Cause of all Causes: Book 6

Again, the Sixth Discourse on the things that are beneath the Moon, how the bond that is beneath the sphere of the Moon exists, and on this air and its changes, and on the time of the hour, and on shadows and reflections, and on all the events that occur in this air that surrounds us, in which there are seven climates, before the wise God. On how it is beneath the whole Moon and the stations of the stars, and how the bond and the image exist. Glorious is your governance, good God, wise Creator and generous Provider. And your works are wondrous, and your creations are incomprehensible. And he who dares and ventures, with an abundance of love, to speak about your glorious wonders of your creation, is like one who goes down into the deep abyss of the great sea and is hidden among the waves, and is drowned among the breakers. And if your power does not reach him, and your help does not avail him, your grace does not guide and make him wise, and your right hand does not lift and raise him up, he sinks and is drowned in the depths of the deep sea. And there he is tossed and wrecked without end. The wonders of the Lord and wise Creator in all things are incomprehensible. And as many have said, if a man lived a thousand years in study and learning about these things, he would be able to grasp only a few small things, with true knowledge of all that they are, as they are and are established, with the wise essence of creation. But if there is a man who is discerning and humble, faithful and of good conduct, of sound [virtue].

He is made wise by heavenly grace, and his mind is roused because of the purity of his heart and the clarity of his thoughts and the emptiness of his intention from all the drunken passions and vain cares and empty pursuits of this world. He who is like this is truly made wise by God through the knowledge of truth. And when he perceives this, he hastens to all that is beneficial. And all the transient wealth of this world is considered by him as dung. He seeks only those things which are future, true, and enduring in eternal life, so that all may be equal in the grace of the Lord of spirits. These things are gathered, and those are established. These are the firm and good practices of virtue, which bring you near to the knowledge of truth and unite you with the Lord, who is good, wise, and rich in all things. For He created and established all these glorious ordinances for your sake, through the elements alone, and He spread out for you this glorious firmament and high vault, and He set for you this magnificent sphere, and He arranged and placed in it all these good and pleasant things that are without end, and He bound one thing within another, and He bound them together, and He joined and ordered them with great and wise harmony in all things. And all these distinctions, which are without end and incomprehensible, were established and completed in a single sign and moment. He made the shadow of this glorious vault from thin, moist, and flowing waters, and He again set up its walls from water and air, and He fixed it with many nails, and in it He placed glorious lights to illuminate you by day and by night, and He set them to distinguish for you times and seasons.

And when it revolves in the swift circles of fortune, sharply and with great vehemence, without rest or cessation, then from this rotation the intense heat of the element of fire was kindled, and all the power of this fiery nature was poured into the whole rotation of this circle which is above the earth, and within, equally both above and below, this air which surrounds it was heated. And it was commanded that it should no longer enter within and approach near to it and scorch it. And this was restrained from both sides, as the wise Creator wills in all things: from above by the great power of the swift rotation of fortune, and from below again by the hard force of the earth. And this was commanded, restrained, and forbidden, and it stood in the middle, and took its place from the boundary of the firmament, that is, the circle in which the moon travels, as far as the boundary of this air which reaches to it and surrounds it. And the place of fire, that is, the fiery ether, was established, that through which it is not possible for living beings of flesh to pass. But its distances are known by means of measures and dimensions, which are found to measure those heights by the science of geometry. This first sphere above the earth was ordered with the kindled fire, and was called the fiery ether, and above it the sphere of the moon. And thus one above another, as far as that highest one which is the incomprehensible sea, and it overshadows with waters and with fire its many spheres, and the name of the Creator is glorified and praised. How wonderful is His creation! And with these the first chapter is completed by the help of God who is mighty. The second chapter of the discourse with God who makes wise: concerning that which is below the ether, and how this air exists.

re element, and all the power of this fire was kindled. And when these winds, like sharp razors, are seen moving in the air at night, then also the whole of him who is God and above the order of nature is able to change natures and preserve them without corruption and without confusion, but he was not even able to be moved by these words of the interior. Rather, he established and limited everything in order, and by this harmony and beauty of order the world stands, is preserved, is managed, and revolves in times and seasons. And these elements are the fathers of the world, from which everything was established like the four corners of a house, and like the four ruling and governing elements, and like the four good things for the belly of the womb. He established each of the winds in its own boundary and in the place that befits it according to its nature, as was fitting for it. And thus they are joined to creation so that it may not totter to one side and be destroyed. Fire, because it is sharp, light, and swiftly rises upward, was ordered to the upper region and was limited to that high place which is called the sphere of fire. Air again, which is also light and moves here and there, and whose nature is above that of fire, and which leaves the heavy elements below, took the middle place and was limited to the whole of this surrounding space. And this sphere surrounds earth and water like the yolk of an egg surrounds the white, as was said above in the second chapter of the first treatise. And thus air took the place below fire, and is moved here and there by some other power, and a nature that is thicker and harder and drives it here and there, just as when something takes fire from something and drives the air, and it becomes wind and blast.

Thus, when the tongues of fire rise from the earth, they seize the air and take its place. And that air, being agitated and thrust, becomes a cause of wind according to the abundance or scarcity of the tongues of fire, whether the tongues are many or few and thick with the abundance of power that issues from the earth. They seize all the air in that region where they rise. And the air is thrust toward the direction from which the tongues of fire have seized it. And it becomes a violent storm and strong whirlwinds. And thus, as they seize the air before them and go and are consumed, they become strong winds. And if they pass over high mountains and northern regions, they bring cold storms. And if the place over which they pass is open plains and southern deserts and regions, they bring hot storms and fires. And if from the east, they produce moisture. And if from the west, likewise according to the nature of the place and the regions beyond it. From those regions beyond it, they bring a power like the mixture of the place. And that power mingles with the air and rises up in animals and living creatures and acts in them according to its nature: either health and the preservation of life, or disease and destruction, and even death and annihilation, according to the mixture of the bodies and the region in which they dwell. [And at times, those who stand in it.] And according to the measure, custom, conduct, and practice of each one of them. And if these storms come from the air that was thrust from the tongues of fire, from regions that are mixed and from dry mountains and from places where there are no pools of water, marshes, or swamps, [but] a dry and level region, it produces health in bodies and strength and firmness, and it yields fruits and increases causes and helps many things.

