成人头条

PRELUDE

EXHORTATION

The author clearly demonstrates that this treatise contains nothing foreign and aligns harmoniously with the authorities of sacred literature, the Saints of the Church, and irrefutable experiments derived from observations.

Before beginning this Ecstatic Journey, I must first share my thoughts on fundamental matters with the inquisitive Reader. This will help us embark on a path to celestial realms and explore the hidden aspects of higher nature without hindrance. I recognize that many aspects of this journey may appear entirely new, paradoxical, and unfamiliar to those inexperienced in the natural world; however, they are not as extraordinary as they seem, and throughout our discussion, nothing remarkable occurs that doesn't align significantly with the teachings found in sacred heavenly Oracles, the insights of the Holy Fathers, and the near-universal agreement among contemporary Astronomers. To clarify this Journey, I present four key arguments that I believe will foster complete trust in my explanations about the world's structure and the radiant entities in the celestial domain. First, in the celestial realm, only the stars are composed of solid matter; thus, the entire sky, from the upper air to the empyrean heaven, is liquid and ethereal. Second, no natural body is immune to changes and eventual decay, meaning that all spherical bodies of stars must also adhere to these laws of alteration, and consequently, the sky itself is vulnerable to corruption, along with its bodies. Third, all starry bodies in the universe are made up of the four elements tailored to their nature, much like Earth, though with different properties and qualities, each crafted by the supreme Architect of the Universe. Fourth, all bodies in the universe relate to one another similarly to how the Sun, Venus, Mercury, Moon, and Earth relate to each other. While I could extensively prove these points with references here, both Father Johannes Baptista Riccioli in his "New Almagest" and our Father Christophorus Scheiner in his "Rosa Ursina" have already done so from folio 591 to 784. They have meticulously compiled authoritative statements sourced not only from divine oracles but also cited nearly all testimonies of the Holy Fathers, grounding these claims with solid, wise reasoning informed by experiences. No doubt remains about the validity of these authoritative sources, the strength of the arguments presented, or the unquestionable observations made by Astronomers worldwide. The reader will clearly see that this Itinerary offers nothing not already affirmed and supported by numerous authors. Additionally, in Scheiner's work, alongside the fiery and aqueous nature of the stars and the liquidity of the sky, he discusses how all astronomical bodies, composed of the four elements, are also subject to changes and decay. He elaborates on the emergence of new comets and stars, explaining how each spherical body of the Astrals emits its unique atmospheres, has its centers, and exhibits varying influences. Here, you will marvel at the cause of the solar body's heat and activity, while the Moon appears dimmed, and you will observe the stars revolving around their own centers. Following this, Reita and Wendelinus, through their own experiences and the use of celestial observations, the former in "Enoch and Elijah" and the latter in several astronomical writings, have demonstrated this in such a way that opposing views could be attributed less to intellectual dominance and more to a stubborn spirit disinclined to acknowledge these findings. Thus, if the Holy Fathers, employing reason grounded in sacred teachings, have convincingly demonstrated the corruptible nature of the sky with substantial arguments, what might we conclude had they been informed by current observations? Indeed, we might think that Aristotle, among past philosophers, is the only one who asserted the solidity of the sky, complicating the cosmos with intricate layers of spheres and introducing an incomprehensible fifth essence, as Scheiner, Mersennus, and others argue. This deference to Aristotle over the Holy Fathers would be rash, if not entirely unjust.

