Section 10: On the position of the universe according to its divisions.
* * * *
Theo. Does it not also concern Physics to discuss those things that lie outside the universe?
Myst. If there were any natural body beyond the heavens, most assuredly it would concern Physics, that is, the observer and student of nature. But in the book of Origins,[456] the Master workman is said to have separated the waters and placed the firmament in between them. The Hebrew philosophers declare that the crystalline sphere which Ezekiel[457] called the great crystal and upon which he saw God seated, as he wrote, is as far beyond the farthermost heaven as our ocean is far from that heaven, and that this orb is motionless and therefore is called God's throne. For "seat" implies quiet and tranquility which could be proper for none other than the one immobile and immutable God. This is far more probable and likely than Aristotle's absurd idea, unworthy the name of a philosopher, by which he placed the eternal God in a moving heaven as if He were its source of motion and in such fashion that He was constrained of necessity to move it. We have already refuted this idea. It has also been shown that these celestial waters full of fertility and productiveness sometimes are spread abroad more widely and sometimes less so, as though obviously restrained, whence the heavens are said to be closed[458] and roofed[459] with clouds or that floods burst forth out of the heaven to inundate the earth. Finally we read in the Holy Scriptures that the eternal God is seated upon the flood.
Theo. Why then are not eleven spheres counted?
Myst. Because the crystalline sphere is said to have been separated from the inferior waters by the firmament, and it therefore cannot be called a heaven. Furthermore motion is proper to all the heavens, but the crystalline one is stationary. That is why Rabi Akiba called[460] it a marble counterpart of the universe. This also is signified in the construction of the altar which was covered with a pavilion in addition to its ten curtains for, as it is stated elsewhere,[461] God covers the heavens with clouds, and the Scriptures often make mention of the waters beyond the heavens.[462] There are those, however, who teach that the Hebrew word Scamajim may be applied only to a dual number, so that they take it to mean the crystalline sphere and the starry one. But I think those words in Solomon's speech[463] "the heaven of heaven, and the heavens of the heavens" refer in the singular to the crystalline sphere, in the plural to the ten lesser spheres.
Theo. It does not seem so marvelous to me that an aqueous or crystalline sphere exists beyond the ten spheres, as that it is as far beyond the furthermost sphere as the ocean is far this side of it, that is, as astrologists teach, 1040 terrestrial diameters.
Myst. It is written most plainly that the firmament holds the middle place between the two waters. Therefore God is called[464] in Hebrew Helion, the Sun, that is, the Most High, and under His feet the heaven is spread like a crystal,[465] although He is neither excluded nor included in any part of the universe, it is however consistent with His Majesty to be above all the spheres and to fill heaven and earth with His infinite power as Isaiah[466] indicated when he writes: "His train filled the temple;" it is the purest and simplest act, the others are brought about by forces and powers. He alone is incorporeal, others are corporeal or joined to bodies. He alone is eternal, others according to their nature are transitory and fleeting unless they are strengthened by the Creator's might; wherefore the Chaldean interpreter is seen everywhere to have used the words, Majesty, Glory or Power in place of the presence of God.
Theo. Nevertheless so vast and limitless a space must be filled with air or fire, since there are no spheres there, nor will nature suffer any vacuum.
Myst. If then the firmament occupies the middle position between the two waters, then by this hypothesis you must admit that the space beyond the spheres is empty of elemental and celestial bodies; otherwise you would have to admit that the last sphere extends on even to the crystalline orb, which can in no way be reconciled with the Holy Scriptures and still less with reason because of the incredible velocity of this sphere. Therefore it is far more probable that this space is filled with angels.