And if, moreover, these tongues of fire rise from the earth, from places full of marshes, reeds, and seas. And from places where there are thick trees and the thickets of forests. And from plains, dry and barren. And from many grasses and soft meadows. All the air that comes from places like these is very bad, pestilential, and harmful. And in many regions, many waters, trees, meadows, canals, many reeds, and pools of water and seas, [the air] becomes bad from the wind that blows from the putrefaction of thick grasses, meadows, plains, and places like these. And if it is possible for the lords of these regions to cleanse them from things like these, and to uproot and remove all the thicket of grass, plains, and thick trees that are on the waters. And that grass which is in the water. And on the shores of seas, rivers, reeds, and sands, they are greatly helped by this. And from them, bad and pestilential air is raised. Therefore, all these strong winds and tongues of fire are that air which is compressed and driven by the flames. And it pushes against everything that opposes the flames. And the flames rise up greatly and reach as far as the sphere of fire. And then they turn back. And from these flames that rise from the earth, many effects occur, according to their mixture and the vapors that rise with them, and from the air and from the fire of the sphere; they are condensed and produce power and many operations. First, from these flames that rise from the earth, seven types of clouds. One: rain, drizzle, and watery clouds. And the second: that which is called snow. For this cloud also is from watery flames.

... ascend like those that are destined to show something from below upon this aerial region. And the third kind is that which is called 'Ar'ura. And the fourth is that which is called Targil. The fifth is that which is called Sharakusk. And the sixth, Dbesha. And the seventh, Lada'ut, or Ladi'. These seven kinds of vapors that descend from the heavens, their cause is from the elements, that they ascend and are mixed in the air. And they gain strength and turn and descend in regions that are warm for them. And they rest upon mountains, and upon trees, and upon plants. And those that are dissolved in these are mixed in the moisture and are prepared in them for furnaces and many necessities. Also the dust of the earth ascends with them to the elements up high, and then it is mixed with them and descends in time with snows and rains and is changed into the form of that dust which ascended with the elements and becomes within them red, or yellow, or white. And in time again that dust is mixed with water and other vapors that descend like a kind from the power of the elements. And these are hard stones that come from the density of the air, from the power of the elements in many kinds. From them, from near mountains or from fissures. And those that come from mountains are strong and cold from the nature of mountains. And in that which greatly strikes the elements in mountains because of their density, they emerge abundantly in the cracks of the mountains, in that they are mixed and increase and emerge in places of slopes or of valleys and cracks. And like these, wherever they can and find outlets, they become very thick and strong. And they press the air strongly.

...is called the fifth. And upon them are hard and strong winds that come from the mountains. And there are also winds that come from valleys, which are neither very strong nor very cold, because they ascend gently from the low-lying earth and are not hindered, but are stirred and increase like the winds from the high mountains. Concerning those that are neither very strong nor very cold, like those that come from the mountains, there are yet other winds, which are forces that come from a great distance, from all the regions of creation. And these are the four principal winds: the east, the west, the north, and the south. And again, among these there are other winds from the directions, two from each direction, so that they are twelve in all, and they have wise names. And they are for the guidance of ships and for the depths of the sea, for salt-works and for harbors. And the cause of all of them for the winds is that they are set in motion to illuminate for all regions, and they blow either harshly or gently. And if you say, "From where does the power come to the winds that they move the earth so powerfully and make it like these hard and strong winds?" And they say that the winds have great power, so that nothing in creation can withstand them. For now, when they are greatly stirred within the lower cavities of the earth, they move it like a reed, and these movements and tremors occur from the winds, and they cause openings in the earth, because these movements and tremors are the cause of their being greatly stirred in the lower parts of the earth in deep cavities.

and when the broad fissures are not sufficient, it moves that earth and shakes and disturbs it, and raises and lifts it upward, and presses upon the air. And this is known, that in the times and days of earthquakes, many winds are imprisoned. And if it is winter, the earthquake is severe and powerful, shaking the earth and causing it to tremble, because the surface of the earth has become hardened and frozen, and the fissures have been closed and blocked. And the vapors that are in them rise gently at first, but then they become confined and increase and swell within the earth, and then they burst forth and move the earth, the seas, and the mountains, and they open and descend, and upon the earth in many places they cause fissures and chasms and depressions. And many hills and heights are lowered and swallowed up into the earth. And also the sea is agitated and stirred up, and its waves are raised high by the force of the thick vapors that rise from its lower depths, from the deep hollows of the earth that lie beneath it. And that sea is driven and tossed to and fro, and at times it overflows and goes out beyond its boundaries, and destroys and lays waste many places. And at other times it recedes backward, and places that have never seen the sun are revealed in it, and there is found there great wealth from ships that have sunk there, from the thousands of ships that have been wrecked there. And then, when the sea returns to its place, that earth which had been shaken and raised up either remains thus forever, if it was raised more than its proper level by the force of the vapors, or there are wise men in the world who, when they seek cities, dig the earth and deepen it down to the waters.

and over the waters, long and wide fissures open. And above them, again, other fissures open and leave in them the likeness of the heavens. For when the thick vapors rise from the earth, they pass easily through the channels of the waters, because they are akin to the waters, and they pass through their place, and when they reach those wide fissures, they pass easily through them, those vapors from one to another. And thus they ascend to the air and rise up, without greatly disturbing the earth upon which that city is built, nor do they break through the fissures. And upon those fissures, buildings, walls, and towers are built, as can be seen in many cities, especially in the coastal cities of Tyre and Sidon, and also in Constantinople and the western regions. In summer, however, not many vapors are under the earth, because the pores of the earth are arranged, soft, and open. Whenever the vapors are stirred up before they increase, they rise and are not hindered by anything. And if they do move the earth, they move it slightly and not violently, as in winter times. And buildings in the fissures are especially destroyed, and most of them are swallowed up in the earth. For when the earth is shaken and trembles with the motion, and is settled, and is compacted, and is opened because of the softness of the soil. In mountains, however, which are hard and where there are hard rocks, that earth is not settled nor changed. Upon it, buildings there stand firmly and are not shaken. And again, the vapors that rise from the earth are mixed in many places and change the nature of that place, like the nature that is their own.

and from this cause come snow and red rain and hail, according to the nature of the earth that rises in flames and mixes with dews and rains and the rest of the other signs, as the wise Creator wills and commands. And if someone says that the wise among the philosophers themselves, that as the Lord wills and commands, all these events happen, they do not say this from knowledge of the truth. For God does not will anything new that he did not know, but he wills from eternity, and everything is determined by his knowledge, as was said above in the discourse on the stars and in many places. When they say these things, think that they magnify God; but they do not magnify him, but rather diminish the perceptible things, and yet it is possible that something happens either from God or from the free will of rational creatures, whether in deed or in word or in thought, God knows all of them before one of the worlds was created. And when he created the worlds, he bound one thing to another, and made known the causes of everything, and gave knowledge of the certainty of all truth. And he does not change natures, nor does he newly change something that did not exist in his thought to change, and then afterwards it is considered concerning him. But everything is known in an instant, and he gives knowledge and understanding of all of them. And if not, where would he have known all these things, except from the working of his divine grace? From which the reflections upon the rays, that is, the fiery flashes that are seen in the nights in the air above, as was said above concerning the flames that rise from the earth in a similar manner. From them, downwards, rise from the lower depths of the earth.

