosmiel: By no means. There are various aqueducts, widely separated across these extensive locations. Through these aqueducts, the Ocean discharges itself with alternating tides, ensuring there is no shortage of water in the designated hydrophylacia during low tides. Some aqueducts are located in the Indian Ocean, some in the Gulf of Bengal, others in the Eastern Ocean, and still others in the Tartar Ocean. These are the beginnings of the hydrogogorum pathway, a truly excellent invention of nature. When one remains inactive, nature compensates for its deficiency with the alternating services of others, all working together to preserve the Geocosm.You marveled at the formidable Catadupa Falls, which you now see erupting from various and immense subterranean crevices. These are the openings of the hydragogorum pathway, through which the Ocean discharges itself in different places, emptying into this hydrophylacium through these Epistomia. Do you see how, through this alternate discharge, it operates in a continuous rhythm, much like a systole and diastole, as part of nature's perpetual labors?Theodidactus: [183] The skill of the Almighty is truly remarkable! Who can explain the work of His hands? Who can describe these matters adequately, even with the utmost effort in speech? But let's return to our topic. Where are the river openings through which such a vast mass of water is discharged?Cosmiel: To understand this, we must explore the bottom.Theodidactus: Very well.Cosmiel: Do you see these openings, small, large, and immense, through which you observe the bottom and sides pierced?Theodidactus: I see a wondrous sight, and everything appears to be enveloped in dreadful whirlpools and turbulences.Cosmiel: The larger ones are the ones through which this reservoir discharges itself into rivers and lakes. The smaller ones distribute countless streams of water through hidden syphons. These all eventually converge from the larger rivers, such as the Indus, Ganges, Jhelum, Oraxin, and others, through lengthy winding paths according to the disposition of the terrestrial mountains. They feed these rivers, which, laden with the immense weight of water, ultimately return to their source, the spring from which they originated. It works much like the systems of springs created by human ingenuity, where the spring never overflows or diminishes because it only receives as much water from the channels as it discharges. There is also another hidden contrivance of nature, through which water drawn from the Ocean into these hydragogorum channels is mysteriously stimulated. It operates as follows: Since these [184] hydrophylacia have no communication with external air, it is certain that when the hydragogorum channels are emptying and the reservoir waters are flowing out, a vacuum, which is greatly contrary to nature, must necessarily occur. To prevent such a flaw in nature, as no air from the outside can enter these hydragogorum channels, it is clear that as the water flows out, it carries the contained air within it. The air, being drawn away, must be replaced by some other substance, namely, the waters within the hydragogorum channels. In this way, through the connection of these substances and the necessary cohesion of bodies, to prevent a break anywhere, a perpetual flow of water from the Ocean to the subterranean reservoir occurs. It circulates through the depths of the Earth, creating pericyclosis. In the same way, lakes are born on the highest mountain peaks, which, as soon as they discharge themselves, draw in an equal amount of water from the hidden reservoirs below through these hydraulic syphons designated by nature.Theodidactus: I have now begun to understand those things that initially seemed so incredible to me that I couldn't help but doubt them. But I have a question for you. Are there more hydrophylacia like these?Cosmiel: You would hardly find a renowned mountain that does not possess such reservoirs designed by nature. This is nature's way of drawing moisture from the Ocean into the entire surface of the Earth, benefiting not only plants but also humans and animals. Such an effect could not be achieved without mountains. [185] However, to gain a closer look at everything, I will guide you to some of the principal hydrophylacia. We won't linger there but merely behold the immense treasures of nature with our own eyes.Theodidactus: I have never hesitated to follow your guidance, so I wholeheartedly entrust myself to your arrangement. Please proceed as you usually do, swiftly if possible.I had barely finished speaking when, abruptly leaving our previous location, I was led through countless passages, lakes, rivers, and subterranean ponds into yet another chamber. Oh, who could have ever imagined that the entire underground Geocosm was a network of winding pathways, secluded valleys enclosed by cliffs, intricate passageways, yawning crevices, and chambers supported by solid substructures? They were irrigated by countless rivers and lakes, with ducts displaying veins of minerals painted in various hues, adorned as if with curtains.Theodidactus: Oh, Eternal Wisdom, Creator of all Minds, I truly contemplated your works and marveled at the boundless wonders of your power. If, God, you are so magnificent in your visible creations, how much more awe-inspiring must you be in your essence? Oh, my Cosmiel, minister of the Great Creator, please tell me, where are we now? What is this new chamber you have brought me to?Cosmiel: Up until now, I have guided you through the hollows of interconnected mountains鈥攖he Caspian, Tauric, and Thracian, filled with specific hydrophylacia鈥攁cross subterranean regions. But now, we find ourselves in the cellars of the Alps. [186]Theodidactus: Is it possible that we have traversed such an intricate maze of passages in such a short time? Nevertheless, considering that your progress is not measured by human footsteps or any human-made vehicle but rather by angelic means, I cease to be amazed. So, are we now among the hydrophylacia of the Alps?Cosmiel: Indeed, we are.Theodidactus: But what about our crystal boat?Cosmiel: Worry not about the boat; it will always be available to us. Observe this one, floating on the expansive waters before us.Theodidactus: Let us board it. However, what a remarkable sight! This hydrophylacium more closely resembles a sea than a mere lake.Cosmiel: Do you hear the roar of the Catadupas?Theodidactus: I do. But what is this?Cosmiel: This water partially originates from the North and partially from the Western and Southern Oceans. It is directed through the Isthmus of Egypt, which we recently explored, into the Mediterranean Sea. From there, it flows into these mountains through concealed hydragogic channels. The water here surges in with the tides of both the Ocean and the inner sea, filling this vessel with water due to its perpetual attraction. It's no wonder that it feeds such mighty rivers as the Rhine, Danube, Rhone, Meuse, Po, Ticino, Inn, Adige, distributing them evenly across the regions of Germany, France, and Italy.Theodidactus: Oh, what an astonishing vessel! A true work of the Most High! It was not founded by human hands but by the hand of Almighty God! How many veins of gold and silver do I find here, along with [187] various species of minerals?Cosmiel: That's enough for now. I will show you how all these elements come together in a more appropriate location. Let us proceed to other matters.Theodidactus: Behold, new and ever-changing chambers of nature keep unveiling themselves before us.Cosmiel: We are now heading to the Cotian Alps in Gaul, and the grand one you see here is the Pyrenees. The same principles apply to all of them. Observe how numerous and significant the rivers are, irrigating both Gaul and Hispania. Now, let us explore the subterranean regions of Africa.Theodidactus: Agreed. We have been transported through countless underground labyrinths with swift motion, guided by the East wind, and have arrived in this vast hydrophylacium. Oh, Cosmiel, what is this underground sea?Cosmiel: This is the great storehouse of nature, located within the mountains of the Moon, designed to provide water for the entire continent of Africa. It collects its water from the surrounding Ocean that envelops Africa and returns it through major rivers such as the Nile, Cuama, Cairo, and the Niger, which irrigate Africa, ultimately returning the water to its source.Theodidactus: But where do these immense lakes, some of which I see here and others surrounding the mountains we have explored in Africa and Europe, originate?Cosmiel: All these lakes are connected to the subterranean mountain hydrophylacia, with the distinction that nature has designed the hydrophylacia with vaulted chambers, whereas these lakes have been exposed for human use and trade.Theodidactus: I now understand the Mystery, as the rivers [188] have their source much higher than these external lakes.Cosmiel: Do you notice these various cellars arranged by nature among these mountains?Theodidactus: I do.Cosmiel: You will also observe that some are situated at higher elevations than others. Nevertheless, each one is supplied with an infinite flow through its specific hydragogic channels. These channels have openings positioned higher by nature and corresponding basins into which they discharge water. Furthermore, the water ascends significantly due to the natural attraction I explained earlier.Theodidactus: I have now grasped everything thoroughly, and I no longer doubt the power of nature. Let us continue our journey, then.I had scarcely uttered a word when we found ourselves transported, at the same remarkable speed, through the vast underground regions of the Earth and the depths of the ocean floor, revealing an immense theater of wonders.Theodidactus: My dear Cosmiel, is it conceivable that the terrestrial mass, penetrated by countless channels, can support such an extensive underground expanse of regions?Cosmiel: You speak in human terms and mistakenly draw parallels between divine creations and human inventions. Do you not realize that what the mighty hand of the Most High God has fashioned through His ineffable craftsmanship and unwavering solidity cannot be shaken?Theodidactus: I humbly ask for your forgiveness. My questions were not meant to cast doubt on the divine power, but rather stemmed from my overwhelming awe at these extraordinary spectacles. How foolish are the speculations of philosophers who, in their ignorance, believe that [189] the Earth, beyond what its external surface presents, lacks any other cavities. We are greatly deceived in our attempts to conceive of things beyond the reach of our senses!Cosmiel: You are absolutely right, and it is commendable to diligently seek understanding in these matters. There is no wisdom greater for humans to attain than the precise knowledge of the natural world, a wisdom even the most enlightened among mortals claimed to have received from God.Theodidactus: Then, if I may ask, where exactly are we situated? I see no cellars here but vast underground realms of the world.Cosmiel: Would you like to know our location? We find ourselves beneath the Andes, the extensive mountain range of South America, stretching across vast expanses. Nature has raised no higher or broader mountains on the Earth's surface than the Andes, commonly referred to as the Cordillera. Here, what appears as entire seas have been collected, all stemming from the Atlantic and Ethiopian Oceans, along with the expansive and hitherto unknown southern ocean beyond the point I mentioned. It should not astonish you that such immense bodies of water are contained here, for these waters nourish the entire southern part of America with its mighty rivers, including the Amazon River, Maranon River, Parana River, and countless others, as well as the largest lakes in the world.Theodidactus: Yet, I feel an intense heat [190] in this place.Cosmiel: As I mentioned previously, hydrophylacia are always intricately connected with pyrophylacia, or Vulcanian workshops, which are essential for the refinement and processing of subterranean waters. Thus, just as nature has established no larger aquatic reservoirs anywhere else than in this location, similarly, no greater or more numerous pyrophylacia exist elsewhere. We still have these Vulcanian workshops to explore.

CAPUT IV: 

Introductio intra ignea subterranei Mundi conceptacula.

