Genesis 1
Commentary from 33 fathers
But the earth was unsightly and unfurnished, and darkness was over the deep, and the Spirit of God moved over the water.
ἡ δὲ γῆ ἦν ἀόρατος καὶ ἀκατασκεύαστος, καὶ σκότος ἐπάνω τῆς ἀβύσσου, καὶ πνεῦμα Θεοῦ ἐπεφέρετο ἐπάνω τοῦ ὕδατος.
Землѧ́ же бѣ̀ неви́дима и҆ неꙋстро́ена, и҆ тьма̀ верхꙋ̀ бе́здны, и҆ дх҃ъ бж҃їй ноша́шесѧ верхꙋ̀ воды̀.
For the depth and the darkness underlay the earth. Since the deep was under the earth, and the darkness was over the deep, undoubtedly both the darkness and the deep were under the earth. For since the waters were over the earth, which they covered, while the spirit was over the waters, both the spirit and the waters were alike over the earth. Of darkness, indeed, the Lord Himself by Isaiah says, "I formed the light, and I created darkness." Isaiah 45:7 Of the wind also Amos says, "He that strengthens the thunder, and creates the wind, and declares His Christ unto men;" Amos 4:13 thus showing that that wind was created which was reckoned with the formation of the earth, which was wafted over the waters, balancing and refreshing and animating all things: not (as some suppose) meaning God Himself by the spirit, on the ground that "God is a Spirit," John 4:24 because the waters would not be able to bear up their Lord; but He speaks of that spirit of which the winds consist, as He says by Isaiah, "Because my spirit went forth from me, and I made every blast."[Against Hermogenes 31] Note that Tertullian understands "spirit" to mean created wind.
Against Hermogenes
After this Moses spoke not of the firmament and things that were above [it], but rather of those things that were between the firmament and the earth which is within [ the firmament ]. Moses wrote about [ the things within the firmament ] for us, although he did not write about everything for us, for he did not record for us the day on which the spiritual things were created. Moses then goes on to write about the earth, "that it was tohu and bohu, " [ Gen1:2 ] that is, void and desolation. This is to show that even the void and desolation were prior to the elements. I am not saying that the void and desolation were something, but rather that that earth which was to become well-known did not exist, for only the [primitive] earth, without any other [adornment] existed. After Moses spoke about the creation of heaven and earth and showed that the waste and desolation preceded the elements that were created by the length of that moment that followed [their creation ], he turned to write about those elements saying, "Darkness was upon the face of the abyss" [ Gen1:2 ] . For the abyss of waters was created at that time. But how was it created on the day on which it was created? Even though it was created on this day and at this time, Moses does not tell us here how it was created. For now we should accept the creation of the abyss as it is written, while we wait to learn from Moses how it was created. As for the darkness that was upon the face of the abyss, some posit that it was a cloud of heaven. Now, if the firmament had been created on the first day they would speak rightly. If the upper heavens were similar to the firmament, then there would be a thick darkness between the two heavens, for the light had not been created nor affixed there to dissipate the darkness there by its rays. But if the place between the two heavens is light as Ezekiel, Paul, and Stephen bear witness, then how could the heavens, which had dissipated the darkness with their lights, spread darkness over the abyss? Because everything that was created was created in those six days, whether its creation was written down or not, the clouds must also have been created on that first day, just as fire was created along with wind, although Moses did not write about the fire as he did about the wind. Thus, the clouds were created along with the abyss although Moses did not write that the clouds were created along with the abyss, just as he did not record the creation of fire along with that of the wind when he wrote about the creation of the wind. It was necessary that everything be known to have its beginning in those six days. The clouds were surely created along with the abyss, for how many times were these brought forth from the abyss? Elijah saw a cloud rising up out of the sea. Solomon also said, "By his knowledge the depths broke forth and the clouds sprinkled down dew." It was not only because of their substance that they should have been created at this point, but they were created on that first night because they also rendered service on that first night. Just as the clouds covered Egypt for three days and three nights, clouds were spread over all of creation on the first night and on the first day. If the clouds had been dispersed, light would not have been required on the first day because the brightness of the upper heavens would have been sufficient to fill the place of the light that was created on the first day. After one night and one day were completed, the firmament was created on the second evening and henceforth its shadow rendered service for all subsequent nights. Therefore, heaven and earth were created on the evening of the first night. Along with the abyss that was created there were also created those clouds which brought about the requisite night when they were spread out. After their shadow had served for twelve hours, light was created beneath them and the light dispersed their shadow that had been spread over the waters all night. After Moses spoke of the darkness that was spread over the face of the abyss, he then said, "the wind of God was hovering over the face of the waters." [ Gen1:2 ] Because Moses called it the "wind of God" and said "it was hovering," some posit that this is the Holy Spirit and, because of that which is written here, associate it with the activity [of creation.] Nevertheless, the faithful do not make this connection, for they are not likely to so relate it. Rather, by those things that are truly said about it, they associate it with that element. To the end that from these names they are not able to consider the Spirit as active in creation. For it is said that an evil spirit of God consumed Saul. It is also said that "[ the wind ] was hovering," but what came forth from the waters on the first day when [ the wind ] was hovering over the waters? If on the day that it was written that "it was hovering over the waters" nothing came out of the waters, and then on the fifth day when the waters brought forth reptiles and birds, it was not written that the wind "was hovering," how then can anyone say that this wind took part in the activity of creation? For, although scripture says "it was hovering", it did not say that anything came out of the waters on the day that it was hovering. Just as through the service of the clouds, that is, the shadow of the first night, the creation of the clouds that came to be on the first day was brought to our attention, so too through the service of the wind, which is its breeze, Moses wished to make known to us the creation [ of the wind ]. For just as clouds do not exist without a shadow neither does wind exist without a breeze. It is in their service then that we notice those things that are not otherwise apparent to us. Therefore that wind was blowing because it was created for this purpose. After it blew and manifested its creation through its service on the first night, it became calm once again on the first day just as the clouds were dispersed once again on the first day.
[The Holy Spirit] warmed the waters with a kind of vital warmth, even bringing them to a boil through intense heat in order to make them fertile. The action of a hen is similar. It sits on its eggs, making them fertile through the warmth of incubation. Here then, the Holy Spirit foreshadows the sacrament of holy baptism, prefiguring its arrival, so that the waters made fertile by the hovering of cthat same divine Spirit might give birth to the children of God.
Commentary on Genesis 1
It was appropriate to reveal here that the Spirit hovered in order for us to learn that the work of creation was held in common by the Spirit with the Father and the Son. The Father spoke. The Son created. And so it was also right that the Spirit offer its work, clearly shown through its hovering, in order to demonstrate its unity with the other persons. Thus we learn that all was brought to perfection and accomplished by the Trinity.
Commentary on Genesis 1
5. Do not then go beyond yourself to seek for evil, and imagine that there is an original nature of wickedness. Each of us, let us acknowledge it, is the first author of his own vice. Among the ordinary events of life, some come naturally, like old age and sickness, others by chance like unforeseen occurrences, of which the origin is beyond ourselves, often sad, sometimes fortunate, as for instance the discovery of a treasure when digging a well, or the meeting of a mad dog when going to the market place. Others depend upon ourselves, such as ruling one's passions, or not putting a bridle on one's pleasures, to be master of our anger, or to raise the hand against him who irritates us, to tell the truth, or to lie, to have a sweet and well-regulated disposition, or to be fierce and swollen and exalted with pride. Here you are the master of your actions. Do not look for the guiding cause beyond yourself, but recognise that evil, rightly so called, has no other origin than our voluntary falls. If it were involuntary, and did not depend upon ourselves, the laws would not have so much terror for the guilty, and the tribunals would not be so without pity when they condemn wretches according to the measure of their crimes. But enough concerning evil rightly so called. Sickness, poverty, obscurity, death, finally all human afflictions, ought not to be ranked as evils; since we do not count among the greatest boons things which are their opposites. Among these afflictions, some are the effect of nature, others have obviously been for many a source of advantage. Let us then be silent for the moment about these metaphors and allegories, and, simply following without vain curiosity the words of Holy Scripture, let us take from darkness the idea which it gives us.
But reason asks, was darkness created with the world? Is it older than light? Why in spite of its inferiority has it preceded it? Darkness, we reply, did not exist in essence; it is a condition produced in the air by the withdrawal of light. What then is that light which disappeared suddenly from the world, so that darkness should cover the face of the deep? If anything had existed before the formation of this sensible and perishable world, no doubt we conclude it would have been in light. The orders of angels, the heavenly hosts, all intellectual natures named or unnamed, all the ministering spirits, did not live in darkness, but enjoyed a condition fitted for them in light and spiritual joy.
No one will contradict this; least of all he who looks for celestial light as one of the rewards promised to virtue, the light which, as Solomon says, is always a light to the righteous, the light which made the Apostle say Giving thanks unto the Father, which has made us meet to be partakers of the inheritance of the saints in light. Colossians 1:12 Finally, if the condemned are sent into outer darkness evidently those who are made worthy of God's approval, are at rest in heavenly light. When then, according to the order of God, the heaven appeared, enveloping all that its circumference included, a vast and unbroken body separating outer things from those which it enclosed, it necessarily kept the space inside in darkness for want of communication with the outer light. Three things are, indeed, needed to form a shadow, light, a body, a dark place. The shadow of heaven forms the darkness of the world. Understand, I pray you, what I mean, by a simple example; by raising for yourself at mid-day a tent of some compact and impenetrable material, and shutting yourself up in it in sudden darkness. Suppose that original darkness was like this, not subsisting directly by itself, but resulting from some external causes. If it is said that it rested upon the deep, it is because the extremity of air naturally touches the surface of bodies; and as at that time the water covered everything, we are obliged to say that darkness was upon the face of the deep.
6. And the Spirit of God was borne upon the face of the waters. Does this spirit mean the diffusion of air? The sacred writer wishes to enumerate to you the elements of the world, to tell you that God created the heavens, the earth, water, and air and that the last was now diffused and in motion; or rather, that which is truer and confirmed by the authority of the ancients, by the Spirit of God, he means the Holy Spirit. It is, as has been remarked, the special name, the name above all others that Scripture delights to give to the Holy Spirit, and always by the spirit of God the Holy Spirit is meant, the Spirit which completes the divine and blessed Trinity. You will find it better therefore to take it in this sense. How then did the Spirit of God move upon the waters? The explanation that I am about to give you is not an original one, but that of a Syrian, who was as ignorant in the wisdom of this world as he was versed in the knowledge of the Truth. He said, then, that the Syriac word was more expressive, and that being more analogous to the Hebrew term it was a nearer approach to the scriptural sense. This is the meaning of the word; by was borne the Syrians, he says, understand: it cherished the nature of the waters as one sees a bird cover the eggs with her body and impart to them vital force from her own warmth. Such is, as nearly as possible, the meaning of these words— the Spirit was borne: let us understand, that is, prepared the nature of water to produce living beings: a sufficient proof for those who ask if the Holy Spirit took an active part in the creation of the world.
1. In the few words which have occupied us this morning we have found such a depth of thought that we despair of penetrating further. If such is the fore court of the sanctuary, if the portico of the temple is so grand and magnificent, if the splendour of its beauty thus dazzles the eyes of the soul, what will be the holy of holies? Who will dare to try to gain access to the innermost shrine? Who will look into its secrets? To gaze into it is indeed forbidden us, and language is powerless to express what the mind conceives. However, since there are rewards, and most desirable ones, reserved by the just Judge for the intention alone of doing good, do not let us hesitate to continue our researches. Although we may not attain to the truth, if, with the help of the Spirit, we do not fall away from the meaning of Holy Scripture we shall not deserve to be rejected, and, with the help of grace, we shall contribute to the edification of the Church of God.
The earth, says Holy Scripture, was invisible and unfinished. The heavens and the earth were created without distinction. How then is it that the heavens are perfect while the earth is still unformed and incomplete? In one word, what was the unfinished condition of the earth? And for what reason was it invisible? The fertility of the earth is its perfect finishing; growth of all kinds of plants, the upspringing of tall trees, both productive and sterile, flowers' sweet scents and fair colours, and all that which, a little later, at the voice of God came forth from the earth to beautify her, their universal Mother. As nothing of all this yet existed, Scripture is right in calling the earth without form. We could also say of the heavens that they were still imperfect and had not received their natural adornment, since at that time they did not shine with the glory of the sun and of the moon and were not crowned by the choirs of the stars. These bodies were not yet created. Thus you will not diverge from the truth in saying that the heavens also were without form. The earth was invisible for two reasons: it may be because man, the spectator, did not yet exist, or because being submerged under the waters which over-flowed the surface, it could not be seen, since the waters had not yet been gathered together into their own places, where God afterwards collected them, and gave them the name of seas. What is invisible? First of all that which our fleshly eye cannot perceive; our mind, for example; then that which, visible in its nature, is hidden by some body which conceals it, like iron in the depths of the earth. It is in this sense, because it was hidden under the waters, that the earth was still invisible. However, as light did not yet exist, and as the earth lay in darkness, because of the obscurity of the air above it, it should not astonish us that for this reason Scripture calls it invisible.
2. But the corrupters of the truth, who, incapable of submitting their reason to Holy Scripture, distort at will the meaning of the Holy Scriptures, pretend that these words mean matter. For it is matter, they say, which from its nature is without form and invisible—being by the conditions of its existence without quality and without form and figure. The Artificer submitting it to the working of His wisdom clothed it with a form, organized it, and thus gave being to the visible world.
If matter is uncreated, it has a claim to the same honours as God, since it must be of equal rank with Him. Is this not the summit of wickedness, that an extreme deformity, without quality, without form, shape, ugliness without configuration, to use their own expression, should enjoy the same prerogatives with Him, Who is wisdom, power and beauty itself, the Creator and the Demiurge of the universe? This is not all. If matter is so great as to be capable of being acted on by the whole wisdom of God, it would in a way raise its hypostasis to an equality with the inaccessible power of God, since it would be able to measure by itself all the extent of the divine intelligence. If it is insufficient for the operations of God, then we fall into a more absurd blasphemy, since we condemn God for not being able, on account of the want of matter, to finish His own works. The poverty of human nature has deceived these reasoners. Each of our crafts is exercised upon some special matter— the art of the smith upon iron, that of the carpenter on wood. In all, there is the subject, the form and the work which results from the form. Matter is taken from without— art gives the form— and the work is composed at the same time of form and of matter. Such is the idea that they make for themselves of the divine work. The form of the world is due to the wisdom of the supreme Artificer; matter came to the Creator from without; and thus the world results from a double origin. It has received from outside its matter and its essence, and from God its form and figure. They thus come to deny that the mighty God has presided at the formation of the universe, and pretend that He has only brought a crowning contribution to a common work, that He has only contributed some small portion to the genesis of beings: they are incapable from the debasement of their reasonings of raising their glances to the height of truth. Here below arts are subsequent to matter— introduced into life by the indispensable need of them. Wool existed before weaving made it supply one of nature's imperfections. Wood existed before carpentering took possession of it, and transformed it each day to supply new wants, and made us see all the advantages derived from it, giving the oar to the sailor, the winnowing fan to the labourer, the lance to the soldier. But God, before all those things which now attract our notice existed, after casting about in His mind and determining to bring into being time which had no being, imagined the world such as it ought to be, and created matter in harmony with the form which He wished to give it. He assigned to the heavens the nature adapted for the heavens, and gave to the earth an essence in accordance with its form. He formed, as He wished, fire, air and water, and gave to each the essence which the object of its existence required. Finally, He welded all the diverse parts of the universe by links of indissoluble attachment and established between them so perfect a fellowship and harmony that the most distant, in spite of their distance, appeared united in one universal sympathy. Let those men therefore renounce their fabulous imaginations, who, in spite of the weakness of their argument, pretend to measure a power as incomprehensible to man's reason as it is unutterable by man's voice.
3. God created the heavens and the earth, but not only half—He created all the heavens and all the earth, creating the essence with the form. For He is not an inventor of figures, but the Creator even of the essence of beings. Further let them tell us how the efficient power of God could deal with the passive nature of matter, the latter furnishing the matter without form, the former possessing the science of the form without matter, both being in need of each other; the Creator in order to display His art, matter in order to cease to be without form and to receive a form. But let us stop here and return to our subject.
The earth was invisible and unfinished. In saying In the beginning God created the heavens and the earth, the sacred writer passed over many things in silence, water, air, fire and the results from them, which, all forming in reality the true complement of the world, were, without doubt, made at the same time as the universe. By this silence, history wishes to train the activity or our intelligence, giving it a weak point for starting, to impel it to the discovery of the truth. Thus, we are not told of the creation of water; but, as we are told that the earth was invisible, ask yourself what could have covered it, and prevented it from being seen? Fire could not conceal it. Fire brightens all about it, and spreads light rather than darkness around. No more was it air that enveloped the earth. Air by nature is of little density and transparent. It receives all kinds of visible object, and transmits them to the spectators. Only one supposition remains; that which floated on the surface of the earth was water— the fluid essence which had not yet been confined to its own place. Thus the earth was not only invisible; it was still incomplete. Even today excessive damp is a hindrance to the productiveness of the earth. The same cause at the same time prevents it from being seen, and from being complete, for the proper and natural adornment of the earth is its completion: grain waving in the valleys— meadows green with grass and rich with many coloured flowers— fertile glades and hill-tops shaded by forests. Of all this nothing was yet produced; the earth was in travail with it in virtue of the power that she had received from the Creator. But she was waiting for the appointed time and the divine order to bring forth.
4. Darkness was upon the face of the deep. Genesis 1:2 A new source for fables and most impious imaginations if one distorts the sense of these words at the will of one's fancies. By darkness these wicked men do not understand what is meant in reality— air not illumined, the shadow produced by the interposition of a body, or finally a place for some reason deprived of light. For them darkness is an evil power, or rather the personification of evil, having his origin in himself in opposition to, and in perpetual struggle with, the goodness of God. If God is light, they say, without any doubt the power which struggles against Him must be darkness, Darkness not owing its existence to a foreign origin, but an evil existing by itself. Darkness is the enemy of souls, the primary cause of death, the adversary of virtue. The words of the Prophet, they say in their error, show that it exists and that it does not proceed from God. From this what perverse and impious dogmas have been imagined! What grievous wolves, Acts 20:29 tearing the flock of the Lord, have sprung from these words to cast themselves upon souls! Is it not from hence that have come forth Marcions and Valentini, and the detestable heresy of the Manicheans, which you may without going far wrong call the putrid humour of the churches.
O man, why wander thus from the truth, and imagine for yourself that which will cause your perdition? The word is simple and within the comprehension of all. The earth was invisible. Why? Because the deep was spread over its surface. What is the deep? A mass of water of extreme depth. But we know that we can see many bodies through clear and transparent water. How then was it that no part of the earth appeared through the water? Because the air which surrounded it was still without light and in darkness. The rays of the sun, penetrating the water, often allow us to see the pebbles which form the bed of the river, but in a dark night it is impossible for our glance to penetrate under the water. Thus, these words the earth was invisible are explained by those that follow; the deep covered it and itself was in darkness. Thus, the deep is not a multitude of hostile powers, as has been imagined; nor darkness an evil sovereign force in enmity with good. In reality two rival principles of equal power, if engaged without ceasing in a war of mutual attacks, will end in self destruction. But if one should gain the mastery it would completely annihilate the conquered. Thus, to maintain the balance in the struggle between good and evil is to represent them as engaged in a war without end and in perpetual destruction, where the opponents are at the same time conquerors and conquered. If good is the stronger, what is there to prevent evil being completely annihilated? But if that be the case, the very utterance of which is impious, I ask myself how it is that they themselves are not filled with horror to think that they have imagined such abominable blasphemies.
It is equally impious to say that evil has its origin from God; because the contrary cannot proceed from its contrary. Life does not engender death; darkness is not the origin of light; sickness is not the maker of health. In the changes of conditions there are transitions from one condition to the contrary; but in genesis each being proceeds from its like, and not from its contrary. If then evil is neither uncreate nor created by God, from whence comes its nature? Certainly that evil exists, no one living in the world will deny. What shall we say then? Evil is not a living animated essence; it is the condition of the soul opposed to virtue, developed in the careless on account of their falling away from good. 5. Do not then go beyond yourself to seek for evil, and imagine that there is an original nature of wickedness. Each of us, let us acknowledge it, is the first author of his own vice. Among the ordinary events of life, some come naturally, like old age and sickness, others by chance like unforeseen occurrences, of which the origin is beyond ourselves, often sad, sometimes fortunate, as for instance the discovery of a treasure when digging a well, or the meeting of a mad dog when going to the market place. Others depend upon ourselves, such as ruling one's passions, or not putting a bridle on one's pleasures, to be master of our anger, or to raise the hand against him who irritates us, to tell the truth, or to lie, to have a sweet and well-regulated disposition, or to be fierce and swollen and exalted with pride. Here you are the master of your actions. Do not look for the guiding cause beyond yourself, but recognise that evil, rightly so called, has no other origin than our voluntary falls. If it were involuntary, and did not depend upon ourselves, the laws would not have so much terror for the guilty, and the tribunals would not be so without pity when they condemn wretches according to the measure of their crimes. But enough concerning evil rightly so called. Sickness, poverty, obscurity, death, finally all human afflictions, ought not to be ranked as evils; since we do not count among the greatest boons things which are their opposites. Among these afflictions, some are the effect of nature, others have obviously been for many a source of advantage. Let us then be silent for the moment about these metaphors and allegories, and, simply following without vain curiosity the words of Holy Scripture, let us take from darkness the idea which it gives us.
But reason asks, was darkness created with the world? Is it older than light? Why in spite of its inferiority has it preceded it? Darkness, we reply, did not exist in essence; it is a condition produced in the air by the withdrawal of light. What then is that light which disappeared suddenly from the world, so that darkness should cover the face of the deep? If anything had existed before the formation of this sensible and perishable world, no doubt we conclude it would have been in light. The orders of angels, the heavenly hosts, all intellectual natures named or unnamed, all the ministering spirits, did not live in darkness, but enjoyed a condition fitted for them in light and spiritual joy. No one will contradict this; least of all he who looks for celestial light as one of the rewards promised to virtue, the light which, as Solomon says, is always a light to the righteous, the light which made the Apostle say Giving thanks unto the Father, which has made us meet to be partakers of the inheritance of the saints in light. Colossians 1:12 Finally, if the condemned are sent into outer darkness evidently those who are made worthy of God's approval, are at rest in heavenly light. When then, according to the order of God, the heaven appeared, enveloping all that its circumference included, a vast and unbroken body separating outer things from those which it enclosed, it necessarily kept the space inside in darkness for want of communication with the outer light. Three things are, indeed, needed to form a shadow, light, a body, a dark place. The shadow of heaven forms the darkness of the world. Understand, I pray you, what I mean, by a simple example; by raising for yourself at mid-day a tent of some compact and impenetrable material, and shutting yourself up in it in sudden darkness. Suppose that original darkness was like this, not subsisting directly by itself, but resulting from some external causes. If it is said that it rested upon the deep, it is because the extremity of air naturally touches the surface of bodies; and as at that time the water covered everything, we are obliged to say that darkness was upon the face of the deep.
6. And the Spirit of God was borne upon the face of the waters. Does this spirit mean the diffusion of air? The sacred writer wishes to enumerate to you the elements of the world, to tell you that God created the heavens, the earth, water, and air and that the last was now diffused and in motion; or rather, that which is truer and confirmed by the authority of the ancients, by the Spirit of God, he means the Holy Spirit. It is, as has been remarked, the special name, the name above all others that Scripture delights to give to the Holy Spirit, and always by the spirit of God the Holy Spirit is meant, the Spirit which completes the divine and blessed Trinity. You will find it better therefore to take it in this sense. How then did the Spirit of God move upon the waters? The explanation that I am about to give you is not an original one, but that of a Syrian, who was as ignorant in the wisdom of this world as he was versed in the knowledge of the Truth. He said, then, that the Syriac word was more expressive, and that being more analogous to the Hebrew term it was a nearer approach to the scriptural sense. This is the meaning of the word; by was borne the Syrians, he says, understand: it cherished the nature of the waters as one sees a bird cover the eggs with her body and impart to them vital force from her own warmth. Such is, as nearly as possible, the meaning of these words— the Spirit was borne: let us understand, that is, prepared the nature of water to produce living beings: a sufficient proof for those who ask if the Holy Spirit took an active part in the creation of the world.
A new source for fables and most impious imaginations if one distorts the sense of these words at the will of one's fancies. By darkness these wicked men do not understand what is meant in reality— air not illumined, the shadow produced by the interposition of a body, or finally a place for some reason deprived of light. For them darkness is an evil power, or rather the personification of evil, having his origin in himself in opposition to, and in perpetual struggle with, the goodness of God. If God is light, they say, without any doubt the power which struggles against Him must be darkness, Darkness not owing its existence to a foreign origin, but an evil existing by itself. Darkness is the enemy of souls, the primary cause of death, the adversary of virtue. The words of the Prophet, they say in their error, show that it exists and that it does not proceed from God. From this what perverse and impious dogmas have been imagined! What grievous wolves, Acts 20:29 tearing the flock of the Lord, have sprung from these words to cast themselves upon souls! Is it not from hence that have come forth Marcions and Valentini, and the detestable heresy of the Manicheans, which you may without going far wrong call the putrid humour of the churches.
O man, why wander thus from the truth, and imagine for yourself that which will cause your perdition? The word is simple and within the comprehension of all. The earth was invisible. Why? Because the deep was spread over its surface. What is the deep? A mass of water of extreme depth. But we know that we can see many bodies through clear and transparent water. How then was it that no part of the earth appeared through the water? Because the air which surrounded it was still without light and in darkness. The rays of the sun, penetrating the water, often allow us to see the pebbles which form the bed of the river, but in a dark night it is impossible for our glance to penetrate under the water. Thus, these words the earth was invisible are explained by those that follow; the deep covered it and itself was in darkness. Thus, the deep is not a multitude of hostile powers, as has been imagined; nor darkness an evil sovereign force in enmity with good. In reality two rival principles of equal power, if engaged without ceasing in a war of mutual attacks, will end in self destruction. But if one should gain the mastery it would completely annihilate the conquered. Thus, to maintain the balance in the struggle between good and evil is to represent them as engaged in a war without end and in perpetual destruction, where the opponents are at the same time conquerors and conquered. If good is the stronger, what is there to prevent evil being completely annihilated? But if that be the case, the very utterance of which is impious, I ask myself how it is that they themselves are not filled with horror to think that they have imagined such abominable blasphemies.
It is equally impious to say that evil has its origin from God; because the contrary cannot proceed from its contrary. Life does not engender death; darkness is not the origin of light; sickness is not the maker of health. In the changes of conditions there are transitions from one condition to the contrary; but in genesis each being proceeds from its like, and not from its contrary. If then evil is neither uncreate nor created by God, from whence comes its nature? Certainly that evil exists, no one living in the world will deny. What shall we say then? Evil is not a living animated essence; it is the condition of the soul opposed to virtue, developed in the careless on account of their falling away from good.
3. God created the heavens and the earth, but not only half—He created all the heavens and all the earth, creating the essence with the form. For He is not an inventor of figures, but the Creator even of the essence of beings. Further let them tell us how the efficient power of God could deal with the passive nature of matter, the latter furnishing the matter without form, the former possessing the science of the form without matter, both being in need of each other; the Creator in order to display His art, matter in order to cease to be without form and to receive a form. But let us stop here and return to our subject.
The earth was invisible and unfinished. In saying In the beginning God created the heavens and the earth, the sacred writer passed over many things in silence, water, air, fire and the results from them, which, all forming in reality the true complement of the world, were, without doubt, made at the same time as the universe. By this silence, history wishes to train the activity or our intelligence, giving it a weak point for starting, to impel it to the discovery of the truth. Thus, we are not told of the creation of water; but, as we are told that the earth was invisible, ask yourself what could have covered it, and prevented it from being seen? Fire could not conceal it. Fire brightens all about it, and spreads light rather than darkness around. No more was it air that enveloped the earth. Air by nature is of little density and transparent. It receives all kinds of visible object, and transmits them to the spectators. Only one supposition remains; that which floated on the surface of the earth was water— the fluid essence which had not yet been confined to its own place. Thus the earth was not only invisible; it was still incomplete. Even today excessive damp is a hindrance to the productiveness of the earth. The same cause at the same time prevents it from being seen, and from being complete, for the proper and natural adornment of the earth is its completion: grain waving in the valleys— meadows green with grass and rich with many coloured flowers— fertile glades and hill-tops shaded by forests. Of all this nothing was yet produced; the earth was in travail with it in virtue of the power that she had received from the Creator. But she was waiting for the appointed time and the divine order to bring forth.
1. In the few words which have occupied us this morning we have found such a depth of thought that we despair of penetrating further. If such is the fore court of the sanctuary, if the portico of the temple is so grand and magnificent, if the splendour of its beauty thus dazzles the eyes of the soul, what will be the holy of holies? Who will dare to try to gain access to the innermost shrine? Who will look into its secrets? To gaze into it is indeed forbidden us, and language is powerless to express what the mind conceives. However, since there are rewards, and most desirable ones, reserved by the just Judge for the intention alone of doing good, do not let us hesitate to continue our researches. Although we may not attain to the truth, if, with the help of the Spirit, we do not fall away from the meaning of Holy Scripture we shall not deserve to be rejected, and, with the help of grace, we shall contribute to the edification of the Church of God.
The earth, says Holy Scripture, was invisible and unfinished. The heavens and the earth were created without distinction. How then is it that the heavens are perfect while the earth is still unformed and incomplete? In one word, what was the unfinished condition of the earth? And for what reason was it invisible? The fertility of the earth is its perfect finishing; growth of all kinds of plants, the upspringing of tall trees, both productive and sterile, flowers' sweet scents and fair colours, and all that which, a little later, at the voice of God came forth from the earth to beautify her, their universal Mother. As nothing of all this yet existed, Scripture is right in calling the earth without form. We could also say of the heavens that they were still imperfect and had not received their natural adornment, since at that time they did not shine with the glory of the sun and of the moon and were not crowned by the choirs of the stars. These bodies were not yet created. Thus you will not diverge from the truth in saying that the heavens also were without form. The earth was invisible for two reasons: it may be because man, the spectator, did not yet exist, or because being submerged under the waters which over-flowed the surface, it could not be seen, since the waters had not yet been gathered together into their own places, where God afterwards collected them, and gave them the name of seas. What is invisible? First of all that which our fleshly eye cannot perceive; our mind, for example; then that which, visible in its nature, is hidden by some body which conceals it, like iron in the depths of the earth. It is in this sense, because it was hidden under the waters, that the earth was still invisible. However, as light did not yet exist, and as the earth lay in darkness, because of the obscurity of the air above it, it should not astonish us that for this reason Scripture calls it invisible.
