Descending to treat in particular of each one of the elements, we shall begin with the air, whose benefits are many. For first with it men, and birds, and the animals that walk upon the earth breathe, receiving at all times, both waking and sleeping, this refreshment with which they refresh and temper the ardor of the heart, which is
a very hot member, so that it may not be choked with the abundance of its heat. The air also is the medium by which the light of the sun and of the stars, and with it their influences, pass and come to us, without which they could not do it, because both the light and the influences are accidents, which cannot be without a subject that sustains them. And besides this the same air, placing itself in the middle between us and the sun, tempers its heat, so that without annoyance we may enjoy its benefits.
But here it is to be noted that divine providence divided the air into three principal regions for the use of the things that here we shall declare. The first and highest part of it is joined to the element of fire, and for this reason is very hot, conformably to the quality of its neighbor. The lowest, which is joined to the earth and to the water, is temperate, but does not fail to have (especially at some times) heat, by reason of the reflection of the rays of the sun that strike the earth. But the part of the air that is in the middle of these two extremes is most cold, because fleeing these two extremes, it gathers and reconcentrates itself within itself, and thus is colder, as we see in the waters of wells, which, just as in winter are warm because they flee the cold, so in summer are cold, because they gather themselves inward fleeing the heat, which declares the marvelous providence of the Creator, because this serves for the frosts and the dew of the morning to be engendered there, with which the plants are sustained and maintained in dry times; and the snows, which make the lands fertile and abundant. Wherefore we are accustomed to say “year of snows, year of goods.” For both they, and also the frosts, hold back the plants as with the hand, so that they may not climb to the height, because they employ all their power in the low part, rooting themselves more in the earth, so that in their time they may grow with so much greater fruit, as they shall have greater foundation in the roots.
Here also the rain waters are engendered, because the sun, by means of its heat, lifts the more subtle vapors of the sea, as we already said, which, since they are subtle and of the condition of the air, easily climb to the height and, reaching this middle region of the air, which is (as we say) cold, they thicken and are pressed together with the cold, and thus are changed into water, which, as it is heavier, descends to the low, resolving itself into rain water. The experience of this we see in the alembics in which roses and other herbs are distilled, where the force of the heat of the fire dries the moisture of the herbs that are distilled, and resolves them into vapors, and makes them climb to the height, where, not being able to climb more, they join and thicken and are converted into water, which with its natural weight then runs downward, and thus is distilled, whence proceeds what Saint Basil relates, that when water is lacking to sailors, they boil a little of the salt water of the sea, and put above it a sponge that receives the vapors of that water, which afterward are converted into sweet water, with which they somewhat refresh their thirst. In this manner art imitates nature, as it does in all other things.
And it is no lesser matter of praise to see the manner in which the Creator ordered that rain water should fall from on high. For if all the minds of men set themselves to think in what manner this water would fall in order to water the earth, they could not hit upon another more fitting than this one. For it seems that it comes strained through the cloth of a sieve, distributing itself equally through all parts, and penetrating the entrails of the earth, in order to give sustenance to the plants, which with it are sustained, refreshing from outside the leaves
and fruit of the trees, which irrigation water does not do. This is that marvel that among others is attributed to God, of whom it is written in the Book of holy Job that “he is the one who catches and binds the waters in the clouds in such manner that they do not fall fully and wholly upon the earth.” And Moses writes the same, praising the land of promise, by these words: “The land that you go to possess is not like that of Egypt, which in the manner of gardens is watered with water from the foot. For upon this our land the eyes of the Lord are placed from the beginning of the year to the end, in order to send it water and dew from heaven.” Which benefit the Royal Prophet sings in Psalm 146, saying: “The Lord is he who covers the heaven with clouds, and by means of them sends water upon the earth.” And this with so much abundance that, as is written in Job, he not only waters the sowings and lands of labor, but also the deserts and lands without road, so that they may produce fresh and green herbs.
But how great this benefit of the water that rains is, who will explain it? For whoever looks at this with attention will see that everything that is necessary for human life, the Creator provides by this means: by this he gives us bread, wine, oil, fruits, legumes, medicinal herbs, pasture for the flocks, and with them their meats, wool, and hides for our clothing and footwear, which the Prophet did not leave silent when he said that the Lord produced “in the mountains hay and grass for the service of men.” And he says of men, though this is food of animals, because these (as we see) serve men in many ways. Finally, so many are the goods that through this water we receive that one of those seven Wise Men of Greece, by name Thales, came to say that water was the matter from which all things were composed, seeing that water is what raises all the fruits of the earth, and that not only the fishes of the sea, but also men, with all the other animals, are maintained by them.