and from the surface of the earth vapors rise with heat and dryness and moisture, and with the sun's rays, all of them become vapors and ascend. Thus also seeds, fruits, and plants ascend as vapors in a similar manner, and the entire transformation that occurs on earth ascends as vapors, while being raised in the air, they receive another power from the air and from the sun. And they become various dews for many benefits. And these are the vapors that are combustible, when they reach the ether, they become dry and are ignited in the air, and they increase, grow, and spread out in the air according to the abundance or scarcity of the vapor. And it extends to the side of the vapor with it. And some think that it is a star, but this cannot be, for a star moves from its place. But as we said, these are combustible vapors. And when they reach the ether, they catch fire and become dry. And this also happens often by day, but they are not seen except by the flashes that are seen at times of storms, for the causes of lightning and thunder are also from vapors, as is about to be shown by God. And with these ends the second chapter, by the power and help of God. Chapter 3 of the sixth treatise, with the help of God the wise. On how there is an order of clouds that are called waves, and how they multiply and become dense. And also in the treatise, as we have shown above, from the vapors that rise from the earth, these are the cause of everything that occurs and happens in this air. Also concerning clouds that are compressed in the air, it is fitting to know that these are watery vapors that rise from the earth and from water, and are compressed in the air.

and when they reach the region near the sphere of the air, they can no longer ascend. And thus, as they ascend to the region, many clouds are formed, thickened, condensed, and increase, until the place becomes very full of air. And if they encounter moist or hot exhalations, they are again strengthened by moisture and driven by heat and compressed. And by their density they produce rain. But if a cold and dry exhalation meets them, it scatters them in all directions. And when they are scattered by that, they do not perish, because no water can go out beyond the sphere of the air. For if it had gone out from there, it would have passed through other firmaments like that, or to that upper sea, as if it were possible for something to be formed, increase, and pass through. For above the sphere of the air, nothing can pass through, neither region nor air. Nor again anything that is with these elements, but everything returns to its kind: air to air, fire to fire, earth to earth, water to water. And nothing is diminished or added to the elements, but by measure, weight, and dimension of creation, God maintains them until he wills to renew them. And these are the clouds and vapors that in winter are gathered and thickened, and in summer are again scattered and dispersed, sufficient. And with these ends the third chapter, by the power of God who helps. The fourth chapter of the discourse, with the help of God who makes wise, concerning from where and in what way the destruction of lightning and the sound of thunder occur, in the time of winter and spring, and likewise in autumn. Many and thick vapors ascend from the earth and from the seas.

especially at that time, because there is much moisture in the earth, and because the sun at that time has risen from the south, and its rays are abundant upon creation, and the earth is heated at that time, and it raises up many vapors, and they are thickened in the air, and they become clouds and press upon one another to ascend from the force of the vapors that are abundant and strong, and they are driven upward. And from the great force of the hardness of those clouds against that mountain, they give forth violent sounds, and loud crashes are heard. And the wind from the force of the mountain in those clouds is driven into the midst, and that is the sight of those lightnings. And that sound of thunder is from the force of the mountain that cries out in the clouds and is shattered and broken. And when they are greatly thickened from all sides, from below and from the vapors that ascend continuously and press upon one another, or are driven upward against the air, that mountain again from whichever side it breaks, again it draws them to the clouds, and one is joined to another, and it drives them upward, and thus they are compressed beneath the air. And from the force of the pressure and the driving of them, they are hardened and become dense in the air, and they give forth violent sounds of thunder. And lightnings appear when those watery vapors in the clouds cry out. And at times something like a crash and a strong force goes out from those hardenings, and descends mightily to the earth with a light step, and everything it falls upon it passes through like wind in the air, and like a strong mountain that passes with a hard step in soft sand, and dry, and that force is not hindered by anything, but passes through solid bodies of iron, and of stone, and of dust, like lightning in the air.

and destroys it and finishes it off, that dew which passes through it, more than the fire that burns wood and consumes sparks. And if it strikes iron, it dissolves it and separates and refines and purifies the metal, as if iron were found that is hindered by it, a sword or some other implement. Upon the body that it strikes thus, it cuts it like a cutting tool. More than that great power which passes through iron, it is like a passing through stone. And it dissolves and purifies it purely. And all these have their cause from vapors. And at the time of Tēdrā, more vapors rise from the earth than from the sea. At the time of the Tēšrīyāt, more vapors rise from the sea than from the earth. Because the earth has been dried out all summer, and many vapors have risen from it. And all vapors are from the nature of water. Those that form clouds in the air, and those that rise from the sea, are not from the nature of the salty waters of the sea. But from the sweet waters that enter the sea, or from the rivers of the dry land, or from the rains that fall upon it, from the beginning they are dissolved by the vapors and separated from the nature of the salty waters. Like gold from dross. And thus waters rise by means of vapors and fall by means of rain. And every nature returns to its place. And every element to its element. And nothing increases nor decreases. And this again, that many clouds are in Tēdrā. And at the time of the season of the Tēš‘ēš‘ayāt, and also rain more abundantly at that time increases and falls. This is the cause, that as the day is hot and the earth is warm, it raises many vapors. So also the sea. And especially many after midday, after the sun has set.

and the great heat of the blast raises up to the earth and the seas many vapors and they increase in the air. And they are gathered together until nine hours and increase and become thick clouds and produce heavy rains at that time. And because of their thickness and their density, they are violently driven and compressed, and clouds and heavy rains and violent showers and great floods are produced in one hour, making rivers and streams that cannot be crossed. But these heavy rains do not last long. For in that same swiftness they descend abundantly and the clouds are emptied. In winter, however, it does not happen thus. Rather, the vapors rise little by little, because there is no heat in the rays of the sun to heat the earth and raise up thick and abundant vapors as the blast does to one another and they are compressed under the force of heavy rains. But then, gentle and mild rains fall. As the vapors rise and are strengthened by the air, from the south and the east, rains fall without ceasing. But when the vapors are hindered and do not rise, or when the air is dry from the north or from the west, according to the position of that region, the vapors are dispersed and the clouds are scattered and no rain falls. And this process resembles the lid of a pot placed on a fire, and it is filled with water or with whatever broth it may be, and it is covered with a lid, and vapors rise from it and are gathered on its lid. And when they are condensed on that lid, it becomes hot and steams. Thus the vapors rise from the heat of the earth and from the boiling of the fire of the sun, and they rise and are gathered under the force of the firmament, which is the lid of the world, and there they are compressed and fall upon the dry land.