2. But the corrupters of the truth, who, incapable of submitting their reason to Holy Scripture, distort at will the meaning of the Holy Scriptures, pretend that these words mean matter. For it is matter, they say, which from its nature is without form and invisible—being by the conditions of its existence without quality and without form and figure. The Artificer submitting it to the working of His wisdom clothed it with a form, organized it, and thus gave being to the visible world.
If matter is uncreated, it has a claim to the same honours as God, since it must be of equal rank with Him. Is this not the summit of wickedness, that an extreme deformity, without quality, without form, shape, ugliness without configuration, to use their own expression, should enjoy the same prerogatives with Him, Who is wisdom, power and beauty itself, the Creator and the Demiurge of the universe? This is not all. If matter is so great as to be capable of being acted on by the whole wisdom of God, it would in a way raise its hypostasis to an equality with the inaccessible power of God, since it would be able to measure by itself all the extent of the divine intelligence. If it is insufficient for the operations of God, then we fall into a more absurd blasphemy, since we condemn God for not being able, on account of the want of matter, to finish His own works. The poverty of human nature has deceived these reasoners. Each of our crafts is exercised upon some special matter— the art of the smith upon iron, that of the carpenter on wood. In all, there is the subject, the form and the work which results from the form. Matter is taken from without— art gives the form— and the work is composed at the same time of form and of matter.
Such is the idea that they make for themselves of the divine work. The form of the world is due to the wisdom of the supreme Artificer; matter came to the Creator from without; and thus the world results from a double origin. It has received from outside its matter and its essence, and from God its form and figure. They thus come to deny that the mighty God has presided at the formation of the universe, and pretend that He has only brought a crowning contribution to a common work, that He has only contributed some small portion to the genesis of beings: they are incapable from the debasement of their reasonings of raising their glances to the height of truth. Here below arts are subsequent to matter— introduced into life by the indispensable need of them. Wool existed before weaving made it supply one of nature's imperfections. Wood existed before carpentering took possession of it, and transformed it each day to supply new wants, and made us see all the advantages derived from it, giving the oar to the sailor, the winnowing fan to the labourer, the lance to the soldier. But God, before all those things which now attract our notice existed, after casting about in His mind and determining to bring into being time which had no being, imagined the world such as it ought to be, and created matter in harmony with the form which He wished to give it. He assigned to the heavens the nature adapted for the heavens, and gave to the earth an essence in accordance with its form. He formed, as He wished, fire, air and water, and gave to each the essence which the object of its existence required. Finally, He welded all the diverse parts of the universe by links of indissoluble attachment and established between them so perfect a fellowship and harmony that the most distant, in spite of their distance, appeared united in one universal sympathy. Let those men therefore renounce their fabulous imaginations, who, in spite of the weakness of their argument, pretend to measure a power as incomprehensible to man's reason as it is unutterable by man's voice.
Surely the perfect condition of the earth consists in its state of abundance: the budding of all sorts of plants, the putting forth of the lofty trees both fruitful and barren, the freshness and fragrance of flowers, and whatever things appeared on earth a little later by the command of God to adorn their mother. Since as yet there was nothing of this, the Scripture reasonably spoke of it as incomplete. We might say the same also about the heavens; that they were not yet brought to perfection themselves, nor had they received their proper adornment, since they were not yet lighted around by the moon nor the sun, nor crowned by the choirs of the stars. For these things had not yet been made. Therefore you will not err from the truth if you say that the heavens also were incomplete.
Hexaemeron 2.1
The good architect lays the foundation first and afterward, when the foundation has been laid, plots the various parts of the building, one after the other, and then adds to it the ornamentation.… Scripture points out that things were first created and afterward put in order lest it be supposed that they were not actually created and that they had no beginning, just as if the nature of things had been, as it were, generated from the beginning and did not appear to be something added afterward.
The Six Days of Creation
The Spirit fittingly moved over the earth, destined to bear fruit because by the aid of the Spirit it held the seeds of new birth which were to germinate according to the words of the prophet: “Send forth thy Spirit and they shall be created and thou shalt renew the face of the earth.”
The Six Days of Creation
In the beginning of Genesis, it is written: “And the Spirit was stirring above the waters.” You see, then, what it says in the beginning of Genesis. Now for its mystical meaning—“The Spirit was stirring above the waters”—already at that time baptism was being foreshadowed. It could not be true baptism, to be sure, without the Spirit.
Homilies 10
(Verse 2.) And the spirit of God was moving over the waters. Because in our books it is written 'was moving', in Hebrew it has 'Merefeth', which we can call 'hovering' or 'brooding', in the likeness of a bird, warming the eggs with the heat of life. From which we understand that it is not said to be the spirit of the world, as some suppose, but the Holy Spirit, who is also said to be the giver of life to all things from the beginning. And if a giver of life, then also a creator. But if You are the creator and God. For, He says, send forth Your Spirit, and they shall be created (Psalm 103, 30).
Hebrew Questions on Genesis
The earth was invisible and unorganized, and darkness was over the abyss. Formlessness is suggested by these words, so that we might grasp the meaning by degrees, for we are unable to think cognitively about an absolute privation of form that still does not go as far as nothing. From this, another visible and organized heaven and earth were to be made.
Confessions 12.15
“And darkness was over the abyss.” The Manichaeans find fault with this and say, “Was God then in darkness, before he made the light?” They themselves are truly in the darkness of ignorance, and for that reason they do not understand the light in which God was before he made this light. For they know only the light they see with the eyes of the flesh. And therefore they worship this sun that every creature sees. But let us understand that there is a different light in which God dwells.
Two Books on Genesis Against the Manichaeans 1.3.6
One who diligently considers what darkness is really finds only the absence of light. Thus it said, “darkness was over the abyss,” as if to say, “There was no light over the abyss.” Hence, this matter that is ordered and distinguished by the next work of God is called the invisible and unformed earth and the deep that is lacking light. This is what was above called heaven and earth, like the seed of heaven and earth.
On the Literal Interpretation of Genesis 4.12
The matter is first called by the name of the universe, that is, of heaven and earth, for the sake of which it was made from absolutely nothing. Second, its formlessness is conveyed by the mention of the unformed earth and the abyss, because among all the elements earth is more formless and less bright than the rest. Third, by the name water, there is signified matter that is subject to the work of the Maker, for water can be moved more easily than earth. And thus on account of the easiness by which it can be worked and moved, the matter subject to the Maker should be called water rather than earth.
On the Literal Interpretation of Genesis 4.13
But the earth was formless and empty, and darkness was over the face of the deep. For why were these things about the earth mentioned, leaving heaven aside, unless because he did not want anything like that to be understood about heaven? For the higher heaven is that which remains always quiet, secluded from all the variable state of this world, in the divine glory of foreknowledge. For about our heaven, in which the lights necessary for this age are placed, scripture subsequently declares both how and when it was made. Therefore, the higher heaven, which is inaccessible to all mortal sights, was not created formless and empty on the earth, which in its first creation produced neither budding plants nor living creatures, because undoubtedly it was immediately created with its inhabitants, that is, filled with the most blessed hosts of angels; who, created in the beginning along with heaven and earth, immediately attributed their condition and that of the entirety of primeval creation to the praise of the Creator, as the very Creator testifies who, speaking to his holy servant Job, says: Where were you when I laid the foundations of the earth (Job 38:4)? And shortly after: When the morning stars sang together, and all the sons of God shouted for joy (Job 38:7); clearly calling the morning stars those same angels, whom he also names the sons of God, to distinguish them from holy men, who were to be created afterward, and who, like evening stars, were to die in the flesh after confessing divine praise; among these morning stars, one due to the contempt of the praise of God, deserved to hear: How you have fallen from heaven, O Lucifer, son of the morning! You are cut down to the ground, you who weakened the nations! For you said in your heart: I will ascend into heaven, I will exalt my throne above the stars of God (Isaiah 14:12). In the exposition of this statement, Saint Jerome also recalls the higher heaven, writing thus: "Either before he fell from heaven, he was saying these things; or after he fell from heaven: if he was still in heaven, how does he say: I will ascend into heaven? But because we read, The heaven of heaven is the Lord's, while he was in heaven, that is, the firmament, he desired to ascend into heaven, where the Lord's throne is, not out of humility, but out of pride. But if he speaks these things after he fell from heaven, we should understand the words of arrogance, since neither does he settle being cast down, but still promises himself grandeur, not to be among the stars, but above the stars of God (book VI, on Isaiah)." Justly, therefore, it is memorable that the heaven of heaven was not made formless or empty, nor is there said to remain any place in it for darkness or the abyss, for the Lord God illuminates it, and its lamp is the Lamb. And justly the earth was formless and empty, as it was still covered entirely by the abyss, that is, the immense depth of waters. Rightly, darkness was over the face of the abyss, since light, which could expel it, had not yet been created. However, those who criticize God by saying that He created darkness before light should not be heeded, because God did not create any darkness in the water or air, but by the distinct order of His providence, He first created the waters along with the heavens and the earth, and then, when He wished, adorned them with the grace of light. This is what we still see happening both in the water and in the air through the daily approach and departure of the sun. For it is not appropriate to believe that the waters were made by anyone other than God, which Scripture, although not saying it openly, clearly implies by indicating that they were illuminated and ordered by His command. Furthermore, the psalm openly states: "And the waters above the heavens praise the name of the Lord, because He commanded and they were created" (Psalm 148:4). It is noteworthy that in the beginning, when heaven was made, two elements of this world—water and earth—are specifically mentioned, and it is understood that the two remaining elements, fire and air, were also included. Fire was concealed in the iron and stones, which were hidden within the earth's interior at that time, and air in the very earth itself, known to be mixed with it because when it becomes moist and receives the warmth of the sun, it immediately exhales abundant vapors. The hot springs that erupt from the earth's interior serve as evidence of the burning fire within, which, when certain metals are encountered deep in the earth, not only produce warm but even scalding waters that reach the surface. These elements were not, as some argue, mixed formlessly together, but the earth, bounded entirely by its current borders, was then just as it is now, except that part of it still remains hidden under the deep sea. The waters covered its entire surface to such a depth that they reached those places where waters now dwell above the firmament of heaven, praising the name of the Creator God along with the heavens of the heavens without ceasing. Thus, the formless matter from which the world was made, as attested by Scripture in its praise of God, saying: "Who made the world from formless matter," had no beauty until it came into the light. Everything that we see in the world, whether starting from the waters and the earth or from nothing, began their natural course. The earth and the waters themselves are called formless matter because, before coming into the light, they had no form. What is so out of order about the material beginnings of the world being dark, so that when light came, what was made would become better, and like a progressing person, what was to follow would be signified by this initial state? This is explained by the Apostle when he says: "For God, who commanded light to shine out of darkness, has shone in our hearts" (2 Cor. 4:6). Elsewhere he says: "You were once darkness, but now you are light in the Lord" (Eph. 5:8)—that very light which, when there was darkness over the face of the abyss, God said, "Let there be light," and there was light.
Commentary on Genesis (Hexaemeron)
And the Spirit of God was moving over the waters. It should not be childishly thought that the creative Spirit, of whom it is written, 'the Spirit of the Lord has filled the world' (Wis. I, 7), was hovering over the things to be created in terms of physical location; rather, it must be understood that the divine power was excelling over the creatures, having in its own power when he would enlighten the abyss of waters, when he would separate them into one place so that the dry land would appear, when and how he would arrange the other creatures according to his will, in the likeness of a craftsman, whose will is accustomed to being superior to the things to be made. This also pertains to the distinction of the higher heaven, in which presently everything arranged by the presence of the Holy Spirit was perfectly illuminating: But these things, as in the lower, that is, the creatures of this world, he intended to lead well the beginnings of condition from time to perfection. For Moses also briefly mentioned the higher world for this reason, because he intended to speak about this world in which man was made, for the instruction of the human race, believing it sufficient if he comprehended the entire state and ornament of the spiritual and invisible creature under the single name of heaven, which he said was made in the beginning; he described the bodily, visible, and corruptible creature more extensively in order; that is, he silently passed over those things which men have sought out as higher and stronger, proposing rather those things which were commanded or promised by God to men. Hence, he also deliberately kept silent about the fall of the rebellious angel and his companions, because this clearly pertained to the state of that invisible and spiritual creature, of which the holy Basil in his second book of Hexameron thus mentions: 'For we think that if there was anything before the establishment of this sensible and corruptible world, it surely was in light. For neither the dignity of angels, nor all the celestial hosts, or if there is anything named or unnameable or any rational power, or ministering spirit, could dwell in darkness, but in light and joy, possessing a fitting abode.' When he well proclaimed that in the beginning God, that is, the Father through the Son, made heaven and earth, he also added a mention of the Holy Spirit by adding: And the Spirit of God was moving over the waters, to signify that the power of the whole Trinity was working together in the creation of the world.
Commentary on Genesis (Hexaemeron)
The earth was void: or "invisible," inasmuch as the waters covered and concealed it from view; and the formlessness of the earth. But other holy writers understand by earth the element of earth, in this sense, the earth was, according to them, without form. In other words, they hold that formlessness of matter preceded in time its formation. But St. Augustine believes that the formlessness of matter was not prior in time to its formation, but only in origin or the order of nature, Empty: or, according to another reading [Septuagint], "shapeless"--that is, unadorned by herbs and plants. darkness was upon the face of the deep: The formlessness of water, which holds the middle place, is called the "deep," because, as Augustine says (Contr. Faust. xxii, 11), this word signifies the mass of waters without order. Spirit of God: Rabbi Moses (Perplex. ii) understands by the "Spirit of the Lord," the air or the wind, as Plato also did, and says that it is so called according to the custom of Scripture, in which these things are throughout attributed to God. But according to the holy writers, the Spirit of the Lord signifies the Holy Ghost, Who is said to "move over the water"--that is to say, over what Augustine holds to mean formless matter, lest it should be supposed that God loved of necessity the works He was to produce, as though He stood in need of them. For love of that kind is subject to, not superior to, the object of love. Moreover, it is fittingly implied that the Spirit moved over that which was incomplete and unfinished, since that movement is not one of place, but of pre-eminent power, as Augustine says (Gen. ad lit. i, 7). It is the opinion, however, of Basil (Hom. ii in Hexaem.) that the Spirit moved over the element of water, "fostering and quickening its nature and impressing vital power, as the hen broods over her chickens." For water has especially a life-giving power, since many animals are generated in water, and the seed of all animals is liquid. Also the life of the soul is given by the water of baptism, according to John 3:5: "Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God." Scripture usually means the Holy Spirit, Who is said to "move over the waters," not, indeed, in bodily shape, but as the craftsman's will may be said to move over the material to which he intends to give a form.
In creation the Person of the Father is indicated by God the Creator, the Person of the Son by the beginning, in which He created, and the Person of the Holy Ghost by the Spirit that moved over the waters. But in the formation, the Person of the Father is indicated by God that speaks, and the Person of the Son by the Word in which He speaks, and the Person of the Holy Spirit by the satisfaction with which God saw that what was made was good.
And God said, Let there be light, and there was light.
καὶ εἶπεν ὁ Θεός· γενηθήτω φῶς· καὶ ἐγένετο φῶς.
И҆ речѐ бг҃ъ: да бꙋ́детъ свѣ́тъ. И҆ бы́сть свѣ́тъ.
"And God said, Let there be light, and there was light." Genesis 1:3 Immediately there appears the Word, "that true light, which lights man on his coming into the world," John 1:9 and through Him also came light upon the world. From that moment God willed creation to be effected in the Word, Christ being present and ministering unto Him: and so God created. The Word also Himself assume His own form and glorious garb, His own sound and vocal utterance, when God says, "Let there be light." Genesis 1:3 This is the perfect nativity of the Word, when He proceeds forth from God. [Against Praxeas 7,12]
Against Praxeas
The light was released so that it might spread over everything without being fastened down. It dispersed the darkness that was over everything although it did not move. It was only when [the light] went away and when it came that it moved, for when [the light] went away the rule was given to the night, and at [the light’s] coming there would be an end to [the night’s] rule. After the brightness [of the light] rendered its service for three days … the sun was in the firmament in order to ripen whatever had sprouted under that first light.
Commentary on Genesis 1.8.3; 9.2
After Moses spoke of heaven and earth, of the darkness, the abyss and the wind that came to be at the beginning of the first night, he then turned to speak about the light that came to be at dawn of the first day. At the end of the twelve hours of that night, the light was created between the clouds and the waters and it chased away the shadow of the clouds that were overshadowing the waters and making them dark. For Nisan was the first month; in it the number of the hours of day and night were equal. The light, then, remained a length of twelve hours so that each day might also obtain its [ own ] hours just as the night possesses a measured length of time. Although the light and the clouds were created in the twinkling of an eye, the day and the night of the first day were each completed in twelve hours. The light then was like a bright mist over the face of the earth. Whether it was like the dawn or like the pillar that gave light in the wilderness to the people, it is obvious that it was unable to chase away the darkness that was spread over the face of everything, unless it had spread out completely over everything, either by its substance or by its appearance. The light was released so that it might spread over everything without being fastened down. It dispersed the darkness that was over everything although it did not move. It was only when [ the light ] went away and when it came that it moved, so that when [ the light ] went away the rule was given to the night and at [ the light's ] coming there would be an end to [ the night's ] rule.
The first word of God created the nature of light; it made darkness vanish, dispelled gloom, illuminated the world, and gave to all beings at the same time a sweet and gracious aspect. The heavens, until then enveloped in darkness, appeared with that beauty which they still present to our eyes. The air was lighted up, or rather made the light circulate mixed with its substance, and, distributing its splendour rapidly in every direction, so dispersed itself to its extreme limits. Up it sprang to the very æther and heaven. In an instant it lighted up the whole extent of the world, the North and the South, the East and the West. For the æther also is such a subtle substance and so transparent that it needs not the space of a moment for light to pass through it. Just as it carries our sight instantaneously to the object of vision, so without the least interval, with a rapidity that thought cannot conceive, it receives these rays of light in its uttermost limits. With light the æther becomes more pleasing and the waters more limpid. These last, not content with receiving its splendour, return it by the reflection of light and in all directions send forth quivering flashes. The divine word gives every object a more cheerful and a more attractive appearance, just as when men in deep sea pour in oil they make the place about them clear. So, with a single word and in one instant, the Creator of all things gave the boon of light to the world.
Let there be light. The order was itself an operation, and a state of things was brought into being, than which man's mind cannot even imagine a pleasanter one for our enjoyment. It must be well understood that when we speak of the voice, of the word, of the command of God, this divine language does not mean to us a sound which escapes from the organs of speech, a collision of air struck by the tongue; it is a simple sign of the will of God, and, if we give it the form of an order, it is only the better to impress the souls whom we instruct.
The first word of God created the nature of light; it made darkness vanish, dispelled gloom, illuminated the world, and gave to all beings at the same time a sweet and gracious aspect. The heavens, until then enveloped in darkness, appeared with that beauty which they still present to our eyes. The air was lighted up, or rather made the light circulate mixed with its substance, and, distributing its splendour rapidly in every direction, so dispersed itself to its extreme limits. Up it sprang to the very æther and heaven. In an instant it lighted up the whole extent of the world, the North and the South, the East and the West. For the æther also is such a subtle substance and so transparent that it needs not the space of a moment for light to pass through it. Just as it carries our sight instantaneously to the object of vision, so without the least interval, with a rapidity that thought cannot conceive, it receives these rays of light in its uttermost limits. With light the æther becomes more pleasing and the waters more limpid. These last, not content with receiving its splendour, return it by the reflection of light and in all directions send forth quivering flashes. The divine word gives every object a more cheerful and a more attractive appearance, just as when men in deep sea pour in oil they make the place about them clear. So, with a single word and in one instant, the Creator of all things gave the boon of light to the world. Let there be light. The order was itself an operation, and a state of things was brought into being, than which man's mind cannot even imagine a pleasanter one for our enjoyment. It must be well understood that when we speak of the voice, of the word, of the command of God, this divine language does not mean to us a sound which escapes from the organs of speech, a collision of air struck by the tongue; it is a simple sign of the will of God, and, if we give it the form of an order, it is only the better to impress the souls whom we instruct.
God is the author of light, and the place and cause of darkness is the world. But the good Author uttered the word light so that he might reveal the world by infusing brightness therein and thus make its aspect beautiful. Suddenly then, the air became bright and darkness shrank in terror from the brilliance of the novel brightness.
The Six Days of Creation
We ought to understand that God did not say “Let there be light” by a sound brought forth from the lungs or by the tongue and teeth. Such thoughts are those of persons physically preoccupied. To be wise in accord with the flesh is death. “Let there be light” was spoken ineffably.
On the Literal Interpretation of Genesis 5.19
As the words themselves make sufficiently clear, we are told that this light was made. The light born from God is one thing; the light that God made is another. The light born from God is the very Wisdom of God, but the light made by God is something mutable, whether corporeal or incorporeal.
On the Literal Interpretation of Genesis 5.20
And God said, "Let there be light," and there was light. It is fitting for the works of God that the adornment of the world should begin with light: for since He Himself is the true light and dwells in inaccessible light, whose most blessed vision the angels in the heavens of heavens began to enjoy immediately after they were created, He also suitably granted to this world the first grace of material light to be its adornment, so that the other things He created might appear from the source of that light. However, that God is said to have spoken, whether for light to come into being or for other things, we must not believe to be by a bodily voice as we do, but rather that it is understood higher that God spoke for creation to be made, because through His Word He made all, that is, through His only-begotten Son: about whom the Evangelist John speaks more plainly: "In the beginning," he says, "was the Word, and the Word was with God, and the Word was God. It was in the beginning with God; all things were made through Him" (John 1:1). Therefore, what John says, all things were made through the Word of God, is what Moses says, that God said: "Let there be light"; said: "Let there be a firmament"; said: "Let there be," and other creatures. This the psalm also says with the addition of the Holy Spirit's person: "By the word of the Lord were the heavens established and all their host by the spirit of His mouth" (Psalm 33:6). But if it is asked in what places light was made on God's command, while the abyss still covered the entire breadth of the earth, it is undoubtedly clear that it shone in the higher parts of that same earth, which the daylight of the sun now usually illuminates. Nor should it be surprising to us that light can shine in the waters by divine operation, since it is established that waters are often illuminated even by human operation, particularly by sailors, who, submerged in the depths of the sea, make them transparent and clear by emitting oil from their mouths. For if man can do such things with the oil from his mouth, how much more must we believe God can create through the Spirit of His mouth, especially as we must believe much rarer waters existed in the beginning than we now usually see on earth, before they were gathered together into one place so that dry land might appear.
Commentary on Genesis (Hexaemeron)
Be light made: I answer, then, with Dionysius (Div. Nom. iv), that the light was the sun's light, formless as yet, being already the solar substance, and possessing illuminative power in a general way, to which was afterwards added the special and determinative power required to produce determinate effects. Thus, then, in the production of this light a triple distinction was made between light and darkness. First, as to the cause, forasmuch as in the substance of the sun we have the cause of light, and in the opaque nature of the earth the cause of darkness. Secondly, as to place, for in one hemisphere there was light, in the other darkness. Thirdly, as to time; because there was light for one and darkness for another in the same hemisphere; and this is signified by the words, "He called the light day, and the darkness night." Augustine seems to say (De Civ. Dei xi, 9,33) that Moses could not have fittingly passed over the production of the spiritual creature, and therefore when we read, "In the beginning God created heaven and earth," a spiritual nature as yet formless is to be understood by the word "heaven," and formless matter of the corporeal creature by the word "earth." And spiritual nature was formed first, as being of higher dignity than corporeal. The forming, therefore, of this spiritual nature is signified by the production of light, that is to say, of spiritual light. For a spiritual nature receives its form by the enlightenment whereby it is led to adhere to the Word of God.
And God saw the light that it was good, and God divided between the light and the darkness.
καὶ εἶδεν ὁ Θεὸς τὸ φῶς, ὅτι καλόν· καὶ διεχώρισεν ὁ Θεὸς ἀνὰ μέσον τοῦ φωτὸς καὶ ἀνὰ μέσον τοῦ σκότους.
И҆ ви́дѣ бг҃ъ свѣ́тъ, ꙗ҆́кѡ добро̀, и҆ разлꙋчѝ бг҃ъ междꙋ̀ свѣ́томъ и҆ междꙋ̀ тьмо́ю.
How can we worthily praise light after the testimony given by the Creator to its goodness? The word, even among us, refers the judgment to the eyes, incapable of raising itself to the idea that the senses have already received. But, if beauty in bodies results from symmetry of parts, and the harmonious appearance of colours, how in a simple and homogeneous essence like light, can this idea of beauty be preserved? Would not the symmetry in light be less shown in its parts than in the pleasure and delight at the sight of it? Such is also the beauty of gold, which it owes not to the happy mingling of its parts, but only to its beautiful colour which has a charm attractive to the eyes.
Thus again, the evening star is the most beautiful of the stars: not that the parts of which it is composed form a harmonious whole; but thanks to the unalloyed and beautiful brightness which meets our eyes. And further, when God proclaimed the goodness of light, it was not in regard to the charm of the eye but as a provision for future advantage, because at that time there were as yet no eyes to judge of its beauty. And God divided the light from the darkness; (Genesis 1:4) that is to say, God gave them natures incapable of mixing, perpetually in opposition to each other, and put between them the widest space and distance.
How can we worthily praise light after the testimony given by the Creator to its goodness? The word, even among us, refers the judgment to the eyes, incapable of raising itself to the idea that the senses have already received. But, if beauty in bodies results from symmetry of parts, and the harmonious appearance of colours, how in a simple and homogeneous essence like light, can this idea of beauty be preserved? Would not the symmetry in light be less shown in its parts than in the pleasure and delight at the sight of it? Such is also the beauty of gold, which it owes not to the happy mingling of its parts, but only to its beautiful colour which has a charm attractive to the eyes.
Thus again, the evening star is the most beautiful of the stars: not that the parts of which it is composed form a harmonious whole; but thanks to the unalloyed and beautiful brightness which meets our eyes. And further, when God proclaimed the goodness of light, it was not in regard to the charm of the eye but as a provision for future advantage, because at that time there were as yet no eyes to judge of its beauty. And God divided the light from the darkness; Genesis 1:4 that is to say, God gave them natures incapable of mixing, perpetually in opposition to each other, and put between them the widest space and distance.
Evening, then, is a common boundary line of day and night; and similarly morning is the part of night bordering on day. In order, therefore, to give the prerogative of prior generation to the day, Moses mentioned first the limit of the day and then that of the night, as night followed the day. The condition in the world before the creation of light was not night but darkness. That which was opposed to the day was named night.
Hexaemeron 2.8
God, as judge of the whole work, foreseeing what is going to happen as something completed, commends the part of his work which is still in its initial stages, being already cognizant of its termination.
The Six Days of Creation
We should understand that this sentence does not signify joy as if over an unexpected good but an approval of the work. For what is said more fittingly of God—insofar as it can be humanly said—than when Scripture puts it this way: “he spoke,” and “it was made,” “it pleased him.” Thus we understand in “he spoke” his sovereignty, in “it was made” his power and in “it pleased him” his goodness. These ineffable things had to be said in this way by a man to men so that they might profit all.
On the Literal Interpretation of Genesis 5.22
“God saw that the light was good,” and these words do not mean that God found before him a good that he had not known but that he was pleased by one that was finished.
Two Books on Genesis Against the Manichaeans 1.8.13
And God saw the light, that it was good. Not as if suddenly seeing the light previously unknown did He praise it, because He says it is good; but He declared that it, which He knew would be praiseworthy once created, was already worthy of praise and admiration by men. Indeed, because He did not completely dispel the darkness of the world by infusing light (for it is the privilege of the heavenly realm to enjoy fixed and perpetual light), but by illuminating one part, He left the other dark, it is rightly added:
Commentary on Genesis (Hexaemeron)
And He divided the light from the darkness. For He divided them not only by their quality but also by the distance of places, namely by spreading light in the upper part of the world where human activity was to take place, while allowing the lower parts to remain in their ancient darkness.
Commentary on Genesis (Hexaemeron)
Yet there is a difference, and it is just what I suggested. The Eastern mysticism is an ecstasy of unity; the Christian mysticism is an ecstasy of creation, that is of separation and mutual surprise. The latter says, like St. Francis, “My brother fire and my sister water”; the former says, “Myself fire and myself water.” Whether you call the Eastern attitude an extension of oneself into everything or a contraction of oneself into nothing is a matter of metaphysical definition. The effect is the same, an effect which lives and throbs throughout all the exquisite arts of the East. This effect is the thing called rhythm, a pulsation of pattern, or of ritual, or of colours, or of cosmic theory, but always suggesting the unification of the individual with the world. But there is quite another kind of sympathy--the sympathy with a thing because it is different. No one will say that Rembrandt did not sympathise with an old woman; but no one will say that Rembrandt painted like an old woman. No one will say that Reynolds did not appreciate children; but no one will say he did it childishly. The supreme instance of this divine division is sex, and that explains (what I could never understand in my youth) why Christendom called the soul the bride of God. For real love is an intense realisation of the “separateness” of all our souls. The most heroic and human love-poetry of the world is never mere passion; precisely because mere passion really is a melting back into Nature, a meeting of the waters. And water is plunging and powerful; but it is only powerful downhill. The high and human love-poetry is all about division rather than identity; and in the great love-poems even the man as he embraces the woman sees her, in the same instant, afar off; a virgin and a stranger.
A Miscellany of Men, The Separatist and Sacred Things (1912)
And God called the light Day, and the darkness he called Night, and there was evening and there was morning, the first day.
καὶ ἐκάλεσεν ὁ Θεὸς τὸ φῶς ἡμέραν καὶ τὸ σκότος ἐκάλεσε νύκτα. καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωΐ, ἡμέρα μία.