COSMIEL. Vidisti mi Theodidacte naturae Maiestatem in admiranda hydrophylacium subterrestrium fabrica, usum quoque tum quoad extrinsecam, tum quoad intrinsecum constitutionem; singularumque rationem me duce et magistro didicisti. Nihil porro restat, nisi ut modo arcanam naturae industriam in constituendis subterranei Geocosmi Pyrophylaciis seu reconditoriis Vulcaniis ostendam. Sine quibus natura haud dubie, manca, mutila et imperfecta maneret; cum nulla quarum vis rerum generatio sine hisce innati caloris aestuariis transigi possit, quemadmodum oculari experimento comperies. Theod. Nihil mihi acceptius hac stupenda rerum exhibitione esse potest; sed quis tot flammarum globos, tot inexhausta ignium aestuaria impune transeat? Ego praesertim ut natura fragillimus, ita impendentium periculorum timidissimus sum. Cosmiel. Ne timeas, Theodidacte; quemadmodum enim a principio impunitatem tibi pollicitus sum; ita eam illam, quam me Cosmiel, mundi praesidens, debet fide exacte servabo. Agedum macte animo Theodidacte. Theod. Sola tua benignitate et potentia confisus tuam accepto invitationem longe humanissimam. Et  vestigio, in horrendum quodam incomperte a me magnitudinis antrum introduxit. O mi Cosmiel, quo trahor? quo me cum summo vitae meae periculo ducis? Cosmiel. Confide fili, et nunquam ab humano oculo visa tibi monstrabo. Ne vero quidquam ab ignium violentia patiaris, hoc accipe antidotum. Theod. His dictis, effuso liquore quodam praestantissimo mirum in modum refrigerante super caput meum totum me incredibili quadam virtute contra omnes flammarum noxas munivit. O amantissime dux vitae meae, quam horrendam rerum scenam hic video? Forsan in inferni barathrum me duxisti? Non enim hic aliud, nisi ingentes et formidabiles ignis crepantis strepitus audiuntur. Parietes omnes fumoso fumo ardere videntur, pavimentum sulphureis lacubus; ardentissimisque fluviis refertum. Hiatus fornicis, innumeri veluti caminis et spiracula in altum porriguntur, latera ingentibus hiatibus fatiscentia video, quae partim naphtam, bitumen, pinguissimamque materiam accensam, partim sulphureas flammas una cum liquefacta igniti liquoris materia, perenni fluxu fundunt. Heu, quis fumus? Quis foetor? Estne possibile tantam rerum confusionem emolumentum aliquod in natura rerum adferre posse? Rogo itaque te obnixe, ut singulorum rationem mihi exponas, idque quoad fieri poterit paucissimis verbis, ne longo tempore in tam formidabili ignis habitaculo commorari cogamur. Cosmiel. Quid omnia notent, quos vices in natura habeant, singula tibi pandam. Vastissimum hoc antrum seu Vulcanium barathrum, minime uti tu putas infernus est, sed est pyrophylacticum naturae reconditorium, quod intra intima terrae viscera natura ad totius Americae Meridionalis bonum et emolumentum constituit, in hoc enim naturae semen, tum ad mineralium cuiusuis generis, metallorumque productionem perfect excoquitur: tum ad hydrophylaciorum fluxum continuandum, quae sine hoc calore mox intensissima subterranei frigoris vehementia in glaciem coalescerent. Quemadmodum enim in caelisti expanso Deus Solem igneum, et Lunam aqueum corpus posuit eo fine, ut unum alterius impetum frangeret, ne alterutrius excessu omnia inferiora subque deque ferrentur. Hac enim contrariorum globorum natura factum est, ut permixtis una radiis calidis et humidis ad temperiem reducta corpora tum mutuo se foverent, tum reciproca mixtura seminum accepta in inferiorem rerum Oeconomiam ad intentam generationem efficiendam aptius influerent. Pari ratione cum Sol, Luna, Stellae radiis suis intima terrae viscera penetrare nequeant, sapienti sane naturae consilio Sol et Luna subterranea, quae nos pyrophylacticos et hydrophylacticos fundos, Solis et Lunae vicarios, secundum analogiam quandam vocamus, constituta sunt. Ut mutuo calidi et humidi consortio universus Geocosmus iis veluti animatus, et ab intenso frigore summus naturae vitio caloris accessu vindicatus globus, ad necessariam rerum generationem iuxta intentas Divini Archetypi rationes incitaretur. Miratus es fornicis hiatus; illos nihil aliud esse scias, quam spiracula quaedam, seu canales pyrogogos, qui huius aestuarii calorem in alia superiora aestuaria, quorum in hoc Americae subterraneo tractu quatuordecim sunt, traducunt et propagant. Haec vero per similes alios pyrogogos canales, in extima Vulcaniorum montium, quorum itidem pariter quatuordecim numerantur in Andibus Chile crateres, ingenti fumo flamma mixto, egeruntur. Quomodo vero haec ignium receptacula durant, quomodo et unde nutrimenti fomentique necessariam suppeditationem acquirent, et quomodo post perpetuas ignium eructationes tandem non extinguantur, fusce tibi supra exposui. Dantur praeterea et alia spiracula, quae in hoc antro se offerunt, ad hydrophylacia calefacienda a natura deputata, ut videlicet in iis naturae semen perfecte concoctum, corpus acquirat im materiis appropriatis ad generationes rerum perficiendas. Accedit et hisce ingens horum meatuum pyrogogorum emolumentum, quod intra montium viscera terrae superficiei vicinos lebetes hydrophylacticos a natura dispositos ingenti suo aestu calefaciant, qui calefacti deinde per appropriatos sibi canales foras in thermas tantopere humanis infirmitatibus curandis necessarias prorumpunt. Si itaque canales huiusmodi sulphure abundent, thermae nascentur sulphureae, si per salinos et vitriolatos meatus aut aliud quodpiam incile alio salium genere referimus aqua, thermas salem, vitriolum, aut simile quid sapiat. Si per loca bitumine, petroleo similibusque oleagineis materiis referta transeat, tum ecce nascentur thermae eius naturae, cuius sunt meatus, per quos transeunt aquae. Si vero canales pyrogogi longiores sint, quam ut supra eos ad exitum usque calidos conservare possint, tum aqua per loca simili virtute mineralium imbuta transiens, frigefacta in externam superficiem emerget vel in simplicem aquam frigidissimam, vel in acetosam aut vitriolatam, aut sulphure bitumineque imbutam. Ex his paucis tibi obiter indigentibus, nullus tibi occurret aquarum tam exoticus effectus, cuius causam protinus non sis assignaturus. Theod. Vidi ego in nonnullis locis summa admiratione attonitus aquam calidissimam frigidissimae iunctam una cum diversis aliis aquarum proprietatibus, quomodo id fieri possit, a te scire contendo. Cosmiel. Causa huius rei est diversitas canalium, quorum unumquodque eius naturae aquam fundit, cuius naturae locus est per quem transit. Si enim canalis ex lebete aquatico aestuariis suppositis calefacto aquam devexerit, illa utique caldissima erit. Si vero canalis ex lebete hydrophylactico frigido devexerit aquam, illa haud dubie frigidissima erit. Et quoniam Orificia differentium canalium in unum aliud aliquem locum subinde concurrunt, hinc mirari solent homines, quomodo in uno et eodem loco tanta aquarum diversitas per distinctas scaturigines oriatur. Theod. Mirifice mihi placet dubii a te mihi propositio solutio. Nunc porro utrum plura sint huiusmodi naturae aesuaria in Geocosmo constituta, edisseras. Cosmiel. Plura omnino: Nonnulla ima terra viscera obtinent, et dicuntur Principalia, haec deinde per pyragogos meatus veluti per ramos quosdam in universa telluris viscera deducta, in diversis partibus alia et alia fundant pyrophylacia, et haec per alios caminos alia et alia fundant vicina superficiei terrae; ita ut sit perpetua quaedam calefactivae ex uno in aliud virtutis propagatio eo tamen ordine. Ut aestuaria huiusmodi una cum canalibus pyragogis individuum quoddam cum hydrophylaciis eorumque canalibus consortium inexplicabili quadam naturae industria nacta sint, atque adeo totius telluris corpus innumerabilibus canalibus, qua pyragogis, qua hydragogis, aerogogisque haud secus ac Microcosmi fabrica pertusum sit: ut iam oculari demonstratione in hoc subterranei itineris nostri decursu edoctus es. Et si placet ad alia iam te ducam, aestuaria. Theod. O mi Cosmiel, si inveni gratiam, in oculis tuis, siste hic; neque enim amplius huiusmodi locorum horrorem sustinere possum. Quare cum reliqua eiusdem cum hoc rationis sint, unum demonstrasse loco omnium sufficiat; iam ad votorum meorum complementum, nihil aliud desiderari videtur, nisi ut me ad cas officinas perducas, in quibus tantam cudit metallorum mineraliumque diversitatem industriosa natura. Ut quomodo et ex quibus singula principiis coalescant addiscam. Cosmiel. Desiderio tuo satisfaciam. Theod. His dictis, per angustissima montium gurgustia in amplissimum me introduxit aerophylacium. O Comiel. Quid sibi vult ingens huius loci aestus? in balneum feruidissimum me introduxisse videris. Quid illi instar fumi continuati vapores, qui ex omnibus pavimenti scissuris exhalantur? Quid parietes omnimodis colorum ductibus effigiati? Cosmiel. Hoc aerophylacium a natura ordinatum est, ut semen naturae quod in elementis aqua, aeris, terra iacit, intra hoc unitum; per circulationes continuas elaboratum, depuratumque tandem ad generationes metallorum adaptaretur. Vides quomodo fumi veluti in alembico quodam nunc ascendunt, nunc descendunt? Vides quoque ingentem terrestrium glebarum diversitatem, et varias ad recipiendas formas dispositiones? Vides innumera foramina, fissuras, et fibras rupium, per hasce enim vapores ingrediuntur, ubicunque materiam ad aliquod metallum aptam invenerint; v.g. vapor unctuosus una cum natura semine ei concentrato, nativo loci frigore coagulatus, fixatusque intra fibras rupium, illud producet metallum, ad quod materia terrestris a aptitudinem habuerit. Theod. Intelligo quae dicis, sed modum quo hoc admirandum naturae coniugum accidit, nosse cupiam. Cosmiel. Ut et hoc intellegas, aliquantulum fusius me explicabo. Notandum itaque omnia et singula elementa iuxta divinae sapientiae leges archetypas, purissimum sui ipsius, id est semen, in alterum elementum sibi inferius proicere. Hoc pacto semen, caeleste primo communicat aeri, hic illud aquae, hic illud sibi intra terrae viscera traducit, duobus interioribus partibus varie digestum, coniunctumque communicat. Ex hisce intra Geocosmi uteros varie commixtus, mediante igne, nascitur vapor, qui in liquorem tandem resolutus per poros et fibras terrae continua et iterata circulatione, veluti per multiplicata quaedam alembica depuratus defaecatusque unctuositatem quandam, viscositatemque acquiri, atque hoc est illud humidum unius, seu aquae viscosum, omnium metallorum proxima materia. Hoc itaque continua concoctione ac digestione depuratum, tandem in terram salsuginosam convertitur, quae continua liquoris sui irroratione soluta, per poros et fibras terrae quas hic vides, quasi filtrata, sublimataque ab omnibus terrestribus lutosisque recrementis eo usque depuratur, donec sulphuris cuiusdam candidissimi et incombustibilis formam inducat, quod sulphur hoc pacto lotum defaecatumque in concavis et saxeis telluris fibris conclusum, tum calore subterraneo superveniente, tum sui ipsius calore proprio interno, magis magisque decoctum, tandem in argentum fixatur, quemadmodum hic vides. Theod. O miram rem Ergone illae fibrae in gypsi candidissimi morem longe lateque exporrectae minerae argenti sunt? Cosmiel: Ita est, sed ulterius progrediamur. Si porro hanc eadem materia intra intima rupium, id est sulphur, hoc candidum et incombusibile, eo usque adhuc fortioris ignis aestusque vehementia concoquatur, donec rubedinem acquirat, ventique sint ex purissimo sine illa lutosae et argillaceae materiae mixtura  saxo, tunc longo temporis spatio, nec non proportionati temporis coctione, tandem in aurum purum degenerat. Videsne hasce venas, partim caeruleo, partim aureo colore coruscantes? Theod.: Video. Cosmiel: Illae sunt venae sive minerali auri. Vides in quantum spatium fibras suas extendant, quam variis et tortuosis ductibus se explicent? Theod.: Video, et oppido admiro. O quanta Divina Sapientia per naturam suam, in humani emolumento molita fuit. Sit Deus in aeternum benedictus; qui tua mea instructione propius cernere voluit inexhaustos omnipotentis suae Thesauros. Cosmiel: Praeterea si humidum illud unctuosum viscosumque aqua lutosis excrementorum terrestrium quisquiliis vitatum contaminatumque coitiones diuturna figatur, necessario inde impartitur metallum nasci necesse est. Et tanto quidem imperfectius ignobiliusque, quanto materia, cui humidum illud unctuosum, viscosumque miscetur, sordidior, imperfectiorque fuerit. Sed iam hac propius te videre faciam. Videsne hic vides illos striatorum partium ductus? Theod. Video. Cosmiel. Illae sunt minerae Cupri seu aeris, quod quidem si a principio sordidis quisquiliis et glebis terre inquireretis, non fuisset contaminatum, id longa talium coctione et defaecatione in aurum evasisset. Sed quia ex rubro quodam sulphure, sed impuro et minime fixabili constat, nec se ratione loci a dictis impuritatibus per circulationem liberare potest, hinc metallum imperfectum, videlicet Cuprum, evadit; quod quidem nihil aliud est, quam corpus metallicum durum ac solidum, fusibile et malleabile, quod ab humido viscoso aquae et aeris lutulenta et impura materia contaminato, nec non sulphure rubreo impuro et adusto, infixabili delibuto, producitur. Iterum si intra humidum illud unctuosum viscosumque unicum metallorum semen, inciderit in venas terrae innumeris heterogeneis excrementis refertas, cum sulphure crudo et indigesto turgeat, neque sese a tantis excrementis et scoria expedire possit, coctione tandem in metallicum corpus imperfectum congelatur, quod ferrum dicitur: quod vero difficilis sit fusione et durissima substantiae, istius causa est, cum salis et sulphuris crudi abundantia, tum paucitas Mercurii hylaei; hinc maxime illud corruptioni obnoxium esse rubigo sat sapereque ostendit. Si quis tamen id ab impuritatibus suis eximere nosset, is haud dubie inveniret sub eo, quod chymici anxie hucusque quaesierunt. Vides hic varias saxeas fibras. Theod. Video: et non recordor in toto hoc itinere nostro strias hisce frequentiores me invenisse. Cosmiel. Recte observasti, uti enim humano generi ferro nihil est utilius et magis necessarium, ita nulli loco eius copiam natura deesse voluit, adeoque tota saxea Geocosmi a polo ad polum compaginata structura Magnetica, uti tu arte tua magnetica recte docuisti, ferreis abundant mineris. Sed ulterius progrediamur. Vides ne in hoc antro innumeras fibras, venasque in immensum productas? Theod. Video. Et quamnam ille metalli speciem referunt? Cosmiel. Ex hisce stannum eruitur, quod corpus metallicum est durum et firmum, facilis tamen fusionis, ductile naturae, et malleo obedientissimum. Ex abundantia sive excessu humidi unctuosi et viscosi, puri tamen copia natum, quia vera cruditate et incocto sulphure exiguae quantitatis constat, et volatilibus spiritibus turget, hinc perfectam fixionem non sustinet, sed ignis vehementia facile in auram evaporatum evanescit; unde si sulphuris cocti perfectio responderet perfectioni humidi, illud haud dubie cum tempore in argentum evaderet. Porro, videsne in altero hoc antro cinereos linearum ductus? Theod. Video, et quodnam illi metalli genus continent? Cosmiel. Illa minera plumbi est et differt in hoc solo a stanni natura, quod uti hoc puro humido, unctuoso viscosoque, ita illud impuro et faeculento, sulphureque excrementitio, ortum sit. Vidisti iam, Theodidacte. Metallorum generationes, iam nihil restat, nisi ut et ceterorum mineralium specierum, lapidumque pretiosorum, productiones tibi ostendam. Vidisti paulo ante nonnulla hydrargyri, seu argenti vivi stillicidea. Theod. Vidi, et quidem miratus sum, cum tu hydrargyrum, seu Mercurium, unum ex tribus naturae principiis esse dixeris, cur tam magnam eius copiam intra terrae viscera observarim. Cosmiel. Quod vidisti argentum vivum, non est illud ex universalibus naturae principiis unum, quod humidum radicale diximus, sed argentum vivum quod vidisti, commune et vulgare est, et nihil aliud est, quam humidum unctuosum, viscosumque aquae et aeris leviter coctum digestumque; quod quidem proxime non concurrit ad metallorum generationes, sed in centro eius latet humidi radicalis viscosi, ex aqueo et aereo semine constituta portio, qui verus ille a Philosophis intentus Mercurius, a sulphure et sale naturae inseparabilis, invisibilis et incorruptibilis dicitur, ad omnium metallorum mineraliumque compositionem concurrens; est tamen communis Mercurii huius substantia miris naturae dotibus instructa, ex humido aeque et sicco, ex calido et frigido pariter temperata, unde ob innati calidi in centro eius latentis abundantiam in perpetuo quidem motu est, ob siccitatem vero ei concentratam nihil quod tangit, madefacit; miranda quadam naturae libertate gaudens, neque ad humidum magis quam ad siccum, neque ad calidum magis quam ad frigidum determinatur, quamvis manifestam qualitatem in humido, occultam in calido maxime exhibeat. Theod. Sufficit mihi, Cosmiel. Ex tuis hisce sapientiae thesauris tantum me profecisse puto, ut omnium reliquorum mineralium rationem nullo negotio tuis potissimis principiis dare possim: quod et in opere Mundi Subterranei nomine insignito, quantum fieri potest, exacte et minutim, divina favente clementia, tuaque directione me praestiturum confido. Cosmiel. Progrediamur itaque. Theod. Quo me per horrenda antra, viaque tortuosas et mire intricatas ducis? Num remoti sumus ab extrema terrae superficie. Cosmiel. Vix uno alteroque milliari ab eadem distamus. Theod. Unam rem miror, videlicet, cur tanta mineralium multitudine et varietate, tantis metallorum venis vicina superficiei terrestris receptacula scateant, quae tamen in profundioribus terrae receptaculis non inveniuntur. Cosmiel. Ne mireris. Siquidem vapores semine metallico foeti, exhalationesque ex intimis telluris aestuariis et hydrophylaciis in alia et alia viciniora terrae superficie receptacula per viam transfusionem, concoctionemque elaborentae filtrataeque, tandem in hos intimos montium terrenorum promoscondos eleventur; ubi ultimam iam perfectionem consecutae, in illud metallum, cuius naturae locus est, in quem penetrant, coalescunt. provido sane naturae consilio, ut humano videlicet generi vivi esse possent, et ne intra inaccessa terrae meditullia, quod fieri nulla humana industria poterat, penetrare ad ea eruenda cogerentur. Accedit quod in dictis meditulliis nullum perfecte elaboratum metallum reperiatur. Verum ordo naturae postulabat, ut prius in hydrophylaciis per aestuaria illis iuncta, per metallici seminis concoctionem digestionemque debita praeparatio fieret, atque hac peracta tandem per occultas terrae fibras, meatusque vapores in alia plus elaborandi elevarentur: donec intra montium viscera terrae superficiei vicina coalescentes, tandem iuxta naturae arbitrium, varias metallorum mineraliumque species, pro cuiusuis loci natura dispositioneque producerent. Theod. Recte caepi omnia. Sed o mihi, Cosmiel, quam horrendos tonitruorum fragores audio; Video et grandinum pluviam, floccosque nivium ex alto in pavimentum proruentium. Video et expauesco, horrendas fulminum proiectiones, fulgurum coruscationes et similia Meteorologicarum impressionum spectra. Fierine potest, et illas in hisce subterraneis mundi regionibus nasci posse? Cosmiel. Quid dubitas? Cum nihil sit harum impressionum in externa superficie, quod non natura in inferioribus partibus producat, ex continua lucta calidi et humidi sui ignis et aquae aliusque spiritibus, sulphure, sale, nitro turgentibus, qui intra concava terrestria per vapores elevati, coarctatique exitum dum non reperiunt, qua data sporta ruunt, latera montium concucientes, saevissimos terrae motus cum horrendis mugitibus et tonitribus excitant, accensi quoque ob combustibilis materiae copiam, qua vestiuntur, fulmina et fulgura generant, et multo atrociores horrendioresque quam in externa superficie. Sed haec tu in Mundo tuo Subterraneo fusius prosequeris. Theod. Eheu, Cosmiel, quid rogo hic spectrorum nobis obviam fit; fierine potest homines in huiusmodi abstrusis terrae receptaculis reperiri; video enim masculos tripalmaris magnitudinis, pygmaeos diceres, vestitu fossorum amictos, vitta tectos lanea, coriaceo cinctos subligaculo, forma mirum in modum deturpata. Ecce quomodo nunc rideant, iam indignentur, nunc nugentur; video alios comedentes et bibentes, alios qui versoriam rotam trahant, alios qui corbes metallica materia refertos humeris gestent, sunt qui aquam ex puteis extrahant, non desunt qui metallis separandis operam suam impendant, et cum omnia iacere videantur, nihil tamen revera agunt, neque ullum post se opus relinquunt. Rogo quinam hi ridiculi sunt homunciones? Cosmiel. O mi Theodidacte, quos vides masculos, homines non sunt, sed Cacodaemones sub assumpta fossorum forma, occulto Dei iudicio ad caliginosa haec terrae loca condemnati, quorum nullus alius finis est, quam ut homines metallicis laboribus occupatos, ad innumera peccata instigent, dum enim bonos hominum genios putant, illis statutam semper eduliorum portionem offerunt, et sic in horrendum daemonolatriae peccatum incidunt, ad iras et blasphemias excitant, et similia in Deum gravissima peccata compellant, donec totos a Deo abduxerint. Theod. Exurgat Deus et dissipentur inimici eius, et fugiant qui oderunt eius; vix dixeram, cum ecce instar fumi, omnia diabolicae illusione spectra evanescunt. Sed de hisce et similibus subterraneis monstris ex professo in Mundo nostro Subterraneo, Deo dante tractabimus.