as though hidden within the sanctuary. And that which in summer does not produce rains, because along with those that rise from the earth or from the sea, they are dissipated by the violence of the sun's rays, and again they return to their nature. And at various times many vapors rise and overcome the heat of the sun, and they ascend and become thick in the air, and clouds are formed, and they produce rains and dews, and also the dews that fall at night, from those vapors that, when they rise from the earth, the air retains them and pours them upon the lands, upon the plants, seeds, and leaves. Especially in regions near the sea, there are many dews in winter and summer, particularly in a land like Egypt and all the land of Aegyptus, and of Palaestina, and Phoenicia, and Syria, and Cilicia, and Pisidia, and Bithynia, and all the regions near the sea. Because in summer many vapors rise from the sea due to the heat of the sun, and the air retains them and pours them upon those lands. And from that dew, especially, the seeds and fruits of those regions are nourished. And at various times there occur dry vapors that do not produce rain or dew, but only heat the air and darken it with their abundance, and it appears as though something thick were spread over the earth like a haze. And this is a sign: when the air is troubled by dry vapors, after those days of haze, strong winds arise, because the air is cleansed by those thick and dry vapors. And at night, many dews occur, because when vapors rise, nothing is separated from them.

because there is no sun at night. And when many vapors rise from one region to another, and the winds carry them here and there, the air is disturbed by the vapors, as if by waves, and produces hailstones. There are also, again, evil and very thick vapors that rise from marshy and desert lands at the time of summer noon, because heat penetrates into the heart of the earth and brings them up through the earth's fissures. And if fire or again animals happen to be there in that earth at those times, at that hour they die, because the whole air is disturbed along with that place by the thickness of that evil vapor. And when the air does not remain for them to breathe, they are suffocated and their lives are destroyed, like one who descends into a newly opened pit, and thick vapor is confined in it, and there is no air in it; at that time his life is destroyed, because it is cut off from the supply of air, which is the instrument of life. This evil, thick vapor, when it is disturbed with the air and poured out upon the earth, destroys seeds and fruits, and causes many diseases and destructions and yellow blight. O, the vapor of blight destroys the elements, and is the adversary of life. And it is fitting for farmers that when they see seeds and plants upon which blight has fallen and which the vapor of blight has struck, they should not enter among them, nor harvest them, nor even leave them with their stalks and cattle to enter among them, or eat from them, because they are diseases and killers. And even the cattle know them from a great distance; they perceive their smell and do not approach them.

and it is not right to scatter seeds and herbs like these because of their winds and the air that passes over them, for that is harmful and deadly. It is right to burn them quickly. And those that are burned, if they are far away, they stand still, as if the wind had left them, so that they do not move from their places. And even bread is spoiled in the hours of those seeds. Not only does it become moldy, as if moisture had come upon it and become mixed with it, and then it becomes green and then rots, because even if it becomes mixed many times, it does not heal, but is harmful and deadly. And when you see many thick and long herbs, or those near waters, marshes, seas, and ponds, not only do they cause harm and cold there, but they also do not allow habitation near them, for they are harmful and evil. As for regions that are high and open, especially those that are open to the east, south, and west, and especially the south that is open before them, those are very suitable for habitation. But those that are enclosed and low-lying are not suitable, nor are those that are near the north. Especially where there are many reeds and rushes over the waters, and where there are soft and moist meadows, all these are evil and harmful. And with these ends the fourth chapter, by the help of God who is mighty and assists. The fifth chapter of the sixth treatise, with God who makes wise. Again, concerning rains, dews, and concerning water, and from what cause snow, hail, and ice occur, and things like these. In the chapter before this, we have spoken a little about rains, dews, and dews that are from the element of water, which neither increases nor decreases.

and when the vapors ascend by means of the winds to one place and another, and their waters are raised up and become thick and increase beneath the air, and when they are driven together there, they are compressed and descend. And their waters, by means of the winds, are poured out upon other dry lands, and they moisten them and produce fruits. And again, by means of the winds, the vapors ascend through the veins of the earth and are collected in many hard places, and they find outlets and burst forth in springs and sources, according to the will of God. And especially upon mountains and high places there are many springs and sources, because they are hard and compact and are not dispersed by the winds and vapors, but are held back and confined beneath their hardness, like vapors under a pot with a lid. Thus mountains and high places are placed upon the earth like a skull upon a body, and like a lid upon a pot. And when the vapors are collected and increase, they become many waters and burst forth through the outlets and channels and veins that are found in the earth and in the mountains. And the vapors that ascend through fissures and deserts and through barren and soft lands ascend into the air and are collected beneath the air. And if there is force and they ascend greatly, they increase and are driven together and compressed beneath the air, and they become floods and rain descends. And at the time of thunder and lightning, which become violent rains and great floods, there are floods and inundations, because the earth is shaken and emits many vapors. And with their force they ascend violently and are driven against each other and are compressed beneath the air, and violent rains descend. And if in these great floods the northern and dry air meets them and freezes them, they are congealed by the air above.

and when they fall and reach the earth. This is the cause of hail and sleet. And it is not from above, from the place where it is properly generated, that hail comes from that cloud, but there are times when, at a distance, a strong and northern wind brings it, and wherever that wind goes, there it discharges that hail or compacted rain. Snow, however, occurs in winter times from this cause: many vapors ascend when there are strong and dry northern winds, and in the air they are congealed into vapors as if into a fine dust, and then the drops fall upon one another and become large and small flakes. And this is a sign for you that after snow the air becomes clear and a pure calm occurs. Hoarfrost and ice, however, occur from a northern wind when weak and thin vapors ascend from the surface of the earth, and they have no power to be stirred and to overcome the air and to ascend, but they are cast down upon the earth and become dew. In the morning, when the air is colder, that dry and northern air congeals all the collections of water. And there are times when the air is more severe and dry and cold, it congeals great rivers and the shores of the sea, and it hardens many lakes; and when the time of its warmth comes, it loosens and dissolves the hardness of the ice and of the rest of the other things. This is the cause of hail and snow and ice. Again, they speak concerning thunder and lightning.

