Chapter Eight. Of the water above heaven.

No person of sound reason who is a Christian, and therefore holds Holy Scripture to be true, will deny that waters exist above heaven. The sophists nevertheless take pleasure in asking this question: since everything else was created to benefit humanity, yet, as they assert, not a drop of the water above heaven comes down or benefits humanity, for what purpose was it created?

To answer this question, we must first know that it is impossible for us to investigate all God’s wonders thoroughly. The all-wise God wished to teach this to his devout servant Job when, among other things, he asked him: “Do you know who is the father of rain?”

Second, since so many speak of this according to their own conceits, I too may be permitted to say plainly that a wise builder considers from the outset how to provide his intended structure with a good foundation, and otherwise secure and protect it so that it cannot give way or develop a fault in any place. The more an arch is loaded, the firmer and more stable it becomes. Likewise, when a circle or sphere is enclosed within another, it is thereby better maintained in its roundness.

In the same way, the wondrous circular and spherical structure and vault of heaven, and the earth enclosed within it by air, are preserved in their stable form and roundness through the weight of the waters wondrously appointed above that magnificent structure. Thus each is wonderfully sustained within the other, just as all together are sustained first and foremost in God’s Word. For everything was created by him and for him, and everything holds together in him.

Third, therefore, just as it cannot be denied that heaven and earth were created for humanity’s benefit and do benefit it, neither can it be denied that the water above heaven was created for humanity’s benefit and does benefit it. As already stated, all nature hangs together, and each thing exercises its influence and effect upon another. Since one thing was created to benefit humanity and does so, it follows that the other too must have been created for that benefit and must provide it.

Fourth, to expose and refute more precisely the sophists’ error that not a drop of the water above heaven comes down or benefits humanity, the answer is as follows. To describe the subject of the Hermetic art more exactly, our often-cited author shows how water above and beside the firmament of heaven descends to us in a spiritual manner, and how the whole air is full of water. This benefits humanity most salutarily, since from this water the true balsam and the very best and most healing universal medicine can be prepared.

For this is the true element that has received no particular blessing and command from the Almighty. This is the finest golden chain by which earth is fastened to heaven. This is the true earth that hovers above our heads: an earth from the beginning, yet never an earth. It is the little fish Echeneis, Helmont’s nymph, Theophrastus’s immature mineral electrum, Basilius’s supernatural spiritual Mercury and heavenly sulphur—indeed, Basilius’s all in all.

I am aware of what other philosophers have written concerning the generation of our matter and the father and mother of the world-spirit, namely the Sun and Moon, which might appear contrary to my opinion. Yet, with these worthy people’s permission and due respect to their honour, I submit to every discerning reader whether their opinion can stand without qualification. It is contrary to the order of all nature that the source from which something was created should in turn be generated by that thing. To put it more clearly: a particular nature created from universal nature cannot in turn produce and generate that universal nature.

The stars, as well as animals, plants and minerals, came from and arose out of this subject. It therefore participates in astral, animal, vegetable and mineral nature, although mineral nature especially predominates in it. The distinction which these philosophers labour to introduce—between universal matter not yet specified, and metallic matter prepared, compounded and specified by nature, as they say—is therefore irrelevant here. Such preparation, composition and specification are in themselves nothing other than the action of the stars, especially the sun, upon the water repeatedly mentioned, from which concentrated Mercury arises.

Anyone who knows how rightly to consider this water’s property and nature in this respect must agree with me here, including that our subject has been rightly and precisely described.

The following might nevertheless prevent some from assenting to this opinion of mine. The late Arnd, so often mentioned, brings forward from Job: “Will you spread out the mighty heavens, like a cast mirror?”

But consider what happens in winter, when it is cold outside a room and warm within: the windows sweat, and thus air penetrates the glass. One can then readily understand how this water penetrates the firmament of heaven and descends to us in the manner described.

Finally, for my part, I again offer heartfelt thanks to Almighty God, who in his immeasurable mercy has so highly honoured me, revealing the subject so often discussed and the king of all secrets, in Polemann’s expression, and granting me this royal science. In any event, I nevertheless leave everyone free to retain their own opinion.