Driven by esteemed authorities and my desire to uncover Nature's mysteries, I have decided to write this treatise. I have compiled insights from Sacred Scripture regarding celestial knowledge, the sacred writings of the Holy Fathers, their learned interpretations, and the notable observations of today's keenest Philosophers and Astronomers. Within this treatise, I retain all that the Holy Fathers have made clear, confirmed by modern observations in substance. However, I introduce a novel approach, deconstructing each topic to its essential principles in a previously unexplored way. Thus, the content of this work should not be viewed as solely my insights, but rather as conclusions drawn from these authorities and observations akin to remarkable revelations. I reason: If the heavens or firmament are indeed liquid, as the Holy Fathers interpret from the sacred texts, then the celestial heavens, being both one and three, are universally accessible, penetrable, and impose no barriers to the movement of celestial bodies within them. The Empyrean Heaven, to which Saint Paul was believed to have ascended, is accessed solely through faith, as it lies far beyond the bounds of natural creation. St. Augustine expounds on this in Book 3 of "De Genesi ad Litteram," Chapter 6, where he describes the firmament as liquid and comprising both fire and water with these words: "The firmament that holds the luminaries is made up of upper air and ethereal fire." He continues in Chapters 7, 9, and 10, warning those who consulted him to refrain from viewing the firmament as solid and rigid. St. Basil, along with other Church Fathers referenced by Augustine, derides the solidity of the heavens, dismissing it as a childish idea. He notes: "Though the firmament appears to arise from water in common understanding, it ought not to be likened to ice or any substance that originates from moisture, like crystal does, that may change over time. Thus, we find no firmament akin to these; it is indeed na茂ve to hold such views about celestial bodies; however, since all things exist within each other, fire is within air, air within water, and other elements are intermingled; none of these sensory things are pure or free from mixture, making them participants in their environments. Therefore, we assert that the firmament is either made up of a single element or is a mixture of all, as informed by divine scripture. In light of this, the folly of the Philosophers who scoff at the idea that the waters above the heavens are consumed by celestial heat, accept with us the Doctrine of Truth 鈥� imperfect in speech, but solid in understanding 鈥� regarding the meaning of "firmament" in scripture; it clearly suggests nature, which is neither reluctant nor solid, nor heavy in its own right, nor resistant. If you believe the mass of the firmament to be heavy, the Earth would be more justly named the firmament; yet, because the nature of higher, more sublime things is exceedingly delicate and cannot be sensed, Moses designated it as the firmament, comparing it to bodies that are subtle and easily perceptible. Furthermore, he later states: "Some, dismissing the belief that the heavens are made of four elements, invented a fifth essence to explain the heavens; thus, to support their notion, they needed to reject prior principles and rely on private assumptions about this fifth essence for generating the heavens and stars. Subsequently, if we attempt to deliberate on these matters, we will likely be drawn into absurdity; therefore, setting aside these discussions, let them indulge in mutual disputes while we choose to have faith in Moses." To this, Saint Ambrose, the guiding light of the Holy Church, agrees in "Hexameron": "All things in the world originate from the elements, which are four: air, fire, water, and earth, mixed together in various forms. Ultimately, it suffices to outline the quality and substance of the heavens as portrayed in the writings of Isaiah, who articulated the nature of the celestial in simple terms: 'He who established the heavens as smoke,' aiming to convey its subtle essence, not its solidity.

St. Epiphanius supports this perspective in his letter to Cyril, the Bishop of Jerusalem, found in Catechesis 9. Eucherius also aligns with this view in Book 1, Chapter 3, of his Commentary on Genesis, along with Iunilius, Bede, Haymo, and Richard of Pampeluna, whose interpretations can be referenced in Scheiner's extensive compilation. Chrysostom, in his homily "Ad Populum Antiochenum," teaches that while the stars exhibit movement, the heavens remain stable. He states, "For God not only created the world but also initiated its motion. He designed it so that not everything remains stationary, nor did He command everything to move, while the heavens remain fixed. Nonetheless, the Sun and other stars revolve daily." In Homily 14, in his Epistle to the Hebrews, he queries, "Where are those who assert that the heavens are in motion? Where are those arguing for a spherical shape? Both ideas are disproven." Furthermore, in Homily 6 on Genesis, regarding the phrase "He placed them in the firmament of the heavens," he notes, "What does 'placed' imply? Did He fix them permanently? Not at all. We see them traveling vast distances, never remaining in one spot, but moving along the paths assigned by the Lord." Chrysostom further refers to all stars as heavenly elements, attributing their positions to divine arrangement. He additionally challenges the notion of multiple heavens, stating, "Such claims do not arise from divine scripture but emerge from personal opinions. Thus, the very firmament, which separated the waters, was designated Heaven. Who will tolerate those who misrepresent their thoughts in opposition to divine scripture by claiming multiple heavens?" He addresses the claim that "heaven of heavens" indicates a plurality, clarifying that the Hebrew term "schamaim" is used in a dual form to represent heaven, a viewpoint shared by Diodorus of Tarsus. Eusebius Emissenus affirms the firmness and immobility of the heavens, with the Sun, Moon, and stars moving along their paths. He points out that when Joshua commanded, 'Sun and Moon, stand still,' it was not stated as 'heavens, move while the Sun and Moon remain still.' Similarly, in Hezekiah's request, 'Let the Sun go back,' it was not phrased as 'the heavens, move while the Sun reverses.' Eusebius further notes that it is clear that stars move within the liquid. In Book 13, Isidore explains that aether, which signifies Fire, separates the stars from the rest of the world. He elaborates more on this in following passages. In "Exercitationes" Chapter 7, Richard of St. Victor discusses the passage "In the beginning, God created," stating, "Heaven, together with the elements 鈥� Fire, Air, Water 鈥� initially mixed or in a single compound, surrounded the fourth element, Earth. Therefore, God first created these four Elements, the foundational and fertile material of everything." Theodoret, in Question 11 of his work on Genesis, considers the existence of one or two heavens, asserting firmly, "Anyone who denies the existence of only one heaven is straying from the path. Those who try to enumerate more fall prey to fables and overlook the doctrine of the divine spirit. The firmament clearly indicates the presence of only one heaven, as reiterated in Psalm 148." Theodoret further explains that stars and planets must have the freedom to move within this singular heaven, making the firmament permeable. Saint Bonaventure, in Book 2, Sentences, Part 2, supports this idea, logically suggesting that only one continuous heaven exists, differentiated only by the movement of stars. In his commentary on Genesis, Question 14, Saint Athanasius claims, "And God said, 'Let there be light,' and there was light. This magnificent and brilliant light was divided into luminaries 鈥� the Sun, the Moon, and others." Similarly, Procopius shares a related view in his commentary on Genesis: "God, taking the purest part of the original light, transferred it into the Sun, sharing the remaining light among the Moon and other stars. Just as God transformed the previously widespread water into various rivers and wells, He gathered the dispersed light into one source, illuminating the Sun, the Moon, and other stars." Junilius, Bishop of Africa, believed that our elemental fire is a small fragment of the celestial luminaries, as they possess the same nature. He observed that when the Sun's rays pass through concave and convex lenses, they create a fire similar to our own.