И҆ наречѐ бг҃ъ свѣ́тъ де́нь, а҆ тьмꙋ̀ наречѐ но́щь. И҆ бы́сть ве́черъ, и҆ бы́сть ᲂу҆́тро, де́нь є҆ди́нъ.
He did not say "night and day," but "one day," with reference to the name of the light. He did not say the "first day; "for if he had said the "first" day, he would also have had to say that the "second" day was made. But it was right to speak not of the "first day," but of "one day," in order that by saying "one," he might show that it returns on its orbit and, while it remains one, makes up the week.
Exegetical Fragments - On Genesis
Heaven, earth, fire, wind and water were created from nothing as Scripture bears witness. But light, which came to be on the first day along with the rest of the things that came to be afterwards, came to be from something. For when these other things came to be from nothing, Moses said, "God created heaven and earth." Although it is not written concerning fire, water and wind that they were created, neither is it written that they were made. Therefore, they came to be from nothing just as heaven and earth came to be from nothing. After God began to make [things] from something, Moses wrote, "God said, 'Let there be'" light, and so on. Even though Moses did say, "God created the great serpents," still "let the waters swarm with swarming things" had been [ said ] prior to that. Therefore those five created things were created from nothing and everything else was made from those [ five ] things that came to be from nothing. Fire was also created on the first day, although it is not written down that it was created, because it was in another element. It did not have its own existence, for it was created together with that thing in which it was. It is not possible that a thing which does not exist of itself can precede that thing which is the cause of its existence. That [ fire ] is in the earth, nature bears witness, but that it was not created together with the earth, scripture affirms, when it says, "In the beginning God created heaven and earth." Fire then, since it does not exist of itself, remains with the earth, even if the wind and the clouds have been commanded at every moment to bring forth fire from their wombs along with the wind and the clouds. Darkness, too, is neither a self-subsistent being nor a created thing, but is a shadow, as scripture makes clear. It was created neither before heaven nor after the clouds, for it was with the clouds and was brought forth from the clouds. [ Darkness ] too exists in another [ thing ], for it has no substance of its own. When that in which it exists vanishes, the darkness likewise vanishes with it. For whatever comes to an end along with another thing when it vanishes is without its own existence, because that other thing is the cause of its existence. So, how could darkness, whose existence is due to the clouds and to the firmament and not to the first light or to the sun, exist of itself? It is [ a thing ] which one thing, by its cover, brings forth and another, by its brightness, destroys. If one thing creates it and causes it to become something while another thing turns it back into nothing, how can it be a self-subsistent being? The clouds and the firmament, which were created at the beginning, bring it forth and the light that was created on the first day brings it to an end. If a created thing creates it and another created thing destroys it, and henceforth, one thing, at one moment, brings it into visibility and another, at that very moment itself turns back into nothing, turns it back into nothing, it is by compulsion that [ one thing ] causes it to begin and [ another thing ] causes it to go away. If created things cause it to come into existence and also cause it to vanish then it is a creation of creatures. [ The darkness then ] is but a shadow of the firmament and it is capable of vanishing in the presence of another thing, for it can be destroyed before the sun. Some teachings posit that this [ darkness ], which is at all times subject to created things, is an adversary of creatures, and they make that thing which has no substance of its own a self-existent being.
Commentary on Genesis 1.14.1; 15.1
So let no one think that there is anything allegorical in the works of the six days. No one can rightly say that the things pertaining to these days were symbolic, nor can one say that they were meaningless names or that other things were symbolized for us by their names. Rather, let us know in just what manner heaven and earth were created in the beginning. They were truly heaven and earth. There was no other thing signified by the names “heaven” and “earth.” The rest of the works and things made that followed were not meaningless significations either, for the substances of their natures correspond to what their names signify.
Commentary on Genesis 1.1
Since the birth of the sun, the light that it diffuses in the air, when shining on our hemisphere, is day; and the shadow produced by its disappearance is night. But at that time it was not after the movement of the sun, but following this primitive light spread abroad in the air or withdrawn in a measure determined by God, that day came and was followed by night.
Evening is then the boundary common to day and night; and in the same way morning constitutes the approach of night to day. It was to give day the privileges of seniority that Scripture put the end of the first day before that of the first night, because night follows day: for, before the creation of light, the world was not in night, but in darkness. It is the opposite of day which was called night, and it did not receive its name until after day. Thus were created the evening and the morning. Scripture means the space of a day and a night, and afterwards no more says day and night, but calls them both under the name of the more important: a custom which you will find throughout Scripture. Everywhere the measure of time is counted by days, without mention of nights. The days of our years, says the Psalmist. Few and evil have the days of the years of my life been, Genesis 47:9 said Jacob, and elsewhere all the days of my life. Thus under the form of history the law is laid down for what is to follow. And the evening and the morning were one day. Why does Scripture say one day the first day? Before speaking to us of the second, the third, and the fourth days, would it not have been more natural to call that one the first which began the series? If it therefore says one day, it is from a wish to determine the measure of day and night, and to combine the time that they contain. Now twenty-four hours fill up the space of one day— we mean of a day and of a night; and if, at the time of the solstices, they have not both an equal length, the time marked by Scripture does not the less circumscribe their duration. It is as though it said: twenty-four hours measure the space of a day, or that, in reality a day is the time that the heavens starting from one point take to return there. Thus, every time that, in the revolution of the sun, evening and morning occupy the world, their periodical succession never exceeds the space of one day. But must we believe in a mysterious reason for this? God who made the nature of time measured it out and determined it by intervals of days; and, wishing to give it a week as a measure, he ordered the week to revolve from period to period upon itself, to count the movement of time, forming the week of one day revolving seven times upon itself: a proper circle begins and ends with itself. Such is also the character of eternity, to revolve upon itself and to end nowhere. If then the beginning of time is called one day rather than the first day, it is because Scripture wishes to establish its relationship with eternity. It was, in reality, fit and natural to call one the day whose character is to be one wholly separated and isolated from all the others. If Scripture speaks to us of many ages, saying everywhere, age of age, and ages of ages, we do not see it enumerate them as first, second, and third. It follows that we are hereby shown not so much limits, ends and succession of ages, as distinctions between various states and modes of action. The day of the Lord, Scripture says, is great and very terrible, Joel 2:11 and elsewhere Woe unto you that desire the day of the Lord: to what end is it for you? The day of the Lord is darkness and not light. Amos 5:18 A day of darkness for those who are worthy of darkness. No; this day without evening, without succession and without end is not unknown to Scripture, and it is the day that the Psalmist calls the eighth day, because it is outside this time of weeks. Thus whether you call it day, or whether you call it eternity, you express the same idea. Give this state the name of day; there are not several, but only one. If you call it eternity still it is unique and not manifold. Thus it is in order that you may carry your thoughts forward towards a future life, that Scripture marks by the word one the day which is the type of eternity, the first fruits of days, the contemporary of light, the holy Lord's day honoured by the Resurrection of our Lord. And the evening and the morning were one day.
But, while I am conversing with you about the first evening of the world, evening takes me by surprise, and puts an end to my discourse. May the Father of the true light, Who has adorned day with celestial light, Who has made the fire to shine which illuminates us during the night, Who reserves for us in the peace of a future age a spiritual and everlasting light, enlighten your hearts in the knowledge of truth, keep you from stumbling, and grant that you may walk honestly as in the day. Romans 13:13 Thus shall you shine as the sun in the midst of the glory of the saints, and I shall glory in you in the day of Christ, to Whom belong all glory and power for ever and ever. Amen.
Since the birth of the sun, the light that it diffuses in the air, when shining on our hemisphere, is day; and the shadow produced by its disappearance is night. But at that time it was not after the movement of the sun, but following this primitive light spread abroad in the air or withdrawn in a measure determined by God, that day came and was followed by night. And the evening and the morning were the first day. Genesis 1:5 Evening is then the boundary common to day and night; and in the same way morning constitutes the approach of night to day. It was to give day the privileges of seniority that Scripture put the end of the first day before that of the first night, because night follows day: for, before the creation of light, the world was not in night, but in darkness. It is the opposite of day which was called night, and it did not receive its name until after day. Thus were created the evening and the morning. Scripture means the space of a day and a night, and afterwards no more says day and night, but calls them both under the name of the more important: a custom which you will find throughout Scripture. Everywhere the measure of time is counted by days, without mention of nights. The days of our years, says the Psalmist. Few and evil have the days of the years of my life been, Genesis 47:9 said Jacob, and elsewhere all the days of my life. Thus under the form of history the law is laid down for what is to follow. And the evening and the morning were one day. Why does Scripture say one day the first day? Before speaking to us of the second, the third, and the fourth days, would it not have been more natural to call that one the first which began the series? If it therefore says one day, it is from a wish to determine the measure of day and night, and to combine the time that they contain. Now twenty-four hours fill up the space of one day— we mean of a day and of a night; and if, at the time of the solstices, they have not both an equal length, the time marked by Scripture does not the less circumscribe their duration. It is as though it said: twenty-four hours measure the space of a day, or that, in reality a day is the time that the heavens starting from one point take to return there. Thus, every time that, in the revolution of the sun, evening and morning occupy the world, their periodical succession never exceeds the space of one day. But must we believe in a mysterious reason for this? God who made the nature of time measured it out and determined it by intervals of days; and, wishing to give it a week as a measure, he ordered the week to revolve from period to period upon itself, to count the movement of time, forming the week of one day revolving seven times upon itself: a proper circle begins and ends with itself. Such is also the character of eternity, to revolve upon itself and to end nowhere. If then the beginning of time is called one day rather than the first day, it is because Scripture wishes to establish its relationship with eternity. It was, in reality, fit and natural to call one the day whose character is to be one wholly separated and isolated from all the others. If Scripture speaks to us of many ages, saying everywhere, age of age, and ages of ages, we do not see it enumerate them as first, second, and third. It follows that we are hereby shown not so much limits, ends and succession of ages, as distinctions between various states and modes of action. The day of the Lord, Scripture says, is great and very terrible, Joel 2:11 and elsewhere Woe unto you that desire the day of the Lord: to what end is it for you? The day of the Lord is darkness and not light. Amos 5:18 A day of darkness for those who are worthy of darkness. No; this day without evening, without succession and without end is not unknown to Scripture, and it is the day that the Psalmist calls the eighth day, because it is outside this time of weeks. Thus whether you call it day, or whether you call it eternity, you express the same idea. Give this state the name of day; there are not several, but only one. If you call it eternity still it is unique and not manifold. Thus it is in order that you may carry your thoughts forward towards a future life, that Scripture marks by the word one the day which is the type of eternity, the first fruits of days, the contemporary of light, the holy Lord's day honoured by the Resurrection of our Lord. And the evening and the morning were one day. But, while I am conversing with you about the first evening of the world, evening takes me by surprise, and puts an end to my discourse. May the Father of the true light, Who has adorned day with celestial light, Who has made the fire to shine which illuminates us during the night, Who reserves for us in the peace of a future age a spiritual and everlasting light, enlighten your hearts in the knowledge of truth, keep you from stumbling, and grant that you may walk honestly as in the day. Romans 13:13 Thus shall you shine as the sun in the midst of the glory of the saints, and I shall glory in you in the day of Christ, to Whom belong all glory and power for ever and ever. Amen.
Now, henceforth, after the creation of the sun, it is day when the air is illuminated by the sun shining on the hemisphere above the earth, and night is the darkness of the earth when the sun is hidden. Yet it was not at that time according to solar motion, but it was when that first created light was diffused and again drawn in according to the measure ordained by God, that day came and night succeeded.
Hexaemeron 2.8
In fact, there did exist something, as it seems, even before this world which our mind can attain by contemplation but which has been left uninvestigated because it is not adapted to those who are beginners and as yet infants in understanding. This was a certain condition older than the birth of the world and proper to the supramundane powers, one beyond time, everlasting, without beginning or end. In it the Creator and Producer of all things perfected the works of his art, a spiritual light befitting the blessedness of those who love the Lord, rational and invisible natures, and the whole orderly arrangement of spiritual creatures which surpass our understanding and of which it is impossible even to discover the names. These fill completely the essence of the invisible world.
Hexaemeron 1.5
The angels, dominions and powers, although they began to exist at some time, were already in existence when the [visible] world was created.
The Six Days of Creation
“And God divided the light and the darkness, and God called the light day and he called the darkness night.” It did not say here “God made the darkness,” because darkness is merely the absence of light. Yet God made a division between light and darkness. So too we make a sound by crying out, and we make a silence by not making a sound, because silence is the cessation of sound. Still in some sense we distinguish between sound and silence and call the one sound and the other silence.… “He called the light day, and he called the darkness night” was said in the sense that he made them to be called, because he separated and ordered all things so that they could be distinguished and receive names.
Two Books on Genesis Against the Manichaeans 1.9.15
And He called the light Day, and the darkness He called Night. This was said for our understanding; for in what language did God call the light Day and the darkness Night; whether in Hebrew, or Greek, or some other language! And so for everything else that He named, it can be asked in what language He named them; but with God, there is pure understanding without noise and diversity of tongues. However, it is said He "called" because He made them to be called, as He distinguished and ordered everything so that Days could be seen and names given. For we say: That householder built this house, meaning he had it built, and many such examples are found throughout the books of divine Scriptures.
Commentary on Genesis (Hexaemeron)
And there was evening and there was morning, one day. And there was evening as the light gradually waned following the completion of the period of daytime length, and as the lower parts of the world emerged, which now habitually happens by the circuit of the sun throughout the night; and there was morning as the same light gradually returned over the earth and initiated another day; and thus one day was completed, namely of twenty-four hours, for the commendation of which the Scripture vigilantly admonishes us so that we might learn that the light which was made illuminated the lower parts of the earth by its setting. For if this did not happen, but rather as evening came, the whole light perished gradually, and gradually returned with the morning and rose again, it would not call it a perfect day in the morning of the next day but in the evening of the first day. Hence, it also preferred to say evening and morning, rather than night and day, to imply that the action of the original light was by circuit, which now indeed happens by the circuit of the sun night and day; beyond this only, that after the stars were created, night too is suffused with its own light, although lesser than that of the day. However, during those first three days, the night remained entirely gloomy and obscure. It was completely fitting that the day beginning from the light should be extended into the morning of the following day, so that it might be intimated that the works of Him who is the true light, and in whom there are no shadows, begin from the light and are completed in the light.
Commentary on Genesis (Hexaemeron)
"And there was evening and morning one day": According to Basil (Hom. ii in Hexaem.), the entire period takes its name, as is customary, from its more important part, the day. And instance of this is found in the words of Jacob, "The days of my pilgrimage," where night is not mentioned at all. But the evening and the morning are mentioned as being the ends of the day, since day begins with morning and ends with evening, or because evening denotes the beginning of night, and morning the beginning of day. It seems fitting, also, that where the first distinction of creatures is described, divisions of time should be denoted only by what marks their beginning. And the reason for mentioning the evening first is that as the evening ends the day, which begins with the light, the termination of the light at evening precedes the termination of the darkness, which ends with the morning. But Chrysostom's explanation is that thereby it is intended to show that the natural day does not end with the evening, but with the morning (Hom. v in Gen.). Or else it can be said, as Augustine puts it (Gen. ad lit. iv, 23), that there is nothing to prevent us from calling something light in comparison with one thing, and darkness with respect to another. In the same way the life of the faithful and the just is called light in comparison with the wicked, according to Ephesians 5:8: "You were heretofore darkness; but now, light in the Lord": yet this very life of the faithful, when set in contrast to the life of glory, is termed darkness, according to 2 Peter 1:19: "You have the firm prophetic word, whereunto you do well to attend, as to a light that shineth in a dark place." So the angel's knowledge by which he knows things in their own nature, is day in comparison with ignorance or error; yet it is dark in comparison with the vision of the Word.
And God said, Let there be a firmament in the midst of the water, and let it be a division between water and water, and it was so.
Καὶ εἶπεν ὁ Θεός· γενηθήτω στερέωμα ἐν μέσῳ τοῦ ὕδατος καὶ ἔστω διαχωρίζον ἀνὰ μέσον ὕδατος καὶ ὕδατος. καὶ ἐγένετο οὕτως.
И҆ речѐ бг҃ъ: да бꙋ́детъ тве́рдь посредѣ̀ воды̀, и҆ да бꙋ́детъ разлꙋча́ющи посредѣ̀ воды̀ и҆ воды̀. И҆ бы́сть та́кѡ.
What of the fact that waters were in some way the regulating powers by which the disposition of the world thenceforward was constituted by God? For the suspension of the celestial firmament in the midst He caused by "dividing the waters;" the suspension of "the dry land" He accomplished by "separating the waters." After the world had been hereupon set in order through its elements, when inhabitants were given it, "the waters" were the first to receive the precept "to bring forth living creatures." Water was the first to produce that which had life, that it might be no wonder in baptism if waters know how to give life. For was not the work of fashioning man himself also achieved with the aid of waters? Suitable material is found in the earth, yet not apt for the purpose unless it be moist and juicy; which (earth) "the waters," separated the fourth day before into their own place, temper with their remaining moisture to a clayey consistency.[On Baptism 3]
6–7And let it divide between water and water: and it was so. And God made the firmament; and God divided between the water which was under the firmament, and the water above the firmament: and it was so.
As the excessive volume of water bore along over the face of the earth, the earth was by reason thereof "invisible" and "formless." When the Lord of all designed to make the invisible visible, He fixed then a third part of the waters in the midst; and another third part He set by itself on high, raising it together with the firmament by His own power; and the remaining third He left beneath, for the use and benefit of men. Now at this point we have an asterisk. The words are found in the Hebrew, but do not occur in the Septuagint.
Exegetical Fragments - On Genesis
On the first day God made what He made out of nothing. But on the other days He did not make out of nothing, but out of what He had made on the first day, by moulding it according to His pleasure.
Exegetical Fragments - On Genesis
The waters that the earth drank on the first day were not salty. Even if they were like the deep on the surface of the earth, they were still not seas. For it was in the seas that these waters, which were not salty before being gathered together, became salty. When they were sent throughout the entire earth for the earth to drink they were sweet, but when they were gathered into seas on the third day, they became salty, lest they become stagnant due to their being gathered together and so that they might receive the rivers that enter into them without increasing. For the quantity that the seas require for nourishment is the measure of the rivers that flow down into them. The rivers flow down into the seas lest the heat of the sun dry them up. The saltiness [ of the seas ] then swallows up [ the rivers ] lest they increase, rise up and cover the earth. Thus the rivers turn into nothing, as it were, because the saltiness of the sea swallows them up. Even if the seas were created when the waters were created and were hidden in the waters, and the seas were bitter, the waters above them were not bitter. For just as in the flood there were seas, but they were covered over [ by those waters ], they were not able to change the sweet waters of the flood, which came from above, into their bitter nature, for if these waters had been bitter, how were the olives and all the plants preserved in them? How did those of the house of Noah and those with them drink from them? Even if Noah had commanded that every food be brought for himself and those with him because there would be no food anywhere, he did not allow water to be brought because those who had entered the ark would be able to take the water from outside of the ark to drink. Therefore, just as the waters of the flood were not salty while the seas were hidden within them, neither were the waters that were gathered on the third day bitter even though the seas below them were bitter. Just as the gathering of the waters did not precede that word which said, "Let the waters be gathered and let the dry land appear," [ Gen1:9 ] neither did the seas exist until that moment when God "called the gathering of water 'seas'." When they received their name they were changed. In their [ new ] place the [ waters ] attained that saltiness which had not been theirs [ even ] outside of their [ old ] place. For their place became deep at that very moment when God said, "Let the waters be gathered into one place." [ Gen1:9 ] Then either the land [ that contained ] the sea was brought down below the [ level of the ] earth to receive within it its own waters along with the waters that were above the entire earth, or the waters swallowed each other so that the place might be sufficient for them, or the place of the sea shook and it became a great depth and the waters quickly hastened into that basin. Although the will of God had gathered these waters, when the earth was created, a gate was opened for them to be gathered into one place. Just as in the gathering of the first and second waters there was found no gathering place because there was no place from which they might go out, so now do these waters come down with all the rains and showers and are gathered into seas along paths and roads which had been prepared for them on the first day. After Moses spoke of those things that came to be on the first day, he began to write about those things that came to be on the second day, saying, "And God said, 'Let there be a firmament between the waters and let it separate the waters below the firmament from the waters above the firmament.'" [ Gen1:6 ] The firmament between the waters was pressed together from the waters. It was of the same measure as the waters that were spread out over the surface of the earth. Then if, in its origin, it was above the earth (for the earth, water and fire were beneath it, while water, wind and darkness were above it), how do others posit that this [ firmament ], which encloses this world within it like a child in the womb, was created in the middle of everything as the womb of everything? If, on the other hand, the firmament had been created as the center of everything, light, darkness and wind, which were above the firmament when it was created, would have been confined above the firmament. If the creation [ of the firmament ] had occurred at night, the darkness and wind would also have remained there together with the waters which remained there. But if the creation [ of the firmament ] had occurred in the day, the light and the wind also would have remained there along with the waters. And if the [ wind, water and lights ] had remained there then the [ wind, water and lights ] here would be other things. When, then, could the [ wind, water and lights ] have been created? If, however, they did not remain there, how did those elements that were above [ the firmament ] when they were created move below it?
1. We have now recounted the works of the first day, or rather of one day. Far be it from me indeed, to take from it the privilege it enjoys of having been for the Creator a day apart, a day which is not counted in the same order as the others. Our discussion yesterday treated of the works of this day, and divided the narrative so as to give you food for your souls in the morning, and joy in the evening. Today we pass on to the wonders of the second day. And here I do not wish to speak of the narrator's talent, but of the grace of Scripture, for the narrative is so naturally told that it pleases and delights all the friends of truth. It is this charm of truth which the Psalmist expresses so emphatically when he says, How sweet are your words unto my taste, yea, sweeter than honey to my mouth. Yesterday then, as far as we were able, we delighted our souls by conversing about the oracles of God, and now today we are met together again on the second day to contemplate the wonders of the second day. I know that many artisans, belonging to mechanical trades, are crowding around me. A day's labour hardly suffices to maintain them; therefore I am compelled to abridge my discourse, so as not to keep them too long from their work. What shall I say to them? The time which you lend to God is not lost: he will return it to you with large interest. Whatever difficulties may trouble you the Lord will disperse them. To those who have preferred spiritual welfare, He will give health of body, keenness of mind, success in business, and unbroken prosperity. And, even if in this life our efforts should not realise our hopes, the teachings of the Holy Spirit are none the less a rich treasure for the ages to come. Deliver your heart, then, from the cares of this life and give close heed to my words. Of what avail will it be to you if you are here in the body, and your heart is anxious about your earthly treasure? 2. And God said Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. Genesis 1:6 Yesterday we heard God's decree, Let there be light. Today it is, Let there be a firmament. There appears to be something more in this. The word is not limited to a simple command. It lays down the reason necessitating the structure of the firmament: it is, it is said, to separate the waters from the waters. And first let us ask how God speaks? Is it in our manner? Does His intelligence receive an impression from objects, and, after having conceived them, make them known by particular signs appropriate to each of them? Has He consequently recourse to the organs of voice to convey His thoughts? Is He obliged to strike the air by the articulate movements of the voice, to unveil the thought hidden in His heart? Would it not seem like an idle fable to say that God should need such a circuitous method to manifest His thoughts? And is it not more conformable with true religion to say, that the divine will and the first impetus of divine intelligence are the Word of God? It is He whom Scripture vaguely represents, to show us that God has not only wished to create the world, but to create it with the help of a co-operator. Scripture might continue the history as it is begun: In the beginning God created the heaven and the earth; afterwards He created light, then He created the firmament. But, by making God command and speak, the Scripture tacitly shows us Him to Whom this order and these words are addressed. It is not that it grudges us the knowledge of the truth, but that it may kindle our desire by showing us some trace and indication of the mystery. We seize with delight, and carefully keep, the fruit of laborious efforts, while a possession easily attained is despised. Such is the road and the course which Scripture follows to lead us to the idea of the Only begotten. And certainly, God's immaterial nature had no need of the material language of voice, since His very thoughts could be transmitted to His fellow-worker. What need then of speech, for those Who by thought alone could communicate their counsels to each other? Voice was made for hearing, and hearing for voice. Where there is neither air, nor tongue, nor ear, nor that winding canal which carries sounds to the seat of sensation in the head, there is no need for words: thoughts of the soul are sufficient to transmit the will. As I said then, this language is only a wise and ingenious contrivance to set our minds seeking the Person to whom the words are addressed. 3. In the second place, does the firmament that is called heaven differ from the firmament that God made in the beginning? Are there two heavens? The philosophers, who discuss heaven, would rather lose their tongues than grant this. There is only one heaven, they pretend; and it is of a nature neither to admit of a second, nor of a third, nor of several others. The essence of the celestial body quite complete constitutes its vast unity. Because, they say, every body which has a circular motion is one and finite. And if this body is used in the construction of the first heaven, there will be nothing left for the creation of a second or a third. Here we see what those imagine who put under the Creator's hand uncreated matter; a lie that follows from the first fable. But we ask the Greek sages not to mock us before they are agreed among themselves. Because there are among them some who say there are infinite heavens and worlds. When grave demonstrations shall have upset their foolish system, when the laws of geometry shall have established that, according to the nature of heaven, it is impossible that there should be two, we shall only laugh the more at this elaborate scientific trifling. These learned men see not merely one bubble but several bubbles formed by the same cause, and they doubt the power of creative wisdom to bring several heavens into being! We find, however, if we raise our eyes towards the omnipotence of God, that the strength and grandeur of the heavens differ from the drops of water bubbling on the surface of a fountain. How ridiculous, then, is their argument of impossibility! As for myself, far from not believing in a second, I seek for the third whereon the blessed Paul was found worthy to gaze. And does not the Psalmist in saying heaven of heavens give us an idea of their plurality? Is the plurality of heaven stranger than the seven circles through which nearly all the philosophers agree that the seven planets pass—circles which they represent to us as placed in connection with each other like casks fitting the one into the other? These circles, they say, carried away in a direction contrary to that of the world, and striking the æther, make sweet and harmonious sounds, unequalled by the sweetest melody. And if we ask them for the witness of the senses, what do they say? That we, accustomed to this noise from our birth, on account of hearing it always, have lost the sense of it; like men in smithies with their ears incessantly dinned. If I refuted this ingenious frivolity, the untruth of which is evident from the first word, it would seem as though I did not know the value of time, and mistrusted the intelligence of such an audience. But let me leave the vanity of outsiders to those who are without, and return to the theme proper to the Church. If we believe some of those who have preceded us, we have not here the creation of a new heaven, but a new account of the first. The reason they give is, that the earlier narrative briefly described the creation of heaven and earth; while here scripture relates in greater detail the manner in which each was created. I, however, since Scripture gives to this second heaven another name and its own function, maintain that it is different from the heaven which was made at the beginning; that it is of a stronger nature and of a special use to the universe.