because the air is agitated by the multitude of winds and by their mutual collision above the earth, and it is agitated by the lower winds, and it strikes the upper winds that have been compressed and thickened and have become dense clouds. And from the force of the pressure, that violent wind and roar and crash and thunderclap occur, and that mighty sound of thunder comes from the collision of clouds and winds. And that violent wind that has been compressed and the crash of wind and roar in the clouds are seen with violence when the wind is compressed. The sound, however, is delayed because of the distance of the height. And at that time rain falls from the violence of the clouds that are compressed and rain descends. And rain does not fall after lightning and thunder. Know that a rainbow falls at those times. And because the air is more strongly compressed by the action of the air, this occurs which is called a rainbow, and its form and composition are from watery winds and from western and northern air. And it falls upon the whole creation as a kind of bond, though invisible, and it is joined to the nature of the earth like a male with a female. And through this bond all solid bodies are bound together: gold, I say, and silver, and copper, and iron, and lead, and even heavy stones of water, and the rest of the minerals that come forth from the earth. And concerning these we will speak more clearly and simply in another treatise from below, when their time comes, if the Lord wills. Then this will be known certainly: that when thunder and lightning occur, at that time rain comes. However, not everywhere, but where the winds have been compressed and clouds have thickened. And lightning is also seen at a great distance, and if rain does not fall, neither does hail.

become clouds, and when they are not visible. But the air becomes colder in these lower clouds. And hail comes from the great masses of clouds that are compressed beneath the ether. Then they freeze from the north wind that blows strongly above. And also these masses strike each other and become large pieces of ice like nuts and almonds. And elongated shapes. And all kinds fall down. Snow, however, forms when vapors are condensed and freeze in the air before they reach beneath the ether. And when particles adhere to each other as they fly in the air before the north wind, they fall gently and are deposited on the earth, heavy and light. Dew and ice, along with what rises from the face of the earth, the air hardens upon the face of the earth and freezes it. And dew and ice become like the command and order of the wise Creator. And all of them are for the assistance and preservation of creation. And hail is terrifying and frightens and restrains the foolish. And it also kills insects and caterpillars that harm plants and fruits. Snow and ice, however, warm the earth and renew it so that it becomes fertile, like that which is manured and planted and produces fruits. And it also suffocates and destroys and kills mice, ants, and reptiles of that mixture, and worms, and ticks, and mosquitoes. And all like these that are harmful and damaging to plants. And it produces other hidden benefits, many of which are not understood by [humans] and are not perceived by them. As only He knows and blesses His honor. And with these ends the chapter of five [of the sixth treatise] by the power and help of God. The chapter of six with the wisdom of God.

on that account, and how the changes of the seasons—of winter and summer, autumn and winter—occur. The great power of God suffices for everything. But His wisdom, which has no divisions, has wrought great wonders and many changes in all creatures and times, so that His great wisdom might be known, which is wisely established in everything. And from this, one marvels greatly. And when one marvels, one is drawn [and when one is drawn] to Him, he approaches His true and undivided love. Who is it that, when he investigates the beings, times, and natures of all creation, and looks and examines them distinctly with a hidden eye of his thought, and perceives the great power hidden in them and the spiritual vision concealed in them, and does not turn back? And he marvels at the wise Creator of all. And when he marvels, he is drawn toward the unified love that cannot be comprehended. Blessed is He who cannot be comprehended in His knowledge, and whose ways cannot be traced. One of the divine men said: Just as God is to be known, so the sun is to be perceived—that is, to bodies. For God has placed in the nature of this sun a great and corporeal agency, which, with the glorious efficacy of its operations, acts in all bodies of animals, earth, and waters. It is like God, who holds all and governs what is to be known, and is above what is perceived. Thus this sun, which is the great luminary, the king of lights, acts; for it is the regulator of all creatures, arranging the seasons and times through it, and from it the hours and their limits are known, and it distinguishes the months and determines the weeks and marks the days. From it all the hours of the day are known.

He makes the changes of the seasons with great wonder, while standing in the middle of his course in the zodiac, he makes the equality of day and night. And he makes the air temperate and mild, and he enables the earth to produce grass and the growth of roots, like the cultivation that enables seeds and birth in animals and plants, while standing in the middle of his course, which is the balance of Aries. This is the house of Mars, the star that runs in the firmament above the sun, which is the fifth. And concerning that, it is the house of its elevation and its temperaments, while here it is inclined after winter, which is cold and wet. It makes the air good and temperate, warm and wet, which brings life and preserves health. This is the good time and helper of the perceptible beings more than all the times of the changes of the seasons. After that again, the sun ascends in the ascent of its course and rises to the high degree, which is the end of the balance of Taurus. And it becomes near to . . . because the seven climates of the inhabited world are with the northern side of the earth. And when the sun ascends to the high and northern degrees in its course, it becomes near to the climates of the inhabited world, and it enables them and heats them more because its rays fall upon their heads. And with this, it makes the change of summer and hot, because its course extends much above the earth and diminishes below the earth, because it inclines to the north. The day becomes long, and its extension becomes time and quarter, like the equality of day, like twelve equal hours. And all the nights and days are twenty-four hours.

to be cultivated. That great day in that climate, in the middle, is like the spring equinox, twelve hours of day and twelve hours of night. And as it goes to the north or to the south, the measures of days and nights change, because of the inclination of the earth, like the height of its middle, in that it is a spherical globe like the shape of a ball. And when the sun enters the head of the sign of Aries, it turns its course towards the south, until it reaches the end of the sign of Libra, which is the balance. And then the day equals the night, like in the beginning, and the day becomes twelve hours, and the night twelve hours, equally. And also the heat of the sun changes from its nature, because the sun is distant from above our heads. And as it goes towards the north in the inhabited climates, those regions become colder. And as it goes towards the south, they become hotter, because of the proximity and distance of the sun. And when the sun descends to the lower and southern step of the end of the sign of Capricorn, that day is three quarters, that is, nine hours, equal to the night of the summer solstice at the beginning of Aries. And that night of winter is five quarters, that is, fifteen hours, like that summer day. And the heat of the sun changes greatly, because it is very distant from us, and its rays fall obliquely upon us, and not from above our heads, and they descend upon us as if they strike the earth. And by this, many vapors rise and are condensed in the air and become thick. And also the air is moved from them and is agitated to and fro, and much cold, and vapors are condensed, and clouds are formed, and rains are gathered and fall.