Chapter IV.

Introduction to the Fiery Chambers of the Subterranean World.

Cosmiel: Do not be afraid, Theodidactus, for as I assured you from the outset, your safety is my utmost concern. Let me guide you through the concealed marvels of nature found within these subterranean Pyrophylacia, or Vulcanian repositories. Without them, nature would unquestionably remain unfinished and imperfect, as the birth of numerous natural phenomena hinges on these intrinsic chambers of intense heat, as you will soon witness firsthand.Theodidactus: There is nothing more precious to me than this astonishing display of nature's secrets. However, who can traverse so many globes of flames and inexhaustible furnaces of fire without peril? Especially one as fragile by nature and timid in the face of impending danger as myself.Cosmiel: Have no fear, Theodidactus. Just as I promised your safety from the outset, I will uphold that promise as Cosmiel, the guardian of this world. Come, be courageous, [192] Theodidactus.Theodidactus: I place my trust solely in your benevolence and power, accepting your gracious invitation. At once, you led me into an unknown, horrifically vast cavern of unimaginable proportions. O my Cosmiel, where are you leading me? Why do you guide me into such perilous territory?Cosmiel: Have faith, my child, and I will show you something that no human eye has ever beheld. And to ensure you are protected from the flames, take this antidote.Theodidactus: With these words, a most remarkable cooling liquid was poured over my head, protecting me in a miraculous way from the harmful effects of the flames. O, dearest guide of my life, what dreadful spectacle do I behold here? Have you led me to the depths of Hell? For all I hear are the tremendous and fearsome sounds of crackling fire. The walls appear to be burning with smoky flames, the floor is covered in sulphureous pools, and it is filled with the fieriest streams. Countless openings and chimneys extend upwards like great hearths and vents, while the walls are cracking and fissuring with massive gaps, from which a mixture of naphtha, bitumen, the thickest substances ignited, and sulphureous flames, along with the liquified matter of the fiery liquid, continuously flow. Oh, the smoke, the stench! Is it possible that such chaos in the natural world can bring about any benefit? I beseech you, explain to me the nature of these phenomena, as briefly as possible, [193] so that we do not linger in this formidable chamber of fire for too long.Cosmiel: Let me explain the purpose and roles of these phenomena within this vast chamber, or Vulcanian repository, which is not, as you might think, a place of infernal torment, but rather a hidden treasure trove of nature. Nature has established it deep within the Earth's bowels for the benefit and utility of all South America. Here, nature's seeds are perfectly refined for the production of minerals of various kinds and metals. It also serves to sustain the flow of hydrophylacia, which would freeze into solid ice due to the intense underground cold without this heat. Just as in the celestial expanse, God placed the fiery Sun and the watery Moon with the purpose of halting each other's force, so that the intermingling of their warm and humid rays would moderate the temperatures of the bodies affected. In the same way, nature has created the underground Sol and Luna, which we call pyrophylacticos and hydrophylacticos, serving as vicars of the Sun and Moon in a similar manner. Through their interaction, they warm the depths [194] of the Earth and maintain a balance within the Geocosmos, allowing for the necessary generation of various natural phenomena, following the intended patterns of the Divine Archetype. You have witnessed the openings in the chamber's ceiling; know that they are nothing other than vents or pyrogogos, which transfer the heat of this estuary to other upper estuaries. In this particular subterranean region of America, there are fourteen such upper estuaries. Similarly, other pyrogogos channels, in the outermost volcanic mountains, also numbered at fourteen in the Chilean Andes craters, expel intense smoke mixed with flames. I have previously explained how these receptacles of fire endure, how they acquire the necessary nourishment and sustenance, and how they eventually do not extinguish after perpetual eruptions. There are also other vents in this chamber, designated by nature for heating hydrophylacia. In these vents, nature's perfectly refined seeds acquire suitable materials for the generation of various substances. Additionally, these extensive pyrogogos channels heat the neighboring hydrophylactic vessels within the mountain's bowels, which, once heated, flow outward through suitable channels into the thermas, essential for the treatment of human ailments. So, if these channels are abundant in sulfur, sulfuric thermals will emerge. [195] If the channels pass through saline and vitriol-containing passages or any other salt-rich areas, the thermas will have a salty, vitriolic, or similar taste. If the channels traverse locations filled with bitumen, petroleum, or other oily substances, then thermas of that nature will emerge, reflecting the characteristics of the passages they traverse. However, if the pyrogogi channels are longer than they can maintain heat all the way to the exit, then the water passing through areas with similar mineral properties will emerge cold on the external surface, either as simple, extremely cold water or water with a sour, vitriolic, or sulfur and bitumen taste. With these few factors, no exotic water effect will surprise you, and you'll be able to immediately identify its cause.Theodidactus: I have seen in some places, filled with great wonder, water that is extremely hot mixed with water that is extremely cold, along with various other water properties. I contend that you can explain how this happens.Cosmiel: The cause of this lies in the diversity of the channels, each of which imparts its own nature to the water it conveys, based on the nature of the passage it travels through. If a channel conveys water from a heated hydrophylactic vessel, the water will be extremely hot. Conversely, if a channel conveys water from a cold hydrophylactic vessel, it will undoubtedly be extremely cold. As the Orifices of different channels often converge into a [196] single location, people are often amazed at how such a variety of water emerges from a single spot due to distinct sources.Theodidactus: Your explanation of this doubt greatly pleases me. Now, could you tell me if there are more of these natural estuaries within the Geocosmos?Cosmiel: Indeed, there are more. Some are situated deep within the Earth's bowels and are known as Principalia. These, through pyrogogos channels, are like branches extending into the Earth's depths. They give rise to different pyrophylacia in various parts, and these, through other paths, create different pyrophylacia nearer to the Earth's surface. Thus, there is a perpetual propagation of this heating effect from one place to another, albeit in a specific order. These estuaries, along with the pyrogogos channels, form a unique consortium with the hydrophylacia and their channels, all created by nature's incredible artistry. Consequently, the entire Earth's body is riddled with innumerable channels, both pyrogogos and hydragogos, as well as aerogogos, just like the structure of the Microcosm. You have now witnessed this with your own eyes during our underground journey. If you please, I will lead you to other estuaries.Theodidactus: Oh, my Cosmiel, if I have found favor in your eyes, please stop here; I can no longer endure the terror of such places. Since the rest of this is of the same nature, demonstrating one location should suffice for all. It seems that for the fulfillment of my wishes, nothing else [197] is needed except for you to lead me to the workshops where nature diligently forges such a variety of metals and minerals. So that I may learn how each comes together and from what principles they originate.Cosmiel: I will fulfill your desire.With these words, he led me through the narrowest passages of the mountains into a vast aerophylacium.Theodidactus: Oh, Cosmiel! What does the intense heat of this place mean? It seems like you've brought me into an extremely hot bath. What are these vapors, like continuous columns of smoke, rising from all the cracks in the floor? What are the walls decorated with various patterns and colors?Cosmiel: Nature has ordained this aerophylacium to unite and circulate the seeds found in the elements of water, air, and earth. Through continuous processes, these seeds are refined and eventually adapted for the generation of metals. Do you see how the vapors ascend and descend like in a kind of alembic? Do you also notice the great diversity of terrestrial materials and various dispositions to receive different forms? Do you perceive the countless holes, fissures, and fibers in the rocks? Through these, the vapors enter wherever they find material suitable for a particular metal. For instance, a viscous vapor, along with the concentrated essence of nature, coagulated and fixed by the native cold of the place within the rock's fibers, will produce the metal that suits the earthly material.Theodidactus: I understand what you're saying, but I would like to know the process by which this remarkable union of [198] nature occurs.Cosmiel: To help you understand this better, I will explain more extensively. It should be noted that all the elements, following the archetypal laws of divine wisdom, cast their purest essence, their seed, into an element below themselves. In this way, the celestial element first imparts its seed to the air, which, in turn, imparts it to water, and this water carries it deep within the Earth's bowels, where it undergoes various arrangements and connections. Mixed in various ways within the womb of Geocosmos, and through the agency of fire, it transforms into vapor, which, upon eventual condensation into a liquid, undergoes continuous and repeated circulation through the pores and fibers of the Earth. It becomes purified and refined, acquiring viscosity and consistency, becoming the viscous fluid or watery essence, the proximate matter of all metals. Through ongoing cooking and digestion, this essence is eventually converted into a salty earth. This earth, dissolved by the continuous irrigation of its own liquid, is further purified as it filters through the Earth's pores and fibers, resembling a filtration process. Eventually, it sublimates from all earthly and muddy impurities, taking on the form of a very pure and incombustible sulfur. This sulfur, washed and purified within the hollow and rocky fibers of the Earth, then undergoes further cooking from both the underground heat and its internal heat until it is fixed into silver, as you see here.Theodidactus: Oh, this is amazing! [199] So are these veins, extending far and wide like gypsum, the deposits of silver ore?Cosmiel: Yes, indeed. But let us proceed further. Furthermore, if this same material, the white and incombustible sulfur, is further cooked with even stronger heat and intensity until it acquires a reddish hue, and if it encounters a vent from pure stone without the mixture of clayey and earthy material, then, over a long period of time and with proportional cooking, it eventually transforms into pure gold. Do you see these veins shimmering with both blue and golden colors?Theodidactus: I see them.Cosmiel: These are the veins or mineral deposits of gold. Do you notice how far and wide they extend their fibers and how they spread through various tortuous channels?Theodidactus: I see, and I am truly amazed. Oh, how great the Divine Wisdom worked through nature for the benefit of humanity. May God be forever blessed, who desired to reveal His inexhaustible treasures more closely through your instruction.Cosmiel: Furthermore, if that viscous and oily fluid, contaminated and polluted by the muddy residues of earthly impurities, is subjected to prolonged coction and solidification, it is necessary that a metal should be generated from it. The more imperfect and base the metal, the more contaminated and impure the material to which the viscous and oily fluid is mixed. But I will bring you closer to understanding this. Do you see those veins and channels here?Theodidactus: I see them. [200]Cosmiel: These are the deposits of copper or brass. If, indeed, one were to inquire from the beginning about copper, which is contaminated by sordid filth and earth, it would not have been so polluted and would have transformed into gold through prolonged coction and purification. But because it consists of a certain red sulfur, albeit impure and not easily fixable, and cannot liberate itself from the said impurities through circulation due to its location, an imperfect metal, namely copper, emerges. It is nothing more than a hard and solid metallic substance, fusible and malleable, produced from the viscous and impure matter of muddy water and air, contaminated by sulfuric red and impure and burnt sulfur, and lacking in fixity. Again, if someone were to know how to remove these impurities, they would undoubtedly discover what alchemists have long sought after beneath it. Do you see the various rocky fibers here?Theodidactus: I see them, and I don't recall encountering such numerous stripes [201] in our entire journey.Cosmiel: You've observed correctly. Just as there is nothing more useful and necessary for humankind than iron, nature did not want to deprive any place of it. Thus, the entire rocky structure of Geocosmos, from pole to pole, is impregnated with a magnetic structure, as you correctly taught with your magnetic art, and abounds with iron-rich ores. But let us proceed further. Do you not see the countless fibers and veins extending into infinity in this cave?Theodidactus: I see. And what kind of metal do those represent?Cosmiel: Tin is extracted from these, which is a hard and sturdy metallic substance, easily fusible, ductile in nature, and very malleable. Due to the abundance or excess of the humid, oily, and viscous but pure substance, albeit composed of a small quantity of true raw and uncooked sulfur, and swells with volatile spirits, it does not sustain perfect fixation and easily evaporates into vapor when exposed to intense heat. Therefore, if the perfection of the cooked sulfur were to correspond to the perfection of the humid, it would undoubtedly transform into silver over time. Furthermore, do you see the ashy lines in this other chamber?Theodidactus: I see them, and what kind of metal do they contain?Cosmiel: Those are lead ores, and they differ only in this respect from tin in that, while tin is born from pure, humid, oily, and viscous substances, lead originates from impure and feculent matter, as well as excrementitious sulfur. You have now seen it, Theodidactus. The generations of metals have been shown to you. Now, nothing remains but to show you the production of other mineral species [202] and precious stones. You saw some drops of quicksilver, or living silver, a little while ago.Theodidactus: I saw, and I was indeed amazed when you said that mercury, or Mercury, is one of the three principles of nature. Why did I observe such a large quantity of it within the bowels of the earth?Cosmiel: What you saw as living silver is not one of the three universal principles of nature that we called the radical humidum. Instead, the living silver you saw is common and ordinary. It is nothing more than the humid, oily, and viscous substance lightly cooked and digested from water and air. This substance does not directly contribute to the generation of metals but hides within it a portion of the true Mercury sought by philosophers, inseparable from nature's sulfur and salt, invisible and incorruptible. This true Mercury, which contributes to the composition of all metals and minerals, is called by philosophers Mercurius. However, the substance of this Mercury is endowed with remarkable properties, balanced between the humid and dry, the hot and cold. Due to the abundance of innate heat hidden within it, it is in perpetual motion. Yet, it does not wet what it touches due to the concentration of dryness within it. It enjoys a kind of freedom in nature, being neither more inclined towards the humid than the dry, nor towards the hot more than the cold, even though it primarily exhibits its quality in the humid [203] and keeps its quality in the hot hidden.Theodidactus: It is enough for me, Cosmiel. From your treasures of wisdom, I believe I have gained enough knowledge to easily deduce the nature of all other minerals, primarily relying on your principles. With the divine grace and your guidance, I trust that I will be able to do so in a detailed and meticulous manner in the work titled "Mundi Subterranei" that I plan to create.Cosmiel: Let us proceed, then.Theodidactus: Where are you leading me through these dreadful caves and tortuous and incredibly intricate paths? Are we far from the outer surface of the Earth?Cosmiel: We are barely a mile or so away from it.Theodidactus: I wonder about one thing: why is it that, despite the abundance and variety of minerals and the presence of so many veins of metals near the Earth's surface, we do not find them in the deeper recesses of the Earth?Cosmiel: Do not be surprised. Vapors impregnated with metallic seed and exhalations from the innermost caverns and hydrophylacia of the Earth are elevated through a process of transference and refinement, filtering from one receptacle to another, finally reaching these innermost earthen prominences. There, having achieved their ultimate perfection, they merge into the specific metal to which their nature is aligned. It is undoubtedly a prudent design of nature, ensuring that they could be accessible to the living human race, rather than forcing them to penetrate the inaccessible depths of the Earth, which could not be achieved by human industry. [204] Additionally, no perfectly elaborated metal is found in these inner recesses. However, the order of nature required that first, in the hydrophylacia connected through those estuaries, the preparation through the cooking and digestion of the metallic seed would take place. Once this was completed, they would be elevated for further refinement through the hidden fibers and passages of the Earth, until they coalesce within the depths of the mountains near the Earth's surface. Finally, following the design of nature, they would produce various species of metals and minerals according to the disposition and nature of each location.Theodidactus: I have begun to understand everything correctly. But, oh Cosmiel, how I hear the dreadful thunderous roars, and I see hailstorms, and flakes of snow falling from above to the ground. I also see and fear the projections of lightning, flashes of lightning, and similar specters of meteorological phenomena. Is it possible for such occurrences to happen in these underground regions of the world?Cosmiel: Why do you doubt it? Since there is nothing in these surface impressions that nature does not produce in the lower parts, it is all due to the continuous struggle between its own elements, heat and humidity, fire and water, as well as other spirits like sulfur, salt, and nitre, all swelling and confined within the Earth. When they cannot find an outlet and are driven to rush through the confined passages, they shake the sides of the mountains, provoking the most violent earthquakes with terrible roars and thunder, and due to their combustion from an abundance of combustible material [205] with which they are clothed, they generate lightning and thunderstorms, much fiercer and more terrifying than those on the surface. But you will elaborate on these topics more extensively in your "Mundus Subterraneus."Theodidactus: Alas, Cosmiel, what is this vision before me? Could it be that humans dwell in such remote recesses of the Earth? I see miniature men, no taller than three palms, resembling pygmies. They are attired like miners, donning woolen headbands and leather belts. Their appearances are grotesque and peculiar. Observe how they shift from laughter to indignation and jesting. Some are engaged in eating and drinking, while others labor at a turning wheel. A few carry baskets laden with metallic materials upon their shoulders, and there are those drawing water from wells. Some appear to be involved in the separation of metals. However, despite their ceaseless activities, they seem to accomplish nothing of substance, leaving behind no tangible work. I am left to wonder, who are these absurdly diminutive beings?Cosmiel: Oh, my dear Theodidactus, the figures you behold are not humans but rather Cacodemons assuming the guises of miners. By God's hidden judgment, they are condemned to dwell in these subterranean depths, their sole purpose being to entice humans into myriad sins. Believing themselves benevolent spirits of men, they offer food portions to lead them into abominable idolatry, stirring anger, blasphemy, [206] and other grievous transgressions against God. This ensues until they have utterly led these humans astray from the path of God.Theodidactus: May God arise and scatter His enemies, and may those who hate Him flee. Almost as soon as I uttered these words, like smoke, all these diabolic illusions vanished. However, we shall delve into these underground monsters and related matters in our work "Mundi Subterranei," with God's grace.