The mass of waters, which from all directions flowed over the earth, and was suspended in the air, was infinite, so that there was no proportion between it and the other elements. Thus, as it has been already said, the abyss covered the earth. We give the reason for this abundance of water. None of you assuredly will attack our opinion; not even those who have the most cultivated minds, and whose piercing eye can penetrate this perishable and fleeting nature; you will not accuse me of advancing impossible or imaginary theories, nor will you ask me upon what foundation the fluid element rests. By the same reason which makes them attract the earth, heavier than water, from the extremities of the world to suspend it in the centre, they will grant us without doubt that it is due both to its natural attraction downwards and its general equilibrium, that this immense quantity of water rests motionless upon the earth. Therefore the prodigious mass of waters was spread around the earth; not in proportion with it and infinitely larger, thanks to the foresight of the supreme Artificer, Who, from the beginning, foresaw what was to come, and at the first provided all for the future needs of the world. But what need was there for this superabundance of water? The essence of fire is necessary for the world, not only in the economy of earthly produce, but for the completion of the universe; for it would be imperfect if the most powerful and the most vital of its elements were lacking. Now fire and water are hostile to and destructive of each other. Fire, if it is the stronger, destroys water, and water, if in greater abundance, destroys fire. As, therefore, it was necessary to avoid an open struggle between these elements, so as not to bring about the dissolution of the universe by the total disappearance of one or the other, the sovereign Disposer created such a quantity of water that in spite of constant diminution from the effects of fire, it could last until the time fixed for the destruction of the world. He who planned all with weight and measure, He who, according to the word of Job, knows the number of the drops of rain, knew how long His work would last, and for how much consumption of fire He ought to allow. This is the reason of the abundance of water at the creation. Further, there is no one so strange to life as to need to learn the reason why fire is essential to the world. Not only all the arts which support life, the art of weaving, that of shoemaking, of architecture, of agriculture, have need of the help of fire, but the vegetation of trees, the ripening of fruits, the breeding of land and water animals, and their nourishment, all existed from heat from the beginning, and have been since maintained by the action of heat. The creation of heat was then indispensable for the formation and the preservation of beings, and the abundance of waters was no less so in the presence of the constant and inevitable consumption by fire. 6. Survey creation; you will see the power of heat reigning over all that is born and perishes. On account of it comes all the water spread over the earth, as well as that which is beyond our sight and is dispersed in the depths of the earth. On account of it are abundance of fountains, springs or wells, courses of rivers, both mountain torrents and ever flowing streams, for the storing of moisture in many and various reservoirs. From the East, from the winter solstice flows the Indus, the greatest river of the earth, according to geographers. From the middle of the East proceed the Bactrus, the Choaspes, and the Araxes, from which the Tanais detaches itself to fall into the Palus-Mæotis. Add to these the Phasis which descends from Mount Caucasus, and countless other rivers, which, from northern regions, flow into the Euxine Sea. From the warm countries of the West, from the foot of the Pyrenees, arise the Tartessus and the Ister, of which the one discharges itself into the sea beyond the Pillars and the other, after flowing through Europe, falls into Euxine Sea. Is there any need to enumerate those which the Ripæan mountains pour forth in the heart of Scythia, the Rhone, and so many other rivers, all navigable, which after having watered the countries of the western Gauls and of Celts and of the neighbouring barbarians, flow into the Western sea? And others from the higher regions of the South flow through Ethiopia, to discharge themselves some into our sea, others into inaccessible seas, the Ægon the Nyses, the Chremetes, and above all the Nile, which is not of the character of a river when, like a sea, it inundates Egypt. Thus the habitable part of our earth is surrounded by water, linked together by vast seas and irrigated by countless perennial rivers, thanks to the ineffable wisdom of Him Who ordered all to prevent this rival element to fire from being entirely destroyed. However, a time will come, when all shall be consumed by fire; as Isaiah says of the God of the universe in these words, That says to the deep, Be dry, and I will dry up your rivers. Isaiah 44:27 Reject then the foolish wisdom of this world, and receive with me the more simple but infallible doctrine of truth. 7. Therefore we read: Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. I have said what the word firmament in Scripture means. It is not in reality a firm and solid substance which has weight and resistance; this name would otherwise have better suited the earth. But, as the substance of superincumbent bodies is light, without consistency, and cannot be grasped by any one of our senses, it is in comparison with these pure and imperceptible substances that the firmament has received its name. Imagine a place fit to divide the moisture, sending it, if pure and filtered, into higher regions, and making it fall, if it is dense and earthy; to the end that by the gradual withdrawal of the moist particles the same temperature may be preserved from the beginning to the end. You do not believe in this prodigious quantity of water; but you do not take into account the prodigious quantity of heat, less considerable no doubt in bulk, but exceedingly powerful nevertheless, if you consider it as destructive of moisture. It attracts surrounding moisture, as the melon shows us, and consumes it as quickly when attracted, as the flame of the lamp draws to it the fuel supplied by the wick and burns it up. Who doubts that the æther is an ardent fire? If an impassable limit had not been assigned to it by the Creator, what would prevent it from setting on fire and consuming all that is near it, and absorbing all the moisture from existing things? The aerial waters which veil the heavens with vapours that are sent forth by rivers, fountains, marshes, lakes, and seas, prevent the æther from invading and burning up the universe. Thus we see even this sun, in the summer season, dry up in a moment a damp and marshy country, and make it perfectly arid. What has become of all the water? Let these masters of omniscience tell us. Is it not plain to every one that it has risen in vapour, and has been consumed by the heat of the sun? They say, none the less, that even the sun is without heat. What time they lose in words! And see what proof they lean upon to resist what is perfectly plain. Its colour is white, and neither reddish nor yellow. It is not then fiery by nature, and its heat results, they say, from the velocity of its rotation. What do they gain? That the sun does not seem to absorb moisture? I do not, however, reject this statement, although it is false, because it helps my argument. I said that the consumption of heat required this prodigious quantity of water. That the sun owes its heat to its nature, or that heat results from its action, makes no difference, provided that it produces the same effects upon the same matter. If you kindle fire by rubbing two pieces of wood together, or if you light them by holding them to a flame, you will have absolutely the same effect. Besides, we see that the great wisdom of Him who governs all, makes the sun travel from one region to another, for fear that, if it remained always in the same place, its excessive heat would destroy the order of the universe. Now it passes into southern regions about the time of the winter solstice, now it returns to the sign of the equinox; from thence it betakes itself to northern regions during the summer solstice, and keeps up by this imperceptible passage a pleasant temperature throughout all the world. Let the learned people see if they do not disagree among themselves. The water which the sun consumes is, they say, what prevents the sea from rising and flooding the rivers; the warmth of the sun leaves behind the salts and the bitterness of the waters, and absorbs from them the pure and drinkable particles, thanks to the singular virtue of this planet in attracting all that is light and in allowing to fall, like mud and sediment, all which is thick and earthy. From thence come the bitterness, the salt taste and the power of withering and drying up which are characteristic of the sea. While as is notorious, they hold these views, they shift their ground and say that moisture cannot be lessened by the sun.
And surely we need not believe, because [the firmament] seems to have had its origin, according to the general understanding, from water, that it is like either frozen water or some such material that takes its origin from the percolation of moisture, such as is a crystalline rock.
Hexaemeron 3.4
For what fault have they to find with the vast creation of God, who out of the fluid nature of the waters formed the stable substance of the heavens? For God said, “Let there be a firmament in the midst of the waters.” God spoke once for all, and it stands fast, never failing.
Catechetical Lecture 9:5
God also said: Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. And God made the firmament, and divided the waters which were under the firmament from those which were above the firmament. And it was so. And God called the firmament Heaven, and the evening and the morning were the second day. Here the creation of our heaven, in which the stars are fixed, is described; that it is established firm in the midst of the waters. For we see that waters are underneath it, and above the air and the earth; but we are taught not only by the authority of this Scripture but also by the words of the prophet, who says: Stretching out the heaven like a tent curtain, who covers its higher parts with waters (Psalm 104:2). Therefore, it is established that the starry heaven is firm in the midst of the waters, and nothing prevents believing that it was made out of the waters; for we know how strong, transparent, and pure the crystal stone is, which is certainly generated from the condensation of water, what hinders us from believing that the same disposer of natures solidified the substance of the waters in the firmament of heaven? If someone is moved by how waters, which naturally always flow and fall to the lowest place, can stand above the round heaven, let him remember the Scripture saying about God: Who binds the waters in his clouds, that they do not burst out together downward (Job 26:8); and understand that He who binds the waters below the heaven temporarily as He wills, so that they do not fall all together, not supported by a stronger material foundation, but only retained by the vapors of the clouds, He could also suspend the waters above the round sphere of the heaven, so that they never fall down, not by a vaporous thinness, but by an icy solidity. But even if He wanted to hold liquid waters there, is this greater a miracle than what Scripture says that He hangs the earth itself on nothing? For when the waves of the Red Sea or the river Jordan were set up like walls for the passing of the Israelite people, do they not give evident evidence that waters could stand fixed even above the revolving round heaven? Certainly, what kind of waters they are there, or for what purpose they are reserved, the Creator Himself knows; only it should not be doubted that there are waters there because the holy Scripture says so. But what it is to say of God "let this or that creature be made" has been said above. For He said that it should be made, since He arranged everything to be created in His co-eternal Word, that is, His only-begotten Son. Therefore, when we hear: God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters, let us understand that it was in the Word of God to be made, in which whatever God did out of time He foresaw would be made within the Word before all time. But when we hear: And God made the firmament, and divided the waters which were under the firmament from those which were above the firmament, and it was so, let us understand that the creation and disposition of the heaven and waters did not exceed the limits prescribed in the Word of God, according to that of the Psalmist: He gave a commandment, and it shall not pass away (Psalm 148:6). This is to be understood equally about the creatures that are said to be made in the following four days. And when we hear added: And God saw that it was good, let us understand that in the goodness of His Spirit, it pleased Him not as if it was known after it was made but rather in that goodness it pleased Him that it should remain, where it pleased Him it should be made. For it is to be noted that the addition of this word in this place is not found in the Hebrew truth. And it is surprising why among all the things that are read to have been created by God, only in the works of the second day, the approbation of the divine vision is not added, which, however, itself along with the others that God made are shown to have been good when it is said afterward: And God saw all things that He had made, and they were very good, unless perhaps, as some of the Fathers expound, the Scripture wanted to make us understand that the double number, which divides from unity and prefigures the covenants of marriage, is not good; whence also all the animals entering two by two into Noah's ark turn out to be unclean, and an odd number is shown to be clean. Concerning what has been so far expounded, that is, about the creation of the first and second day, the holy Clement thus reports to have spoken by the apostle Peter: "In the beginning, when God made the heaven and the earth, like one house, and the very bodies of the world cast a shadow of those that were enclosed within, they issued darkness from themselves. But when the will of God introduced light, those shadows of the bodies were immediately devoured by light; then the light is assigned to the day, the darkness to the night. Now, the water which was inside the world in the middle of that first heaven and earth, as if congealed by cold, and solidified like crystal, is stretched out, and by such a firmament, the spaces between heaven and earth are as if shut in, and the Creator called that firmament heaven, named by the word of the ancient heaven, and thus divided the whole fabric of the world, when it was one house, into two regions. The cause of this division was that the upper region might serve as a habitation for angels and the lower for men." (Recognition of St. Clement, book I, chapter 27). I have chosen to insert these few things into our work so that the reader may see how much this agrees with the sense of the Fathers.
Commentary on Genesis (Hexaemeron)
A firmament: Strabus and Bede teach that there is an eternal heaven, because the firmament, which they take to mean the sidereal heaven, is said to have been made, not in the beginning, but on the second day: whereas the reason given by Basil is that otherwise God would seem to have made darkness His first work. Augustine says (Gen. ad lit. i, 9) that the heaven of the second day is the corporeal heaven. According to Damascene (De Fide Orth. ii) the firmament made on the second day is the starry heaven. Chrysostom understood that the heaven in 1:1 is the same heaven of the second day. Divide the waters from the waters: Whether, then, we understand by the firmament the starry heaven, or the cloudy region of the air, it is true to say that it divides the waters from the waters, according as we take water to denote formless matter, or any kind of transparent body, as fittingly designated under the name of waters. For the starry heaven divides the lower transparent bodies from the higher, and the cloudy region divides that higher part of the air, where the rain and similar things are generated, from the lower part, which is connected with the water and included under that name.
And God made the firmament, and God divided between the water which was under the firmament and the water which was above the firmament.
καὶ ἐποίησεν ὁ Θεὸς τὸ στερέωμα, καὶ διεχώρισεν ὁ Θεὸς ἀνὰ μέσον τοῦ ὕδατος, ὃ ἦν ὑποκάτω τοῦ στερεώματος, καὶ ἀναμέσον τοῦ ὕδατος τοῦ ἐπάνω τοῦ στερεώματος.
И҆ сотворѝ бг҃ъ тве́рдь, и҆ разлꙋчѝ бг҃ъ междꙋ̀ водо́ю, ꙗ҆́же бѣ̀ под̾ тве́рдїю, и҆ междꙋ̀ водо́ю, ꙗ҆́же бѣ̀ над̾ тве́рдїю.
The firmament was created on the evening of the second night, just as the heavens came to be on the evening of the first night. But when the firmament came into existence, the covering of clouds that had served for a night and a day in the place of the firmament dissipated. Because [ the firmament ] had been created between the light and the darkness, no darkness remained above it, for the shadow of the clouds was dispelled when the clouds themselves were dispelled. Nor did any of this light remain there, for its alotted measure of time had come to an end and so it sank into the waters that were beneath [ the firmament ]. The wind could not have remained there, either, because it did not even exist there. It was on the first night that Moses said "it hovered" and not on the second night. If the firmament had been created on the first night when [ the wind ] was blowing there could then be some debate. But, since it is not written that [ the wind ] was blowing when the firmament was created, who would say that the wind was there when Scripture does not say so? After the wind hovered on the first day, manifested its service by its blowing and returned to its stillness, then the firmament came to be. It is evident, therefore, that [ the wind ] neither remained above nor descended below, for how can one seek in any place or spot for something whose very substance only exists at the moment of its service and whose service comes to an end when it ceases to blow? The wind underwent three things on the day of its creation: it was created from nothing, it blew in and through something, and it reverted to being hidden in its stillness. After the wind had undergone these three things, the firmament was created on the evening of the second day. There was then nothing that rose along with it, because there was nothing that remained above it. It made a separation between the waters that it was commanded to separate, but not between the light, the wind or darkness, for this had not been commanded. There was no light, therefore, on the first night. On the night of the second and third day, it sank into the waters beneath the firmament and sprang forth as we said [ above ]. But on the fourth day, when the waters were gathered into one place, they say that the firmament was formed and that the sun, the moon, and the stars were formed from the firmament and from fire, and there were places set apart for the lights. The moon would rise in the west of the firmament, the sun in the east, and at the same moment, the stars were dispersed in orderly fashion throughout the entire firmament.
Before laying hold of the meaning of Scripture let us try to meet objections from other quarters. We are asked how, if the firmament is a spherical body, as it appears to the eye, its convex circumference can contain the water which flows and circulates in higher regions? What shall we answer? One thing only: because the interior of a body presents a perfect concavity it does not necessarily follow that its exterior surface is spherical and smoothly rounded. Look at the stone vaults of baths, and the structure of buildings of cave form; the dome, which forms the interior, does not prevent the roof from having ordinarily a flat surface. Let these unfortunate men cease, then, from tormenting us and themselves about the impossibility of our retaining water in the higher regions. Now we must say something about the nature of the firmament, and why it received the order to hold the middle place between the waters. Scripture constantly makes use of the word firmament to express extraordinary strength. The Lord my firmament and refuge. I have strengthened the pillars of it. Praise him in the firmament of his power. The heathen writers thus call a strong body one which is compact and full, to distinguish it from the mathematical body. A mathematical body is a body which exists only in the three dimensions, breadth, depth, and height. A firm body, on the contrary, adds resistance to the dimensions. It is the custom of Scripture to call firmament all that is strong and unyielding. It even uses the word to denote the condensation of the air: He, it says, who strengthens the thunder. Scripture means by the strengthening of the thunder, the strength and resistance of the wind, which, enclosed in the hollows of the clouds, produces the noise of thunder when it breaks through with violence. Here then, according to me, is a firm substance, capable of retaining the fluid and unstable element water; and as, according to the common acceptation, it appears that the firmament owes its origin to water, we must not believe that it resembles frozen water or any other matter produced by the filtration of water; as, for example, rock crystal, which is said to owe its metamorphosis to excessive congelation, or the transparent stone which forms in mines. This pellucid stone, if one finds it in its natural perfection, without cracks inside, or the least spot of corruption, almost rivals the air in clearness. We cannot compare the firmament to one of these substances. To hold such an opinion about celestial bodies would be childish and foolish; and although everything may be in everything, fire in earth, air in water, and of the other elements the one in the other; although none of those which come under our senses are pure and without mixture, either with the element which serves as a medium for it, or with that which is contrary to it; I, nevertheless, dare not affirm that the firmament was formed of one of these simple substances, or of a mixture of them, for I am taught by Scripture not to allow my imagination to wander too far afield. But do not let us forget to remark that, after these divine words let there be a firmament, it is not said and the firmament was made but, and God made the firmament, and divided the waters. Genesis 1:7 Hear, O you deaf! See, O you blind!— who, then, is deaf? He who does not hear this startling voice of the Holy Spirit. Who is blind? He who does not see such clear proofs of the Only begotten. Let there be a firmament. It is the voice of the primary and principal Cause. And God made the firmament. Here is a witness to the active and creative power of God.
But as far as concerns the separation of the waters I am obliged to contest the opinion of certain writers in the church who, under the shadow of high and sublime conceptions, have launched out into metaphor and have seen in the waters only a figure to denote spiritual and incorporeal powers. In the higher regions, accordingly, above the firmament, dwell the better; in the lower regions, earth and matter are the dwelling place of the malignant. So, say they, God is praised by the waters that are above the heavens, that is to say, by the good powers, the purity of whose soul makes them worthy to sing the praises of God. And the waters that are under the heavens represent the wicked spirits, who from their natural height have fallen into the abyss of evil. Turbulent, seditious, agitated by the tumultuous waves of passion, they have received the name of sea, because of the instability and the inconstancy of their movements. Let us reject these theories as dreams and old women’s tales.
Hexaemeron 3.9
Someone may ask this: Why does the Scripture reduce to a command of the Creator that tendency to flow downward which belongs naturally to water?… If water has this tendency by nature, the command ordering the waters to be gathered together into one place would be superfluous.… To this inquiry we say this, that you recognized very well the movements of the water after the command of the Lord, both that it is unsteady and unstable and that it is borne naturally down slopes and into hollows; but how it had any power previous to that, before the motion was engendered in it from this command, you yourself neither know nor have you heard it from one who knew. Reflect that the voice of God makes nature, and the command given at that time to creation provided the future course of action for the creatures.
Hexaemeron 4.2
The waters were divided so that some were above the firmament and others below the firmament. Since we said that matter was called water, I believe that the firmament of heaven separated the corporeal matter of visible things from the incorporeal matter of invisible things.
Two Books on Genesis Against the Manichaeans 1.11.17
The matter was separated by the interposition of the firmament so that the lower matter is that of bodies and the higher matter that of souls.
On the Literal Interpretation of Genesis 8.29
Firmament: Not that in which the stars are set, but the part of the atmosphere where the clouds are collected, and which has received the name firmament from the firmness and density of the air. "For a body is called firm," that is dense and solid, "thereby differing from a mathematical body" as is remarked by Basil (Hom. iii in Hexaem.).
Above the firmament: The waters above the firmament must rather be the vapors resolved from the waters which are raised above a part of the atmosphere, and from which the rain falls. As to the nature of these waters, all are not agreed. Origen says (Hom. i in Gen.) that the waters that are above the firmament are "spiritual substances." Wherefore it is written (Psalm 148:4): "Let the waters that are above the heavens praise the name of the Lord," and (Daniel 3:60): "Ye waters that are above the heavens, bless the Lord." To this Basil answers (Hom. iii in Hexaem.) that these words do not mean that these waters are rational creatures, but that "the thoughtful contemplation of them by those who understand fulfils the glory of the Creator." Hence in the same context, fire, hail, and other like creatures, are invoked in the same way, though no one would attribute reason to these. We must hold, then, these waters to be material, but their exact nature will be differently defined according as opinions on the firmament differ.
And God called the firmament Heaven, and God saw that it was good, and there was evening and there was morning, the second day.
καὶ ἐκάλεσεν ὁ Θεὸς τὸ στερέωμα οὐρανόν. καὶ εἶδεν ὁ Θεός, ὅτι καλόν, καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωΐ, ἡμέρα δευτέρα.
И҆ наречѐ бг҃ъ тве́рдь не́бо. И҆ ви́дѣ бг҃ъ, ꙗ҆́кѡ добро̀. И҆ бы́сть ве́черъ, и҆ бы́сть ᲂу҆́тро, де́нь вторы́й.
Although God had already previously made heaven, now he makes the firmament. For he made heaven first, about which he says, “Heaven is my throne.” But after that he makes the firmament, that is, the corporeal heaven. For every corporeal object is, without doubt, firm and solid; and it is this that “divides the water which is above heaven from the water which is below heaven.”
Homilies on Genesis 1.2
Although God said about the light that came to be on the first day that "it was very good," He did not say this about the firmament which came to be on the second day, because the firmament had not yet been finished, neither in its structure nor in its adornment. The Creator delayed until the lights came to be so that when [ the firmament ] was adorned with the sun and the moon and the stars, and the strength of the darkness that was weakened by the lights shining from it, He would then say of the firmament as well as of [ the rest of creation ] that "it was very good."
Since Scripture called heaven the firmament, we can without absurdity hold that anything below the ethereal heaven, in which everything is peaceful and stable, is more mutable and perishable and is a kind of corporeal matter prior to the reception of beauty and the distinction of forms.
On the Literal Interpretation of Genesis 8.29
And if the words, "God saw that it was good," are not said of the work of the second day, this is because the work of distinguishing the waters was only begun on that day, but perfected on the third. Hence these words, that are said of the third day, refer also to the second. Or it may be that Scripture does not use these words of approval of the second days' work, because this is concerned with the distinction of things not evident to the senses of mankind. Or, again, because by the firmament is simply understood the cloudy region of the air, which is not one of the permanent parts of the universe, nor of the principal divisions of the world. The above three reasons are given by Rabbi Moses [Perplex. ii.], and to these may be added a mystical one derived from numbers and assigned by some writers, according to whom the work of the second day is not marked with approval because the second number is an imperfect number, as receding from the perfection of unity.
And God said, Let the water which is under the heaven be collected into one place, and let the dry land appear, and it was so. And the water which was under the heaven was collected into its places, and the dry land appeared.
Καὶ εἶπεν ὁ Θεός· συναχθήτω τὸ ὕδωρ τὸ ὑποκάτω τοῦ οὐρανοῦ εἰς συναγωγὴν μίαν, καὶ ὀφθήτω ἡ ξηρά. καὶ ἐγένετο οὕτως. καὶ συνήχθη τὸ ὕδωρ τὸ ὑποκάτω τοῦ οὐρανοῦ εἰς τὰς συναγωγὰς αὐτῶν, καὶ ὤφθη ἡ ξηρά.
И҆ речѐ бг҃ъ: да собере́тсѧ вода̀, ꙗ҆́же под̾ небесе́мъ, въ собра́нїе є҆ди́но, и҆ да ꙗ҆ви́тсѧ сꙋ́ша. И҆ бы́сть та́кѡ. И҆ собра́сѧ вода̀, ꙗ҆́же под̾ небесе́мъ, въ собра̑нїѧ своѧ̑, и҆ ꙗ҆ви́сѧ сꙋ́ша.
Then it forthwith becomes "visible," God saying, "Let the water be gathered together into one mass, and let the dry land appear." Genesis 1:9 "Appear," says He, not "be made." It had been already made, only in its invisible condition it was then waiting to appear. "Dry," because it was about to become such by its severance from the moisture, but yet "land." [Against Hermagenes 29]
Let us labor, therefore, to gather "the water that is under heaven" and cast it from us that "the dry land," which is our deeds done in the flesh, might appear. When this has been done, "men seeing our good works may glorify our Father who is in heaven." For if we have not separated from us those waters that are under heaven, that is, the sins and vices of our body, our dry land will not be able to appear nor have the courage to advance to the light.
Homilies on Genesis 1.2
The waters that the earth drank on the first day were not salty. Even if they were like the deep on the surface of the earth, they were still not seas. For it was in the seas that these waters, which were not salty before being gathered together, became salty. When they were sent throughout the entire earth for the earth to drink they were sweet, but when they were gathered into seas on the third day, they became salty, lest they become stagnant due to their being gathered together and so that they might receive the rivers that enter into them without increasing. For the quantity that the seas require for nourishment is the measure of the rivers that flow down into them. The rivers flow down into the seas lest the heat of the sun dry them up. The saltiness [ of the seas ] then swallows up [ the rivers ] lest they increase, rise up and cover the earth. Thus the rivers turn into nothing, as it were, because the saltiness of the sea swallows them up. Even if the seas were created when the waters were created and were hidden in the waters, and the seas were bitter, the waters above them were not bitter. For just as in the flood there were seas, but they were covered over [ by those waters ], they were not able to change the sweet waters of the flood, which came from above, into their bitter nature, for if these waters had been bitter, how were the olives and all the plants preserved in them? How did those of the house of Noah and those with them drink from them? Even if Noah had commanded that every food be brought for himself and those with him because there would be no food anywhere, he did not allow water to be brought because those who had entered the ark would be able to take the water from outside of the ark to drink. Therefore, just as the waters of the flood were not salty while the seas were hidden within them, neither were the waters that were gathered on the third day bitter even though the seas below them were bitter. Just as the gathering of the waters did not precede that word which said, "Let the waters be gathered and let the dry land appear," [ Gen1:9 ] neither did the seas exist until that moment when God "called the gathering of water 'seas'." When they received their name they were changed. In their [ new ] place the [ waters ] attained that saltiness which had not been theirs [ even ] outside of their [ old ] place. For their place became deep at that very moment when God said,"Let the waters be gathered into one place." [ Gen1:9 ] Then either the land [ that contained ] the sea was brought down below the [ level of the ] earth to receive within it its own waters along with the waters that were above the entire earth, or the waters swallowed each other so that the place might be sufficient for them, or the place of the sea shook and it became a great depth and the waters quickly hastened into that basin. Although the will of God had gathered these waters, when the earth was created, a gate was opened for thm to be gathered into one place. Just as in the gathering of the first and second waters there was found no gathering place because there was no place from which they might go out, so now do these waters come down with all the rains and showers and are gathered into seas along paths and roads which had been prepared for them on the first day. After Moses spoke of the firmament, which came to be on the second day, he then turned to write about the gathering of the waters and about the grass and the trees that the earth brought forth on the third day, saying, "And God said, 'Let the waters under the heavens be gathered together into one place, and let the dry land appear.'" [ Gen1:9 ] From the fact that He said, "Let the waters be gathered into one place," it is evident that it was the earth which bore the waters and that the abysses were not standing on nothing beneath the earth. Although the waters were gathered in the night at the word of God, the surface of the earth still became dry in the twinkling of an eye.
What trouble you have given me in my previous discourses by asking me why the earth was invisible, why all bodies are naturally endued with colour, and why all colour comes under the sense of sight. And, perhaps, my reason did not appear sufficient to you, when I said that the earth, without being naturally invisible, was so to us, because of the mass of water that entirely covered it. Hear then how Scripture explains itself. Let the waters be gathered together, and let the dry land appear. The veil is lifted and allows the earth, hitherto invisible, to be seen. Perhaps you will ask me new questions. And first, is it not a law of nature that water flows downwards? Why, then, does Scripture refer this to the fiat of the Creator? As long as water is spread over a level surface, it does not flow; it is immovable. But when it finds any slope, immediately the foremost portion falls, then the one that follows takes its place, and that one is itself replaced by a third. Thus incessantly they flow, pressing the one on the other, and the rapidity of their course is in proportion to the mass of water that is being carried, and the declivity down which it is borne. If such is the nature of water, it was supererogatory to command it to gather into one place. It was bound, on account of its natural instability, to fall into the most hollow part of the earth and not to stop until the levelling of its surface. We see how there is nothing so level as the surface of water. Besides, they add, how did the waters receive an order to gather into one place, when we see several seas, separated from each other by the greatest distances? To the first question I reply: Since God's command, you know perfectly well the motion of water; you know that it is unsteady and unstable and falls naturally over declivities and into hollow places. But what was its nature before this command made it take its course? You do not know yourself, and you have heard from no eye-witness. Think, in reality, that a word of God makes the nature, and that this order is for the creature a direction for its future course. There was only one creation of day and night, and since that moment they have incessantly succeeded each other and divided time into equal parts. 3. Let the waters be gathered together. It was ordered that it should be the natural property of water to flow, and in obedience to this order, the waters are never weary in their course. In speaking thus, I have only in view the flowing property of waters. Some flow of their own accord like springs and rivers, others are collected and stationary. But I speak now of flowing waters. Let the waters be gathered together unto one place. Have you never thought, when standing near a spring which is sending forth water abundantly, Who makes this water spring from the bowels of the earth? Who forced it up? Where are the store-houses which send it forth? To what place is it hastening? How is it that it is never exhausted here, and never overflows there? All this comes from that first command; it was for the waters a signal for their course. In all the story of the waters remember this first order, let the waters be gathered together. To take their assigned places they were obliged to flow, and, once arrived there, to remain in their place and not to go farther. Thus in the language of Ecclesiastes, All the waters run into the sea; yet the sea is not full. Ecclesiastes 1:6-7 Waters flow in virtue of God's order, and the sea is enclosed in limits according to this first law, Let the waters be gathered together unto one place. For fear the water should spread beyond its bed, and in its successive invasions cover one by one all countries, and end by flooding the whole earth, it received the order to gather unto one place. Thus we often see the furious sea raising mighty waves to the heaven, and, when once it has touched the shore, break its impetuosity in foam and retire. Fear ye not me, says the Lord....which have placed the sand for the bound of the sea. Jeremiah 5:22 A grain of sand, the weakest thing possible, curbs the violence of the ocean. For what would prevent the Red Sea from invading the whole of Egypt, which lies lower, and uniting itself to the other sea which bathes its shores, were it not fettered by the fiat of the Creator? And if I say that Egypt is lower than the Red Sea, it is because experience has convinced us of it every time that an attempt has been made to join the sea of Egypt to the Indian Ocean, of which the Red Sea is a part. Thus we have renounced this enterprise, as also have the Egyptian Sesostris, who conceived the idea, and Darius the Mede who afterwards wished to carry it out. I report this fact to make you understand the full force of the command, Let the waters be gathered unto one place; that is to say, let there be no other gathering, and, once gathered, let them not disperse. 4. To say that the waters were gathered in one place indicates that previously they were scattered in many places. The mountains, intersected by deep ravines, accumulated water in their valleys, when from every direction the waters betook themselves to the one gathering place. What vast plains, in their extent resembling wide seas, what valleys, what cavities hollowed in many different ways, at that time full of water, must have been emptied by the command of God! But we must not therefore say, that if the water covered the face of the earth, all the basins which have since received the sea were originally full. Where can the gathering of the waters have come from if the basins were already full? These basins, we reply, were only prepared at the moment when the water had to unite in a single mass. At that time the sea which is beyond Gadeira and the vast ocean, so dreaded by navigators, which surrounds the isle of Britain and western Spain, did not exist. But, all of a sudden, God created this vast space, and the mass of waters flowed in. Now if our explanation of the creation of the world may appear contrary to experience, (because it is evident that all the waters did not flow together in one place,) many answers may be made, all obvious as soon as they are stated. Perhaps it is even ridiculous to reply to such objections. Ought they to bring forward in opposition ponds and accumulations of rain water, and think that this is enough to upset our reasonings? Evidently the chief and most complete affluence of the waters was what received the name of gathering unto one place. For wells are also gathering places for water, made by the hand of man to receive the moisture diffused in the hollow of the earth. This name of gathering does not mean any chance massing of water, but the greatest and most important one, wherein the element is shown collected together. In the same way that fire, in spite of its being divided into minute particles which are sufficient for our needs here, is spread in a mass in the æther; in the same way that air, in spite of a like minute division, has occupied the region round the earth; so also water, in spite of the small amount spread abroad everywhere, only forms one gathering together, that which separates the whole element from the rest. Without doubt the lakes as well those of the northern regions and those that are to be found in Greece, in Macedonia, in Bithynia and in Palestine, are gatherings together of waters; but here it means the greatest of all, that gathering the extent of which equals that of the earth. The first contain a great quantity of water; no one will deny this. Nevertheless no one could reasonably give them the name of seas, not even if they are like the great sea, charged with salt and sand. They instance for example, the Lacus Asphaltitis in Judæa, and the Serbonian lake which extends between Egypt and Palestine in the Arabian desert. These are lakes, and there is only one sea, as those affirm who have travelled round the earth. Although some authorities think the Hyrcanian and Caspian Seas are enclosed in their own boundaries, if we are to believe the geographers, they communicate with each other and together discharge themselves into the Great Sea. It is thus that, according to their account, the Red Sea and that beyond Gadeira only form one. Then why did God call the different masses of water seas? This is the reason; the waters flowed into one place, and their different accumulations, that is to say, the gulfs that the earth embraced in her folds, received from the Lord the name of seas: North Sea, South Sea, Eastern Sea, and Western Sea. The seas have even their own names, the Euxine, the Propontis, the Hellespont, the Ægean, the Ionian, the Sardinian, the Sicilian, the Tyrrhene, and many other names of which an exact enumeration would now be too long, and quite out of place. See why God calls the gathering together of waters seas. But let us return to the point from which the course of my argument has diverted me. 5. And God said: Let the waters be gathered together unto one place and let the dry land appear. He did not say let the earth appear, so as not to show itself again without form, mud-like, and in combination with the water, nor yet endued with proper form and virtue. At the same time, lest we should attribute the drying of the earth to the sun, the Creator shows it to us dried before the creation of the sun. Let us follow the thought Scripture gives us. Not only the water which was covering the earth flowed off from it, but all that which had filtered into its depths withdrew in obedience to the irresistible order of the sovereign Master. And it was so. This is quite enough to show that the Creator's voice had effect: however, in several editions, there is added And the water which was under the heavens gathered itself unto one place and the dry land was seen; words that other interpreters have not given, and which do not appear conformable to Hebrew usage. In fact, after the assertion, and it was so, it is superfluous to repeat exactly the same thing. In accurate copies these words are marked with an obelus, which is the sign of rejection.