And because this benefit is so great and so universal, the Creator took the keys of it, and reserved for himself the distribution of these waters, in order by them to give sustenance to his faithful servants, and to punish the rebellious, depriving them of this benefit. And thus it is written in Job that “by this way God judges the peoples (punishing them with hunger) and gives food to many of the mortals.” And thus God promises to the faithful keepers of his law in Leviticus that he will send them “the rain water at its times, with which the earth and the trees will give them copious fruit for their sustenance. And on the contrary, he threatens the breakers of it that he will make the heaven for them of metal, and the earth that they tread of iron, and that in place of water he will give them dust, to consume them with hunger. And not only sins, but also lack of gratitude for this benefit is accustomed to be cause of losing it.” Of which God complains through Jeremiah by these words: “And men did not say, let us honor God, who sends us from on high the early and the late water, and gives us each year copious harvests to maintain us.” Certainly it is much to be felt that, this being so great a benefit of the Creator, there are so few who recognize it, and give him thanks, and serve him for it, with which he gives us all things, and without which we could not live. And of this it ought to warn us that we see the water come from on high, in order to understand that the Creator sends it to us from heaven. Therefore what is this except for men of reason to imitate beasts, which lack it, which receiving the pasture and sustenance with which they are sustained, neither recognize the giver, nor give him thanks for it?
Another benefit of divine providence is the winds, which either are air, or are very similar to it, which benefit the Prophet did not leave silent when he said that the Lord produced and “brought forth the winds from his treasures,” understanding by treasures the riches of his providence, which ordered that there should be winds for the use and provision of human life. For first “the winds carry the clouds and the waters that are in them, as is written in Job, to where the governor of the world wishes to send them.” And thus we see that in Spain it rains with the southwesterly wind, which, passing over the sea, brings with itself the clouds to this region. But on the contrary, in Africa it rains with the north wind, which blows from the quarter of the north and, also passing over the same sea, carries the clouds, which are as water-carriers of God, to that land. Therefore now, what would become of navigation and commerce with the islands and with the other peoples, if the winds were lacking, and the air were always in calm? Therefore with this help so desired by navigators we run in brief space to the ends of the earth, carrying the merchandise that in one part abounds and in another is lacking, and bringing from them what is lacking to us and abounds to them, and in this manner all things become common, and all lands supplied, and finally of the whole world we make a common plaza and a city that serves all. And what is more: by means of the winds the faith and the knowledge of the Creator has run to the parts of East and West and to all the other regions, which is the best merchandise that can be carried from some parts to others. And no less does divine providence shine forth in the course of the winds, because we know that in the East Indies at a certain time of the year some winds run that serve to navigate with them to certain parts, and at another time others run that are for returning from them, and this so ordinary, that these, which they call monsoons, never fail for these roads, which divine providence ordered for the service and use of men, making the winds, as their servants, carry and bring them as upon shoulders to the desired places. And this being so, how few there are who recognize this benefit and give him thanks for it!
The winds likewise serve, as Seneca says, to purify the air and shake from it any corruption or bad quality that has clung to it. Of which those who remember a great pestilence that there was in the city of Lisbon and in some other places of the kingdom of Portugal in the year 1570 have experience. Which ceased with a very strong and unaccustomed wind, with which the sea grew so much that it covered the fountains that were beside it, and from sweet made them brackish for some days; which wind carried after itself the corrupt air, which was the cause of that pestilence. And for this the same author says that divine providence wished that winds should rise from all the parts of the world, so that in all of them the air might have one who purified and exercised it; so necessary is exercise and labor for all things. The winds also serve so that the farmer may winnow the threshing floor, and clean the grain from dust and from straw, and no less in the force of summer, when we are stifled with great heat, the Creator makes a fresh air rise, with which the entrails are refreshed and the force of the heat is tempered, with which those who know how to refer all things to God, and from all draw matter of edification, consider what that torment of the eternal fires will be, where the unfortunate are burning in those flames, and never hope for this kind of relief and refreshment.