Caput V.

et ultimum.

Epilogus Asceticus

In quo de variis aeternae beatitudinis consequendae mediis agitur.

Cosmiel: Intuitus es, ni fallor. sufficienter, Theodidacte, Dei optimi maximi in hac terrestri globi subterranea fabrica magnalia, et quaecunque aeterna Sapientia per naturam artem suam in emolumentum generis humani operata est, me duce et doctore didicisti: nihil porro restat, nisi ut omnium eorum, quorum mea instructione factus es particeps, notitiam ad divini Numinis gloriam in usus tuos convertas. Verum jam tempus advenit ut te sub visibili huius halitus specie deseram, et ad commissum mihi mundi praesidium reverter. Theod: Ah, rogo te mi Cosmiel, siste adhuc pauxillum temporis, ut quae aeternam animam meae salutem concernunt, a te divino meo magistro prius addiscam; usque dum corruptibili huius carnis sarcina deposita, te in Deo meo aeternum fruar. Cosmiel: Utique summam tuam petitionem video, ita ex mea parte non omittam te mea directione eo deducere, quo et tua te vota ferunt, et ego id unice in hoc toto itineris nostri decursu intendi, ut videlicet per visibilium rerum varietatem et multitudinem, per Divinorum operum magnalia in naturae maiestate elucescentia, ad invisibilium bonorum ubertatem, quae omnem sensum, omnem mentis humanae conceptum longe superant, tandem pertingeres laborum tuorum metam consecutus. Quaere itaque confidenter et omnes animae tuae latebras, circa ea quorum desiderio cognoscendorum aestuas, excutito, et fidelem me sincerumque omnium propositorum interpretem obtinebis. Theod: O Divine magister, quas tibi gratiarum actiones pro tot tuis in me meritis et innumeris beneficiis in indignum servum tuum collatis referam? Certe, cum aliud quod tribuam non habeam, ecce omnes ordinis tui Hierarchici commilitones invito, ut quas ego non possum, illi cibi in Deo ter glorioso et benedicto debitas gratiarum actiones persolvant; iam vero audi quasi quaeso mihi in mentem venerunt. Tantopere mihi semper hucusque invisibilium bonorum fruitionem inculcasti, ut iuxta Apostoli verba, invisibilia videlicet per ea quae facta sunt, conspiciantur; imo in praefatione Epiphaniae Ecclesia Dei idem cantat, ut dum visibiliter Deum cognoscimus per hunc in invisibilium amorem rapiamur. Quae cum ita sint, rogo te obsecro et obtester, ut mihi huiusmodi invisibilium bonorum rationes exponas. Non enim video quomodo homo ex anima et corpore constitutus ad illa pertingere possit, cum intellectus insensibilium spectrorum gurgite immersus, invisibilium specierum, ob phantasmatum sensibilium interpositionem, sit incapax; quomodo itaque illa attingemus, cum nihil iuxta Philosophi Epiphonema in intellectu sit, quod non prius fuerit in sensu? Et cum Sapientis proprium sit teste Philosopho phansmata speculari; an non sufficit invisibilium bonorum ubertatem sub ineffabili Humanitatis Christi pulchritudine nobis sensibili, intelligere, admirari, eam aetarnum gaudere. Cosmiel. Ah fili mi bene apparet, te nec dum abstracti intellectus rationem nosse. Verum est humanum intellectum in hac praesenti vita phantasmatum umbris impeditum, luce sua obscura ad invisibilium bonorum rationem pertingere non posse, hoc enim totum alterius beatitudinis non posse, hoc enim totum alterius beatitudinis vitae statue reservatrum est, de quo recte Gentium Doctor dicit. Oculus non vidit, nec auris audivit, nec in core hominis ascendit quae Deus praeparavit diligentibus se; quibus verbis expresse docet, sensibus ad ea cognoscenda opus non esse, cum illa omnium sensuum potestatem infinitis parasangis sruperent. O si tibi liceret vel per minimam rimam ineffabiles bonorum invisibilium delicias, quemadmodum illas tum nostrum genus tum animae iam ad salutis portum appulsae cognoscunt, prae nimiis gaudiorum excessibus, ruptis cordis penetralibus, haud dubi expirares. Theod. Hoc est quod semper miratus sum, et capere non potui, cur divina bonitas mundum hunc corporeum cum tanto rerum apparatu condiderit, certe non propter se tantum, quae mundo corporeo non indigebat, quem infinites quippe pulchriorem, in aeterno suo archetypo contemplabatur, neque propter vestrum genus Angelicum; ergo propter rationalem creaturam, qui homo est. Praeterea prorsus attonitus haesi dum exactius ponderarem, quodnam incitamentum Christum Servatorem nostrum in nostrae carnis angustias traxisset, cur humana carne vestiri, sub visibili servili forma apparere, omnibus sese humanae conditionis miseriis, excepto peccato, et usque ad probrosissimam Crucis mortem demittere voluerit. Dices forsan, ad hominem a servitute peccati liberandum, Deoque reconciliandum; id verum esse scio. Sed et non usquequaque mihi satisfacit; latet itaque haud dubie sub hoc quodam prorsus incomprehensibili mysterium, quod ego nihil aliud esse existimo, quam super excessivam, ineffabilem, omnem humani intellectus longe excedentem gloriam, quam sua nobis sacratissima incarnatione promiserit.Sed uti haec homini in huius corruptibilis vitae statu constituto est inconceptibilis, ita te rogo, ut eius vel unicae lucis scintillula animum meum ardentibus succesnsum desideriis imbuas, ut serventius ad tantorum bonorum invisibilium consequentiam aspirem. Cosmiel: Magna sunt quae tibi exponi postulasti, et nescio an in hac vita mortali constitutus eorum capax esse possis. Quare sub nonnullis tantum tibi similitudinem umbris, eam describam, ubi tamen prius materiam adeo profundis contemplationibus refertam alius orditus fuero.Sacrosancta et Individua Trias Deus Opt. Max. Cum ab aeterno in inaccessa lucis suae caligine absconditus in Idearum divinarum archetypo se ipsum cum infinita beatitudinis sua complacentia, sibi ipsi sufficientissimus, contemplaretur; incomprehenso et ineffabili bonitatis instinctu, necnon infinito amore impulsus, ut intra Divinae suae essentiae centrum latentem omnipotentiae suae efficaciam, in lucem visibilem educeret; mundum hunc corporeum, iuxta aeterna idealium notionum exemplaria, producere sibi complacuit, ut nimirum esset extra divinae essentiae suae immensitatem, producta creatura intellectu praedita, quae omnipotentis virtutis Dei magna miracula, id est invisibilia, per ea quae facta sunt conspiceret. Ut qui invisibilis in se ipso esset, in tanto tam mundi opificio, tam perfecto, tanta rerum varietate instructo, tanto ordine administrato, visibilis veluti in totidem divinitatis suae speculis, quae sunt posteriora Dei, appareret. Mundo itaque hoc pacto constituto, primo Angelicam naturam ad imaginem sibi prae omnibus creaturis simillimam, tum gloriae suae admiratores, tum operis a se producti praesides creavit. Verum cum haec pura intellectualis esset, nec mundo corporeo uti posset, aliam sibi Angelicam inter et corpoream maturam mediam producere constituit, hominem videlicet, sive creaturam rationalem, in telluris globo veluti centro quodam constitutam, ut sublatis in admirabilem huius mundi ornatum oculis, per condita infinitae potentiae opera, tantae molis auctorem, tantarum rerum multitudine et varietate inexplicabilium architectum et opificem admiraretur: eum quam admiratus erat quereret, inventum amaret, eique soli serviret, ac tandem bonorum invisibilium ubertate in Deo aeternum frueretur. Sed aliter res accidit; vix introductus in hoc mundi theatrum, protoplastus homo, cum ecce contra severum Dei de fructu vetito sibi sumens per inobedientiae peccatum, una se cum toto humani generis posteritate, inextricabilibus malorum omnium labyrinthis involvit; Erat totum genus humanum peccati iniquitate corruptum, omnis cessaverat in terra veri et vivi Dei notitia cultusque, iis ignorantiae et caecitatis tenebris subversum, ut qui benignissimum conditorem in creaturis suis elucescentem quaerere et amare eique soli servire debebant, ii Idololatria impietate involuti, sensibilia Solis, Lunae astrorum lumina, Elementorum vires et proprietates, quin vel ipsius sensitivae et vegetabilis naturae beneficia, homines denique rerum gestarum gloria celebres, loco Conditores coluerint et adorarint; sensibilibusque assuefacti, cum invisibilem Deum aut non cognorint, aut aliquid esse non posse crediderint, quodque sibi maximopere arridebat, ex visibilibus obiectis in Deum assumpserit. Toto itaque terrarum orbe, abominando Idololatriae scelere contaminato, cum nulla nec in Caelo nec in terra creatura esset, quae tam conclamatae humani generis calamitati remedium aliquod adferre posset, ecce tot malis incitatas, hominumque irreparabilem ruinam, laboreque miserrima aeterna Dei Sapientia, Verbum et filius Patris, ne quod tanto amoris impulsu condiderat periret, infinitae dilectionis actu, humanam naturam assumere sibi complacuit. Ut Deus, qui prius in incomprehensibili caliginis suae recessu reconditus, omnes mortalium sensus latebat; modo se formae visibilis conditione compareret, cum hominibus conversaretur, pauperis oppidi civis factus, latentem tamen divinitatis potentiam, ineffabilibus operum miraculis prodiret. Doctrina caelesti nova et in illum usque diem nunquam audita, animos mortalium instrueret, eosque aeterno Patri infinita offenso reconciliaret. Neque hic stitit se divinae clementiae altitudo, cum non reperiretur, qui plenam et perfectam, pro infinita offensa satisfactionem daret; ipsa Dei Sapientia ineffabili amoris infiniti zelo languida affecta, innumeris se humanae mortalitatis miseriis subiiciens, tandem post atrocissima tormenta Crucis passionem subiit, ut hoc pacto deleto mortis chirographo, hominem perditum ad vitam revocaret. Theod. O infinitam Dei charitatem! O novas amoris divini inventiones! Et quid rogo tam excessivam Divinae pietatis magnitudinem movit, ut tanta et tam indigna hominis vilissimi, sui ex luto figmenti, inimici insuper irreconciliabili odio cum Deo dissidentis causa subierit? Hoc est quod capere non possum, hoc est cuius admiratione tantopere rapior. An non forsan interfuisset Divinae clementiae nonnihil quod in hoc negotio proprii commodi rationem spectaret? aut quo fine hominis animam tantis beneficiis lucrari intendit? Lateat hic haud dubie admirandum quoddam et ineffabile mysterium. Cosmiel: Deus nullius indigus, sibi ipse sufficiens, et in se ipso beatissimus solo innato et aeterno bonitatis suae communicandae desiderio accensus, et infinito amoris aestu impulsus, erga rationalem creaturam, quam ad altissimos fines destinaverat, omnia haec praestitit. Ut videlicet homo cognito immensis et inenarrabilibus Amoris Christi argumentis, legem eius servaret, vitam eius sanctissimam imitaretur, meritorumque eius se participem faceret, et sic a peccatorum veterno erutus, post huius corruptibilis vitae usuram, ad eam quam dixi invisibilium bonorum copiam pertingeret. Theod. Ad idem semper revolvimur mi Cosmiel; nosse desiderarem, in quo potissimum invisibilia illa bona quae Deus diligentibus se et mandatorum suorum observatoribus promisit, consistant. Explica quaeso exemplo quodam, ut tantorum bonorum capax fiam; debent enim haud dubie esse superexcelsa, nullo modo humano intellectu penetrata, utpote quae omne bonum quod animo concipi et fingi potest, longe excedant. Cosmiel: Recte dicis et ut omnia luculentius concipias, sub symbolico quodam similitudinis typo; tametsi non nisi umbratili, totum negotium ob oculos ponam. Si itaque Theodidacte fama perciperes in insula quadam scopulis innumeris impedita, ad quam non nisi per mare syrtibus, vadis, scopulis, fluctuum tempestatum procellis infestum aditus daretur; in quo innumera tibi ob belluarum ferociam, ventorum rabiem, vorticum rapiditatem, discrimina tibi subeunda forent, certa tamen, verissima et infallibili informatione certior fieres; speculum quoddam in dicta insula contineri, in quo omnia quaecunque ab origine mundi, usque ad consummationem eiusdem, sive quae hominum potentia gesta sunt, sive quae a natura abdita arcanorum mysteria peracta sunt, unico intuitu ordine repraesentata speculum; si iterum universi mundi machinam cum omnibus quae in ea continentur, lucidissime explicatam intuereris; si innumeros mundanorum globorum sive stellarum exercitus singularumque individualem naturam, motuum systases, influxum quibus in inferiorem mundum agunt rationem, una cum unius cuiusque naturali situ, partium differentia, elementorum singulis congruorum, ex quibus efformata sunt constitutionem in memorato speculo cognosceres, intervalla praeterea unius globi ad alterum ex eodem cognosceres, quid non ageres? Theod. Certe incredibili illud videndi desiderio aestuarem. Cosmiel: Si rursus in eodem speculo, totius globi terrestis quem Geocosmum appellamus, constitutionem, omnium regionum, marium, insularumque sinum, naturam proprietatem, veluti omnibus et singulis praesens, actu intuereris, metallorum quoque mineraliumque inexhaustos fundos, herbarum, plantarum, arborum, fruticum, seminum, singulorum individua cognitione et notitia, vires et facultates naturales ex eodem addisceres; si ulterius omnium animalium quadrupedum, volacrium, natatilium, insectorumque naturam intimam vires tam occultas quam manifestas singulorum, una oculorum proiectione cerneres? Quid rogo de hoc tam admirando speculo diceres? Theod.: Certe opus prorsus ineffabile assererem. Cosmiel: Recte dixisti. Si praeterea monarchias imperiorum, singulorum hominum ab Adamo usque ad ultimum, ab uno quoque gesta sive bona sive mala, si imperiorum regnorumque vicissitudines, declinationes, erectiones novorum, omnes saeculorum successus, non praeteritorum solummodo, sed et futurarum rerum eventus graphice in eo expressa monstrarentur, quid diceres? Theod.: Mille vitae pericula nihili ducerem, dummodo illud contueri liceret. Cosmiel: Si ultra haec in dicto speculo, omnium scientiarum artiumque arcana hucusque incognita, intellectui tuo panderentur. Si de repente in summum Theologum, Philosophum, Medicum, Mathematicum, Logicum, Ethicum, Iurisconsultum, Politicum Rhetorem, Poetam, Grammaticum solius eius intuitu cadere, si in eodem magnum illud lapidis Philosophici secretum manifesaretur, si quadraturae circuli ratio demonstraretur, si ad arcanam motus luminis lucem perpetui aliarumque abditarum artium in hunc usque diem desideratam notitiam pertingeres, quid non ageres, ut illius compos fieri posses? Theod: Certe nullum futurum esset tentum vitam discrimen, nulla laborum exantlatio tanta foret, quae animum meum, quo minus ad illud contendendum proficisceretur, retardaret. Cosmiel: Sed nihil haec sunt ad ea quae dicturus sum. Si in hoc eodem speculo, Angelici