In his Hexaemeron, Gregory of Nyssa asserts that all bodies consist of elements, each possessing qualities intrinsic to those elements. He illustrates this idea by stating, "I don't think your perspective would diverge from plausibility if we accept that Moses recognized all illuminating power was initially concentrated and gathered into light. Yet, with careful reasoning, one can see a significant distinction in the essence of things, requiring three days for each to be clearly distributed. Indeed, what was subtle and light from the fiery nature moved through the highest realms accessible to sensory perception. In contrast, what was slow and heavy coalesced around itself within the gentle and luminous element, which then divided into seven parts based on its inherent properties. All particles of light, being uniform and of the same nature, united for mutual recognition and separated from those of a different kind. Consequently, when these particles fused together, everything illuminated by the essence of the Sun became one brilliant light. Likewise, the Moon and every star鈥攂oth wandering and fixed鈥攃reate a unified presence in the sky as each particle converges according to its type. Thus, the entirety of creation emerged." This assertion is so profound that some phenomena we've discussed in our Journey, often considered paradoxical, can be viewed as a form of synthesis.

These are the doctrines of the Holy Fathers concerning the fluid, fiery, and watery nature of the heavens. While there are numerous such doctrines, I have chosen to present these primarily to avoid appearing to impose a new and foreign doctrine. Now, all that remains is for us to delve into the actual experiments themselves, which will allow us to confidently affirm, with clear and visual demonstrations, what the Holy Fathers believed to be true but contemplated in varying ways, often with some degree of ambiguity and perplexity. In contrast to these debates, modern Mathematicians have aimed higher and deeper, assisted by their observations of celestial bodies. They have boldly ascended to the very celestial bodies themselves, effectively resolving the longstanding disputes that have pervaded the realm of Philosophy. As a result, it has become increasingly challenging for philosophers upholding the ancient doctrines regarding celestial matters to deny the evidence presented by astronomers. Numerous Astronomers have observed these celestial phenomena, and their understanding has expanded with each observation. Indeed, who among us could still maintain belief in a solid heaven when we witness the orbits of Venus and Mercury revolving around the Sun? How can we continue to think that Mars, residing within the sphere of the Sun, can exist within the solidity of the heavens? Who would argue that the companions of Jupiter and Saturn can travel their orbits with such irregular and unequal motion around these and other bodies without the natural penetration and mutual interaction of solid substances? All these phenomena have become known in more recent times. I shall not delve into the details here regarding the motion of comets and the genesis of new stars. Still, these phenomena cannot coexist within the rigid solidity of the heavens. How can comets traverse vast stretches of celestial space, moving far beyond the paths of the Moon and the Sun, unless we necessarily accept that the heavens flow like the clearest air? The elongation of comets has been substantiated through irrefutable demonstrations and is unanimously accepted by astronomers. Certainly, the belief that both the wandering and fixed stars consist of spheres composed of both liquid and solid elements, thus comprising the four elements, was not only affirmed by the Holy Fathers, as demonstrated earlier but experiments and observations also unequivocally validate their assertions. Let us commence with our examination of the Moon, which no modern astronomer would deny is adorned with terrestrial matter, featuring mountains and high waters. Human curiosity has advanced to the extent that we have even detected the shadows of these lunar mountains and meticulously examined their fluctuations, which can be quantified mathematically. The lunar Atmosphere has been presented to the world through the observations of Cysatus, a fact acknowledged by all. As he himself cites in his account of the Eclipse of 1628, "I noticed a remarkable phenomenon on the Moon during the eclipse, namely, the periphery of the Moon was fluctuating and trembling significantly, while the periphery of the Sun was fluctuating little or not at all, just like a sea agitated by waves, one wave pushing the other. From this, I conclude that there is some lunar atmosphere surrounding it, possibly even denser than that of the Earth. Indeed, I cannot find any other cause for this phenomenon except that solar rays were intercepted by the vapors surrounding the Moon, which is why a greater brightness seems to arise from Solar spots and Comets. Just as the Earth and the Moon emit vapors from their globes, so do the globes of other planets." Johannes Baptista Cysatus, a learned mathematician whose keen reasoning was endorsed by subsequent observers, was highly praised by Scheiner for his observations. Scheiner recounted, "The description of this experiment reminds me of a similar one related to the Sun, which I observed right from its beginning and have often noticed in the phenomenon of the Sun. Besides a marginal tremor, which is not always visible, it frequently presents an exasperation phenomenon, as I have described elsewhere. It sometimes even suddenly flashes from its whole visible hemisphere in all directions, as if an inner swelling of light were bursting and flickering like a momentary flame." Scheiner, upon witnessing this phenomenon repeatedly in Rome, attributed it to the highest fluctuation of the Solar Ocean. In his work "Mundus Jovialis," Simon Marius similarly regarded this as a type of Solar eruption and the manifestation of Solar boiling. He remarked, "In this way, I observed the surface of the Sun moving, just like gold liquefied by intense heat, in which there is a similar motion and a kind of eruption on the surface of the gold." Those who have diligently observed such solar phenomena subscribe to this; But as we turn to the Moon, Hevelius attests to this lunar motion in his Selenography, and the learned Riccioli does not deny it, Rheita also asserts that he observed it with his