1. There are towns where the inhabitants, from dawn to eve, feast their eyes on the tricks of innumerable conjurors. They are never tired of hearing dissolute songs which cause much impurity to spring up in their souls, and they are often called happy, because they neglect the cares of business and trades useful to life, and pass the time, which is assigned to them on this earth, in idleness and pleasure. They do not know that a theatre full of impure sights is, for those who sit there, a common school of vice; that these melodious and meretricious songs insinuate themselves into men's souls, and all who hear them, eager to imitate the notes of harpers and pipers, are filled with filthiness. Some others, who are wild after horses, think they are backing their horses in their dreams; they harness their chariots, change their drivers, and even in sleep are not free from the folly of the day. And shall we, whom the Lord, the great worker of marvels, calls to the contemplation of His own works, tire of looking at them, or be slow to hear the words of the Holy Spirit? Shall we not rather stand around the vast and varied workshop of divine creation and, carried back in mind to the times of old, shall we not view all the order of creation? Heaven, poised like a dome, to quote the words of the prophet; earth, this immense mass which rests upon itself; the air around it, of a soft and fluid nature, a true and continual nourishment for all who breathe it, of such tenuity that it yields and opens at the least movement of the body, opposing no resistance to our motions, while, in a moment, it streams back to its place, behind those who cleave it; water, finally, that supplies drink for man, or may be designed for our other needs, and the marvellous gathering together of it into definite places which have been assigned to it: such is the spectacle which the words which I have just read will show you.
As for the question of precisely how any single thing came into existence, we must banish it altogether from our discussion. Even in the case of things which are quite within the grasp of our understanding and of which we have sensible perception, it would be impossible for the speculative reason to grasp the “how” of the production of the phenomenon, so much so that even inspired and saintly men have deemed such questions insoluble. For instance, the apostle says, “Through faith we understand that the worlds were framed by the word of God, so that things which are seen are not made of things which do appear.” … Let us, following the example of the apostle, leave the question of the “how” in each created thing without meddling with it at all but merely observing incidentally that the movement of God’s will becomes at any moment that he pleases a fact, and the intention becomes at once realized in nature. .
9–10Have you seen, dear brother, how God, in a sense, stripped the earth, which was invisible and formless, and was covered by the waters as if they were veils, and showed us its face, after he had imposed an appropriate name on it as well? “And the gatherings of the waters he called seas.” So the waters also got their name. In fact, as an excellent craftsman, who sets out to make with his art a certain vase, does not give it a name until he has completed it, so the good Lord does not impose names on the elements until he has put them in their proper place according to his command. Therefore after the earth had received its name and had reached its proper form, the gathered waters were called with their own name.
Homilies on Genesis 5.10
Now when Scripture says, "Let the water which is below the heavens be gathered into one gathering," these words mean that this corporeal matter is to be formed into the beauty that these visible waters have. This gathering into one place is the formation of these waters that we see and touch. For every form is reduced to a rule of unity. What else should we understand is meant by the words "let the dry land appear" than this matter receives the visible form that this earth that we see and touch now has? Hence the previous expression "the earth was invisible and without form" signified the confusion and obscurity of matter, and the expression "the water over which the spirit of God was borne" signified that same matter. But now this water and earth are formed from that matter that was called by their names before it had received the forms that we now see.
Two Books on Genesis Against the Manichaeans 1.12.18
Hence, at the words "Let the waters be gathered together, and let dry land appear," these two things [earth and water] received their proper forms familiar to us and perceived by our senses, water being made fluid and earth solid. Of water, therefore, it is said, "Let it be gathered"; of earth, "Let it appear." For water tends to ebb and flow, but earth remains immobile.
On the Literal Interpretation of Genesis 2.11.24
God said: Let the waters under the sky be gathered together into one place, and let the dry land appear; and it was so. The waters that filled everything between the sky and the earth were drawn off, and they gathered into one place, so that the light which shone clearly on the waters for the previous two days might shine more brightly in the pure air; and the earth which had been hidden appeared, and that which had remained muddy and weak under the waters, by their withdrawal, became dry, and was made suitable for receiving seeds. If anyone should ask where the waters that had covered all parts of the earth up to the sky were gathered, let him know that it could have happened that the earth itself, by the command of the Creator, subsided far and wide, providing some parts concave, into which the waters, flowing together, might be received, so that the dry land might appear from those parts where the moisture had receded. It can also not unreasonably be believed that the primary waters, as we mentioned above, were rarer, which covered the land like a mist; but by gathering were made denser, which could be contained in their assigned places, with the dry land appearing in the remaining parts. Although it is clear that there are many seas, he says that the waters were gathered into one place, because evidently all these are connected by a continuous wave and are joined to the great ocean and sea; but even if some lakes appear to be enclosed by themselves, they are said to discharge their streams into the sea through some hidden perforated caverns. For the diggers of wells also prove this, since the entire earth is filled with flowing waters through invisible veins, which draw their origin from the sea.
Commentary on Genesis (Hexaemeron)
9–10Now, the fact that Scripture speaks of one gathering does not mean that they were gathered together into one place, for notice that after this it says: “And the gathering together of the waters he called seas.” Actually, the account meant that the waters were segregated by themselves apart from the earth. And so the waters were brought together into their gathering places and the dry land appeared.
Orthodox Faith 2.9
One place: All the waters have the sea as their goal, into which they flow by channels hidden or apparent, and this may be the reason why they are said to be gathered together into one place. Let the waters be gathered together in one place: that is, apart from the dry land. Let the dry land appear: On the second day the intermediate body, water, was formed, receiving from the firmament a sort of distinction and order (so that water be understood as including certain other things, as explained above (68, 3). On the third day the earth, the lowest body, received its form by the withdrawal of the waters, and there resulted the distinction in the lowest body, namely, of land and sea. Hence Scripture, having clearly expresses the manner in which it received its form by the equally suitable words, "Let the dry land appear."
And God called the dry land Earth, and the gatherings of the waters he called Seas, and God saw that it was good.
καὶ ἐκάλεσεν ὁ Θεὸς τὴν ξηρὰν γῆν καὶ τὰ συστήματα τῶν ὑδάτων ἐκάλεσε θαλάσσας. καὶ εἶδεν ὁ Θεός, ὅτι καλόν.
И҆ наречѐ бг҃ъ сꙋ́шꙋ зе́млю, и҆ собра̑нїѧ во́дъ наречѐ морѧ̀. И҆ ви́дѣ бг҃ъ, ꙗ҆́кѡ добро̀.
And so, when it afterwards attains its perfection, it ceases to be accounted void, when God declares, "Let the earth bring forth grass, the herb yielding seed after its kind, and according to its likeness, and the fruit-tree yielding fruit, whose seed is in itself, after its kind." [Against Hermagenes 29]
The dry land, after the water was removed from it, did not continue further as "dry land" but was named "earth" by God. In this manner also our bodies, if this separation from them takes place, will no longer remain "dry land." They will, on the contrary, be called "earth" because they can now bear fruit for God.
Homilies on Genesis 1.2
Why does Scripture say above that the waters were gathered together unto one place, and that the dry earth appeared? Why does it add here the dry land appeared, and God gave it the name of earth? It is that dryness is the property which appears to characterize the nature of the subject, while the word earth is only its simple name. Just as reason is the distinctive faculty of man, and the word man serves to designate the being gifted with this faculty, so dryness is the special and peculiar quality of the earth. The element essentially dry receives therefore the name of earth, as the animal who has a neigh for a characteristic cry is called a horse. The other elements, like the earth, have received some peculiar property which distinguishes them from the rest, and makes them known for what they are. Thus water has cold for its distinguishing property; air, moisture; fire, heat. But this theory really applies only to the primitive elements of the world. The elements which contribute to the formation of bodies, and come under our senses, show us these qualities in combination, and in the whole of nature our eyes and senses can find nothing which is completely singular, simple and pure. Earth is at the same time dry and cold; water, cold and moist; air, moist and warm; fire, warm and dry. It is by the combination of their qualities that the different elements can mingle. Thanks to a common quality each of them mixes with a neighbouring element, and this natural alliance attaches it to the contrary element. For example, earth, which is at the same time dry and cold, finds in cold a relationship which unites it to water, and by the means of water unites itself to air. Water placed between the two, appears to give each a hand, and, on account of its double quality, allies itself to earth by cold and to air by moisture. Air, in its turn, takes the middle place and plays the part of a mediator between the inimical natures of water and fire, united to the first by moisture, and to the second by heat. Finally fire, of a nature at the same time warm and dry, is linked to air by warmth, and by its dryness reunites itself to the earth. And from this accord and from this mutual mixture of elements, results a circle and an harmonious choir whence each of the elements deserves its name. I have said this in order to explain why God has given to the dry land the name of earth, without however calling the earth dry. It is because dryness is not one of those qualities which the earth acquired afterwards, but one of those which constituted its essence from the beginning. Now that which causes a body to exist, is naturally antecedent to its posterior qualities and has a pre-eminence over them. It is then with reason that God chose the most ancient characteristic of the earth whereby to designate it. 6. And God saw that it was good. Genesis 1:10 Scripture does not merely wish to say that a pleasing aspect of the sea presented itself to God. It is not with eyes that the Creator views the beauty of His works. He contemplates them in His ineffable wisdom. A fair sight is the sea all bright in a settled calm; fair too, when, ruffled by a light breeze of wind, its surface shows tints of purple and azure,— when, instead of lashing with violence the neighbouring shores, it seems to kiss them with peaceful caresses. However, it is not in this that Scripture makes God find the goodness and charm of the sea. Here it is the purpose of the work which makes the goodness. In the first place sea water is the source of all the moisture of the earth. It filters through imperceptible conduits, as is proved by the subterranean openings and caves whither its waves penetrate; it is received in oblique and sinuous canals; then, driven out by the wind, it rises to the surface of the earth, and breaks it, having become drinkable and free from its bitterness by this long percolation. Often, moved by the same cause, it springs even from mines that it has crossed, deriving warmth from them, and rises boiling, and bursts forth of a burning heat, as may be seen in islands and on the sea coast; even inland in certain places, in the neighbourhood of rivers, to compare little things with great, almost the same phenomena occur. To what do these words tend? To prove that the earth is all undermined with invisible conduits, where the water travels everywhere underground from the sources of the sea. 7. Thus, in the eyes of God, the sea is good, because it makes the under current of moisture in the depths of the earth. It is good again, because from all sides it receives the rivers without exceeding its limits. It is good, because it is the origin and source of the waters in the air. Warmed by the rays of the sun, it escapes in vapour, is attracted into the high regions of the air, and is there cooled on account of its rising high above the refraction of the rays from the ground, and, the shade of the clouds adding to this refrigeration, it is changed into rain and fattens the earth. If people are incredulous, let them look at caldrons on the fire, which, though full of water, are often left empty because all the water is boiled and resolved into vapour. Sailors, too, boil even sea water, collecting the vapour in sponges, to quench their thirst in pressing need. Finally the sea is good in the eyes of God, because it girdles the isles, of which it forms at the same time the rampart and the beauty, because it brings together the most distant parts of the earth, and facilitates the inter-communication of mariners. By this means it gives us the boon of general information, supplies the merchant with his wealth, and easily provides for the necessities of life, allowing the rich to export their superfluities, and blessing the poor with the supply of what they lack. But whence do I perceive the goodness of the Ocean, as it appeared in the eyes of the Creator? If the Ocean is good and worthy of praise before God, how much more beautiful is the assembly of a Church like this, where the voices of men, of children, and of women, arise in our prayers to God mingling and resounding like the waves which beat upon the shore. This Church also enjoys a profound calm, and malicious spirits cannot trouble it with the breath of heresy. Deserve, then, the approbation of the Lord by remaining faithful to such good guidance, in our Lord Jesus Christ, to whom be glory and power for ever and ever. Amen.
Scripture does not merely wish to say that a pleasing aspect of the sea presented itself to God. It is not with eyes that the Creator views the beauty of His works. He contemplates them in His ineffable wisdom. A fair sight is the sea all bright in a settled calm; fair too, when, ruffled by a light breeze of wind, its surface shows tints of purple and azure,— when, instead of lashing with violence the neighbouring shores, it seems to kiss them with peaceful caresses. However, it is not in this that Scripture makes God find the goodness and charm of the sea. Here it is the purpose of the work which makes the goodness.
In the first place sea water is the source of all the moisture of the earth. It filters through imperceptible conduits, as is proved by the subterranean openings and caves whither its waves penetrate; it is received in oblique and sinuous canals; then, driven out by the wind, it rises to the surface of the earth, and breaks it, having become drinkable and free from its bitterness by this long percolation. Often, moved by the same cause, it springs even from mines that it has crossed, deriving warmth from them, and rises boiling, and bursts forth of a burning heat, as may be seen in islands and on the sea coast; even inland in certain places, in the neighbourhood of rivers, to compare little things with great, almost the same phenomena occur. To what do these words tend? To prove that the earth is all undermined with invisible conduits, where the water travels everywhere underground from the sources of the sea.
7. Thus, in the eyes of God, the sea is good, because it makes the under current of moisture in the depths of the earth. It is good again, because from all sides it receives the rivers without exceeding its limits. It is good, because it is the origin and source of the waters in the air. Warmed by the rays of the sun, it escapes in vapour, is attracted into the high regions of the air, and is there cooled on account of its rising high above the refraction of the rays from the ground, and, the shade of the clouds adding to this refrigeration, it is changed into rain and fattens the earth. If people are incredulous, let them look at caldrons on the fire, which, though full of water, are often left empty because all the water is boiled and resolved into vapour. Sailors, too, boil even sea water, collecting the vapour in sponges, to quench their thirst in pressing need.
Finally the sea is good in the eyes of God, because it girdles the isles, of which it forms at the same time the rampart and the beauty, because it brings together the most distant parts of the earth, and facilitates the inter-communication of mariners. By this means it gives us the boon of general information, supplies the merchant with his wealth, and easily provides for the necessities of life, allowing the rich to export their superfluities, and blessing the poor with the supply of what they lack.
But whence do I perceive the goodness of the Ocean, as it appeared in the eyes of the Creator? If the Ocean is good and worthy of praise before God, how much more beautiful is the assembly of a Church like this, where the voices of men, of children, and of women, arise in our prayers to God mingling and resounding like the waves which beat upon the shore. This Church also enjoys a profound calm, and malicious spirits cannot trouble it with the breath of heresy. Deserve, then, the approbation of the Lord by remaining faithful to such good guidance, in our Lord Jesus Christ, to whom be glory and power for ever and ever. Amen.
Why does Scripture say above that the waters were gathered together unto one place, and that the dry earth appeared? Why does it add here the dry land appeared, and God gave it the name of earth? It is that dryness is the property which appears to characterize the nature of the subject, while the word earth is only its simple name. Just as reason is the distinctive faculty of man, and the word man serves to designate the being gifted with this faculty, so dryness is the special and peculiar quality of the earth. The element essentially dry receives therefore the name of earth, as the animal who has a neigh for a characteristic cry is called a horse. The other elements, like the earth, have received some peculiar property which distinguishes them from the rest, and makes them known for what they are. Thus water has cold for its distinguishing property; air, moisture; fire, heat. But this theory really applies only to the primitive elements of the world. The elements which contribute to the formation of bodies, and come under our senses, show us these qualities in combination, and in the whole of nature our eyes and senses can find nothing which is completely singular, simple and pure. Earth is at the same time dry and cold; water, cold and moist; air, moist and warm; fire, warm and dry. It is by the combination of their qualities that the different elements can mingle. Thanks to a common quality each of them mixes with a neighbouring element, and this natural alliance attaches it to the contrary element. For example, earth, which is at the same time dry and cold, finds in cold a relationship which unites it to water, and by the means of water unites itself to air. Water placed between the two, appears to give each a hand, and, on account of its double quality, allies itself to earth by cold and to air by moisture. Air, in its turn, takes the middle place and plays the part of a mediator between the inimical natures of water and fire, united to the first by moisture, and to the second by heat. Finally fire, of a nature at the same time warm and dry, is linked to air by warmth, and by its dryness reunites itself to the earth. And from this accord and from this mutual mixture of elements, results a circle and an harmonious choir whence each of the elements deserves its name. I have said this in order to explain why God has given to the dry land the name of earth, without however calling the earth dry. It is because dryness is not one of those qualities which the earth acquired afterwards, but one of those which constituted its essence from the beginning. Now that which causes a body to exist, is naturally antecedent to its posterior qualities and has a pre-eminence over them. It is then with reason that God chose the most ancient characteristic of the earth whereby to designate it.
5. And God said: Let the waters be gathered together unto one place and let the dry land appear. He did not say let the earth appear, so as not to show itself again without form, mud-like, and in combination with the water, nor yet endued with proper form and virtue. At the same time, lest we should attribute the drying of the earth to the sun, the Creator shows it to us dried before the creation of the sun. Let us follow the thought Scripture gives us. Not only the water which was covering the earth flowed off from it, but all that which had filtered into its depths withdrew in obedience to the irresistible order of the sovereign Master. And it was so. This is quite enough to show that the Creator's voice had effect: however, in several editions, there is added And the water which was under the heavens gathered itself unto one place and the dry land was seen; words that other interpreters have not given, and which do not appear conformable to Hebrew usage. In fact, after the assertion, and it was so, it is superfluous to repeat exactly the same thing. In accurate copies these words are marked with an obelus, which is the sign of rejection.
4. To say that the waters were gathered in one place indicates that previously they were scattered in many places. The mountains, intersected by deep ravines, accumulated water in their valleys, when from every direction the waters betook themselves to the one gathering place. What vast plains, in their extent resembling wide seas, what valleys, what cavities hollowed in many different ways, at that time full of water, must have been emptied by the command of God! But we must not therefore say, that if the water covered the face of the earth, all the basins which have since received the sea were originally full. Where can the gathering of the waters have come from if the basins were already full? These basins, we reply, were only prepared at the moment when the water had to unite in a single mass. At that time the sea which is beyond Gadeira and the vast ocean, so dreaded by navigators, which surrounds the isle of Britain and western Spain, did not exist. But, all of a sudden, God created this vast space, and the mass of waters flowed in.
Now if our explanation of the creation of the world may appear contrary to experience, (because it is evident that all the waters did not flow together in one place,) many answers may be made, all obvious as soon as they are stated. Perhaps it is even ridiculous to reply to such objections. Ought they to bring forward in opposition ponds and accumulations of rain water, and think that this is enough to upset our reasonings? Evidently the chief and most complete affluence of the waters was what received the name of gathering unto one place. For wells are also gathering places for water, made by the hand of man to receive the moisture diffused in the hollow of the earth. This name of gathering does not mean any chance massing of water, but the greatest and most important one, wherein the element is shown collected together. In the same way that fire, in spite of its being divided into minute particles which are sufficient for our needs here, is spread in a mass in the æther; in the same way that air, in spite of a like minute division, has occupied the region round the earth; so also water, in spite of the small amount spread abroad everywhere, only forms one gathering together, that which separates the whole element from the rest. Without doubt the lakes as well those of the northern regions and those that are to be found in Greece, in Macedonia, in Bithynia and in Palestine, are gatherings together of waters; but here it means the greatest of all, that gathering the extent of which equals that of the earth. The first contain a great quantity of water; no one will deny this. Nevertheless no one could reasonably give them the name of seas, not even if they are like the great sea, charged with salt and sand. They instance for example, the Lacus Asphaltitis in Judæa, and the Serbonian lake which extends between Egypt and Palestine in the Arabian desert. These are lakes, and there is only one sea, as those affirm who have travelled round the earth. Although some authorities think the Hyrcanian and Caspian Seas are enclosed in their own boundaries, if we are to believe the geographers, they communicate with each other and together discharge themselves into the Great Sea. It is thus that, according to their account, the Red Sea and that beyond Gadeira only form one. Then why did God call the different masses of water seas? This is the reason; the waters flowed into one place, and their different accumulations, that is to say, the gulfs that the earth embraced in her folds, received from the Lord the name of seas: North Sea, South Sea, Eastern Sea, and Western Sea. The seas have even their own names, the Euxine, the Propontis, the Hellespont, the Ægean, the Ionian, the Sardinian, the Sicilian, the Tyrrhene, and many other names of which an exact enumeration would now be too long, and quite out of place. See why God calls the gathering together of waters seas. But let us return to the point from which the course of my argument has diverted me.
What trouble you have given me in my previous discourses by asking me why the earth was invisible, why all bodies are naturally endued with colour, and why all colour comes under the sense of sight. And, perhaps, my reason did not appear sufficient to you, when I said that the earth, without being naturally invisible, was so to us, because of the mass of water that entirely covered it. Hear then how Scripture explains itself. Let the waters be gathered together, and let the dry land appear. The veil is lifted and allows the earth, hitherto invisible, to be seen. Perhaps you will ask me new questions. And first, is it not a law of nature that water flows downwards? Why, then, does Scripture refer this to the fiat of the Creator? As long as water is spread over a level surface, it does not flow; it is immovable. But when it finds any slope, immediately the foremost portion falls, then the one that follows takes its place, and that one is itself replaced by a third. Thus incessantly they flow, pressing the one on the other, and the rapidity of their course is in proportion to the mass of water that is being carried, and the declivity down which it is borne. If such is the nature of water, it was supererogatory to command it to gather into one place. It was bound, on account of its natural instability, to fall into the most hollow part of the earth and not to stop until the levelling of its surface. We see how there is nothing so level as the surface of water. Besides, they add, how did the waters receive an order to gather into one place, when we see several seas, separated from each other by the greatest distances? To the first question I reply: Since God's command, you know perfectly well the motion of water; you know that it is unsteady and unstable and falls naturally over declivities and into hollow places. But what was its nature before this command made it take its course? You do not know yourself, and you have heard from no eye-witness. Think, in reality, that a word of God makes the nature, and that this order is for the creature a direction for its future course. There was only one creation of day and night, and since that moment they have incessantly succeeded each other and divided time into equal parts.
3. Let the waters be gathered together. It was ordered that it should be the natural property of water to flow, and in obedience to this order, the waters are never weary in their course. In speaking thus, I have only in view the flowing property of waters. Some flow of their own accord like springs and rivers, others are collected and stationary. But I speak now of flowing waters. Let the waters be gathered together unto one place. Have you never thought, when standing near a spring which is sending forth water abundantly, Who makes this water spring from the bowels of the earth? Who forced it up? Where are the store-houses which send it forth? To what place is it hastening? How is it that it is never exhausted here, and never overflows there? All this comes from that first command; it was for the waters a signal for their course.
In all the story of the waters remember this first order, let the waters be gathered together. To take their assigned places they were obliged to flow, and, once arrived there, to remain in their place and not to go farther. Thus in the language of Ecclesiastes, All the waters run into the sea; yet the sea is not full. Ecclesiastes 1:6-7 Waters flow in virtue of God's order, and the sea is enclosed in limits according to this first law, Let the waters be gathered together unto one place. For fear the water should spread beyond its bed, and in its successive invasions cover one by one all countries, and end by flooding the whole earth, it received the order to gather unto one place. Thus we often see the furious sea raising mighty waves to the heaven, and, when once it has touched the shore, break its impetuosity in foam and retire. Fear ye not me, says the Lord....which have placed the sand for the bound of the sea. Jeremiah 5:22 A grain of sand, the weakest thing possible, curbs the violence of the ocean. For what would prevent the Red Sea from invading the whole of Egypt, which lies lower, and uniting itself to the other sea which bathes its shores, were it not fettered by the fiat of the Creator? And if I say that Egypt is lower than the Red Sea, it is because experience has convinced us of it every time that an attempt has been made to join the sea of Egypt to the Indian Ocean, of which the Red Sea is a part. Thus we have renounced this enterprise, as also have the Egyptian Sesostris, who conceived the idea, and Darius the Mede who afterwards wished to carry it out.
I report this fact to make you understand the full force of the command, Let the waters be gathered unto one place; that is to say, let there be no other gathering, and, once gathered, let them not disperse.
(10) And he called the gatherings of waters seas. It should be noted that every gathering of waters, whether they be salty or fresh, according to the language of the Hebrews, are called seas. Therefore, Porphyry falsely accuses the Evangelists of ignorance in performing a miracle, because the Lord walked on the sea, that he called the lake of Genezareth a sea, when every lake and gathering of waters are called seas.
Hebrew Questions on Genesis
And God called the dry land Earth, and the gathering of the waters He called Seas. Previously, indeed, He called this entire more solid part of the world Earth for distinction, when He said: In the beginning, God created the heaven and the Earth; and the Earth was without form and void. But now, after the world began to be formed, and when the waters retreated to their place, the surface of the Earth appeared. For distinction of the part still covered by waters, the other portion, which was dry, received the name Earth; hence it was called in Latin, because it is trodden by the feet of living creatures. The gatherings of the waters are called Seas, namely for the most part. For also among the Hebrews, all gatherings of waters, whether salty or fresh, are said to be called Seas. Aptly, He who first, because of the continuation of all waters on Earth, stated they were gathered into one place, now also names their gatherings of waters in the plural, and says these are called Seas in the plural, because of their manifold inlets, which themselves acquire names according to the regions.
Commentary on Genesis (Hexaemeron)
And God saw that it was good. The Earth was not yet producing herbs, nor had it yet, whether by itself or the waters, brought forth living creatures, and yet God is said to have seen that it was good, with the waters receding and the dry land appearing. Because the Creator of waters and the Estimator of the universe, foreseeing what was to be, praises as perfect that which was still in the beginning of the first work. And it is no wonder for Him, for whom the perfection of things lies not in the completion of the work but in His predestined will.
Commentary on Genesis (Hexaemeron)
And God called the dry land, Earth: According to Augustine (De Gen. Contr. Manich. i), primary matter is meant by the word earth, where first mentioned, but in the present passage it is to be taken for the element itself. Again it may be said with Basil (Hom. iv in Hexaem.), that the earth is mentioned in the first passage in respect of its nature, but here in respect of its principal property, namely, dryness. Wherefore it is written: "He called the dry land, Earth." It may also be said with Rabbi Moses, that the expression, "He called," denotes throughout an equivocal use of the name imposed. Thus we find it said at first that "He called the light Day": for the reason that later on a period of twenty-four hours is also called day, where it is said that "there was evening and morning, one day." In like manner it is said that "the firmament," that is, the air, "He called heaven": for that which was first created was also called "heaven." And here, again, it is said that "the dry land," that is, the part from which the waters had withdrawn, "He called, Earth," as distinct from the sea; although the name earth is equally applied to that which is covered with waters or not. So by the expression "He called" we are to understand throughout that the nature or property He bestowed corresponded to the name He gave. The gathering together of the waters He called Seas: That the waters occupied more places than one seems to be implied by the words that follow, "The gathering together of the waters He called Seas."
And God said, Let the earth bring forth the herb of grass bearing seed according to its kind and according to its likeness, and the fruit-tree bearing fruit whose seed is in it, according to its kind on the earth, and it was so.
καὶ εἶπεν ὁ Θεός· βλαστησάτω ἡ γῆ βοτάνην χόρτου σπεῖρον σπέρμα κατὰ γένος καὶ καθ᾿ ὁμοιότητα, καὶ ξύλον κάρπιμον ποιοῦν καρπόν, οὗ τὸ σπέρμα αὐτοῦ ἐν αὐτῷ κατὰ γένος ἐπὶ τῆς γῆς. καὶ ἐγένετο οὕτως.
И҆ речѐ бг҃ъ: да прорасти́тъ землѧ̀ бы́лїе травно́е, сѣ́ющее сѣ́мѧ по ро́дꙋ и҆ по подо́бїю, и҆ дре́во плодови́тое творѧ́щее пло́дъ, є҆мꙋ́же сѣ́мѧ є҆гѡ̀ въ не́мъ, по ро́дꙋ на землѝ. И҆ бы́сть та́кѡ.