quoque mundi constitutionem, si stupendam Hierarchiarum chororumque caelestis exercitus distributionem, innumerabilem quoque singulorum Angelorum, qui in unoquoque choro continentur, multitudinem et varietatem, quomodo in loco sint et moveantur, quomodo ad invicem secreta mentis pandant, quomodo superiores inferiores illuminent, quo quisque modo operationes suas instituat, quo modo et qua industria astrorum globos moveant, dirigant et circumvolvant, si denique omnia divinae naturae Sacramenta solo eius intuitu penetrares, quis tibi animus foret, quodnam desiderium, quae mentis anxietas, donec tam ineffabilis speculi intuitu  fruereris? Theod.: Certe nullum iter tot periculis expositum, nulla tam infesta latrocinii loca, nulla tanti scopulorum impedimenta, nulla tam tempestatum horror tantus, nulla tam occulta Charybdis et Scyllae saevientis naturae vis, nulla tribulatio, fames, sitis, nuditas tanta, nullae tam egestatis aerumnae, quae me a tanto ac tam inaudito spectaculo retardare possent. Quare te etiam atque etiam rogo mi Cosmiel, ut apertis similitudinem umbris, quid tam longa parabola indicare volueris, aperias. Cosmiel. Faciam quod postulas. Illud speculum nihil aliud est quam beatificae visionis fruitio, omnibus iis qui vera fide, spe firma, perfecta charitate in hac mortali vita Deum diligunt, a Christo aeterna veritate promissa. In quo sancti Dei homines glorificati videbunt Deum, omni fidei velamine sublato, sicut est. Et quaecunque hucusque recensita sunt in hoc voluntario Divinae essentiae speculo, perfecte contuebuntur, cum aeterna gaudii possessione, quae quidem tanta est et tam superineffabilis, ut nullus humanus intellectus aut etiam Angelicus, omni possibile conatu, eam satis describere valeat. Ubi immensum illud et ineffabile Sacrosanctae Triadis Mysterium, totius beatitudinis metam et complementum, inenarrabili gaudio intuebitur, ibi aeternam Divini Verbi generationem et Spiritus Sancti a Patre et Filio processionem aperte cernet. Atque hic est torrens ille voluptatis, quo Deus electos suos potabit, hic est fons vitae aeternae, de cuius gustu nascetur gaudium illud sempiternum, de quo veritas loquitur: "In gaudium Domini tui." Siquidem in hac vita mortali totum divinum gaudium intrat in gaudentes, quia modicum est, momentaneumque quod hic percipitur, in patria vero toti gaudebimus, intrabunt in totum gaudium Domini. Supra quam dici aut fingi potest, corpore a forma Iesu Christi, qui est candor lucis aeternae, et speculum sine macula, in quo vel ipsi Angeli desiderant prospicere, oblectabuntur. Cuius tanta est gloriae et magnitudo, tanta claritatis ubertas, ut si mille solis molitiones in unum coacervarentur, illi omnes ad tantam claritatem comparati, nihil nisi tenebrae sine futuri. In hoc potissimum immensa et incomprehensibilis Dei bonitas elucescit, qua Deus nulla necessitate coactus, sed solum bonissimus instinctu compulsus, mundum hunc corporeum ad suam ei pulchritudinem et bonitatem quaedam tenus communicandam condidit; ex eadem ineffabili bonitate Deus, irreconciliabili odio a se seiunctum, humanum genus redimere, in libertatem filiorum Dei vindicare, aeterni boni sui participes esse, sibi complacuit, dum infinitam humilitatem quasi depressus, amore prorsus supra omnem humani et Angelici intellectus capacitatem, incomprehensibili languidus amoris aestu, nostra mortalitatis sarcina gravatus in hoc mundo sub visibili servi forma, ad confusionem diaboli, destructionem peccati, et mortis extirpationem compare dignatus est. Quae bonitas tanta fuit, tantus Amoris actus, ut si omnes Angelorum ordines, omnia hominum a origine mundi usque ad finem eius genitorum corda in unum confluerent, illud tantae bonitatis et amoris argumentum ponderans, prae admirationis, gaudii, amoris excessu scissum iri necessarium foret. Haec Divini Amoris incomprehensa altitudo tanta fuit, ut si omnia caelorum expansa in chartam, omnia vegetabilis et sensitivae naturae organa in calamos, omnes aquarum in universo Mundo congregationes in atramentum convertantur, illa omnia citius deficerent, quam ut vel minimam eius particulam attingerent. Theod. O incomprehensibilis bonitas, o ineffabilis Amor! Video, heu video satis luculenter, inexhaustum, immensumque divinae Bonitatis et Amoris Oceanum; sed, o sapientissime Caelestis doctrinae magister mi Cosmiel, nunc te rogo per eum amorem, quem Deus nobis ingratis impendisse dixisti, ut quod mihi in posterum faciendum sit, ut tam infinitae bonitati et divini amoris magnalibus quovis modo correspondeam, atque adeo superexcelsi illius finis, quem divina clementia per creationis, redemptionis, seu incarnationis opus pro hominis glorificatione intendit, participem fiam. Cosmiel. Si infinitas vitas eius servitio impenderes, si in totius mundi vitam anima reris, si in omnium creaturarum corda conglobareris, nihil ageres, nisi ipse te amoris eius cooperantem gratia sua te dignum redderet, cum omnis creaturarum bonitas, omnes operum humanorum excellentia, eius bonitati comparata, non bonitas, sed mera malitia sit. Theod. Quis ergo ad tam altum finem pertinget? Aut quibus modis et mediis tantum bonum consequar? Cosmiel. Volendo. Theod. Ex quo vellem facilius est, et quid iucundius gratiusque esse potest, quam ad tam omnibus votis desideratam beatitudinem, sola voluntate pertingere? Explica rogo non nihil tuum hoc absconditum mysterium. Et si nihil aliud quam voluntas mea desideretur, ecce, eam totam, ultro Deo meo trado. Cosmiel. Voluntas haec sane intelligenda est: 鈥渘on enim omnis,鈥� Christo attestante, 鈥渜ui dicit mihi Domine Domine intrabit in regnum Caelorum, sed qui facit voluntatem Patris mei.鈥� Ecce, habes hic sub paucis verbis totum mysterium tibi apertum. Voluntas itaque Patris aeterni, exigitur, qua quid sit et in quo consistat, apertis revelo. Cum divinitas solo bonitatis instinctu, quaecunque insensibili huius mundi theatro spectantur, per opifex suum verbum fecerit, haec vero antequam essent, in ipso omnia vita essent, id est, in aeterno illo divinitatis speculo, veluti in Idealium rationum Archetypo quodam ab aeterno relucebant; et quoniam omnia extra se producta, divinae unionis incapaces, ad tam excelsum finem quae est Theomorphosis, seu unio Dei formis, pertingere non valebant, ex corporis creaturis hominem elegit, qui intellectu et voluntate ad tam superexcelsum unionis gradum, in hac quidem vita per conformationem suae voluntatis cum divina per gratiam, in altera vero, per gloriam beatificae visionis fruitionem consequeretur. Siquidem voluntatis nostrae cum divina uniformitas, tante potentiae et energiae est, ut per purgationes mentis operationes, et contemplationis donum unus cum Deo spiritus efficiatur; tam firmo et indissolubili unionis nodo, ut nihil adeo in hoc mundo durum sit, nihil tam asperum, nihil tot adversitatibus involutum, quod eum a Divina voluntate separare possit. Si prosperitas eum extollat, ecce mox totus in Dei voluntate absorbetur; si adversis prematur, iam veluti iugi quodam convivio triumphat; cum nihil illi dulcius acceptiusque accidere possit, quam magna, ardua, imo multes mortes pro Deo, cui per amorem nequitur, pati; defectum contemptumque summo honoris loco reputat, totus Deo per triplicem fidei inconcussae, fragrantissimae spei et ardentissimae charitatis nodum iunctus, in Deum totus conformatur, quae est vera aeternae felicitatis arrha et invisibilium bonorum atrium, quo intromissus, despectis omnibus sensibilium rerum vanitatibus et periturarum voluptatum deliciis, unico mentis oculo Deo fixus. Hunc solum ardentibus affectuum stimulis noctu diuque meditatur, utpote qui vitam in Christo, lucrum in morte repositum habet. Praeterea per hanc unionem mens tua ad supernam transit Ierusalem, angelicis sociatur choris et usque ad supremum Dei thronum penetrat, ubi voluptatibus deliciarum ardens. Theod. Quomodo amor hic Angelicis me choris sociare potest? Cosmiel. In Seraphinis Deus te amat ut charitas, in Cherubinis te novit ut veritas, dominatur in Dominationibus ut Maiestas. In Principatibus te regit ut principium. In Potestatibus tuetur ut salus. Ut virtus operatur in virtutibus, in Archangelis operatur ut lux, in Angelis ut pietas Omnia denique operatur in omnibus iis mentibus, in quibus habitat per donum affluentissimae charitatis. Necesse est itaque Theodidacte, ut iisdem gradibus ad eum et ad desideratam felicitatis possessionem pertingere satagas, quod fieri potest si trium sequentium documentorum notitiam, in hac vita morali tibi compares, id est. Mentis tranquillitatem, virtutis splendorem, et charitatis dulcedinem. In hisce enim divina Maiestas, tanquam in solio sibi proprio requiescit, quibus per Purgationis, Illuminationis et Perfectionis viam adeptis, anima ad divinos amplexus admissa, meritorum incrementum, veluti cum aeternae vitae pignore quodam suscipit. Porro voluntatis nostrae cum Divina unio, in hoc potissimum consistit, ut perfecte in nobis Christum exprimamus, quod per virtutum, quas Christus in hac mortali vita nobis ad imitandum proposuit, sequentiam contingit; quo unico Deus Opt. Max. tantopere sibi complacet, ut nihil sit in religiosis vitae exercitiis, quod hominem ad dictum unionis gradum maiori compendio perducat. Haec est vera, illa regia via, qua sine ullo errore ad tantopere desideratum scopum pervenias; an nescis, quantum Christus in omnibus suam semper voluntatem Paternae voluntati uniformem habuerit? Quis unquam Christo maius humilitatis argumentum, cum Dominus gloria et totius Maiestatis Deus esset, in hac terra praebuit? Quis atrocissimum passionis, immo mortis tormentum, maiori constantia et fortitudine sustinuit? Quis unquam pro Crucifixoribus suis, caeterisque inimicis, tanto cordis affectu Patrem interpellavit? Ut interim nihil dicam de infinitae charitatis actibus, de patientiae, mansuetudinis, oratione, innocentiae vitae, inauditis exemplis que ex Evangelicis oraculis constant. Hoc itaque mi Theodidacte divinum virtutum omnium exemplar, nocta diuque ob oculos positum contemplare; haec unica tua cura sit, ut eam in anima tua perfecta et summa similitudine, haud secus ac sigillum quoddam, in piae affectionis et voluntatis ardentissimae ductili cera, divinam formam exprimas. Hoc pacto desideratam tuae cum Divina voluntate conformationem, atque adeo ad illam, ita omnibus votis concupitam Theomorphosim, id est ad divinum unionis Amorosae osculum in hac vita, quantum humanae conditionis ratio permittet admitteris, in altera vero totus Deo per apertam visionem iunctus, totus uni universi, qui est omnia in omnibus. Theod. O Cosmiel, magna sane hodie te magistra scientia imbutus sum: cuius comparatione omnis humana sapientia, stultitia est, omne sapientium huius saeculi lumen mera caecitas est; O Deus meus et omnia! O Christe, humani generis vindex, transfige cor meum igneis amoris tui iaculis, ut consumptis omnibus humanarum ambitionum vanitatibus, omnibus caducis huius infelicis vitae cupiditatibus extinctis, omnibus quae mundus tantopere quaerit et sectatur repudiatis, tibi in posterum soli adhaeream, tibi soli serviam, te solum in vita et morte actionibus meis exprimam, carmen meam cum vitiis et cupiditatibus crucifigam, ac tandem totus in te absorbear Amen. Cosmiel. Quare Theodidacte, si quandoque; animam tuam ad ea, quae tibi in hoc itineris nostri decurso ostendi divinae Bonitatis, Sapientiae et Amoris argumenta solius humani generis gratia in hac mundi machina exhibita attuleris: ea non alio fine condita esse tibi persuadeas, nisi ad illum, quem tibi supra descripsi finem consequendum, ut dum visibiliter Deum in Christo cognoscimus, per hunc tanquam totius naturae et conditarum rerum unicam scopum, in invisibilium amorem rapiaris. Quem tibi impertiatur is, qui uti te ab aeterno amavit, ita te attraxit ad se miserans. Theod. Sed tu, magne humanarum rerum arbiter Deus, totius pietatis, clementiae, misericordiae et aeterni amoris fons et scaturigo, dispone hunc animae meae statum, secundum divinae voluntatis tuae beneplacitum, incita omnes cordis mei nervos, in laudem et gloriam nominis tui, ut Seraphico te amore diligam, Cherubica mentis indagine incessanter quaeram; sis animae meae thalamus, ubi quiescas, ubi cubes in meridie; iugum tuum suave pone super indomitam, rebellisque affectionum terrenarum turbam, ut in posterum Angelicae tibi puritate serviam; sonet vox tua in auribus meis, vox enim tua dulcis, et facies tua decora; dispone in me ea virtutum ornamenta, quae tu in sanctissima tua vita expressa mihi ad imitandum reliquisti, ut de virtute in virtutem progressus, ad totius perfectionis apicem pertingam, ad te videlicet Deum Deorum in Sion; qui es totius beatitudinis nostrae meta, ac universae creaturae finis ultimus et centrum. Amen. Cosmiel. Sed iam tempus est, ut ad mundi mihi commissi administrationem revertar. Theod. O Cosmiel, Cosmiel, si unum gratiam in oculis tuis, tolle animam meam, ut una tecum molestia huius corporis sublata, in aeternis beatitudinis atris degam. Tua enim mihi morte ipsa durior discessio videtur. Cosmiel. Nonne dixi tibi voluntatem tuam in omnibus Divinis esse conformandam? Anne tam subito verborum meorum oblitus es? Doctrinam tibi hic traditam prius exequere, ut meritorum cumulo plenus, tandem finem tuum consequaris. Theod. Voluntas itaque Dei, in omnibus compleatur, sed hoc unicum a te contendo, ne servum tuum in posterum deseras, sed mihi semper in omnibus necessitatibus adsistas, ut tandem dulci tuo et supra quam concipi potest, iucundo consortio in patria fruar. Cosmiel. Ne dubites, fili, tibi semper assistam, te protegam, tibi uti petisti, in omnibus operibus tuis subveniam. Theod. Sed o quibus modis ob dulcissime Cosmiel; o Divinae Sapientiae Magister, ob innumera tua in me collata beneficia gratiam rependam? Quo verborum pondere, qua argumentorum gravitate, tuam in me ineffabilem benignitatem mundo exponam? Cosmiel. Deo in me et per me quicquid ubi bonorum obtigit id ascripsisse sufficiat. Pax tecum, dilecte mi Theodidacte, morere mundo, vive Deo, mei meorumque verborum semper memor. Vale. Theod. Hisce dictis, mox in tenues evanuit auras. Ego vero veluti ex altissimo quodam somno evigilans, totum sudore qui summae membrorum omnium debilitati sociabatur, me suffusum reperi; donec paulisper refectus pristinas mihi vires restitutas sensi. Quare nihil amplius restat, nisi ut quaecunque in hoc Itinerario continentur, unice ad Dei gloriam proximique salutem cedant.