and the air, the climates, and the winter seasons are determined. This is the cause of those changes that occur in creation, all of them from the approach and recession of the sun. And for the completion of the year, it is the cause in the completion of its revolution of the entire circle of the zodiac that the year is completed. And if one examines wisely the cause of all the seasons and the conditions that exist with the elements, it is it. It ripens the earth and generates gold, silver, copper, and the rest of the bodies. It matures stones, solidifies, and hardens. It produces various and transparent bodies, along with other powers and many operations of wonder that it performs. Behold, it ripens fruits, matures seeds, raises, and nourishes. And it brings everything to existence. It collects and dries up moisture and putrefaction. It purifies the corruptions, the impurities, and the turbidity that are in creation. And as it is said, nothing is hidden from its heat, because in all the climates of this world its power enters and acts. And where there are northern regions, its rays are not able to reach them, but through the reflection from another side and through the air, its power enters those places. And in the inner and very deep places, and in the earth down below, it descends, penetrates, and exerts the power of the sun as far as the limit of one parasang, which makes four miles. Thus also in the air above, one parasang acts and no more, because its power is impeded by the coldness of the air and the northern winds. And in that which has no earth or body, when its rays are able to reach it, they are able and are impeded, but with them they are impeded and their operation becomes small when they come and the rest.

And when the sun descends into the southern region, it passes to the side that is beyond the middle of the earth, and makes summer there, and winter here. And again, when summer is not there, winter is there, because of its distance from them. And if there is in that region inhabited land, or again animals that are known, and there is no dry land or sea, because the whole earth together with the seas and gulfs that are in it, in its entire sphere, is divided into five hundred parts according to this scheme that is depicted here. Now take in thought according to this scheme: that the earth is a round sphere, and its division is five hundred parts: one middle, another with its north, another with its south, and two other corners of the earth: the northern one that is under the north pole, and the southern one that is under the south pole, which is not visible to us, because it is darkness that does not see the sun on account of the heights of the sphericity of the earth; and it is also very cold because of the distance of the sun from it. And whether that earth is dry land or sea, no man knows; but if a prophet were to come and see by the spirit of God, he would know the hidden things. And there, beyond the earth, is the southern region, which is burning and uninhabitable. And because of the passage of the sun, it is fitting that the region beyond the middle of the earth be temperate, like this northern region that is inhabited. And it is divided into seven climates. And winter there is summer here, because of the approach of the sun to it and its distance from here. And thus winter here is summer there.

But as for whether it is dry land or sea, we do not know. However, if there are inhabitants there, whether humans or animals, it is because it is impossible for the intellect to cross that burning and scorching land, in which there is no grass or tree, nor mountains or heights, but a dry and burning desert that is inflamed equally with the heat of the sun that passes over it. And great dragons dwell in it; by day they hide in the deep hollows of the earth, and by night they come out and devour one another. And day and night are equal there, because it is the middle of the sphere. And the sun always passes above it as it revolves with the zodiac, and it inclines slightly to and fro in summer and winter, but it is near and does not produce a great change. However, in the region above the middle of the sphere towards its south, as with us, there occur its changes of summer and winter, spring and autumn, and nights and days. But we think that the summer there is hotter than the summer with us, because the sun runs in the lower limits of its firmament at the time of winter with us and summer there. And again, the winter there is colder than the winter with us, because at the time of winter there, which is summer with us, the sun runs in the upper limits of its firmament and is very high and far from the earth. And if it were not so high at the time of summer, I think it would not be able to withstand the intense heat that would burn it.

And likewise in winter, if the sun did not descend and come near to the earth and warm it greatly, then even so it would not be possible to take food because of the severe cold. And because of this, the depths of the earth, the caves, and the springs are warm in winter, because the sun is near to the earth and warms it from the south, and it removes the coldness from it from above, and it confines the heat within its depth. And by this it is established that the southern region is uninhabitable, because the summer there is very hot and the winter there is extremely cold. And if it were not for these divine provisions, even this region would not be able to be inhabited by a human or any other animal. But by means of mixed heat and tempered cold, it has providentially arranged and ordered the seasons. He is wise in all things. And the entire inhabited world is bounded by this measure of the temperate zone, situated between the north and the burning land which is in the middle of the earth under the sun, and the northern and dark region under the northern pole. By this measure are divided the seven climes, that is, the climates. And in them is the entire inhabited world, and it is bounded by its four regions. And no one can pass beyond these impassable boundaries: from the east, there is a land of thick clouds which no one can cross; from the west, the Ocean, the great sea, is placed, which is impassable; from the north, there is that dark and cold region; and from the south, the burning land which is the middle of the upper sphere, over which the sun passes directly.

Know that the sun is not able to shine equally over the whole inhabited world at one time, because of the sphericity of the earth and the shadow of the inclination of the height of its curvature. And when it is morning in that region, in Media and Assyria, then the middle of the night is with us, and in the west, in Spain, it is evening. And again, the opposite is likewise, and there is no place to which the sun is nearer than to its neighbor. But as high as it rises when it stands above the head at midday, so high it rises in every place when it stands above it, because the earth is placed in the middle of the air and is suspended by the command of God like a bird in the air, and the air surrounds it in a revolving manner as it turns, like the pupil of an eye in its socket. Thus, as above it is said, and still it is said, as below. Now it is established that one fifth of the earth is habitable, and the other four are empty and uninhabitable. Two of these are the dark and cold zones, the northern and the southern, which are equally dark and cold, as has been said. And the northern is colder because of the height of the sun in summer. However, the region of darkness is not much greater in the north than in the south, because when the sun ascends to the upper boundaries of the firmament in Cancer, it lingers more over the northern region; but in the south, when it descends to Capricorn, it passes through the lower boundaries of the firmament and is low and nearer to the earth than when it is in Cancer, and it warms the earth more, and it is not able to shine much upon that southern zone. And that region is much darker than the north.

Nevertheless, it is not cold as it is due to the proximity of the sun to the earth, because it heats it more, and the power of its heat reaches even to the south. For in the winter of our region, which is the summer of the south, that southern region is near to the angle and is not very cold like the northern region at that time. But in the summer of our region, which is the winter of the south, that southern region is colder, because of the elevation of the sun, just as that region which is opposite it, which is between it and the burning earth, is situated. In the summer of our region, which is the winter of the south, that winter is colder than the winter which is with us, because of the elevation of the sun. And also the summer of the south is very hot compared to the summer of our region, because of the lowness of the sun, as will be said further on. And because of these changes, that region is not inhabited, but rather it is dry. And this inhabited portion, which is one of the five parts of the face of the earth, is the half of the sphere which is above, that is, that which is with us, as will be understood further on. But in the earth there is no above and below because of the sphericity of the globe, which uniformly revolves above it in a circular manner. The whole earth is said to be below, as it were, in the middle. And that side of the face of the earth which is opposite, which also looks toward the sun like us, and thus is high and elevated from it as it is with us equally. Whether there is sea or dry land, it is not known. And whether in this temperate portion opposite this inhabited portion of ours below, whether men dwell there or again anything else, it is not known.