1. At the shows in the circus the spectator must join in the efforts of the athletes. This the laws of the show indicate, for they prescribe that all should have the head uncovered when present at the stadium. The object of this, in my opinion, is that each one there should not only be a spectator of the athletes, but be, in a certain measure, a true athlete himself. Thus, to investigate the great and prodigious show of creation, to understand supreme and ineffable wisdom, you must bring personal light for the contemplation of the wonders which I spread before your eyes, and help me, according to your power, in this struggle, where you are not so much judges as fellow combatants, for fear lest the truth might escape you, and lest my error might turn to your common prejudice. Why these words? It is because we propose to study the world as a whole, and to consider the universe, not by the light of worldly wisdom, but by that with which God wills to enlighten His servant, when He speaks to him in person and without enigmas. It is because it is absolutely necessary that all lovers of great and grand shows should bring a mind well prepared to study them. If sometimes, on a bright night, while gazing with watchful eyes on the inexpressible beauty of the stars, you have thought of the Creator of all things; if you have asked yourself who it is that has dotted heaven with such flowers, and why visible things are even more useful than beautiful; if sometimes, in the day, you have studied the marvels of light, if you have raised yourself by visible things to the invisible Being, then you are a well prepared auditor, and you can take your place in this august and blessed amphitheatre. Come in the same way that any one not knowing a town is taken by the hand and led through it; thus I am going to lead you, like strangers, through the mysterious marvels of this great city of the universe. Our first country was in this great city, whence the murderous dæmon whose enticements seduced man to slavery expelled us. There you will see man's first origin and his immediate seizure by death, brought forth by sin, the first born of the evil spirit. You will know that you are formed of earth, but the work of God's hands; much weaker than the brute, but ordained to command beings without reason and soul; inferior as regards natural advantages, but, thanks to the privilege of reason, capable of raising yourself to heaven. If we are penetrated by these truths, we shall know ourselves, we shall know God, we shall adore our Creator, we shall serve our Master, we shall glorify our Father, we shall love our Sustainer, we shall bless our Benefactor, we shall not cease to honour the Prince of present and future life, Who, by the riches that He showers upon us in this world, makes us believe in His promises and uses present good things to strengthen our expectation of the future. Truly, if such are the good things of time, what will be those of eternity? If such is the beauty of visible things, what shall we think of invisible things? If the grandeur of heaven exceeds the measure of human intelligence, what mind shall be able to trace the nature of the everlasting? If the sun, subject to corruption, is so beautiful, so grand, so rapid in its movement, so invariable in its course; if its grandeur is in such perfect harmony with and due proportion to the universe: if, by the beauty of its nature, it shines like a brilliant eye in the middle of creation; if finally, one cannot tire of contemplating it, what will be the beauty of the Sun of Righteousness? If the blind man suffers from not seeing the material sun, what a deprivation is it for the sinner not to enjoy the true light!
9. But what need is there to continue, when in the same fig tree we have the most opposite flavours, as bitter in the sap as it is sweet in the fruit? And in the vine, is it not as sweet in the grapes as it is astringent in the branches? And what a variety of colour! Look how in a meadow this same water becomes red in one flower, purple in another, blue in this one, white in that. And this diversity of colours, is it to be compared to that of scents? But I perceive that an insatiable curiosity is drawing out my discourse beyond its limits. If I do not stop and recall it to the law of creation, day will fail me while making you see great wisdom in small things.
Let the earth bring forth the fruit tree yielding fruit. Immediately the tops of the mountains were covered with foliage: paradises were artfully laid out, and an infinitude of plants embellished the banks of the rivers. Some were for the adornment of man's table; some to nourish animals with their fruits and their leaves; some to provide medicinal help by giving us their sap, their juice, their chips, their bark or their fruit. In a word, the experience of ages, profiting from every chance, has not been able to discover anything useful, which the penetrating foresight of the Creator did not first perceive and call into existence. Therefore, when you see the trees in our gardens, or those of the forest, those which love the water or the land, those which bear flowers, or those which do not flower, I should like to see you recognising grandeur even in small objects, adding incessantly to your admiration of, and redoubling your love for the Creator. Ask yourself why He has made some trees evergreen and others deciduous; why, among the first, some lose their leaves, and others always keep them. Thus the olive and the pine shed their leaves, although they renew them insensibly and never appear to be despoiled of their verdure. The palm tree, on the contrary, from its birth to its death, is always adorned with the same foliage. Think again of the double life of the tamarisk; it is an aquatic plant, and yet it covers the desert. Thus, Jeremiah compares it to the worst of characters— the double character.
10. Let the earth bring forth. This short command was in a moment a vast nature, an elaborate system. Swifter than thought it produced the countless qualities of plants. It is this command which, still at this day, is imposed on the earth, and in the course of each year displays all the strength of its power to produce herbs, seeds and trees. Like tops, which after the first impulse, continue their evolutions, turning upon themselves when once fixed in their centre; thus nature, receiving the impulse of this first command, follows without interruption the course of ages, until the consummation of all things. Let us all hasten to attain to it, full of fruit and of good works; and thus, planted in the house of the Lord we shall flourish in the court of our God, in our Lord Jesus Christ, to whom be glory and power for ever and ever. Amen.
8. Plants reproduce themselves in so many different ways, that we can only touch upon the chief among them. As to fruits themselves, who could review their varieties, their forms, their colours, the peculiar flavour, and the use of each of them? Why do some fruits ripen when exposed bare to the rays of the sun, while others fill out while encased in shells? Trees of which the fruit is tender have, like the fig tree, a thick shade of leaves; those, on the contrary, of which the fruits are stouter, like the nut, are only covered by a light shade. The delicacy of the first requires more care; if the latter had a thicker case, the shade of the leaves would be harmful. Why is the vine leaf serrated, if not that the bunches of grapes may at the same time resist the injuries of the air and receive through the openings all the rays of the sun? Nothing has been done without motive, nothing by chance. All shows ineffable wisdom.
What discourse can touch all? Can the human mind make an exact review, remark every distinctive property, exhibit all the differences, unveil with certainty so many mysterious causes? The same water, pumped up through the root, nourishes in a different way the root itself, the bark of the trunk, the wood and the pith. It becomes leaf, it distributes itself among the branches and twigs and makes the fruits swell— it gives to the plant its gum and its sap. Who will explain to us the difference between all these? There is a difference between the gum of the mastich and the juice of the balsam, a difference between that which distils in Egypt and Libya from the fennel. Amber is, they say, the crystallized sap of plants. And for a proof, see the bits of straws and little insects which have been caught in the sap while still liquid and imprisoned there. In one word, no one without long experience could find terms to express the virtue of it. How, again, does this water become wine in the vine, and oil in the olive tree? Yet what is marvellous is, not to see it become sweet in one fruit, fat and unctuous in another, but to see in sweet fruits an inexpressible variety of flavour. There is one sweetness of the grape, another of the apple, another of the fig, another of the date. I shall willingly give you the gratification of continuing this research. How is it that this same water has sometimes a sweet taste, softened by its remaining in certain plants, and at other times stings the palate because it has become acid by passing through others? How is it, again, that it attains extreme bitterness, and makes the mouth rough when it is found in wormwood and in scammony? That it has in acorns and dogwood a sharp and rough flavour? That in the turpentine tree and the walnut tree it is changed into a soft and oily matter?
3. Up to this point, the order in which plants shoot bears witness to their first arrangement. Every herb, every plant proceeds from a germ. If, like the couch-grass and the crocus, it throws out a shoot from its root and from this lower protuberance, it must always germinate and start outwards. If it proceeds from a seed, there is still, by necessity, first a germ, then the sprout, then green foliage, and finally the fruit which ripens upon a stalk hitherto dry and thick. Let the earth bring forth grass. When the seed falls into the earth, which contains the right combination of heat and moisture, it swells and becomes porous, and, grasping the surrounding earth, attracts to itself all that is suitable for it and that has affinity to it. These particles of earth, however small they may be, as they fall and insinuate themselves into all the pores of the seed, broaden its bulk and make it send forth roots below, and shoot upwards, sending forth stalks no less numerous than the roots. As the germ is always growing warm, the moisture, pumped up through the roots, and helped by the attraction of heat, draws a proper amount of nourishment from the soil, and distributes it to the stem, to the bark, to the husk, to the seed itself and to the beards with which it is armed. It is owing to these successive accretions that each plant attains its natural development, as well grain as vegetables, herbs or brushwood. A single plant, a blade of grass is sufficient to occupy all your intelligence in the contemplation of the skill which produced it. Why is the wheat stalk better with joints? Are they not like fastenings, which help it to bear easily the weight of the ear, when it is swollen with fruit and bends towards the earth? Thus, while oats, which have no weight to bear at the top, are without these supports, nature has provided them for wheat. It has hidden the grain in a case, so that it may not be exposed to birds' pillage, and has furnished it with a rampart of barbs, which, like darts, protect it against the attacks of tiny creatures.
4. What shall I say? What shall I leave unsaid? In the rich treasures of creation it is difficult to select what is most precious; the loss of what is omitted is too severe. Let the earth bring forth grass; and instantly, with useful plants, appear noxious plants; with grain, hemlock; with the other nutritious plants, hellebore, monkshood, mandrake and the juice of the poppy. What then? Shall we show no gratitude for so many beneficial gifts, and reproach the Creator for those which may be harmful to our life? And shall we not reflect that all has not been created in view of the wants of our bellies? The nourishing plants, which are destined for our use, are close at hand, and known by all the world. But in creation nothing exists without a reason. The blood of the bull is a poison: ought this animal then, whose strength is so serviceable to man, not to have been created, or, if created, to have been bloodless? But you have sense enough in yourself to keep you free from deadly things. What! Sheep and goats know how to turn away from what threatens their life, discerning danger by instinct alone: and you, who have reason and the art of medicine to supply what you need, and the experience of your forebears to tell you to avoid all that is dangerous, you tell me that you find it difficult to keep yourself from poisons! But not a single thing has been created without reason, not a single thing is useless. One serves as food to some animal; medicine has found in another a relief for one of our maladies. Thus the starling eats hemlock, its constitution rendering it insusceptible to the action of the poison. Thanks to the tenuity of the pores of its heart, the malignant juice is no sooner swallowed than it is digested, before its chill can attack the vital parts. The quail, thanks to its peculiar temperament, whereby it escapes the dangerous effects, feeds on hellebore. There are even circumstances where poisons are useful to men; with mandrake doctors give us sleep; with opium they lull violent pain. Hemlock has ere now been used to appease the rage of unruly diseases; and many times hellebore has taken away long standing disease. These plants, then, instead of making you accuse the Creator, give you a new subject for gratitude.
5. Let the earth bring forth grass. What spontaneous provision is included in these words—that which is present in the root, in the plant itself, and in the fruit, as well as that which our labour and husbandry add! God did not command the earth immediately to give forth seed and fruit, but to produce germs, to grow green, and to arrive at maturity in the seed; so that this first command teaches nature what she has to do in the course of ages. But, they ask, is it true that the earth produces seed after his kind, when often, after having sown wheat, we gather black grain? This is not a change of kind, but an alteration, a disease of the grain. It has not ceased to be wheat; it is on account of having been burnt that it is black, as one can learn from its name. If a severe frost had burnt it, it would have had another colour and a different flavour. They even pretend that, if it could find suitable earth and moderate temperature, it might return to its first form. Thus, you find nothing in nature contrary to the divine command. As to the darnel and all those bastard grains which mix themselves with the harvest, the tares of Scripture, far from being a variety of grain, have their own origin and their own kind; image of those who alter the doctrine of the Lord and, not being rightly instructed in the word, but, corrupted by the teaching of the evil one, mix themselves with the sound body of the Church to spread their pernicious errors secretly among purer souls. The Lord thus compares the perfection of those who believe in Him to the growth of seed, as if a man should cast seed into the ground; and should sleep and rise, night and day, and the seed should spring and grow up, he knows not how. For the earth brings forth fruit of herself; first the blade, then the ear, after that the full grain in the ear. Matthew 4:26-28 Let the earth bring forth grass. In a moment earth began by germination to obey the laws of the Creator, completed every stage of growth, and brought germs to perfection. The meadows were covered with deep grass, the fertile plains quivered with harvests, and the movement of the grain was like the waving of the sea. Every plant, every herb, the smallest shrub, the least vegetable, arose from the earth in all its luxuriance. There was no failure in this first vegetation: no husbandman's inexperience, no inclemency of the weather, nothing could injure it; then the sentence of condemnation was not fettering the earth's fertility. All this was before the sin which condemned us to eat our bread by the sweat of our brow.
Now there is such a variety of fruits in fruit trees that it is beyond all expression; a variety not only in the fruits of trees of different families, but even in those of the same species, if it be true, as gardeners say, that the sex of a tree influences the character of its fruits. They distinguish male from female in palms; sometimes we see those which they call female lower their branches, as though with passionate desire, and invite the embraces of the male. Then, those who take care of these plants shake over these palms the fertilizing dust from the male palm-tree, the psen as they call it: the tree appears to share the pleasures of enjoyment; then it raises its branches, and its foliage resumes its usual form. The same is said of the fig tree. Some plant wild fig trees near cultivated fig trees, and there are others who, to remedy the weakness of the productive fig tree of our gardens, attach to the branches unripe figs and so retain the fruit which had already begun to drop and to be lost. What lesson does nature here give us? That we must often borrow, even from those who are strangers to the faith, a certain vigour to show forth good works. If you see outside the Church, in pagan life, or in the midst of a pernicious heresy, the example of virtue and fidelity to moral laws, redouble your efforts to resemble the productive fig tree, who by the side of the wild fig tree, gains strength, prevents the fruit from being shed, and nourishes it with more care.
At this command every copse was thickly planted; all the trees, fir, cedar, cypress, pine, rose to their greatest height, the shrubs were straightway clothed with thick foliage. The plants called crown-plants, roses, myrtles, laurels, did not exist; in one moment they came into being, each one with its distinctive peculiarities. Most marked differences separated them from other plants, and each one was distinguished by a character of its own. But then the rose was without thorns; since then the thorn has been added to its beauty, to make us feel that sorrow is very near to pleasure, and to remind us of our sin, which condemned the earth to produce thorns and caltrops. But, they say, the earth has received the command to produce trees yielding fruit whose seed was in itself, and we see many trees which have neither fruit, nor seed. What shall we reply? First, that only the more important trees are mentioned; and then, that a careful examination will show us that every tree has seed, or some property which takes the place of it. The black poplar, the willow, the elm, the white poplar, all the trees of this family, do not produce any apparent fruit; however, an attentive observer finds seed in each of them. This grain which is at the base of the leaf, and which those who busy themselves with inventing words call mischos, has the property of seed. And there are trees which reproduce by their branches, throwing out roots from them. Perhaps we ought even to consider as seeds the saplings which spring from the roots of a tree: for cultivators tear them out to multiply the species. But, we have already said, it is chiefly a question of the trees which contribute most to our life; which offer their various fruits to man and provide him with plentiful nourishment. Such is the vine, which produces wine to make glad the heart of man; such is the olive tree, whose fruit brightens his face with oil. How many things in nature are combined in the same plant! In a vine, roots, green and flexible branches, which spread themselves far over the earth, buds, tendrils, bunches of sour grapes and ripe grapes. The sight of a vine, when observed by an intelligent eye, serves to remind you of your nature. Without doubt you remember the parable where the Lord calls Himself a vine and His Father the husbandman, and every one of us who are grafted by faith into the Church the branches. He invites us to produce fruits in abundance, for fear lest our sterility should condemn us to the fire. cf.John 15:1-6 He constantly compares our souls to vines. My well beloved, says He, has a vineyard in a very fruitfull hill, Isaiah 5:1 and elsewhere, I have planted a vineyard and hedged it round about. Matthew 21:33 Evidently He calls human souls His vine, those souls whom He has surrounded with the authority of His precepts and a guard of angels. The angel of the Lord encamps round about them that fear him. And further: He has planted for us, so to say, props, in establishing in His Church apostles, prophets, teachers; and raising our thoughts by the example of the blessed in olden times, He has not allowed them to drag on the earth and be crushed under foot. He wishes that the claspings of love, like the tendrils of the vine, should attach us to our neighbours and make us rest on them, so that, in our continual aspirations towards heaven, we may imitate these vines, which raise themselves to the tops of the tallest trees. He also asks us to allow ourselves to be dug about; and that is what the soul does when it disembarrasses itself from the cares of the world, which are a weight on our hearts. He, then, who is freed from carnal affections and from the love of riches, and, far from being dazzled by them, disdains and despises this miserable vain glory, is, so to say, dug about and at length breathes, free from the useless weight of earthly thoughts. Nor must we, in the spirit of the parable, put forth too much wood, that is to say, live with ostentation, and gain the applause of the world; we must bring forth fruits, keeping the proof of our works for the husbandman. Be like a green olive tree in the house of God, never destitute of hope, but decked through faith with the bloom of salvation. Thus you will resemble the eternal verdure of this plant and will rival it in fruitfulness, if each day sees you giving abundantly in alms.
2. Let the earth bring forth grass yielding seed after his kind. So that although some kind of grass is of service to animals, even their gain is our gain too, and seeds are especially designed for our use. Such is the true meaning of the words that I have quoted. Let the earth bring forth grass, the herb yielding seed after his kind. In this manner we can re-establish the order of the words, of which the construction seems faulty in the actual version, and the economy of nature will be rigorously observed. In fact, first comes germination, then verdure, then the growth of the plant, which after having attained its full growth arrives at perfection in seed.
How then, they say, can Scripture describe all the plants of the earth as seed-bearing, when the reed, couch-grass, mint, crocus, garlic, and the flowering rush and countless other species, produce no seed? To this we reply that many vegetables have their seminal virtue in the lower part and in the roots. The need, for example, after its annual growth sends forth a protuberance from its roots, which takes the place of seed for future trees. Numbers of other vegetables are the same and all over the earth reproduce by the roots. Nothing then is truer than that each plant produces its seed or contains some seminal virtue; this is what is meant by after its kind. So that the shoot of a reed does not produce an olive tree, but from a reed grows another reed, and from one sort of seed a plant of the same sort always germinates. Thus, all which sprang from the earth, in its first bringing forth, is kept the same to our time, thanks to the constant reproduction of kind.
Let the earth bring forth. See how, at this short word, at this brief command, the cold and sterile earth travailed and hastened to bring forth its fruit, as it cast away its sad and dismal covering to clothe itself in a more brilliant robe, proud of its proper adornment and displaying the infinite variety of plants.
I want creation to penetrate you with so much admiration that everywhere, wherever you may be, the least plant may bring to you the clear remembrance of the Creator. If you see the grass of the fields, think of human nature, and remember the comparison of the wise Isaiah. All flesh is grass, and all the goodliness thereof is as the flower of the field. Truly the rapid flow of life, the short gratification and pleasure that an instant of happiness gives a man, all wonderfully suit the comparison of the prophet. Today he is vigorous in body, fattened by luxury, and in the prime of life, with complexion fair like the flowers, strong and powerful and of irresistible energy; tomorrow and he will be an object of pity, withered by age or exhausted by sickness. Another shines in all the splendour of a brilliant fortune, and around him are a multitude of flatterers, an escort of false friends on the track of his good graces; a crowd of kinsfolk, but of no true kin; a swarm of servants who crowd after him to provide for his food and for all his needs; and in his comings and goings this innumerable suite, which he drags after him, excites the envy of all whom he meets. To fortune may be added power in the State, honours bestowed by the imperial throne, the government of a province, or the command of armies; a herald who precedes him is crying in a loud voice; lictors right and left also fill his subjects with awe, blows, confiscations, banishments, imprisonments, and all the means by which he strikes intolerable terror into all whom he has to rule. And what then? One night, a fever, a pleurisy, or an inflammation of the lungs, snatches away this man from the midst of men, stripped in a moment of all his stage accessories, and all this, his glory, is proved a mere dream. Therefore the Prophet has compared human glory to the weakest flower.
It was deep wisdom that commanded the earth, when it rested after discharging the weight of the waters, first to bring forth grass, then wood as we see it doing still at this time. For the voice that was then heard and this command were as a natural and permanent law for it; it gave fertility and the power to produce fruit for all ages to come; Let the earth bring forth. The production of vegetables shows first germination. When the germs begin to sprout they form grass; this develops and becomes a plant, which insensibly receives its different articulations, and reaches its maturity in the seed. Thus all things which sprout and are green are developed. Let the earth bring forth green grass. Let the earth bring forth by itself without having any need of help from without. Some consider the sun as the source of all productiveness on the earth. It is, they say, the action of the sun's heat which attracts the vital force from the centre of the earth to the surface. The reason why the adornment of the earth was before the sun is the following; that those who worship the sun, as the source of life, may renounce their error. If they be well persuaded that the earth was adorned before the genesis of the sun, they will retract their unbounded admiration for it, because they see grass and plants vegetate before it rose. If then the food for the flocks was prepared, did our race appear less worthy of a like solicitude? He, who provided pasture for horses and cattle, thought before all of your riches and pleasures. If he fed your cattle, it was to provide for all the needs of your life. And what object was there in the bringing forth of grain, if not for your subsistence? Moreover, many grasses and vegetables serve for the food of man.
7. But let us return to the examination of the ingenious contrivances of creation. How many trees then arose, some to give us their fruits, others to roof our houses, others to build our ships, others to feed our fires! What a variety in the disposition of their several parts! And yet, how difficult is it to find the distinctive property of each of them, and to grasp the difference which separates them from other species. Some strike deep roots, others do not; some shoot straight up and have only one stem, others appear to love the earth and, from their root upwards, divide into several shoots. Those whose long branches stretch up afar into the air, have also deep roots which spread within a large circumference, a true foundation placed by nature to support the weight of the tree. What variety there is in bark! Some plants have smooth bark, others rough, some have only one layer, others several. What a marvellous thing! You may find in the youth and age of plants resemblances to those of man. Young and vigorous, their bark is distended; when they grow old, it is rough and wrinkled. Cut one, it sends forth new buds; the other remains henceforward sterile and as if struck with a mortal wound. But further, it has been observed that pines, cut down, or even submitted to the action of fire, are changed into a forest of oaks. We know besides that the industry of agriculturists remedies the natural defects of certain trees. Thus the sharp pomegranate and bitter almonds, if the trunk of the tree is pierced near the root to introduce into the middle of the pith a fat plug of pine, lose the acidity of their juice, and become delicious fruits. Let not the sinner then despair of himself, when he thinks, if agriculture can change the juices of plants, the efforts of the soul to arrive at virtue, can certainly triumph over all infirmities.