Chapter V.

The Final Chapter.

Ascetic Epilogue

The various means of attaining eternal bliss.

Cosmiel: Unless I am mistaken, Theodidactus, you have comprehensively grasped the magnificent achievements of the highest and most benevolent God within the subterranean structure of our earthly realm. You have gained insight into all that Eternal Wisdom has crafted through its intricate blend of nature and art, all designed for the betterment of humankind. You have acquired this knowledge under my careful guidance and tutelage. Now, the only remaining task is for you to apply this wealth of wisdom, in which you have been graciously initiated through my teachings, to the glory of the divine Spirit and your own purposes. However, the time has now arrived for me to depart from your presence, cloaked in this visible semblance of breath, and return to my duties of overseeing the world entrusted to me.Theodidactus: Ah, my dear Cosmiel, I earnestly implore you to grant me a bit more time, so that, under your divine guidance as my teacher, I may first come to understand matters concerning the eternal salvation of my soul. I hope that, having cast off the shackles of this corruptible flesh, I may eventually enjoy your presence eternally within the divine embrace of my God.Cosmiel: I clearly perceive your profound request, and I assure you that I will not neglect to lead you toward the path that aligns with your deepest desires. Throughout our entire journey, [208] my sole purpose has been to unveil to you the abundance of invisible blessings that transcend all sensory experiences and elude the grasp of the human mind, all while showcasing the grandeur of God's creations within the realm of nature. So, I encourage you to explore the depths of your soul, seeking answers to your burning questions, and rest assured that you will find a faithful and sincere guide to interpret your queries.Theodidactus: O Divine Teacher, how can I ever express my gratitude for the numerous merits and blessings you have so generously bestowed upon me, your humble servant? When I find myself bereft of words, I shall summon all your fellow companions within the Hierarchical Order to offer thanks to God, thrice glorious and blessed, for the gratitude I am unable to adequately convey. Now, please listen as I share a thought that has crossed my mind. You have repeatedly emphasized the importance of enjoying invisible blessings to the extent that, according to the Apostle's words, we can discern the invisible through the visible. The Church, in fact, echoes this sentiment in the preface of the Epiphany, proclaiming that while we perceive God visibly, we are drawn to love the invisible through this perception. Given this perspective, I entreat you to elucidate the significance of these invisible blessings. I am puzzled as to how a being composed of both soul and body can attain them. Our intellect, entangled in the whirlpool of sensory objects, [209] struggles to perceive invisible forms due to the dominance of sensory phantasms. So, how can we hope to reach these blessings, especially when Aristotle contends that there is nothing in the intellect that hasn't first passed through the senses? If the Philosopher's task is, as he claims, to contemplate phantasms, wouldn't it suffice to recognize, understand, and revere the abundance of invisible blessings under the ineffable beauty of Christ's tangible Humanity, which is accessible to us, and thereby savor them eternally?Cosmiel: Ah, my dear son, it seems that you have yet to fully grasp the concept of the abstracted intellect. Indeed, it is true that the human intellect, in its current state of existence, is hampered by the shadows of phantasms, rendering it incapable of comprehending invisible blessings with its dimmed light. Therefore, the full comprehension of such blessings is reserved for another life, as correctly indicated by the Apostle: "Eye has not seen, nor ear heard, neither has it entered into the heart of man, the things which God has prepared for those who love Him." These words explicitly convey that there is no need for the senses to apprehend these blessings, for they transcend the capabilities of all senses by an immeasurable degree. Oh, if only it were possible for you to catch even the faintest glimpse of the ineffable delights of invisible blessings, as both our species and our souls, now anchored in the harbor of salvation, have already come to know them. Such a glimpse would surely cause you to transcend your physical existence, overwhelmed by uncontainable joy and causing the innermost chambers of your heart to burst wide open.Theodidactus: That has always been my source of wonder and bewilderment. I couldn't fathom why divine goodness, which had no need for the corporeal world, [210] considering its far more beautiful archetype in eternal existence, fashioned such an elaborate creation. It wasn't for itself, nor for your angelic race, so it must have been created for rational beings, namely, humanity. Furthermore, I have pondered the motivation behind our Savior Christ's decision to assume the limitations of our flesh, to be cloaked in a human form, to manifest in a tangible, servile appearance, to subject Himself to the miseries of human existence (excluding sin), and to endure the ignominy of the Cross. While I acknowledge the truth of your assertion that these actions aimed to free humanity from the bonds of sin and reconcile them with God, I have a lingering sense that there is more to it. It seems that concealed within this profound mystery, which I believe exceeds the grasp of human intellect, lies a glory that far surpasses all human comprehension. Therefore, I entreat you to kindle a small spark of that extraordinary light within my soul, enabling me to ardently aspire to these invisible blessings.Cosmiel: The things you have demanded to be explained are great, and I do not know whether, placed in this mortal life, you can grasp them. Therefore, under some [211] resemblances alone, I will describe it to you, where, however, I will first weave the subject matter so filled with profound contemplations.In the depths of eternity, the Most Holy and Indivisible Trinity, God Most High, concealed within the unfathomable radiance of His own light, enraptured in self-sufficient bliss, and delighting in Himself with boundless joy, resolved to manifest the omnipotent power of His concealed essence through the visible radiance of His creation. In an inexplicable outpouring of goodness and infinite love, He created this corporeal world according to the eternal blueprints of divine concepts. The purpose was to create, outside the boundless expanse of His divine essence, a creature endowed with intellect鈥攁 creature that, through the great marvels of God's omnipotent handiwork, the invisible blessings, could perceive the divine amidst the created. Thus, He who was hidden within Himself, invisible to all, revealed His splendor as if visible through the myriad mirrors of His divinity, which are the creatures He brought into existence. To this end, with the world thus established, He first created the Angelic beings, who most closely resembled Him in image. These Angelic beings, admiring His glory and safeguarding His creations, were meant to be His co-celebrants in the grand spectacle of creation. Yet, as these beings were purely intellectual and lacked the capacity to engage with the corporeal world, God decided to create an intermediary nature鈥攈umanity, or [212] rational creatures. These creatures were positioned at the very heart of the globe, designed to marvel at the breathtaking splendor of this world and, in doing so, to marvel at its Creator and Maker through His infinite works of power. Humanity's purpose was to seek, find, love, serve, and ultimately bask in the abundance of invisible blessings within God for all eternity. However, history took a different course. Shortly after entering this world's stage, the first human, Adam, transgressed by partaking of the forbidden fruit鈥攁n act of disobedience that ensnared him and all of humanity's descendants in the labyrinthine web of all that is evil. The stain of sin corrupted the entirety of humanity, and the knowledge and worship of the true and living God waned on Earth. People descended into the abyss of ignorance and blindness, to the point where those who should have sought and loved their benevolent Creator, radiating through His creations, instead worshiped the elements, the visible lights of the Sun, Moon, and stars, the powers and properties of the Elements, and even the fruits of sensitive and vegetative nature. They either remained ignorant of the invisible God or believed that nothing existed beyond the visible allure that captivated them, transforming these objects into objects of worship. In their ignorance, they celebrated the creators rather than the Creator, and, accustomed to the visible, they did not recognize the invisible God or assumed that there was nothing beyond the sensory objects that held their attention, effectively deifying these objects. Consequently, with the entire world tainted and [213] abhorrently polluted by the stain of Idolatry, and with no creature in heaven or on Earth capable of offering a solution to humanity's widespread predicament, Eternal Wisdom鈥攖he Word and Son of the Father, out of infinite love and boundless affection鈥攔esolved to take on human nature. This divine act aimed to prevent the very creatures He had fashioned with such fervent love from perishing. God, who had previously remained concealed within the depths of His incomprehensible darkness, beyond the reach of human senses, now chose to assume the visible form of a human being. He walked among mortals, taking on a humble existence in an ordinary town, while still revealing His hidden divine power through wondrous miracles. He delivered teachings that were utterly unprecedented, instructing mortal minds and reconciling them with the infinitely offended Eternal Father. Yet, divine mercy did not stop there. As no one was found who could provide full and perfect atonement for the immense offense, Divine Wisdom subjected Himself to countless trials and tribulations of human mortality. He, who endured the most excruciating torments of the Cross, abolished the sentence of death. In doing so, He beckoned lost humanity back to life.Theodidactus: Oh, the boundless love of God! Oh, the revelations of divine love! What compelled the immense mercy of the Divine to subject itself to such profound humiliation, enduring so much for a wretched human, created from dust, [214] an enemy, and locked in an irreconcilable enmity with God? This is what I find incomprehensible, and it fills me with awe. Was there, perhaps, some self-interest in this matter, or what purpose did He intend to accomplish with the human soul through such extraordinary blessings? There undoubtedly lies here an admirable and ineffable mystery.Cosmiel: God, who lacks nothing, is self-sufficient, and infinitely happy, in His innate and eternal desire to share His goodness, moved by an infinite surge of love, granted all these things to rational creatures destined for the loftiest ends. He did so with the intention that humans, having known the immense and indescribable signs of Christ's love, would obey His law, emulate His most holy life, partake in His merits, and thus, liberated from the shackles of sin, would attain the abundance of those invisible blessings I mentioned, after the conclusion of this transient, perishable life.Theodidactus: We always ponder the same question, my Cosmiel; I yearn to know where precisely these invisible blessings promised by God to those who love Him and heed His commandments are to be found. Please elucidate this with a suitable example so that I may gain a grasp of such great goods; they must undoubtedly be of an exceedingly lofty nature, transcending the bounds of human intellect, beyond anything that can be conceived or imagined.Cosmiel: You are correct, and to aid your understanding, [215] I shall present the entire concept through a symbolic analogy, albeit one that remains a shadowy representation. Envision, Theodidactus, if you heard of an island, encircled by numerous cliffs, reachable only by sea, yet fraught with perilous obstacles like reefs, shoals, rocks, and the tempestuous storms of turbulent waters. On this island, you would encounter countless dangers due to the ferocity of wild beasts, the fury of the winds, the swiftness of whirlpools, and various hazards. However, you receive a promise of certain, genuine, and infallible information that a particular mirror exists on this island. Within this mirror, you could behold, in a single glance, everything that has unfolded in the world from its inception to its conclusion 鈥� be it the deeds of human might or the concealed mysteries of nature, all laid out in an orderly fashion before your eyes. Moreover, you would witness the entire structure of the universe, including all its contents, presented with crystal clarity. You'd also grasp the countless arrays of celestial bodies or stars, each with its unique nature, their systems of movement, and the influences they exert on the lower world, all displayed within this mirror. Additionally, you'd discern the specific positions of each star, the distinctions within their constituents, and the elements composing them. You'd be aware of the gaps between one celestial body and the next. What would you not do?Theodidactus: I would undoubtedly be consumed with an insatiable desire to witness such a spectacle.Cosmiel: If, furthermore, you could actively explore, within the same mirror, the makeup of the entire terrestrial globe, what we call the Geocosm, [216] the qualities and characteristics of all regions, seas, bays, islands, as if they were right before you, and acquire comprehensive knowledge of each herb, plant, tree, shrub, seed, including their individual attributes, powers, and inherent properties, and if you could perceive the inner essence, both concealed and manifest strengths, of all quadrupeds, birds, aquatic creatures, insects, with just one look, what would you say about this remarkable mirror?Theodidactus: I would deem it an ineffable wonder.Cosmiel: You have spoken truly. If, in the same mirror, you were shown the reigns of empires, the deeds, virtuous and wicked alike, of every individual from the time of Adam to the last person, the ascent and descent of empires, the rise of new ones, the entire succession of ages, not solely past but also future events, all graphically displayed 鈥� what would your reaction be?Theodidactus: I would consider any perils of life insignificant, and no toil would be too arduous to deter me from pursuing it.Cosmiel: If, beyond all this, you could, within that very mirror, grasp the mysteries of all sciences and arts hitherto unknown to you. If, with one glance, you could become a great Theologian, Philosopher, Physician, Mathematician, Logician, Ethicist, Jurist, Politician, Rhetorician, Poet, Grammarian, and also gain insight into the Philosopher's [217] Stone, understand the squaring of the circle, attain the concealed knowledge of perpetual light, and other arts long sought after, what would you not do to possess it?Theodidactus: There is certainly no peril in life that would deter me, no toil so great that it could obstruct my quest for such an immense and unprecedented spectacle. Therefore, I beseech you once more, my Cosmiel, to elucidate