own eyes, Enoch and Elie, everywhere in all the planets as well as in the fixed stars with his marvelous celestial tube; whence he says that all the individual Worlds of the universe are clothed with their own atmospheres; with very good reason, for as it has been shown above and by the Holy Fathers, all the bodies of the universe are composed of the four elements, and fire and water are distributed to each in proportion from the primal light of the first day of the World: what else can be concluded from this than that all things have been made in the same way, that is, globes composed of liquid and solid? Since therefore one element cannot exist without the other, and all things are mixed with all, it is certain that the hot and humid, or liquid and earthly matter, from which the globes are constituted, necessarily behaves no differently than on earth, where heat acting on moisture dissolves it, the inherent moisture, rarefied by heat, passes into a thin substance, which astronomers call the atmosphere; whether that globe is made of liquid fire or fluid water. As St. Ambrose rightly asserts in his work "Hexaemeron," book 1, chapter 6, "It is sufficient to assert that in the beginning, He made the heavens, from which arose the origin of generation, and the Earth, the very substance of generation. All things in the world were created within these four elements: Air, Fire, Water, and Earth. These elements are intermixed in all things." It is evident from this that none of the celestial bodies in the world differ in substance from sublunary elementary matter. They are equally subject to the laws of generation and corruption. In each celestial body, heavy elements naturally gravitate toward the center, while light elements, through the resolution of moisture by heat, give rise to what astronomers call the atmosphere. Empirical experience confirms that all the bodies in the world are opaque. Consequently, when the rays of Solar bodies strike surfaces with remarkable irregularities, they intensify heat in the same way that Solar light is reflected on Earth. This elevated heat leads to moisture resolution due to its intensity, and this resolution results in rarefaction. Because of the proximity of the cold ether, this rarefaction condenses the air in the more distant reaches of the Atmosphere. Eventually, this leads to a return to its initial state. If the celestial elements had a nature distinct from sublunary elements and were divinely received, they would not have been able to interact with the lower elements from which they fundamentally differed. They would not have been capable of producing proportionate effects on each other or the surrounding bodies, neither through sympathetic nor antipathetic operations. This would have resulted in the loss of the natural desire and faculties for unity, concord, and harmony that are fundamental to the functioning of the world. However, this is not the case if celestial matter is considered a fifth essence or essentially different from sublunary matter. As Saint Basil astutely pointed out, this was the primary reason why the Holy Fathers regarded the world and everything within it as composed of the four elements, following the universal laws of corruption thoroughly demonstrated in sacred scriptures. Consequently, all the bodies in the World are created with the same divine affection and do not differ from one another in elemental matter but only in their diversity of forms and properties. Just as on the terrestrial globe, where numerous species of things exhibit differences in forms and properties as evident from chemical analysis, all are nonetheless elementally consistent. This will be discussed in more detail in our Journey. Therefore, it should not be surprising if we assert that the solar celestial bodies are composed of liquid fire and a portion of the natural terrestrial substance and that the lunar nature is comprised of water and terrestrial substances. These conclusions stem from natural presuppositions, presuming that events on the terrestrial globe mirror those in celestial bodies. Consequently, whatever actions result from the combination of elements in the terrestrial globe can reasonably be inferred to take place in celestial bodies, albeit to varying degrees. Hence, aside from the primary qualities, secondary qualities such as lightness, heaviness, softness, hardness, rarefaction, and condensation exist in celestial bodies. These qualities naturally follow meteorological phenomena that resemble those on Earth. Therefore, everything observed on Earth must also be observed in celestial bodies, with the exception of vegetative and sensitive nature, which eternal wisdom has excluded from the celestial bodies. Consequently, just as each species on Earth has a guardian angel, as attested by Dionysius, each of the elements in celestial bodies has its own ministers appointed by the wisdom of God, directing them toward their own ends. Therefore, we deduce that multiple Angels, each perfect for various tasks, exist in each celestial body. Sacred Scripture refers to them as the "army of the heavenly host" or the "host of heaven" (Isaiah 40). Commentators on the passage in Judges 5, where it is said that the stars fought against Sisera, understand it to refer to the guardian angels of the stars. Similarly, in the Book of Job, when it says, "When the morning stars sang together, and all the sons of God shouted for joy," it refers not to material stars but to the guardians of celestial bodies. This concept is also mentioned elsewhere in the Book of Job. Baruch, the prophet in Chapter 3, speaks of the angelic guardians and ministry of the same.There are angelic custodians, akin to choirs, assigned to each star, and through their intervention per divine design. The vastness of the universe might invoke skepticism, yet sacred scripture acknowledges the limits of our understanding. Even with enhanced telescopic observations, the array of stars shows no bounds, akin to the sands of the sea. God alone, creator of the stars, knows their multitude, calling them each by name, unseen in the firmament's depths. Philosophers hesitant to depart from traditional opinions often neglect observations yielding fresh insights into celestial phenomena. Those eager to grasp contemporary celestial doctrines should reference Scheiner's works and Riccioli's comprehensive treatises, that carefully address numerous discoveries that enrich the field of Astronomy.