1. It was deep wisdom that commanded the earth, when it rested after discharging the weight of the waters, first to bring forth grass, then wood as we see it doing still at this time. For the voice that was then heard and this command were as a natural and permanent law for it; it gave fertility and the power to produce fruit for all ages to come; Let the earth bring forth. The production of vegetables shows first germination. When the germs begin to sprout they form grass; this develops and becomes a plant, which insensibly receives its different articulations, and reaches its maturity in the seed. Thus all things which sprout and are green are developed. Let the earth bring forth green grass. Let the earth bring forth by itself without having any need of help from without. Some consider the sun as the source of all productiveness on the earth. It is, they say, the action of the sun's heat which attracts the vital force from the centre of the earth to the surface. The reason why the adornment of the earth was before the sun is the following; that those who worship the sun, as the source of life, may renounce their error. If they be well persuaded that the earth was adorned before the genesis of the sun, they will retract their unbounded admiration for it, because they see grass and plants vegetate before it rose. If then the food for the flocks was prepared, did our race appear less worthy of a like solicitude? He, who provided pasture for horses and cattle, thought before all of your riches and pleasures. If he fed your cattle, it was to provide for all the needs of your life. And what object was there in the bringing forth of grain, if not for your subsistence? Moreover, many grasses and vegetables serve for the food of man. 2. Let the earth bring forth grass yielding seed after his kind. So that although some kind of grass is of service to animals, even their gain is our gain too, and seeds are especially designed for our use. Such is the true meaning of the words that I have quoted. Let the earth bring forth grass, the herb yielding seed after his kind. In this manner we can re-establish the order of the words, of which the construction seems faulty in the actual version, and the economy of nature will be rigorously observed. In fact, first comes germination, then verdure, then the growth of the plant, which after having attained its full growth arrives at perfection in seed. How then, they say, can Scripture describe all the plants of the earth as seed-bearing, when the reed, couch-grass, mint, crocus, garlic, and the flowering rush and countless other species, produce no seed? To this we reply that many vegetables have their seminal virtue in the lower part and in the roots. The need, for example, after its annual growth sends forth a protuberance from its roots, which takes the place of seed for future trees. Numbers of other vegetables are the same and all over the earth reproduce by the roots. Nothing then is truer than that each plant produces its seed or contains some seminal virtue; this is what is meant by after its kind. So that the shoot of a reed does not produce an olive tree, but from a reed grows another reed, and from one sort of seed a plant of the same sort always germinates. Thus, all which sprang from the earth, in its first bringing forth, is kept the same to our time, thanks to the constant reproduction of kind. Let the earth bring forth. See how, at this short word, at this brief command, the cold and sterile earth travailed and hastened to bring forth its fruit, as it cast away its sad and dismal covering to clothe itself in a more brilliant robe, proud of its proper adornment and displaying the infinite variety of plants. I want creation to penetrate you with so much admiration that everywhere, wherever you may be, the least plant may bring to you the clear remembrance of the Creator. If you see the grass of the fields, think of human nature, and remember the comparison of the wise Isaiah. All flesh is grass, and all the goodliness thereof is as the flower of the field. Truly the rapid flow of life, the short gratification and pleasure that an instant of happiness gives a man, all wonderfully suit the comparison of the prophet. Today he is vigorous in body, fattened by luxury, and in the prime of life, with complexion fair like the flowers, strong and powerful and of irresistible energy; tomorrow and he will be an object of pity, withered by age or exhausted by sickness. Another shines in all the splendour of a brilliant fortune, and around him are a multitude of flatterers, an escort of false friends on the track of his good graces; a crowd of kinsfolk, but of no true kin; a swarm of servants who crowd after him to provide for his food and for all his needs; and in his comings and goings this innumerable suite, which he drags after him, excites the envy of all whom he meets. To fortune may be added power in the State, honours bestowed by the imperial throne, the government of a province, or the command of armies; a herald who precedes him is crying in a loud voice; lictors right and left also fill his subjects with awe, blows, confiscations, banishments, imprisonments, and all the means by which he strikes intolerable terror into all whom he has to rule. And what then? One night, a fever, a pleurisy, or an inflammation of the lungs, snatches away this man from the midst of men, stripped in a moment of all his stage accessories, and all this, his glory, is proved a mere dream. Therefore the Prophet has compared human glory to the weakest flower. 3. Up to this point, the order in which plants shoot bears witness to their first arrangement. Every herb, every plant proceeds from a germ. If, like the couch-grass and the crocus, it throws out a shoot from its root and from this lower protuberance, it must always germinate and start outwards. If it proceeds from a seed, there is still, by necessity, first a germ, then the sprout, then green foliage, and finally the fruit which ripens upon a stalk hitherto dry and thick. Let the earth bring forth grass. When the seed falls into the earth, which contains the right combination of heat and moisture, it swells and becomes porous, and, grasping the surrounding earth, attracts to itself all that is suitable for it and that has affinity to it. These particles of earth, however small they may be, as they fall and insinuate themselves into all the pores of the seed, broaden its bulk and make it send forth roots below, and shoot upwards, sending forth stalks no less numerous than the roots. As the germ is always growing warm, the moisture, pumped up through the roots, and helped by the attraction of heat, draws a proper amount of nourishment from the soil, and distributes it to the stem, to the bark, to the husk, to the seed itself and to the beards with which it is armed. It is owing to these successive accretions that each plant attains its natural development, as well grain as vegetables, herbs or brushwood. A single plant, a blade of grass is sufficient to occupy all your intelligence in the contemplation of the skill which produced it. Why is the wheat stalk better with joints? Are they not like fastenings, which help it to bear easily the weight of the ear, when it is swollen with fruit and bends towards the earth? Thus, while oats, which have no weight to bear at the top, are without these supports, nature has provided them for wheat. It has hidden the grain in a case, so that it may not be exposed to birds' pillage, and has furnished it with a rampart of barbs, which, like darts, protect it against the attacks of tiny creatures. 4. What shall I say? What shall I leave unsaid? In the rich treasures of creation it is difficult to select what is most precious; the loss of what is omitted is too severe. Let the earth bring forth grass; and instantly, with useful plants, appear noxious plants; with grain, hemlock; with the other nutritious plants, hellebore, monkshood, mandrake and the juice of the poppy. What then? Shall we show no gratitude for so many beneficial gifts, and reproach the Creator for those which may be harmful to our life? And shall we not reflect that all has not been created in view of the wants of our bellies? The nourishing plants, which are destined for our use, are close at hand, and known by all the world. But in creation nothing exists without a reason. The blood of the bull is a poison: ought this animal then, whose strength is so serviceable to man, not to have been created, or, if created, to have been bloodless? But you have sense enough in yourself to keep you free from deadly things. What! Sheep and goats know how to turn away from what threatens their life, discerning danger by instinct alone: and you, who have reason and the art of medicine to supply what you need, and the experience of your forebears to tell you to avoid all that is dangerous, you tell me that you find it difficult to keep yourself from poisons! But not a single thing has been created without reason, not a single thing is useless. One serves as food to some animal; medicine has found in another a relief for one of our maladies. Thus the starling eats hemlock, its constitution rendering it insusceptible to the action of the poison. Thanks to the tenuity of the pores of its heart, the malignant juice is no sooner swallowed than it is digested, before its chill can attack the vital parts. The quail, thanks to its peculiar temperament, whereby it escapes the dangerous effects, feeds on hellebore. There are even circumstances where poisons are useful to men; with mandrake doctors give us sleep; with opium they lull violent pain. Hemlock has ere now been used to appease the rage of unruly diseases; and many times hellebore has taken away long standing disease. These plants, then, instead of making you accuse the Creator, give you a new subject for gratitude. 5. Let the earth bring forth grass. What spontaneous provision is included in these words—that which is present in the root, in the plant itself, and in the fruit, as well as that which our labour and husbandry add! God did not command the earth immediately to give forth seed and fruit, but to produce germs, to grow green, and to arrive at maturity in the seed; so that this first command teaches nature what she has to do in the course of ages. But, they ask, is it true that the earth produces seed after his kind, when often, after having sown wheat, we gather black grain? This is not a change of kind, but an alteration, a disease of the grain. It has not ceased to be wheat; it is on account of having been burnt that it is black, as one can learn from its name. If a severe frost had burnt it, it would have had another colour and a different flavour. They even pretend that, if it could find suitable earth and moderate temperature, it might return to its first form. Thus, you find nothing in nature contrary to the divine command. As to the darnel and all those bastard grains which mix themselves with the harvest, the tares of Scripture, far from being a variety of grain, have their own origin and their own kind; image of those who alter the doctrine of the Lord and, not being rightly instructed in the word, but, corrupted by the teaching of the evil one, mix themselves with the sound body of the Church to spread their pernicious errors secretly among purer souls. The Lord thus compares the perfection of those who believe in Him to the growth of seed, as if a man should cast seed into the ground; and should sleep and rise, night and day, and the seed should spring and grow up, he knows not how. For the earth brings forth fruit of herself; first the blade, then the ear, after that the full grain in the ear. Matthew 4:26-28 Let the earth bring forth grass. In a moment earth began by germination to obey the laws of the Creator, completed every stage of growth, and brought germs to perfection. The meadows were covered with deep grass, the fertile plains quivered with harvests, and the movement of the grain was like the waving of the sea. Every plant, every herb, the smallest shrub, the least vegetable, arose from the earth in all its luxuriance. There was no failure in this first vegetation: no husbandman's inexperience, no inclemency of the weather, nothing could injure it; then the sentence of condemnation was not fettering the earth's fertility. All this was before the sin which condemned us to eat our bread by the sweat of our brow. 6. Let the earth, the Creator adds, bring forth the fruit tree yielding fruit after his kind, whose seed is in itself. Genesis 1:11 At this command every copse was thickly planted; all the trees, fir, cedar, cypress, pine, rose to their greatest height, the shrubs were straightway clothed with thick foliage. The plants called crown-plants, roses, myrtles, laurels, did not exist; in one moment they came into being, each one with its distinctive peculiarities. Most marked differences separated them from other plants, and each one was distinguished by a character of its own. But then the rose was without thorns; since then the thorn has been added to its beauty, to make us feel that sorrow is very near to pleasure, and to remind us of our sin, which condemned the earth to produce thorns and caltrops. But, they say, the earth has received the command to produce trees yielding fruit whose seed was in itself, and we see many trees which have neither fruit, nor seed. What shall we reply? First, that only the more important trees are mentioned; and then, that a careful examination will show us that every tree has seed, or some property which takes the place of it. The black poplar, the willow, the elm, the white poplar, all the trees of this family, do not produce any apparent fruit; however, an attentive observer finds seed in each of them. This grain which is at the base of the leaf, and which those who busy themselves with inventing words call mischos, has the property of seed. And there are trees which reproduce by their branches, throwing out roots from them. Perhaps we ought even to consider as seeds the saplings which spring from the roots of a tree: for cultivators tear them out to multiply the species. But, we have already said, it is chiefly a question of the trees which contribute most to our life; which offer their various fruits to man and provide him with plentiful nourishment. Such is the vine, which produces wine to make glad the heart of man; such is the olive tree, whose fruit brightens his face with oil. How many things in nature are combined in the same plant! In a vine, roots, green and flexible branches, which spread themselves far over the earth, buds, tendrils, bunches of sour grapes and ripe grapes. The sight of a vine, when observed by an intelligent eye, serves to remind you of your nature. Without doubt you remember the parable where the Lord calls Himself a vine and His Father the husbandman, and every one of us who are grafted by faith into the Church the branches. He invites us to produce fruits in abundance, for fear lest our sterility should condemn us to the fire. cf.John 15:1-6 He constantly compares our souls to vines. My well beloved, says He, has a vineyard in a very fruitfull hill, Isaiah 5:1 and elsewhere, I have planted a vineyard and hedged it round about. Matthew 21:33 Evidently He calls human souls His vine, those souls whom He has surrounded with the authority of His precepts and a guard of angels. The angel of the Lord encamps round about them that fear him. And further: He has planted for us, so to say, props, in establishing in His Church apostles, prophets, teachers; and raising our thoughts by the example of the blessed in olden times, He has not allowed them to drag on the earth and be crushed under foot. He wishes that the claspings of love, like the tendrils of the vine, should attach us to our neighbours and make us rest on them, so that, in our continual aspirations towards heaven, we may imitate these vines, which raise themselves to the tops of the tallest trees. He also asks us to allow ourselves to be dug about; and that is what the soul does when it disembarrasses itself from the cares of the world, which are a weight on our hearts. He, then, who is freed from carnal affections and from the love of riches, and, far from being dazzled by them, disdains and despises this miserable vain glory, is, so to say, dug about and at length breathes, free from the useless weight of earthly thoughts. Nor must we, in the spirit of the parable, put forth too much wood, that is to say, live with ostentation, and gain the applause of the world; we must bring forth fruits, keeping the proof of our works for the husbandman. Be like a green olive tree in the house of God, never destitute of hope, but decked through faith with the bloom of salvation. Thus you will resemble the eternal verdure of this plant and will rival it in fruitfulness, if each day sees you giving abundantly in alms. 7. But let us return to the examination of the ingenious contrivances of creation. How many trees then arose, some to give us their fruits, others to roof our houses, others to build our ships, others to feed our fires! What a variety in the disposition of their several parts! And yet, how difficult is it to find the distinctive property of each of them, and to grasp the difference which separates them from other species. Some strike deep roots, others do not; some shoot straight up and have only one stem, others appear to love the earth and, from their root upwards, divide into several shoots. Those whose long branches stretch up afar into the air, have also deep roots which spread within a large circumference, a true foundation placed by nature to support the weight of the tree. What variety there is in bark! Some plants have smooth bark, others rough, some have only one layer, others several. What a marvellous thing! You may find in the youth and age of plants resemblances to those of man. Young and vigorous, their bark is distended; when they grow old, it is rough and wrinkled. Cut one, it sends forth new buds; the other remains henceforward sterile and as if struck with a mortal wound. But further, it has been observed that pines, cut down, or even submitted to the action of fire, are changed into a forest of oaks. We know besides that the industry of agriculturists remedies the natural defects of certain trees. Thus the sharp pomegranate and bitter almonds, if the trunk of the tree is pierced near the root to introduce into the middle of the pith a fat plug of pine, lose the acidity of their juice, and become delicious fruits. Let not the sinner then despair of himself, when he thinks, if agriculture can change the juices of plants, the efforts of the soul to arrive at virtue, can certainly triumph over all infirmities. Now there is such a variety of fruits in fruit trees that it is beyond all expression; a variety not only in the fruits of trees of different families, but even in those of the same species, if it be true, as gardeners say, that the sex of a tree influences the character of its fruits. They distinguish male from female in palms; sometimes we see those which they call female lower their branches, as though with passionate desire, and invite the embraces of the male. Then, those who take care of these plants shake over these palms the fertilizing dust from the male palm-tree, the psen as they call it: the tree appears to share the pleasures of enjoyment; then it raises its branches, and its foliage resumes its usual form. The same is said of the fig tree. Some plant wild fig trees near cultivated fig trees, and there are others who, to remedy the weakness of the productive fig tree of our gardens, attach to the branches unripe figs and so retain the fruit which had already begun to drop and to be lost. What lesson does nature here give us? That we must often borrow, even from those who are strangers to the faith, a certain vigour to show forth good works. If you see outside the Church, in pagan life, or in the midst of a pernicious heresy, the example of virtue and fidelity to moral laws, redouble your efforts to resemble the productive fig tree, who by the side of the wild fig tree, gains strength, prevents the fruit from being shed, and nourishes it with more care. 8. Plants reproduce themselves in so many different ways, that we can only touch upon the chief among them. As to fruits themselves, who could review their varieties, their forms, their colours, the peculiar flavour, and the use of each of them? Why do some fruits ripen when exposed bare to the rays of the sun, while others fill out while encased in shells? Trees of which the fruit is tender have, like the fig tree, a thick shade of leaves; those, on the contrary, of which the fruits are stouter, like the nut, are only covered by a light shade. The delicacy of the first requires more care; if the latter had a thicker case, the shade of the leaves would be harmful. Why is the vine leaf serrated, if not that the bunches of grapes may at the same time resist the injuries of the air and receive through the openings all the rays of the sun? Nothing has been done without motive, nothing by chance. All shows ineffable wisdom. What discourse can touch all? Can the human mind make an exact review, remark every distinctive property, exhibit all the differences, unveil with certainty so many mysterious causes? The same water, pumped up through the root, nourishes in a different way the root itself, the bark of the trunk, the wood and the pith. It becomes leaf, it distributes itself among the branches and twigs and makes the fruits swell— it gives to the plant its gum and its sap. Who will explain to us the difference between all these? There is a difference between the gum of the mastich and the juice of the balsam, a difference between that which distils in Egypt and Libya from the fennel. Amber is, they say, the crystallized sap of plants. And for a proof, see the bits of straws and little insects which have been caught in the sap while still liquid and imprisoned there. In one word, no one without long experience could find terms to express the virtue of it. How, again, does this water become wine in the vine, and oil in the olive tree? Yet what is marvellous is, not to see it become sweet in one fruit, fat and unctuous in another, but to see in sweet fruits an inexpressible variety of flavour. There is one sweetness of the grape, another of the apple, another of the fig, another of the date. I shall willingly give you the gratification of continuing this research. How is it that this same water has sometimes a sweet taste, softened by its remaining in certain plants, and at other times stings the palate because it has become acid by passing through others? How is it, again, that it attains extreme bitterness, and makes the mouth rough when it is found in wormwood and in scammony? That it has in acorns and dogwood a sharp and rough flavour? That in the turpentine tree and the walnut tree it is changed into a soft and oily matter? 9. But what need is there to continue, when in the same fig tree we have the most opposite flavours, as bitter in the sap as it is sweet in the fruit? And in the vine, is it not as sweet in the grapes as it is astringent in the branches? And what a variety of colour! Look how in a meadow this same water becomes red in one flower, purple in another, blue in this one, white in that. And this diversity of colours, is it to be compared to that of scents? But I perceive that an insatiable curiosity is drawing out my discourse beyond its limits. If I do not stop and recall it to the law of creation, day will fail me while making you see great wisdom in small things. Let the earth bring forth the fruit tree yielding fruit. Immediately the tops of the mountains were covered with foliage: paradises were artfully laid out, and an infinitude of plants embellished the banks of the rivers. Some were for the adornment of man's table; some to nourish animals with their fruits and their leaves; some to provide medicinal help by giving us their sap, their juice, their chips, their bark or their fruit. In a word, the experience of ages, profiting from every chance, has not been able to discover anything useful, which the penetrating foresight of the Creator did not first perceive and call into existence. Therefore, when you see the trees in our gardens, or those of the forest, those which love the water or the land, those which bear flowers, or those which do not flower, I should like to see you recognising grandeur even in small objects, adding incessantly to your admiration of, and redoubling your love for the Creator. Ask yourself why He has made some trees evergreen and others deciduous; why, among the first, some lose their leaves, and others always keep them. Thus the olive and the pine shed their leaves, although they renew them insensibly and never appear to be despoiled of their verdure. The palm tree, on the contrary, from its birth to its death, is always adorned with the same foliage. Think again of the double life of the tamarisk; it is an aquatic plant, and yet it covers the desert. Thus, Jeremiah compares it to the worst of characters— the double character. 10. Let the earth bring forth. This short command was in a moment a vast nature, an elaborate system. Swifter than thought it produced the countless qualities of plants. It is this command which, still at this day, is imposed on the earth, and in the course of each year displays all the strength of its power to produce herbs, seeds and trees. Like tops, which after the first impulse, continue their evolutions, turning upon themselves when once fixed in their centre; thus nature, receiving the impulse of this first command, follows without interruption the course of ages, until the consummation of all things. Let us all hasten to attain to it, full of fruit and of good works; and thus, planted in the house of the Lord we shall flourish in the court of our God, in our Lord Jesus Christ, to whom be glory and power for ever and ever. Amen.
After the earth, rid of the weight of the water, had rested, the command had come to it to bring forth first the herbs, then the trees. And this we see still happening even at the present time. For the voice that was then heard and the first command became, as it were, a law of nature and remained in the earth, giving it the power to produce and bear fruit for all succeeding time.
Hexaemeron 5.1
When the earth heard, “Let it bring forth vegetation and the fruit trees,” it did not produce plants that it had hidden in it; nor did it send up to the surface the palm or the oak or the cypress that had been hidden somewhere down below in its womb. On the contrary, it is the divine Word that is the origin of things made.
Hexaemeron 8.1
And why doth He not make it of things that are not? Stopping the mouth of Marcion, and of Manichaeans, who alienate His creation from Him, and teaching by His very works, that even all the things that are seen are His works and creatures, and signifying that it is Himself who gives the fruits, who said at the beginning, "Let the earth put forth the herb of grass," and "Let the waters bring forth things moving with living souls."
For this is not at all a less work than the other. For though those were made of things that are not, yet nevertheless were they of water; and it was no greater thing to produce fruits out of the earth, and moving things with life out of the water, than out of five loaves to make so many; and of fishes again, which was a sign that He was ruler both of the earth and of the sea.
Homily on the Gospel of Matthew 49
Here we must note the plan of the Ruler of the world. Since the crops and trees created are different in species from earth and water and so cannot be counted among the elements, the decree by which they are to proceed from the earth is given separately, and the customary phrases describing their creation are put down separately. Thus Scripture says, “And so it was done,” and then there is a repetition of what was done. There is separate mention also of the fact that God saw that it was good. But since these creatures cling fast to the earth and are joined to it by their roots, God wished them also to belong to the same day [of creation].
On the Literal Interpretation of Genesis 2.12.25
And He said: Let the earth bring forth green plants producing seed, and fruit trees making fruit according to their kinds, whose seed is in itself upon the earth. And it was so. And the earth brought forth green plants, and bearing seed according to their kinds, and trees making fruit, each having seed according to its kind. And God saw that it was good, and the evening and the morning were the third day. It is clear from these words of God that the world's adornment was perfected in springtime. For it is in this season that green plants usually appear on the earth and trees are laden with fruit; and it is also noteworthy that the first sprouts of plants and trees did not come from seed, but emerged from the earth; for at one command of the Creator, the earth, which appeared dry, was suddenly adorned with plants and dressed with flowering groves, and these immediately produced from themselves fruit and seeds of their respective kinds. For it was necessary that each form of things should first proceed perfectly at the command of the Lord, just as man himself, for whom all things on earth were made, is believed to have been created perfectly, that is, in the age of youth.
Commentary on Genesis (Hexaemeron)
But concerning the production of plants, Augustine's opinion differs from that of others. For other commentators, in accordance with the surface meaning of the text, consider that the plants were produced in act in their various species on this third day; whereas Augustine (Gen. ad lit. v, 5; viii, 3) says that the earth is said to have then produced plants and trees in their causes, that is, it received then the power to produce them. He supports this view by the authority of Scripture, for it is said (Genesis 2:4-5): "These are the generations of the heaven and the earth, when they were created, in the day that . . . God made the heaven and the earth, and every plant of the field before it sprung up in the earth, and every herb of the ground before it grew." Therefore, the production of plants in their causes, within the earth, took place before they sprang up from the earth's surface. And this is confirmed by reason, as follows. In these first days God created all things in their origin or causes, and from this work He subsequently rested. Yet afterwards, by governing His creatures, in the work of propagation, "He worketh until now."Now the production of plants from out the earth is a work of propagation, and therefore they were not produced in act on the third day, but in their causes only. However, in accordance with other writers, it may be said that the first constitution of species belongs to the work of the six days, but the reproduction among them of like from like, to the government of the universe. And Scripture indicates this in the words, "before it sprung up in the earth," and "before it grew," that is, before like was produced from like; just as now happens in the natural course by the production of seed. Wherefore Scripture says pointedly (Genesis 1:11): "Let the earth bring forth the green herb, and such as may seed," as indicating the production of perfection of perfect species, from which the seed of others should arise. Nor does the question where the seminal power may reside, whether in root, stem, or fruit, affect the argument.
And the earth brought forth the herb of grass bearing seed according to its kind and according to its likeness, and the fruit tree bearing fruit whose seed is in it, according to its kind on the earth, and God saw that it was good.
καὶ ἐξήνεγκεν ἡ γῆ βοτάνην χόρτου σπεῖρον σπέρμα κατὰ γένος καὶ καθ᾿ ὁμοιότητα, καὶ ξύλον κάρπιμον ποιοῦν καρπόν, οὗ τὸ σπέρμα αὐτοῦ ἐν αὐτῷ κατὰ γένος ἐπὶ τῆς γῆς.
И҆ и҆знесѐ землѧ̀ бы́лїе травно́е, сѣ́ющее сѣ́мѧ по ро́дꙋ и҆ по подо́бїю, и҆ дре́во плодови́тое творѧ́щее пло́дъ, є҆мꙋ́же сѣ́мѧ є҆гѡ̀ въ не́мъ, по ро́дꙋ на землѝ. И҆ ви́дѣ бг҃ъ, ꙗ҆́кѡ добро̀.
And to such a degree has the Holy Ghost made this the rule of His Scripture, that whenever anything is made out of anything, He mentions both the thing that is made and the thing of which it is made. "Let the earth," says He, "bring forth grass, the herb yielding seed, and the fruit-tree yielding fruit after its kind, whose seed is in itself, after its kind. And it was so. And the earth brought forth grass, and herb yielding seed after its kind, and the tree yielding fruit, whose seed was in itself, after its kind." Genesis 1:11-12 [Against Hermagenes 22]
Although the grasses were only a moment old at their creation, they appeared as if they were months old. Likewise, the trees, although only a day old when they sprouted forth, were nevertheless like trees years old as they were fully grown and fruits were already budding on their branches. The grass that would be required as food for the animals that were to be created two days later was thus made ready. And the new corn that would be food for Adam and his descendants, who would be thrown out of paradise four days later, was thus prepared.
Commentary on Genesis 1.22.1-2
The adornment of the earth is older than the sun, that those who have been misled may cease worshiping the sun as the origin of life.
Hexaemeron 5.1
When I hear “grass,” I think of grass, and in the same manner I understand everything as it is said: a plant, a fish, a wild animal and an ox. Indeed, “I am not ashamed of the gospel.” … (Some) have attempted by false arguments and allegorical interpretations to bestow on the Scripture a dignity of their own imagining. But theirs is the attitude of one who considers himself wiser than the revelations of the Spirit and introduces his own ideas in pretense of an explanation. Therefore, let it be understood as it has been written.
Hexaemeron 9.1
In the beginning, we see, it was not an ear rising from a grain but a grain coming from an ear, and after that, the ear grows round the grain.
On the Soul and the Resurrection
Let everyone be informed that the sun is not the author of vegetation.… How can the sun give the faculty of life to growing plants when these have already been brought forth by the life-giving creative power of God before the sun entered into such a life as this? The sun is younger than the green shoot, younger than the green plant.
The Six Days of Creation
Hence Scripture shows you everything completed before the creation of this body [the sun] lest you attribute the production of the crops to it instead of to the Creator of all things.
Homilies on Genesis 6.12
He created the sun on the fourth day lest you think it is the cause of the day.
Homilies on Genesis 6.14
The Manichaeans are accustomed to say, “If God commanded that the edible plants and the fruit trees come forth from the earth, who commanded that there come forth so many thorny or poisonous plants that are useless for food and so many trees that bear no fruit?” … We should say then that the earth was cursed by reason of the sin of man so that it bears thorns, not that it should suffer punishment since it is without sensation but that it should always set before the eyes of man the judgment upon human sin. Thus men might be admonished by it to turn away from sins and to turn to God’s commandments. Poisonous plants were created as a punishment or as a trial for mortals. All this is the result of sin.
Two Books on Genesis Against the Manichaeans 1.13.19
And there was evening and there was morning, the third day.
καὶ εἶδεν ὁ Θεός, ὅτι καλόν. καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωΐ, ἡμέρα τρίτη.
И҆ бы́сть ве́черъ, и҆ бы́сть ᲂу҆́тро, де́нь тре́тїй.
For because ages consist of times, and times are made up of days, and months, and years; since also days, and months, and years are measured by suns, and moons, and stars, which He ordained for this purpose (for "they shall be," says He, "for signs of the months and the years"), it clearly follows that the ages belong to the Creator, and that nothing of what was fore-ordained before the ages can be said to be the property of any other being than Him who claims the ages also as His own. [Against Marcion 5.6]
And God said, Let there be lights in the firmament of the heaven to give light upon the earth, to divide between day and night, and let them be for signs and for seasons and for days and for years.
Καὶ εἶπεν ὁ Θεός· γενηθήτωσαν φωστῆρες ἐν τῷ στερεώματι τοῦ οὐρανοῦ εἰς φαῦσιν ἐπὶ τῆς γῆς, τοῦ διαχωρίζειν ἀνὰ μέσον τῆς ἡμέρας καὶ ἀνὰ μέσον τῆς νυκτός· καὶ ἔστωσαν εἰς σημεῖα καὶ εἰς καιροὺς καὶ εἰς ἡμέρας καὶ εἰς ἐνιαυτούς·
И҆ речѐ бг҃ъ: да бꙋ́дꙋтъ свѣти̑ла на тве́рди небе́снѣй, ѡ҆свѣща́ти зе́млю и҆ разлꙋча́ти междꙋ̀ дне́мъ и҆ междꙋ̀ но́щїю: и҆ да бꙋ́дꙋтъ въ зна́мєнїѧ и҆ во времена̀, и҆ во дни̑ и҆ въ лѣ̑та,
After Moses spoke about the gathering of the waters and about the sprouting of the vegetation on the earth on the third day, he turned to write about the lights that were created in the firmament saying, "And God said, 'Let there be lights in the firmament of the heavens to separate the day from the night'," [ Gen1:14 ] that is, one to rule over the day and the other [ to rule ] over the night.
That [ God ] said, "Let them be for signs," [ Gen1:14 ] [ refers to ] measures of time, and "let them be for seasons," clearly indicates summer and winter. "Let them be for days," are measured by the rising and setting of the sun, and "let them be for years," are comprised of the daily cycles of the sun and the monthly cycles of the moon.
14–15“Let them serve,” he says, “for the fixing of days,” not for making days but for ordering the days. For day and night are earlier than the generation of the luminaries. This the psalm declares to us when it says: “He placed the sun to rule the day, the moon and stars to rule the night.” How, then, does the sun rule the day? Because, whenever the sun, carrying the light around with it, rises above our horizon, it puts an end to the darkness and brings us the day. Therefore one would not err if he would define the day as air, lighted by the sun, or as the measure of time in which the sun tarries in the hemisphere above the earth. But the sun and the moon were also appointed to be for the years. The moon, when it has completed its course twelve times, measures a year, except that it frequently needs an intercalary month for the accurate determination of the seasons, as the Hebrews and the most ancient Greeks formerly measured the year. The solar year is the return of the sun from a certain sign to that same sign in its regular revolution.
Hexaemeron 6.8
We have spoken about signs. By times, we understand the succession of seasons, winter, spring, summer and autumn, which we see follow each other in so regular a course, thanks to the regularity of the movement of the luminaries. It is winter when the sun sojourns in the south and produces in abundance the shades of night in our region. The air spread over the earth is chilly, and the damp exhalations, which gather over our heads, give rise to rains, to frosts, to innumerable flakes of snow. When, returning from the southern regions, the sun is in the middle of the heavens and divides day and night into equal parts, the more it sojourns above the earth the more it brings back a mild temperature to us. Then comes spring, which makes all the plants germinate, and gives to the greater part of the trees their new life, and, by successive generation, perpetuates all the land and water animals. From thence the sun, returning to the summer solstice, in the direction of the North, gives us the longest days. And, as it travels farther in the air, it burns that which is over our heads, dries up the earth, ripens the grains and hastens the maturity of the fruits of the trees. At the epoch of its greatest heat, the shadows which the sun makes at mid-day are short, because it shines from above, from the air over our heads. Thus the longest days are those when the shadows are shortest, in the same way that the shortest days are those when the shadows are longest. It is this which happens to all of us Hetero-skii (shadowed-on-one-side) who inhabit the northern regions of the earth. But there are people who, two days in the year, are completely without shade at mid-day, because the sun, being perpendicularly over their heads, lights them so equally from all sides, that it could through a narrow opening shine at the bottom of a well. Thus there are some who call them askii (shadowless). For those who live beyond the land of spices see their shadow now on one side, now on another, the only inhabitants of this land of which the shade falls at mid-day; thus they are given the name of amphiskii, (shadowed-on-both-sides). All these phenomena happen while the sun is passing into northern regions: they give us an idea of the heat thrown on the air, by the rays of the sun and of the effects that they produce. Next we pass to autumn, which breaks up the excessive heat, lessening the warmth little by little, and by a moderate temperature brings us back without suffering to winter, to the time when the sun returns from the northern regions to the southern. It is thus that seasons, following the course of the sun, succeed each other to rule our life.
says Scripture, not to produce them but to rule them; because day and night are older than the creation of the luminaries and it is this that the psalm declares to us. The sun to rule by day...the moon and stars to rule by night. How does the sun rule by day? Because carrying everywhere light with it, it is no sooner risen above the horizon than it drives away darkness and brings us day. Thus we might, without self deception, define day as air lighted by the sun, or as the space of time that the sun passes in our hemisphere. The functions of the sun and moon serve further to mark years. The moon, after having twelve times run her course, forms a year which sometimes needs an intercalary month to make it exactly agree with the seasons. Such was formerly the year of the Hebrews and of the early Greeks. As to the solar year, it is the time that the sun, having started from a certain sign, takes to return to it in its normal progress.
7. They do not, however, stop here; even our acts, where each one feels his will ruling, I mean, the practice of virtue or of vice, depend, according to them, on the influence of celestial bodies. It would be ridiculous seriously to refute such an error, but, as it holds a great many in its nets, perhaps it is better not to pass it over in silence. I would first ask them if the figures which the stars describe do not change a thousand times a day. In the perpetual motion of planets, some meet in a more rapid course, others make slower revolutions, and often in an hour we see them look at each other and then hide themselves. Now, at the hour of birth, it is very important whether one is looked upon by a beneficent star or by an evil one, to speak their language. Often then the astrologers do not seize the moment when a good star shows itself, and, on account of having let this fugitive moment escape, they enrol the newborn under the influence of a bad genius. I am compelled to use their own words. What madness! But, above all, what impiety! For the evil stars throw the blame of their wickedness upon Him Who made them. If evil is inherent in their nature, the Creator is the author of evil. If they make it themselves, they are animals endowed with the power of choice, whose acts will be free and voluntary. Is it not the height of folly to tell these lies about beings without souls? Again, what a want of sense does it show to distribute good and evil without regard to personal merit; to say that a star is beneficent because it occupies a certain place; that it becomes evil, because it is viewed by another star; and that if it moves ever so little from this figure it loses its malign influence.
But let us pass on. If, at every instant of duration, the stars vary their figures, then in these thousand changes, many times a day, there ought to be reproduced the configuration of royal births. Why then does not every day see the birth of a king? Why is there a succession on the throne from father to son? Without doubt there has never been a king who has taken measures to have his son born under the star of royalty. For what man possesses such a power? How then did Uzziah beget Jotham, Jotham Ahaz, Ahaz Hezekiah? And by what chance did the birth of none of them happen in an hour of slavery? If the origin of our virtues and of our vices is not in ourselves, but is the fatal consequence of our birth, it is useless for legislators to prescribe for us what we ought to do, and what we ought to avoid; it is useless for judges to honour virtue and to punish vice. The guilt is not in the robber, not in the assassin: it was willed for him; it was impossible for him to hold back his hand, urged to evil by inevitable necessity. Those who laboriously cultivate the arts are the maddest of men. The labourer will make an abundant harvest without sowing seed and without sharpening his sickle. Whether he wishes it or not, the merchant will make his fortune, and will be flooded with riches by fate. As for us Christians, we shall see our great hopes vanish, since from the moment that man does not act with freedom, there is neither reward for justice, nor punishment for sin. Under the reign of necessity and of fatality there is no place for merit, the first condition of all righteous judgment. But let us stop. You who are sound in yourselves have no need to hear more, and time does not allow us to make attacks without limit against these unhappy men.
6. But what effects are produced? Such an one will have curly hair and bright eyes, because he is born under the Ram; such is the appearance of a ram. He will have noble feelings; because the Ram is born to command. He will be liberal and fertile in resources, because this animal gets rid of its fleece without trouble, and nature immediately hastens to reclothe it. Another is born under the Bull: he will be enured to hardship and of a slavish character, because the bull bows under the yoke. Another is born under the Scorpion; like to this venomous reptile he will be a striker. He who is born under the Balance will be just, thanks to the justness of our balances. Is not this the height of folly? This Ram, from whence you draw the nativity of man, is the twelfth part of the heaven, and in entering into it the sun reaches the spring. The Balance and the Bull are likewise twelfth parts of the Zodiac. How can you see there the principal causes which influence the life of man? And why do you take animals to characterize the manners of men who enter this world? He who is born under the Ram will be liberal, not because this part of heaven gives this characteristic, but because such is the nature of the beast. Why then should we frighten ourselves by the names of these stars and undertake to persuade ourselves with these bleatings? If heaven has different characteristics derived from these animals, it is then itself subject to external influences since its causes depend on the brutes who graze in our fields. A ridiculous assertion; but how much more ridiculous the pretence of arriving at the influence on each other of things which have not the least connection! This pretended science is a true spider's web; if a gnat or a fly, or some insect equally feeble falls into it it is held entangled; if a stronger animal approaches, it passes through without trouble, carrying the weak tissue away with it.
5. But those who overstep the borders, making the words of Scripture their apology for the art of casting nativities, pretend that our lives depend upon the motion of the heavenly bodies, and that thus the Chaldæans read in the planets that which will happen to us. By these very simple words let them be for signs, they understand neither the variations of the weather, nor the change of seasons; they only see in them, at the will of their imagination, the distribution of human destinies. What do they say in reality? When the planets cross in the signs of the Zodiac, certain figures formed by their meeting give birth to certain destinies, and others produce different destinies.
Perhaps for clearness sake it is not useless to enter into more detail about this vain science. I will say nothing of my own to refute them; I will use their words, bringing a remedy for the infected, and for others a preservative from falling. The inventors of astrology seeing that in the extent of time many signs escaped them, divided it and enclosed each part in narrow limits, as if in the least and shortest interval, in a moment, in the twinkling of an eye, 1 Corinthians 15:52 to speak with the Apostle, the greatest difference should be found between one birth and another. Such an one is born in this moment; he will be a prince over cities and will govern the people, in the fullness of riches and power. Another is born the instant after; he will be poor, miserable, and will wander daily from door to door begging his bread. Consequently they divide the Zodiac into twelve parts, and, as the sun takes thirty days to traverse each of the twelve divisions of this unerring circle, they divide them into thirty more. Each of them forms sixty new ones, and these last are again divided into sixty. Let us see then if, in determining the birth of an infant, it will be possible to observe this rigorous division of time. The child is born. The nurse ascertains the sex; then she awaits the wail which is a sign of its life. Until then how many moments have passed do you think? The nurse announces the birth of the child to the Chaldæan: how many minutes would you count before she opens her mouth, especially if he who records the hour is outside the women's apartments? And we know that he who consults the dial, ought, whether by day or by night, to mark the hour with the most precise exactitude. What a swarm of seconds passes during this time! For the planet of nativity ought to be found, not only in one of the twelve divisions of the Zodiac, and even in one of its first subdivisions, but again in one of the sixtieth parts which divide this last, and even, to arrive at the exact truth, in one of the sixtieth subdivisions that this contains in its turn. And to obtain such minute knowledge, so impossible to grasp from this moment, each planet must be questioned to find its position as regards the signs of the Zodiac and the figures that the planets form at the moment of the child's birth. Thus, if it is impossible to find exactly the hour of birth, and if the least change can upset all, then both those who give themselves up to this imaginary science and those who listen to them open-mouthed, as if they could learn from them the future, are supremely ridiculous.