Thus half of that other side of the face of the earth is five other degrees, like these in everything equal, as if they were all ten degrees. And this inhabited part is one portion out of ten of the earth by itself. The drugs, however, are mixed with the lands. Because with its sphere the roundness of the earth is heated. And the sea is very large and wide from the inhabited world. For it is like an island in the sea, because [it is set] apart from the open and visible waters. Thus it is thought that around the whole earth the waters of the seas surround it. And the places of the dry land are open and visible. And where there was a space and a mixture, there was habitation for humans and animals. Or another small earth was considered. Take in your thought that the earth with the seas in it is a spherical sphere like a round ball. And stretch over it in your thought three belts. One belt over its middle as it goes around. This one is that which is under the sun. And another belt from the south of the middle; this one also is uninhabitable, as was shown above. And the third belt is from the north of the middle. This one, in its upper half, is this whole inhabited part that is bounded from the east and from the west as was shown above. These three belts are considered three degrees. And the other two are angles: the northern and the southern, like the two heads of a line or of a ball. Now in the half of the portion towards the north from the middle is the whole inhabited part of the seven climates of the whole world. In which there are very many thousands of cities and regions and provinces.

that they do not even hear of each other, or know each other, because of the distance between them. And [this] one portion out of ten of the earth is so vast and spacious. From the whole earth and the seas around it and within it, how great is its size and measure. For the air that surrounds the whole earth from outside, and has all this height up to the ether, how great and vast it is. And also that ether, the outer air from the air and from the earth, how again great and vast it is. And thus it is reckoned and taken in your thought among all the firmaments of the heavens, how great each one is from that which is below it, from the earth, how many times greater. The sun, then, and each one of those great luminaries, what is the measure of each of them? For when they are placed in that high place which is immeasurable, they shine and are seen by the whole world. For if they were not very great and far above measure, they would not be seen from that high place by the whole world. So the orbit in which and below which all those luminaries are arranged, what then is the measure of its greatness? And if the earth, which is like a point in the middle of a vast circle, is not measured or extended, then those high and lofty circles, what then is the measure of their vastness and greatness and expanse? And if these are not measured and not extended, then that great sea of waters above the heavens, from which he who spoke about it said something, or perceived, or imagined, or found an end to the knowledge of these things. Or how wonderful are your works, Lord, and how deep are your thoughts. Your knowledge is amazed at me.

is exhausted and cannot exert force. And when it thinks, it does not comprehend; it cries out. Or to the depth of the wealth and knowledge of God, who is exalted in his essence. For no one can reach his ways, and his paths cannot be traced. And with these, the sixth chapter is completed, by the power and help of God. The seventh chapter, with God who makes wise. For appropriately and orderly, the changes of times come, and they do not occur one after another by chance. The heavens [cannot] contain the glory of God, and his hands show the firmament. Day by day utters a word, and night by night shows knowledge. There is no word nor speech that is not heard in their voice. Just as when a person sees a high, glorious tower built in houses, and adorned with walls, and completed with upper rooms, and outside with many strong and mighty houses, but inside again many more glorious arches and splendid decorations, and beautiful adornments, and prepared furnishings, and inexhaustible wealth, and unceasing abundance, and indestructible powers, along with many other numerous things—then he reflects in his mind on the great wisdom and vast knowledge of that craftsman who established all these things, and greatly increases his inquiries, and praises the greatness of his knowledge and the abundance of his wisdom, how he was able to arrange all these things. And he becomes firm in his heart and believes in his thought, and is not divided, that just as for every craftsman and artisan there is that glorious house of that tower, built and decorated, and all goods are assembled in it, and not like the height of a mountain, something that is established in a place, and filled with wild trees that, by their own will, are thought about.

but the microcosm, the rational nature, is established in all these. And in their glory and wonder, even their nature is considered very wise and high in knowledge. Thus every rational being that participates in knowledge, when it looks and is amazed at this knowledge of the heavens that are stretched out above the earth, and at the courses of these firmaments, and at the orders of the luminaries, and at the arrangement of their revolutions, and at the stars and their movements and their changes, together with the multitude of beings, times, natures, kinds, species, and distinctions that are in this world, it marvels, is astonished, and is confirmed that the microcosm, nature, and establishment exist for all these glorious things. And that nature is wise and high in knowledge, whose knowledge cannot be exhausted or comprehended, nor its great and manifold wisdom be measured, which like a creator established and set up all these wonderful, astonishing, glorious, and ineffable things. In each one of them, if one were to be amazed, one would be astounded and bewildered. And how after creating and establishing everything, it cares for, provides for, and watches over the preservation and existence of all according to the nature of the ship and its pilot, who after constructing and completing it with all the species necessary for it, holds its reins in his hands and guides it with great vigilance and much care. Thus this wise nature, the chief of the elemental archangels, after stretching out this curtain and setting up this glorious dome and filling it with all times and necessities, holds its reins carefully and guides it vigilantly, and provides for it diligently. It stretches it out for days and limits it for nights, arranges for it changing seasons for its existence and preservation.

If it were all winter, seed would not be nurtured and filled out, nor would fruit ripen and mature. And if it were all summer, everything would be scorched by heat, and would wither, be consumed, and perish. And if again it were all the season of winter, no flesh would live—neither human, nor animals, nor birds. And if again these changes occurred one after another violently, the world would not be established, nor would any flesh live. If today, so to speak, there were a wintry season, and tomorrow suddenly a hot summer were to overtake it, the bodies and natures of humans, animals, seeds, and trees, and everything, would be destroyed. And if again today there were a season of hot summer, and tomorrow a wintry cold were to overtake it, in this way the natures and bodies of humans and animals would be destroyed, and no flesh would live or be established. But a wise order and arrangement governs everything, so that change comes after its companion slowly and moderately. And between the changes of winter and summer, it placed other changes, of autumn and spring, which are a beginning. So that little by little changes come one after another until bodies and natures meet in cold and heat without being disturbed or destroyed. And it divided them into four changes. And each change is three months, varying in the temperament of the constitution and the mixture. The change of autumn is three months, varying in the temperament of the constitution and the mixture.