the meaning behind this protracted analogy you have chosen to employ.Cosmiel: But these things are nothing compared to what I am about to say. If in this same mirror, you could also perceive the constitution of the Angelic worlds, the stupendous distribution of the Hierarchies and choirs of the heavenly host, the countless multitude and variety of each individual Angel, who are contained within each choir, how they are situated and moved, how they reveal the secrets of the mind to one another, how the higher illuminate the lower, in what manner each one conducts their operations, how and with what skill they move, direct, and revolve the spheres of the stars, and finally, if you could penetrate all the sacraments of the divine nature with the sole gaze upon it, what would your spirit be, what desire, what mental anguish until you could enjoy the sight of such an ineffable mirror?Theodidactus: Certainly, no journey exposed to so many dangers, no places so fraught with perilous robbery, no impediments as great as towering cliffs, no horrors of storms so vast, no hidden force of raging Charybdis and Scylla, no tribulation, hunger, thirst, nakedness so great, no afflictions of poverty so severe, could hinder me from such [218] a tremendous and unheard-of spectacle. Therefore, I ask you again and again, my dear Cosmiel, to reveal the meaning behind the long parable you wished to indicate, by openly explaining the resemblance in shadows.Cosmiel: I shall fulfill your request. That mirror is none other than the enjoyment of the beatific vision, as promised by the eternal truth of Christ to all who genuinely love God with unwavering faith, perfect charity, and hope while still in this transient, mortal existence. In it, the glorified saints of God shall behold God, with every veil of faith removed, seeing Him as He truly is. And all the elements mentioned previously within this allegorical mirror of the Divine essence shall be beheld in perfect clarity, accompanied by the possession of eternal joy, which is so immense and ineffable that no human intellect, not even that of an angel, can aptly describe it, no matter how hard they endeavor. In that realm, the immense and ineffable mystery of the Holy Trinity, the ultimate culmination of all happiness, shall be gazed upon with indescribable joy. There, the eternal generation of the Divine Word and the procession of the Holy Spirit from the Father and the Son shall be clearly perceived. This is the torrent of delight with which God shall inundate His chosen ones 鈥� the wellspring of eternal life, from which eternal joy shall spring forth, as proclaimed by the truth: "Enter into the joy of your Lord." In this mortal life, all divine joy that enters those who rejoice is meager, for what is apprehended here is small and fleeting. But in the heavenly homeland, we shall rejoice utterly, entering into the fullness of the joy of the Lord 鈥� a joy that exceeds what can be spoken or imagined. [219] As for the body, it shall take on the likeness of Jesus Christ, who is the radiance of eternal light and an unblemished mirror in which even the angels themselves yearn to gaze, and in which they shall delight. His glory and magnificence, the brilliance of His radiance, are so immense that if a thousand suns were united into one, their luminance would pale in comparison to it, rendering them as mere shadows in the face of this forthcoming radiance. Above all, it is here that the boundless and incomprehensible goodness of God shines forth. Driven solely by His infinite goodness, God created this corporeal world to participate, to some extent, in His beauty and goodness. Out of this unfathomable goodness, God, separated from us by an irreconcilable enmity, resolved to redeem the human race, liberate them to become children of God, and share in His eternal goodness. He did so by taking on our mortal nature in a visible form, confounding the devil, eradicating sin, and vanquishing death. Such was the magnitude of that goodness and the extent of that act of Love that if all the choirs of Angels and all the hearts of humans, from the inception of the world to its conclusion, were to unite into one, contemplating this demonstration of immense goodness and love, they would be torn asunder by the excess of admiration, joy, and love. The unfathomable depth of Divine Love [220] was so vast that if the entire expanse of the heavens were turned into parchment, if all the organs of vegetative and sensitive nature were transformed into pens, and if all the reservoirs of waters in the world were converted into ink, they would be exhausted before they could even touch the smallest fragment of it.Theodidactus: Oh, incomprehensible goodness, oh, ineffable Love! I clearly see the boundless Ocean of divine Goodness and Love. But, oh, wisest heavenly teacher, my Cosmiel, I now beseech you, in the name of the love you spoke of, that God has bestowed upon us, to guide me on how I should respond to such infinite goodness and the magnificence of divine love. I wish to become a participant in the lofty purpose that divine mercy intends for humanity through creation, redemption, and incarnation.Cosmiel: Even if you were to dedicate countless lifetimes to His service, consider yourself the soul of the entire world, and unite all the hearts of all creatures, you would achieve nothing unless His grace makes you worthy to cooperate with His love. When compared to His goodness, all the goodness of creatures and all human achievements are nothing but mere wickedness.Theodidactus: Then, who can attain such a lofty goal? Or through what means and methods can one obtain such great goodness?Cosmiel: Through one's will.Theodidactus: Since I am willing, it appears easier, and what could be more delightful and pleasing than achieving such [221] longed-for happiness through one's will alone? Please explain your hidden mystery to me. If nothing else is required than my will, behold, I wholeheartedly submit it to my GodCosmiel: Indeed, this will must be understood as Christ affirmed, "Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven, but the one who does the will of my Father." In these few words, the entire mystery is revealed to you. It is the will of the eternal Father that is needed, and I will now disclose what it is and where it resides. When divinity, driven solely by the impulse of goodness, brought everything seen in the theater of this material world into existence through His Word, these things had their existence in Him before they even existed in reality. In other words, they existed in that eternal mirror of divinity, shining as if in some eternal archetype of ideas. Since all things created outside of themselves were incapable of divine union and reaching such a lofty end, which is Theomorphism or the union of God with forms, God chose man from among His created beings. Man, through his intellect and will, was capable of achieving such an exceptional degree of union. In this life, this is attained through the alignment of one's will with the divine will through grace, and in the next life, it is realized through the glory of the beatific vision. Indeed, the alignment of our will with the divine will is so powerful and potent that, through the purifications of the mind's faculties and the gift of contemplation, one becomes one spirit with God. This union is so firm and indissoluble that [222] there is nothing in this world so difficult, harsh, or laden with adversities that can sever it from the divine will. If prosperity elevates a person, they are immediately wholly absorbed in God's will. If they are afflicted by adversity, they triumph as if bearing a yoke. Nothing could be sweeter or more acceptable to them than experiencing great suffering, arduous trials, or even multiple deaths for the sake of God, whom they love. They consider a lack of honor and contempt as the highest honor. They are entirely united to God through the triple bond of unwavering faith, the most fragrant hope, and the most ardent love. They are fully conformed to God and serve as the true pledge of eternal happiness and the gateway to invisible goods. Once admitted, they reject all the vanities of the material world and the pleasures of transient delights. Their minds are fixed solely on God, meditating on Him day and night, for they have found their life in Christ and their gain in death. Furthermore, through this union, your soul ascends to the heavenly Jerusalem, joins the angelic choirs, and reaches up to the highest throne of God, ablaze with the delights of heavenly pleasures.Theodidactus: How can this love associate me with the angelic choirs?Cosmiel: In the Seraphim, God loves you as charity; in the Cherubim, He knows you as truth; He reigns in the Dominions as Majesty. In the Principalities, He guides you as the beginning. In the Powers, He protects you as salvation. Virtue operates in virtues, and in the Archangels, it operates as light, while in the Angels, it operates as piety. [223] In short, God operates in all those minds where He resides through the abundant gift of charity. Therefore, Theodidactus, strive to attain Him and the desired possession of happiness through these same degrees. This can be achieved by acquiring knowledge of the following three doctrines in this mortal life: the tranquility of the mind, the splendor of virtue, and the sweetness of charity. In these virtues, the divine Majesty resides as if on His own throne. When you embrace the paths of Purification, Illumination, and Perfection, your soul is welcomed into divine embraces. You gain an increase in merits, akin to receiving a pledge of eternal life. Furthermore, the alignment of our will with the Divine primarily consists of perfectly embodying Christ within us. This is achieved through the sequence of virtues that Christ set as an example for us to emulate in this mortal life. By doing so, God Most High is greatly pleased with us, and there is no other practice in the religious life that can lead you more directly to the degree of alignment I described earlier. This is the true royal path, through which you can reach the desired goal without error. Do you not know how consistently Christ had His will perfectly aligned with the Father's will? Who exhibited greater humility than Christ, who, despite being the Lord of glory and God of all, displayed it while on this earth? Who endured the most severe torments, even death, with more unwavering constancy and courage? Who fervently prayed for His Crucifiers and other enemies with such affection of heart? [224] Not to mention the countless acts of boundless love, patience, gentleness, prayer, and the examples of an innocent life, as recorded in the Gospel accounts. So, Theodidactus, meditate on this divine example of all virtues, always keeping it before your eyes, day and night. Your sole concern should be to imprint it on your soul with perfect and supreme resemblance, just like a seal in pliable wax of devout affection and the most ardent will, expressing the divine form. In this way, you will attain the desired alignment of your will with the Divine will, and thus, the much-sought-after Theomorphism, which is the divine kiss of amorous union in this life, to the extent that human nature allows, and in the next life, you will be entirely united with God through clear vision, becoming one with the universe, where He is all in all.Theodidactus: O Cosmiel, today I have indeed received profound knowledge from you. Compared to it, all human wisdom appears as folly, and the light of the wise of this age seems as pure blindness. O my God, my everything! O Christ, the Savior of humanity, pierce my heart with the fiery arrows of Your love so that with all human ambitions extinguished, all fleeting desires of this unhappy life cast aside, and all that the world so eagerly seeks and pursues rejected, I may cleave to You alone in the future. I will serve You alone, [225] express You alone in my actions in life and death. I will crucify my faults and desires with my own hymn, and ultimately, be wholly absorbed in You. Amen.Cosmiel: Theodidactus, whenever you contemplate the evidence of divine Goodness, Wisdom, and Love demonstrated to humanity alone in this world's design, understand that they serve no other purpose than to guide you to the ultimate goal I described earlier. By recognizing God in Christ, we are drawn into the love of the invisible, through Him as the singular purpose of all nature and created things. The One who has loved you from eternity has also drawn you to Himself through His mercy.Theodidactus: But, great God, the arbiter of all human affairs, the source and fountain of all piety, mercy, and eternal love, order the state of my soul according to the good pleasure of Your divine will. Stir all the fibers of my heart for the praise and glory of Your name so that I may love You with Seraphic love, continually seek You with the insight of a Cherubic mind. May my soul be the abode where You rest, where You dwell in the midst of day. Place Your gentle yoke upon the untamed and rebellious multitude of earthly affections so that, in the future, I may serve You with Angelic purity. Let Your voice resound in my ears, for Your voice is sweet, and Your countenance is beautiful. [226] Bestow upon me the adornments of virtues that You have left for me to imitate in Your most holy life so that, advancing from virtue to virtue, I may reach the pinnacle of perfection, to You, the God of Gods in Zion, who are the culmination of all our blessedness, the ultimate end, and the center of all creation. Amen.Cosmiel: But now, it is time for me to return to the administration of the world entrusted to me.Theodidactus: O Cosmiel, Cosmiel, if you would grant me one favor, take my soul so that, with the burden of this body removed, I may dwell in the eternal halls of blessedness with you. Your departure seems more difficult to bear than death itself.Cosmiel: Have you forgotten my earlier counsel so soon? Did I not instruct you to align your will with all things divine? Follow the doctrine I have imparted to you here, and in doing so, filled with merit, you shall ultimately attain your purpose.Theodidactus: Let God's will be fulfilled in all things, but I beseech you, do not forsake your servant in the future. Always be with me in all my needs, so that I may enjoy sweet fellowship with you in the heavenly realm beyond human conception.Cosmiel: Doubt not, my child. I will always be by your side, protecting and assisting you in all your endeavors, just as you have requested.Theodidactus: But, oh, how can I ever repay your countless blessings, most gracious Cosmiel, Master of Divine Wisdom? With what words and arguments shall I adequately convey your ineffable kindness to the world?Cosmiel: Simply attribute whatever good [227] has occurred here to God through me. Peace be with you, my beloved Theodidactus. Die to the world, live for God, and always remember my words. Farewell.Theodidactus: With these parting words, he soon vanished into thin air. I, on the other hand, awoke as if from a profound slumber, drenched in sweat from the utmost exhaustion of all my limbs. After a brief recovery, I felt my former strength restored to me. Therefore, all that remains is for everything contained in this journey to contribute solely to the glory of God and the salvation of our neighbor.

Synopsis

Earum rerum, de quibus in Opere Mundi Subterranei, per decem Libros fuse disceptatur.

