5) they are round, and are not divided into parts; (6) no vacuum intervenes between one sphere and the other; (7) they may be considered as one being, but in respect to the intellects, which are the causes of their existence and motion, they appear as four different beings; (8) they are transparent and refulgent; (9) each sphere moves uniformly, (10) and according to its special laws; (11) they revolve with great velocity; (12) each point returns again so its previous position; (13) they are self-moving, yet the impulse emanates from an external power.
In the second part of the vision the prophet saw the ofannim. These represent the four elements of the sublunary world. For the ofannim (1) are connected with the bayyot and with the earth; (2) they have four faces, and are four separate beings, but interpenetrate each other "as though it were a wheel in the midst of a wheel" (Ez. 1. 16); (3) they are covered with eyes; (4.) they are not self-moving; (5) they are set in motion by the hayyot; (6) their motion is not circular but rectilinear. The same may almost be said of the four elements (1) they are in close Contact with the spheres, being encompassed by the sphere of the moon; earth occupies the centre, water surrounds earth, air has its position between water and fire; (2) this order is not invariably maintained; the respective portions change and they become intermixed and combined with each other (3) though they are only four elements they form an infinite number of things; (4.) not being animated they do not move of their own accord; (5) they are set in motion by the action of the spheres; (6) when a portion is displaced it returmss in a straight line to its original position.
In the third vision Ezekiel saw a human form above thse hayyot. The figure was divided in the middle; in the upper portion the prophet only noticed that it was hashmal, (mysterious); from the loins downwards there was "the vision of the likeness of the Divine Glory," and "the likeness of the throne." The world of Intelligences was represented by the figure; these can only be perceived in as far as they influence the spheres, but their relation to the Creator is beyond human comprehension. The Creator himself is not represented in this vision.
The key to the whole vision Maimonides finds in the introductory words, "And the heavens were opened," and in the minute description of the place and the time of the revelation. When pondering on the grandeur of the spheres and their influences, which vary according to time and place, man begins to think of the existence of the Creator. At the conclusion of this exposition Maimonides declares that he will, in the subsequent chapters, refrain from giving further explanation of the ma'aseh mercahah. The foregoing summary, however, shows that the opinion of the author on this subject is fully stated, and it is indeed difficult to conceive what additional disclosures he could still have made.
The task which the author has proposed to himself in the Preface he now regarded as accomplished. He has discussed the method of the Kalam, the system of the philosophers, and his own theory concerning the relation between the Primal Cause and the Universe: he has explained the Biblical account of the creation, the nature of prophecy, and the mysteries in Ezekiel's vision. In the remaining portion of the work the author attempts to solve certain theological problems, as though he wished to obviate the following objections, which might be raised to his theory that there is a design throughout the creation, and that the entire Universe is subject to the law of causation:--What is the purpose of the evils which attend human life? For what purpose was the world created? In how far does Providence interfere with the natural course of events? Does God know and foresee man's actions? To what end was the Divine Law revealed These problems are treated seriatim.