change, the third of the Teshri months, is Nisan, which is still short and near to the other month of the change of winter, which is Adar. And that month of Nisan, its beginning is cold like the end of Adar. Its middle, however, is again a little warm. Its end is again more so. And after it enters Iyar. Thus its beginning is near to the end of Nisan. Its middle is again hot, its end more so. After these three Teshri months, in which there are nine changes, comes the summer change. The first month, Tammuz. Its beginning is near to resembling the end of Iyar, the last month of Teshri, and the middle of Tammuz is very hot. And its end is again more so. And after it enters the month of Ab, which is the strength of summer and the ripener of fruits. Thus its beginning is intense in heat. Its middle likewise. And its end diminishes in heat and intensity. And Elul likewise: its beginning is hot, and its middle is again less, and its end is again less. And then the colds and the cool winds begin. And thus the three summer months are completed with nine changes. That middle one is more intense in heat than all of them. Now see how much there is between this burning and ripening heat of the month of Ab and the severe cold and freezing of another. For if this followed that, in that same time everything in the world would be destroyed. But the Creator arranged and ordered that the time should be little by little, so that bodies would be prepared, seeds would grow, fruits would ripen, and they would be cooked and completed. But if it were otherwise, the heat would have reached them, they would have been scorched in their softness and become hot and dry, and fruits and leaves and blossoms would have withered, and nothing would have grown.

but little by little it becomes spring-like, and grows mild, and becomes solid, as if, when the time comes, they stand against the strength of the heat and are perfectly cooked. And then, after that strong heat, again a breeze blows upon them and they are moved, so that fruits and blossoms become tender, and they become even more refined, and their sweetness becomes fresh and pleasant, and grains and pomegranates become tender, and moisture increases in them, and their shells are cut open. And after these things comes the change of autumn, which is also the middle between summer and winter. Just as the change of Teshri, the first month is Teshri Qadim, and it resembles and is close to the beginning of this one, to the end of Elul, the last month of summer. Its beginning, however, of Teshri, is again a little cold, and its end is even more so. Thus also Teshri Acharay and Kanun Qadim, and thus little by little cold comes, while it does not overflow like a flood that rushes in a ship, and while it does not go nor is it carried away, a flood carries it from place to place, and it is moved little by little to wherever it wishes, without being perceived. Thus times and seasons glide for the world, and they lead it gently from change to change without being perceived. Then the winter change enters, and adds little by little cold, until Shebat, which is the peak of winter. And from its height and beyond, that strong cold again decreases, and again the time of the change of Teshri approaches. And thus times revolve and changes are arranged with great care and provident wisdom of the wise Creator of all, little by little, as it is said, because of the stability and preservation of this world and of all the natures and beings that are in it.

and many such wise varieties and wonderful changes, and the cycle of times, and the ordering of seasons, and the determination of hours and months, and the equality of rains and the tranquility of dews, and the non-persistence of storms, and the difficulty of seasons of violent lightnings and severe thunders and heavy rains, and the non-continuance of earthquakes, tremors, and disturbances for even an hour. And from many such wonderful things, it is known and established without doubt that this world has a Lord and Creator, He who created it, established it, and set it up. And He is the one who distributes everything in it and cares for it wisely, perfectly, and rationally. And He has no opponent nor partner nor any like Him, but He alone is power and authority, nature and will, lordship and governance. And He can do all and fills all and suffices for all. And if the sun, which is one of His creations, thus exercises the power of its nature and passes through foul bodies and through earth and seas and through all creatures, and nothing touches it, how much more so the power of God, the Creator of the sun and of all creatures above and below, can do all and suffices for all. He is one without division, the Lord who holds all and governs all, who created and established all, and cares for and distributes and orders the times with His great wisdom, and all things listen. And when thus gently, little by little, and gradually the times of the hour change, behold, many destructive changes occur in them, and in the bodies of living beings, pains, diseases, and disturbances of various kinds.

and in trees and fruits and seeds, and in many kinds of plants and herbs. So also in the rest of the animals and birds, if something had happened to the changes, no destruction would have remained in the world. Praise to him, to the wise Artificer, how excellent and glorious is his governance. And likewise concerning the Artificer of the furnace, that when he makes and fashions many and various vessels with the furnace, at the time when he completes and finishes the vessel, while the body of the vessel is still fire, he places it first in the middle chamber of the furnace, away from the place where the fire blazes. And if at the time when he was finishing the vessel he had placed it aside from the heat of the fire, at that very hour it would have broken and been destroyed. But he places it with knowledge in the middle chamber, where the fire is not strong like that lower one which blazes, where the furnace is tempered and the vessel is worked and fashioned. And thus for all the vessels that he works, there he arranges and places them. And when he finishes his work and it stands from its working, he closes the doors of all the chambers of the furnace and seals them with clay so that air does not enter and destroy the work. And he leaves it thus all night and the next day, after which a little gentle and mild fire. And then gradually he opens a little from behind the furnace. And after an hour again a little. And he does not hasten, but draws out the air so that the work is not disturbed. And thus all day he proceeds cautiously until the furnace stands a little at a time. And then he brings the work to the door of that middle chamber of the furnace. And little by little he brings the heat near with the fire. Then he takes them one by one and arranges them on the floor of the furnace.

Thus He governs with His wisdom and directs the entire creation. And again, when He wills to send the potter to the work, or the clay of the potter to turn into a vessel, so He governs and acts. And little by little He brings it near to perfection, and first places it in the middle of the house where the turning of the vessel is slight, and the soft [vessel] is thinned. And little by little He strengthens it with its substance, without haste. And thus with wisdom He completes its making and preserves its work. For just as He made and spread forth this, the strong arch and the wise substance of the natures of creation, and He ordered the times, seasons, and changes of the hour with great wisdom and vast knowledge, because of the beauty of existence and the preservation of this world which He created and established by His goodness, while He Himself was not in need, but because of the help of creatures and made things, for their order and their upbringing in excellence and in firm conduct, so that through these they might be instructed in wisdom and grow in true knowledge, and approach the perfection of His greatness, and be adorned with the rays of light and the splendor of the praise of His greatness. And to Him is due and owed praise, thanksgiving, and adoration in all the worlds of creation and the establishment of His lordship, forever and ever. Amen. And with these are completed the seven chapters by the help of God Almighty. The sixth treatise on the knowledge of truth is completed, by the help of God Almighty, in which seven chapters were spoken gloriously concerning all those things that are under the sphere, and in the air, and in the fire, and down to the earth and its events.