There is a rich variety of opinions regarding the reasons behind celestial phenomena. Our understanding, built on certain presupposed foundations, suggests that even the most paradoxical ideas can be justified universally. Thus, we find it essential to illustrate this in our Ecstatic Itinerary. If a discerning reader sets aside biases and evaluates the arguments presented thoughtfully, they will likely recognize the most straightforward solutions to the challenges that have perplexed various Schools until now. Upon examining each perspective according to established combinatorial principles, it becomes clear that the structure of the universe is as we have described. However, if anyone can offer stronger arguments than ours, we are open to embracing them. Importantly, our views align with the doctrines of the Holy Roman Church. Our only contentions are the rejection of the existence of inhabitants on celestial bodies and the Earth's mobility. Should any part of our discourse seem questionable, neglected, or lacking, we are ready to reconsider and amend it. To engage our readers and enhance the discussion, we have framed this work as a dialogue between Cosmiel and Theodidactus. Through these ecstatic exchanges, we tackle various doubts and complexities regarding celestial bodies through a series of mutual inquiries and answers, underpinned by careful observations. This method aims to stimulate the intellect and offer respite to those troubled by political concerns. Additionally, for those devoted to God, it also provides spiritual nourishment, nurturing a deep love and admiration for the Creator of such marvelous wonders. To ensure a thorough analysis of the universe, the second part of our work focuses on divine providence. Here, in addition to previously covered topics, we explore the Empyrean Heaven, the nature of imaginary space, the ultimate fate of the universe, the profound mysteries of divine judgments, and the exceptional character of the Catholic faith. Each of these discussions is presented with the utmost respect and devotion to God and the Mother Church, with a sincere aim of aiding in the salvation of our fellow human beings. Farewell, dear reader; may you find value in these pages as you embark on this intellectual journey.