PRODROMUM sine literis negotiationis suae testibus expedire, prorsus incongruum videbatur; Quare Synopsim hanc praesentem, qua Universum Mundi Subterranei arguementum Lectori curioso exhibetur, annectendum duxi; hac potissimum ratione, impulsus, quod complures iam dudum id a me potuerint; dum capere non potuerunt, quidnam in Subterraneo Terreni globi recessu esse possit, quod aut Mundi nomen meretur, aut quod argumenta subministrare possit, Mundi nomine digna; falsa utique et plebeio persuasioni illusi, qui uti terrenum globum non secus ac Casei coagulum fortuita conglobatione compactum putant, ita tantum abest, ut sibi persuadeant, praeter cryptas quasdam et fodinas superficiei terrenae vicinis alia intus recapitula constitui, ut potius omnia immensa soliditate constituta, non sine mentis quadam pertinacia firmiter credant. Ut itaque error tam palmaris ab imperitis rerum auferatur, totius nostri instituti seriem hoc loco ob oculos curiosi Lectoris exponere visum fuit; ex quo quidem luculenter patebit; nullos effectus adeo insolentes in hoc sensibili Mundo elucescere, qui in intimis terrae visceribus secundum analogiam quandam non reperiantur; atque adeo omnium rerum geneses suam non nisi ex Mundo Subterraneo originem derivare, luculenter patebit. Sed hisce praemissis, iam rerum tractandarum seriem, operisque divisionem supponamus.

Synopsis.

Those matters extensively discussed in the work "The Subterranean World" in ten books.

MUNDUS SUBTERRANEUS

Sive

De interioris exteriorisque Terreni Orbis, quem Geocosmum appellamus, constitutione et fabrica.
OPUS
In decem libros digestum.
Quo:
Universae Naturae magnas et divinitae summa, rerum varietate exponuntur. Abditorum effectuum causae acri indagine inquisitae demonstrantur; cognitae per Artis et Naturae coniugium, ad humanitatem necessarium solum vario experimentorum apparatu, nec non novo modo et ratione applicatur.

LIBER I. CENTROGRAPHICUS.

PARS I. De admiranda natura centri et maximo in coelum lucescente Dei opificio.

PARS II: De Arte Cosmocentrica; nouisque instrumentis, queis ad summam naturz arcana, motuumque naturalium notitiam deducimur.

LIBER II COSMICVS.

In quo fuse agitur de connubio Celi et Terrae; de principiis rerum naturalium, de Elementis, de coelo, Astris, corumque influxibus specificis in terrenum Mundum, sive Geocosmum; et quod ex his omnia qua sensibus patent, originem habeant, multis variisque modis demonstratur.

LIBER III. GEOTACTICUS.

In quo de admirando Geocosmi Opificio de eius figura; magnitudine, de varia locorum, regionumque divisione agitur .
De Ossatura Geocosmi Magnetica a polo ad polum, ; ubi de montibus eorumque altissimis in natura sinibus, uti et de altitudine eorum varie discurritur.
De Panspermia Globo Terreno,indita : de venis, arteriis et cartilaginibus Terra, ad exemplar Microcosmi intra terram dispositis .
De ingentibus Terrae receptaculis , qua membris tum maioris tum minoris Mundi , secundum analogiam quandam respondere docentur .
De innumeris meatibus, voraginibus, hiatibus canalibusque subterraneis, quibus perfossum est Terrae corpus,
De Officinis Vulcaniis, seu pyrophylaciis, id est igneis receptaculis.
De Officinis Aeoliis, aerophylaciis, id est, de aetreis receptaculis.
De Officinis Aquaticis seu Abyssis, vel quod idem, hydrophylaciis, id est aquarum receptaculis, intra terrae viscera constitutis;
De spiraculis, et syphonibus Terrae innumeris.
De montibus, campis ingentibus, maribus, infulis subterraneis.

LIBER IV. METEOROLOGICVS.

In quo de Meteoris subterraneis potissimum agitur.
Primo. Defluxu, et refluxu Oceani, et in quem finem Natura eum constituerit; item de varietate et mutatione in varijs regionibus maris. De causis singulorum et omnium. De fundi Oceani mira conslitutione, et communicatione omnium marium.
Secundo. De igneis impressionibus et spiritibus terrae visceribus inclusis. De vaporibus et exhalationibus subterraneis. De Terrae motibus causisque corum; de varia tum intrinseca terrestrium partium mutatione ex Terraemotibus et aquae inundatione proveniente. De centri gravitatis, et qua inde resultat axis terreni mutatione, qua et faciem Coeli mutari: necesse est.
Tertio. De Ventorum genesi, et mira varietate; de exoticis proprietatibus eorum; item de diurnis, menstruis, annuis, climactericis, quae nonnullis locis proprii sunt 
Quarto. De fontium fluviorumque origine et genesi, quorum quidem causae fusissimo discursu compluribus experimentis demonstrantur. 
Quinto. De thermarum origine et genesi; reliquarumque aquarum variis qualitatibus imbutarum rationibus et causis; qua quidem omnium rerum diversitatem, suam ex subterraneis officinis originem trahere, ostenditur. 

LIBER V. METALLOSCOPUS. 

In quo primo potissimum de mineralium metallorumque natura, proprietate, generatione, depuratione, machinisque metallicis tractatur. 
Secundo. De terris variis sive pulveribus. mineralibus, uti Cimolia; Lemnia; Melitaea et similibus eorumque viribus. 
Tertio. De ossibus intra Terram repertis, spodio, Unicornu, glossopetris, ossibus Gigantum putaticiis; ligno fossili; carbonibus, et causis eorum.
Quarto. De variis ac innumeris rebus in petrosam, substantiam conversis; uti de animalibus; fossilibus, hominibus, quadrupedibus, volatilibus, piscibus, insectis. Item de floribus, succis, oleis, gummibus, coloribus et venenis Terrae.  
Quinto. De diversis lapidibus, marmoribus, striatis picturis, causisque corum; de lapidibus deni que preciosis, corumque virtutibus per varia Syntagmata agitur. 

LIBER VI. PHYTO-ZOOGRAPHUS. 

In quo primo de plantarum animalium tum intra. terram, tum in externa ciufdem superficie provenientium origine, natura et proprietate agitur. 
Secundo. De plantis subterrestribus; de sylvis et pratis submarinis historico ratiocinio disceptatur.
Tertio. De animalibus subterraneis; eorumque forma et ingenio, proprietate; quibus vivant, et in quem finem natura illa constituerit. 
Quarto.. De hominibus subterraneis historiae mirabiles. 
Quinto. De Daemonibus subterraneis, eorumque operationibus, illusionibus, similibusque.

LIBER VII. CHYMICUS.
 id est

Geocosmus Applicatus,

In quo proprie tractatur, quomodo physiologus ad Nature exemplar, per applicationem passivorum cum activis miras rerum productiones efficere possit.

Ubi primo de Alchimia ; eiusque in operando modo, possibilitate, et imprimis de lapide philosophorum , et quid, de eo sentiendum fit , fusissime  agitar, 

Secundo. De admirandis metallorum mineraliumque; effectibus , proprietatibus , sympathiis ; de dissolutione , compositione metallorum , caeterisque in arte Chimica operandi speciebus; singulari doctrina discurritur.

LIBER VIII. MAGICUS. 

In qua Magiae naturalis stupenda opera, quae Chimica opera exhiberi poffunt, docemur.

Et primo de Arcano Megacosmi, id est, quomodo Mundi similitudo arte Chimica in vitro exhiberi possit. 
Secundo. De palimgenesias mysterio, sive plantarum resuscitatione, arte Chimica perficienda, de Phoenice, id eft, de herbarum ex propriis inderibus resuscitatione; de plantarum metallicarum productione; de machinis Mercurialibus; de ficta lapidum pretiosorum confectione; de insectorum producendorum modo et ratione, et similibus magna varietate tractatur. 

LIBER IX. IATRICUS: 

In quo de mirificis et arcanis mineralium vegetabiliumque in Medicina effectibus agitur. 

Ubi de tincturis, menstruis, spiritibus, quintis essentiis, extractis, similibusque fuse et propria experientia comptobatis agitur. 

LIBER X. MECHANICYS. 

In quo de variis artibus agitur, quibus miranda ad exemplar Nature in Geocosmo operationes perficiuntur. 

Primo. De Arce distillatoria, fusoria, singulina seu plastica.

Secundo. De specularia pyrobolica; si latoria metallorum.
Tertio. De ferraria, aurifera, vitriaria aliarumque quae quovis modo huc revocari possunt, artium mirabilibus effectibus, fuse tractatur.

Omnia ad eterna Sapientiae Virginisque Matris honorem proximique utilitatem et delectationem.

MUNDUS SUBTERRANEUS

Or

On the Interior and Exterior Structure and Fabric of the Terrestrial Sphere, which we call the Geocosm.

A WORK

Arranged in ten books.

Wherein:

The vast and divine totality of Nature is revealed in all its intricate complexity. Hidden causes of various effects are scrutinized with keen inquiry and illustrated through the harmonious union of Art and Nature. These are employed exclusively for the betterment of humanity, employing an array of experimental apparatus and a novel methodological approach.

BOOK I. CENTRAL DESIGN.

• PART I: On the Wondrous Nature of the Center and the Greatest Work of God, Illuminating towards the Heavens. [231]
• PART II: On the Cosmocentric Art and the New Instruments by which we are led to the Profound Secrets of Nature and the Knowledge of Natural Motions.

BOOK II. COSMOS.

• Wherein an extensive discourse is made on the Union of Heaven and Earth; on the Principles of Natural Things, on the Elements, on the Heavens, Stars, and their Specific Influences on the Terrestrial World, or Geocosm; and it is demonstrated in many various ways that all things that are perceptible to the senses have their origin from these, worthy of the name of the World.

BOOK III. EARTH OPERATIONS.

• Wherein the Admirable Structure of the Geocosm, its Shape, Magnitude, and the Varied Division of Places and Regions are discussed.
• On the Magnetic Framework of the Geocosm from Pole to Pole, wherein the Highest Mountains and their Various Altitudes are treated.
• On the Panspermia of the Terrestrial Globe, implanted within it: on the Veins, Arteries, and Cartilages of the Earth, arranged within it like a Microcosm.
• On the Enormous Receptacles of the Earth are shown to correspond to the Members of the Greater and Lesser World according to a Certain Analogy. [232]
• On the Innumerable Passages, Whirlpools, Chasms, and Subterranean Channels through which the Body of the Earth is penetrated.
• On Vulcanic Workshops, or Fire Receptacles.
• On Aeolian Workshops, or Air Receptacles.
• On Aquatic Workshops, or Abysses, or rather, the Water Receptacles, situated within the Depths of the Earth;
• On the Spiracles and Siphons of the Earth, in great number.
• On Mountains, Vast Plains, Seas, and Subterranean Islands.

BOOK IV. METEOROLOGY.

Wherein the focus is primarily on Subterranean Phenomena.

• On the Flux and Reflux of the Ocean, and the Purpose for which Nature has established it; also on the Variety and Change in Various Sea Regions. The Causes of each and every phenomenon. On the Marvelous Constitution of the Ocean Floor, and the Communication of all Seas.
• On the Fiery Impressions and Spirits enclosed within the Depths of the Earth. On Subterranean Vapors and Exhalations. On the Motions of the Earth and their Causes; On the Varied Intrinsic [233] Changes of Terrestrial Parts resulting from Earthquakes and Inundation. The Center of Gravity and the resulting Change of the Terrestrial Axis, which necessitates the change of the Face of the Heavens.
• On the Genesis of Winds and their Wondrous Variety; on their Exotic Properties. On the Diurnal, Monthly, Yearly, and Climacteric Winds, which are peculiar to certain places.
• On the Origin and Genesis of Springs and Rivers, the Causes of which are demonstrated in great detail through various experiments.
• On the Origin and Genesis of Thermal Springs, as well as the various Qualities and Causes of other Water Imbued Substances; it is shown that the diversity of all these things derives their origin from Subterranean Workshops.

BOOK V. SOLIDS AND METALS.

• The Nature, Properties, Generation, Purification, and Metallic Machinery of Minerals.
• On various Earths or Mineral Powders, such as Cimolia, Lemnia, Melitaea, and their powers.
• On Bones found within the Earth, including Spodium, Unicorn, Glossopetrae, Giant Bones, Fossil Wood, Coals, and their Causes. [234]
• On the Various and Innumerable Transformations of Substances into Stone, such as Animals, Fossils, Humans, Quadrupeds, Birds, Fish, Insects. Also on Flowers, Juices, Oils, Gums, Colors, and Poisons of the Earth.
• On Various Stones, Marbles, Striated Paintings, and their Causes; on Precious Stones and their Virtues, treated through various Syntagmas.

BOOK VI. PLANTS AND ANIMALS.

• The Origin, Nature, and Properties of Plants and Animals both within the Earth and on its External Surface.
• On Subterranean Plants; a historical discourse on Submarine Forests and Meadows.
• On Subterranean Animals; their Shape, Nature, Properties, Habitation, and the Purpose for which Nature has designed them.
• On The Marvelous Histories of Subterranean Humans.
• On Subterranean Demons, their Operations, Illusions, and Similar Matters. [235]

BOOK VII. CHEMISTRY

That is, APPLIED GEOCOSMOS

Wherein it is specifically treated how a Physiologist, by applying Passives to Actives, can bring about the marvelous productions of things according to the Example of Nature.

• Alchemy; its Mode of Operation, Possibilities, and, above all, on the Philosopher's Stone and what is to be understood about it, treated extensively.
• On the Marvelous Effects, Properties, and Sympathies of Minerals and Plants; The Dissolution and Composition of Metals, and other Special Modes of Operation in the Chemical Art; a singular doctrine is discussed.

BOOK VIII. MAGIC.

Wherein the Astonishing Works of Natural Magic, which can be exhibited in Chemical Works, are taught.

• First, The Arcane Megacosm, that is, how the Likeness of [236] the World can be exhibited in Glass through Chemical Art. [237]
• On the Mystery of Paligenesis, or the Resuscitation of Plants through Chemical Art, on the Phoenix, that is, the Resuscitation of Herbs from their own Ashes; on the Production of Metallic Plants; The Mercurial Machines; The Manufacture of Fictitious Precious Stones; on the Mode and Method of Producing Insects, and other varied matters are treated.

BOOK IX. MEDICINE:

Wherein the Marvelous and Secret Effects of Minerals and Plants in Medicine are discussed.

• Extensive discussion on Tinctures, Menstruums, Spirits, Quintessences, Extracts, and similar matters, based on thorough and practical experience.

BOOK X. MECHANICS.

• Wherein various arts are discussed, by which marvelous operations are accomplished in Geocosmus according to the Example of Nature.
• On the Distilling Tower, Furnace, and Singular or Plastic Apparatus.
• On burning Mirrors; Assaying of Metals.
• On the ironworks, Goldsmithing, Glassmaking, and other remarkable effects of arts that can be associated with them in any way, treated extensively.

All for the Honor of Eternal Wisdom and the Virgin Mother, and for the greatest benefit and delight of mankind.