3. And let no one suppose it to be a thing incredible that the brightness of the light is one thing, and the body which is its material vehicle is another. First, in all composite things, we distinguish substance susceptible of quality, and the quality which it receives. The nature of whiteness is one thing, another is that of the body which is whitened; thus the natures differ which we have just seen reunited by the power of the Creator. And do not tell me that it is impossible to separate them. Even I do not pretend to be able to separate light from the body of the sun; but I maintain that that which we separate in thought, may be separated in reality by the Creator of nature. You cannot, moreover, separate the brightness of fire from the virtue of burning which it possesses; but God, who wished to attract His servant by a wonderful sight, set a fire in the burning bush, which displayed all the brilliancy of flame while its devouring property was dormant. It is that which the Psalmist affirms in saying The voice of the Lord divides the flames of fire. Thus, in the requital which awaits us after this life, a mysterious voice seems to tell us that the double nature of fire will be divided; the just will enjoy its light, and the torment of its heat will be the torture of the wicked.
In the revolutions of the moon we find anew proof of what we have advanced. When it stops and grows less it does not consume itself in all its body, but in the measure that it deposits or absorbs the light which surrounds it, it presents to us the image of its decrease or of its increase. If we wish an evident proof that the moon does not consume its body when at rest, we have only to open our eyes. If you look at it in a cloudless and clear sky, you observe, when it has taken the complete form of a crescent, that the part, which is dark and not lighted up, describes a circle equal to that which the full moon forms. Thus the eye can take in the whole circle, if it adds to the illuminated part this obscure and dark curve. And do not tell me that the light of the moon is borrowed, diminishing or increasing in proportion as it approaches or recedes from the sun. That is not now the object of our research; we only wish to prove that its body differs from the light which makes it shine. I wish you to have the same idea of the sun; except however that the one, after having once received light and having mixed it with its substance, does not lay it down again, while the other, turn by turn, putting off and reclothing itself again with light, proves by that which takes place in itself what we have said of the sun.
The sun and moon thus received the command to divide the day from the night. God had already separated light from darkness; then He placed their natures in opposition, so that they could not mingle, and that there could never be anything in common between darkness and light. You see what a shadow is during the day; that is precisely the nature of darkness during the night. If, at the appearance of a light, the shadow always falls on the opposite side; if in the morning it extends towards the setting sun; if in the evening it inclines towards the rising sun, and at mid-day turns towards the north; night retires into the regions opposed to the rays of the sun, since it is by nature only the shadow of the earth. Because, in the same way that, during the day, shadow is produced by a body which intercepts the light, night comes naturally when the air which surrounds the earth is in shadow. And this is precisely what Scripture says, God divided the light from the darkness. Thus darkness fled at the approach of light, the two being at their first creation divided by a natural antipathy. Now God commanded the sun to measure the day, and the moon, whenever she rounds her disc, to rule the night. For then these two luminaries are almost diametrically opposed; when the sun rises, the full moon disappears from the horizon, to re-appear in the east at the moment the sun sets. It matters little to our subject if in other phases the light of the moon does not correspond exactly with night. It is none the less true, that when at its perfection it makes the stars to turn pale and lightens up the earth with the splendour of its light, it reigns over the night, and in concert with the sun divides the duration of it in equal parts.
Heaven and earth were the first; after them was created light; the day had been distinguished from the night, then had appeared the firmament and the dry element. The water had been gathered into the reservoir assigned to it, the earth displayed its productions, it had caused many kinds of herbs to germinate and it was adorned with all kinds of plants. However, the sun and the moon did not yet exist, in order that those who live in ignorance of God may not consider the sun as the origin and the father of light, or as the maker of all that grows out of the earth. That is why there was a fourth day, and then God said: Let there be lights in the firmament of the heaven.
When once you have learned Who spoke, think immediately of the hearer. God said, Let there be lights...and God made two great lights. Who spoke? And Who made? Do you not see a double person? Everywhere, in mystic language, history is sown with the dogmas of theology.
The motive follows which caused the lights to be created. It was to illuminate the earth. Already light was created; why therefore say that the sun was created to give light? And, first, do not laugh at the strangeness of this expression. We do not follow your nicety about words, and we trouble ourselves but little to give them a harmonious turn. Our writers do not amuse themselves by polishing their periods, and everywhere we prefer clearness of words to sonorous expressions. See then if by this expression to light up, the sacred writer sufficiently made his thought understood. He has put to give light instead of illumination. Now there is nothing here contradictory to what has been said of light. Then the actual nature of light was produced: now the sun's body is constructed to be a vehicle for that original light. A lamp is not fire. Fire has the property of illuminating, and we have invented the lamp to light us in darkness. In the same way, the luminous bodies have been fashioned as a vehicle for that pure, clear, and immaterial light. The Apostle speaks to us of certain lights which shine in the world without being confounded with the true light of the world, the possession of which made the saints luminaries of the souls which they instructed and drew from the darkness of ignorance. This is why the Creator of all things, made the sun in addition to that glorious light, and placed it shining in the heavens.
The signs which the luminaries give are necessary to human life. In fact what useful observations will long experience make us discover, if we ask without undue curiosity! What signs of rain, of drought, or of the rising of the wind, partial or general, violent or moderate! Our Lord indicates to us one of the signs given by the sun when He says, It will be foul weather today; for the sky is red and lowering. Matthew 16:3 In fact, when the sun rises through a fog, its rays are darkened, but the disc appears burning like a coal and of a bloody red colour. It is the thickness of the air which causes this appearance; as the rays of the sun do not disperse such amassed and condensed air, it cannot certainly be retained by the waves of vapour which exhale from the earth, and it will cause from superabundance of moisture a storm in the countries over which it accumulates. In the same way, when the moon is surrounded with moisture, or when the sun is encircled with what is called a halo, it is the sign of heavy rain or of a violent storm; again, in the same way, if mock suns accompany the sun in its course they foretell certain celestial phenomena. Finally, those straight lines, like the colours of the rainbow, which are seen on the clouds, announce rain, extraordinary tempests, or, in one word, a complete change in the weather.
Those who devote themselves to the observation of these bodies find signs in the different phases of the moon, as if the air, by which the earth is enveloped, were obliged to vary to correspond with its change of form. Towards the third day of the new moon, if it is sharp and clear, it is a sign of fixed fine weather. If its horns appear thick and reddish it threatens us either with heavy rain or with a gale from the South. Who does not know how useful are these signs in life? Thanks to them, the sailor keeps back his vessel in the harbour, foreseeing the perils with which the winds threaten him, and the traveller beforehand takes shelter from harm, waiting until the weather has become fairer. Thanks to them, husbandmen, busy with sowing seed or cultivating plants, are able to know which seasons are favourable to their labours. Further, the Lord has announced to us that at the dissolution of the universe, signs will appear in the sun, in the moon and in the stars. The sun shall be turned into blood and the moon shall not give her light, signs of the consummation of all things.
1. At the shows in the circus the spectator must join in the efforts of the athletes. This the laws of the show indicate, for they prescribe that all should have the head uncovered when present at the stadium. The object of this, in my opinion, is that each one there should not only be a spectator of the athletes, but be, in a certain measure, a true athlete himself. Thus, to investigate the great and prodigious show of creation, to understand supreme and ineffable wisdom, you must bring personal light for the contemplation of the wonders which I spread before your eyes, and help me, according to your power, in this struggle, where you are not so much judges as fellow combatants, for fear lest the truth might escape you, and lest my error might turn to your common prejudice. Why these words? It is because we propose to study the world as a whole, and to consider the universe, not by the light of worldly wisdom, but by that with which God wills to enlighten His servant, when He speaks to him in person and without enigmas. It is because it is absolutely necessary that all lovers of great and grand shows should bring a mind well prepared to study them. If sometimes, on a bright night, while gazing with watchful eyes on the inexpressible beauty of the stars, you have thought of the Creator of all things; if you have asked yourself who it is that has dotted heaven with such flowers, and why visible things are even more useful than beautiful; if sometimes, in the day, you have studied the marvels of light, if you have raised yourself by visible things to the invisible Being, then you are a well prepared auditor, and you can take your place in this august and blessed amphitheatre. Come in the same way that any one not knowing a town is taken by the hand and led through it; thus I am going to lead you, like strangers, through the mysterious marvels of this great city of the universe. Our first country was in this great city, whence the murderous dæmon whose enticements seduced man to slavery expelled us. There you will see man's first origin and his immediate seizure by death, brought forth by sin, the first born of the evil spirit. You will know that you are formed of earth, but the work of God's hands; much weaker than the brute, but ordained to command beings without reason and soul; inferior as regards natural advantages, but, thanks to the privilege of reason, capable of raising yourself to heaven. If we are penetrated by these truths, we shall know ourselves, we shall know God, we shall adore our Creator, we shall serve our Master, we shall glorify our Father, we shall love our Sustainer, we shall bless our Benefactor, we shall not cease to honour the Prince of present and future life, Who, by the riches that He showers upon us in this world, makes us believe in His promises and uses present good things to strengthen our expectation of the future. Truly, if such are the good things of time, what will be those of eternity? If such is the beauty of visible things, what shall we think of invisible things? If the grandeur of heaven exceeds the measure of human intelligence, what mind shall be able to trace the nature of the everlasting? If the sun, subject to corruption, is so beautiful, so grand, so rapid in its movement, so invariable in its course; if its grandeur is in such perfect harmony with and due proportion to the universe: if, by the beauty of its nature, it shines like a brilliant eye in the middle of creation; if finally, one cannot tire of contemplating it, what will be the beauty of the Sun of Righteousness? If the blind man suffers from not seeing the material sun, what a deprivation is it for the sinner not to enjoy the true light! 2. And God said, Let there be lights in the firmament of the heaven to give light upon the earth, and to divide the day from the night. Heaven and earth were the first; after them was created light; the day had been distinguished from the night, then had appeared the firmament and the dry element. The water had been gathered into the reservoir assigned to it, the earth displayed its productions, it had caused many kinds of herbs to germinate and it was adorned with all kinds of plants. However, the sun and the moon did not yet exist, in order that those who live in ignorance of God may not consider the sun as the origin and the father of light, or as the maker of all that grows out of the earth. That is why there was a fourth day, and then God said: Let there be lights in the firmament of the heaven. When once you have learned Who spoke, think immediately of the hearer. God said, Let there be lights...and God made two great lights. Who spoke? And Who made? Do you not see a double person? Everywhere, in mystic language, history is sown with the dogmas of theology. The motive follows which caused the lights to be created. It was to illuminate the earth. Already light was created; why therefore say that the sun was created to give light? And, first, do not laugh at the strangeness of this expression. We do not follow your nicety about words, and we trouble ourselves but little to give them a harmonious turn. Our writers do not amuse themselves by polishing their periods, and everywhere we prefer clearness of words to sonorous expressions. See then if by this expression to light up, the sacred writer sufficiently made his thought understood. He has put to give light instead of illumination. Now there is nothing here contradictory to what has been said of light. Then the actual nature of light was produced: now the sun's body is constructed to be a vehicle for that original light. A lamp is not fire. Fire has the property of illuminating, and we have invented the lamp to light us in darkness. In the same way, the luminous bodies have been fashioned as a vehicle for that pure, clear, and immaterial light. The Apostle speaks to us of certain lights which shine in the world without being confounded with the true light of the world, the possession of which made the saints luminaries of the souls which they instructed and drew from the darkness of ignorance. This is why the Creator of all things, made the sun in addition to that glorious light, and placed it shining in the heavens. 3. And let no one suppose it to be a thing incredible that the brightness of the light is one thing, and the body which is its material vehicle is another. First, in all composite things, we distinguish substance susceptible of quality, and the quality which it receives. The nature of whiteness is one thing, another is that of the body which is whitened; thus the natures differ which we have just seen reunited by the power of the Creator. And do not tell me that it is impossible to separate them. Even I do not pretend to be able to separate light from the body of the sun; but I maintain that that which we separate in thought, may be separated in reality by the Creator of nature. You cannot, moreover, separate the brightness of fire from the virtue of burning which it possesses; but God, who wished to attract His servant by a wonderful sight, set a fire in the burning bush, which displayed all the brilliancy of flame while its devouring property was dormant. It is that which the Psalmist affirms in saying The voice of the Lord divides the flames of fire. Thus, in the requital which awaits us after this life, a mysterious voice seems to tell us that the double nature of fire will be divided; the just will enjoy its light, and the torment of its heat will be the torture of the wicked. In the revolutions of the moon we find anew proof of what we have advanced. When it stops and grows less it does not consume itself in all its body, but in the measure that it deposits or absorbs the light which surrounds it, it presents to us the image of its decrease or of its increase. If we wish an evident proof that the moon does not consume its body when at rest, we have only to open our eyes. If you look at it in a cloudless and clear sky, you observe, when it has taken the complete form of a crescent, that the part, which is dark and not lighted up, describes a circle equal to that which the full moon forms. Thus the eye can take in the whole circle, if it adds to the illuminated part this obscure and dark curve. And do not tell me that the light of the moon is borrowed, diminishing or increasing in proportion as it approaches or recedes from the sun. That is not now the object of our research; we only wish to prove that its body differs from the light which makes it shine. I wish you to have the same idea of the sun; except however that the one, after having once received light and having mixed it with its substance, does not lay it down again, while the other, turn by turn, putting off and reclothing itself again with light, proves by that which takes place in itself what we have said of the sun. The sun and moon thus received the command to divide the day from the night. God had already separated light from darkness; then He placed their natures in opposition, so that they could not mingle, and that there could never be anything in common between darkness and light. You see what a shadow is during the day; that is precisely the nature of darkness during the night. If, at the appearance of a light, the shadow always falls on the opposite side; if in the morning it extends towards the setting sun; if in the evening it inclines towards the rising sun, and at mid-day turns towards the north; night retires into the regions opposed to the rays of the sun, since it is by nature only the shadow of the earth. Because, in the same way that, during the day, shadow is produced by a body which intercepts the light, night comes naturally when the air which surrounds the earth is in shadow. And this is precisely what Scripture says, God divided the light from the darkness. Thus darkness fled at the approach of light, the two being at their first creation divided by a natural antipathy. Now God commanded the sun to measure the day, and the moon, whenever she rounds her disc, to rule the night. For then these two luminaries are almost diametrically opposed; when the sun rises, the full moon disappears from the horizon, to re-appear in the east at the moment the sun sets. It matters little to our subject if in other phases the light of the moon does not correspond exactly with night. It is none the less true, that when at its perfection it makes the stars to turn pale and lightens up the earth with the splendour of its light, it reigns over the night, and in concert with the sun divides the duration of it in equal parts. 4. And let them be for signs, and for seasons, and for days and years. Genesis 1:14 The signs which the luminaries give are necessary to human life. In fact what useful observations will long experience make us discover, if we ask without undue curiosity! What signs of rain, of drought, or of the rising of the wind, partial or general, violent or moderate! Our Lord indicates to us one of the signs given by the sun when He says, It will be foul weather today; for the sky is red and lowering. Matthew 16:3 In fact, when the sun rises through a fog, its rays are darkened, but the disc appears burning like a coal and of a bloody red colour. It is the thickness of the air which causes this appearance; as the rays of the sun do not disperse such amassed and condensed air, it cannot certainly be retained by the waves of vapour which exhale from the earth, and it will cause from superabundance of moisture a storm in the countries over which it accumulates. In the same way, when the moon is surrounded with moisture, or when the sun is encircled with what is called a halo, it is the sign of heavy rain or of a violent storm; again, in the same way, if mock suns accompany the sun in its course they foretell certain celestial phenomena. Finally, those straight lines, like the colours of the rainbow, which are seen on the clouds, announce rain, extraordinary tempests, or, in one word, a complete change in the weather. Those who devote themselves to the observation of these bodies find signs in the different phases of the moon, as if the air, by which the earth is enveloped, were obliged to vary to correspond with its change of form. Towards the third day of the new moon, if it is sharp and clear, it is a sign of fixed fine weather. If its horns appear thick and reddish it threatens us either with heavy rain or with a gale from the South. Who does not know how useful are these signs in life? Thanks to them, the sailor keeps back his vessel in the harbour, foreseeing the perils with which the winds threaten him, and the traveller beforehand takes shelter from harm, waiting until the weather has become fairer. Thanks to them, husbandmen, busy with sowing seed or cultivating plants, are able to know which seasons are favourable to their labours. Further, the Lord has announced to us that at the dissolution of the universe, signs will appear in the sun, in the moon and in the stars. The sun shall be turned into blood and the moon shall not give her light, signs of the consummation of all things. 5. But those who overstep the borders, making the words of Scripture their apology for the art of casting nativities, pretend that our lives depend upon the motion of the heavenly bodies, and that thus the Chaldæans read in the planets that which will happen to us. By these very simple words let them be for signs, they understand neither the variations of the weather, nor the change of seasons; they only see in them, at the will of their imagination, the distribution of human destinies. What do they say in reality? When the planets cross in the signs of the Zodiac, certain figures formed by their meeting give birth to certain destinies, and others produce different destinies. Perhaps for clearness sake it is not useless to enter into more detail about this vain science. I will say nothing of my own to refute them; I will use their words, bringing a remedy for the infected, and for others a preservative from falling. The inventors of astrology seeing that in the extent of time many signs escaped them, divided it and enclosed each part in narrow limits, as if in the least and shortest interval, in a moment, in the twinkling of an eye, 1 Corinthians 15:52 to speak with the Apostle, the greatest difference should be found between one birth and another. Such an one is born in this moment; he will be a prince over cities and will govern the people, in the fullness of riches and power. Another is born the instant after; he will be poor, miserable, and will wander daily from door to door begging his bread. Consequently they divide the Zodiac into twelve parts, and, as the sun takes thirty days to traverse each of the twelve divisions of this unerring circle, they divide them into thirty more. Each of them forms sixty new ones, and these last are again divided into sixty. Let us see then if, in determining the birth of an infant, it will be possible to observe this rigorous division of time. The child is born. The nurse ascertains the sex; then she awaits the wail which is a sign of its life. Until then how many moments have passed do you think? The nurse announces the birth of the child to the Chaldæan: how many minutes would you count before she opens her mouth, especially if he who records the hour is outside the women's apartments? And we know that he who consults the dial, ought, whether by day or by night, to mark the hour with the most precise exactitude. What a swarm of seconds passes during this time! For the planet of nativity ought to be found, not only in one of the twelve divisions of the Zodiac, and even in one of its first subdivisions, but again in one of the sixtieth parts which divide this last, and even, to arrive at the exact truth, in one of the sixtieth subdivisions that this contains in its turn. And to obtain such minute knowledge, so impossible to grasp from this moment, each planet must be questioned to find its position as regards the signs of the Zodiac and the figures that the planets form at the moment of the child's birth. Thus, if it is impossible to find exactly the hour of birth, and if the least change can upset all, then both those who give themselves up to this imaginary science and those who listen to them open-mouthed, as if they could learn from them the future, are supremely ridiculous.
6. But what effects are produced? Such an one will have curly hair and bright eyes, because he is born under the Ram; such is the appearance of a ram. He will have noble feelings; because the Ram is born to command. He will be liberal and fertile in resources, because this animal gets rid of its fleece without trouble, and nature immediately hastens to reclothe it. Another is born under the Bull: he will be enured to hardship and of a slavish character, because the bull bows under the yoke. Another is born under the Scorpion; like to this venomous reptile he will be a striker. He who is born under the Balance will be just, thanks to the justness of our balances. Is not this the height of folly? This Ram, from whence you draw the nativity of man, is the twelfth part of the heaven, and in entering into it the sun reaches the spring. The Balance and the Bull are likewise twelfth parts of the Zodiac. How can you see there the principal causes which influence the life of man? And why do you take animals to characterize the manners of men who enter this world? He who is born under the Ram will be liberal, not because this part of heaven gives this characteristic, but because such is the nature of the beast. Why then should we frighten ourselves by the names of these stars and undertake to persuade ourselves with these bleatings? If heaven has different characteristics derived from these animals, it is then itself subject to external influences since its causes depend on the brutes who graze in our fields. A ridiculous assertion; but how much more ridiculous the pretence of arriving at the influence on each other of things which have not the least connection! This pretended science is a true spider's web; if a gnat or a fly, or some insect equally feeble falls into it it is held entangled; if a stronger animal approaches, it passes through without trouble, carrying the weak tissue away with it. 7. They do not, however, stop here; even our acts, where each one feels his will ruling, I mean, the practice of virtue or of vice, depend, according to them, on the influence of celestial bodies. It would be ridiculous seriously to refute such an error, but, as it holds a great many in its nets, perhaps it is better not to pass it over in silence. I would first ask them if the figures which the stars describe do not change a thousand times a day. In the perpetual motion of planets, some meet in a more rapid course, others make slower revolutions, and often in an hour we see them look at each other and then hide themselves. Now, at the hour of birth, it is very important whether one is looked upon by a beneficent star or by an evil one, to speak their language. Often then the astrologers do not seize the moment when a good star shows itself, and, on account of having let this fugitive moment escape, they enrol the newborn under the influence of a bad genius. I am compelled to use their own words. What madness! But, above all, what impiety! For the evil stars throw the blame of their wickedness upon Him Who made them. If evil is inherent in their nature, the Creator is the author of evil. If they make it themselves, they are animals endowed with the power of choice, whose acts will be free and voluntary. Is it not the height of folly to tell these lies about beings without souls? Again, what a want of sense does it show to distribute good and evil without regard to personal merit; to say that a star is beneficent because it occupies a certain place; that it becomes evil, because it is viewed by another star; and that if it moves ever so little from this figure it loses its malign influence. But let us pass on. If, at every instant of duration, the stars vary their figures, then in these thousand changes, many times a day, there ought to be reproduced the configuration of royal births. Why then does not every day see the birth of a king? Why is there a succession on the throne from father to son? Without doubt there has never been a king who has taken measures to have his son born under the star of royalty. For what man possesses such a power? How then did Uzziah beget Jotham, Jotham Ahaz, Ahaz Hezekiah? And by what chance did the birth of none of them happen in an hour of slavery? If the origin of our virtues and of our vices is not in ourselves, but is the fatal consequence of our birth, it is useless for legislators to prescribe for us what we ought to do, and what we ought to avoid; it is useless for judges to honour virtue and to punish vice. The guilt is not in the robber, not in the assassin: it was willed for him; it was impossible for him to hold back his hand, urged to evil by inevitable necessity. Those who laboriously cultivate the arts are the maddest of men. The labourer will make an abundant harvest without sowing seed and without sharpening his sickle. Whether he wishes it or not, the merchant will make his fortune, and will be flooded with riches by fate. As for us Christians, we shall see our great hopes vanish, since from the moment that man does not act with freedom, there is neither reward for justice, nor punishment for sin. Under the reign of necessity and of fatality there is no place for merit, the first condition of all righteous judgment. But let us stop. You who are sound in yourselves have no need to hear more, and time does not allow us to make attacks without limit against these unhappy men. 8. Let us return to the words which follow. Let them be for signs and for seasons and for days and years. Genesis 1:14 We have spoken about signs. By times, we understand the succession of seasons, winter, spring, summer and autumn, which we see follow each other in so regular a course, thanks to the regularity of the movement of the luminaries. It is winter when the sun sojourns in the south and produces in abundance the shades of night in our region. The air spread over the earth is chilly, and the damp exhalations, which gather over our heads, give rise to rains, to frosts, to innumerable flakes of snow. When, returning from the southern regions, the sun is in the middle of the heavens and divides day and night into equal parts, the more it sojourns above the earth the more it brings back a mild temperature to us. Then comes spring, which makes all the plants germinate, and gives to the greater part of the trees their new life, and, by successive generation, perpetuates all the land and water animals. From thence the sun, returning to the summer solstice, in the direction of the North, gives us the longest days. And, as it travels farther in the air, it burns that which is over our heads, dries up the earth, ripens the grains and hastens the maturity of the fruits of the trees. At the epoch of its greatest heat, the shadows which the sun makes at mid-day are short, because it shines from above, from the air over our heads. Thus the longest days are those when the shadows are shortest, in the same way that the shortest days are those when the shadows are longest. It is this which happens to all of us Hetero-skii (shadowed-on-one-side) who inhabit the northern regions of the earth. But there are people who, two days in the year, are completely without shade at mid-day, because the sun, being perpendicularly over their heads, lights them so equally from all sides, that it could through a narrow opening shine at the bottom of a well. Thus there are some who call them askii (shadowless). For those who live beyond the land of spices see their shadow now on one side, now on another, the only inhabitants of this land of which the shade falls at mid-day; thus they are given the name of amphiskii, (shadowed-on-both-sides). All these phenomena happen while the sun is passing into northern regions: they give us an idea of the heat thrown on the air, by the rays of the sun and of the effects that they produce. Next we pass to autumn, which breaks up the excessive heat, lessening the warmth little by little, and by a moderate temperature brings us back without suffering to winter, to the time when the sun returns from the northern regions to the southern. It is thus that seasons, following the course of the sun, succeed each other to rule our life. Let them be for days Genesis 1:14 says Scripture, not to produce them but to rule them; because day and night are older than the creation of the luminaries and it is this that the psalm declares to us. The sun to rule by day...the moon and stars to rule by night. How does the sun rule by day? Because carrying everywhere light with it, it is no sooner risen above the horizon than it drives away darkness and brings us day. Thus we might, without self deception, define day as air lighted by the sun, or as the space of time that the sun passes in our hemisphere. The functions of the sun and moon serve further to mark years. The moon, after having twelve times run her course, forms a year which sometimes needs an intercalary month to make it exactly agree with the seasons. Such was formerly the year of the Hebrews and of the early Greeks. As to the solar year, it is the time that the sun, having started from a certain sign, takes to return to it in its normal progress.
14–15Men ought to have been astonished and amazed not only at the arrangement of the sun and moon but also at the well-ordered movements of the stars and their unfettered courses and the timely rising of each of them; how some are signs of summer, others of winter; how some indicate the time for sowing, others the times of navigation.
Catechetical Lecture 9:8
14–15Look first on the firmament of heaven, which was made before the sun. Look first on the earth, which began to be visible and was already formed before the sun put in its appearance. Look at the plants of the earth, which preceded in time the light of the sun. The bramble preceded the sun. The blade of grass is older than the moon. Therefore, do not believe that object to be a god to which the gifts of God are seen to be preferred. Three days have passed. No one, meanwhile, has looked for the sun, yet the brilliance of light has been in evidence everywhere. For the day too has its light, which is itself the precursor of the sun.
The Six Days of Creation
14–15For that reason the blessed Moses, inspired by the divine Spirit, teaches us with great precision, lest we fall victim to the same things as they, instead of being able to know clearly both the sequence of created things and how each thing was created. You see, if God in his care for our salvation had not directed the tongue of the biblical author in this way, it would have been sufficient to say that God made heaven and earth, the sea and living things, and not add the order of the days nor what was created first and what later.
Homilies on Genesis 7.10
We should not interpret the signs as something other than times. For Scripture is now speaking of these times that by their distinct intervals convey to us that eternity remains immutable above them so that time might appear as a sign, that is, as a vestige of eternity. Likewise, when it adds, "and for days and for years," it shows of what times it is speaking. These days come about by the revolution of the fixed stars, and from this it becomes obvious when the sun completes its starry course in a particular year.
On the Literal Interpretation of Genesis 13.38
Everyone understands that there is a great difference between astrological prediction and observing the stars as natural phenomena, in the way that farmers and sailors do, either to verify geographical areas or to steer their course somewhere, as pilots of ships do, and travelers, making their way through the sandy wastes of the south with no sure path; or to explain some point of doctrine by mentioning some of the stars as a useful illustration. As I said, there is a great difference between these practical customs and the superstitions of men who study the stars not to forecast the weather or to find their way or for spiritual parables but in an effort to peer into the predestined outcome of events.
Letters 55
And God said, "Let there be lights in the firmament of the heaven." The world proceeds in fitting order from formless matter to suitable form. For after God created heaven and earth and water before any day of this age, that is, the higher and spiritual world with its inhabitants, and the formless matter of this whole world, according to what is written: "He who lives forever created all things at once" (Ecclesiasticus 18:1); on the first day of this age, He made light, which would make the other creatures capable of form. On the second day, He solidified the firmament of heaven, that is, the upper part of this world, in the midst of the waters. On the third day, He separated the sea and the lands within their boundaries and spread the air in its places, with the water receding. It was fitting, therefore, that the elements should advance in the same order in which they were created to a more ample ornamentation, that is, on the fourth day the sky would be adorned with lights. On the fifth day, the air and sea, and on the sixth day, the land, would be filled with their animals. For the fact that on the third day the earth was covered with herbs and trees pertains not to its ornamentation but to the very surface of its form, if I may say so.
Commentary on Genesis (Hexaemeron)
Therefore God said, "Let there be lights in the firmament of the heaven, to divide the day from the night." That is, by the division which is explained more clearly in what follows, that the sun indeed should illuminate the day, but the moon and the stars the night. For this addition of lights to the sky, which occurred after the primary light was made, was so that the night would also advance luminously, either by the splendor of the moon, or by the stars, or irradiated by both, which until then had known nothing but ancient darkness. For even if the night often appears dark and blind to us, obviously obscured by nebulous whirlwinds in the air that is closest to the earth, those higher spaces, which are designated by the name aether, which extend from this turbulent air up to the starry heaven, always shine brightly due to the circling stars. But also, by the divine gift, the stars arising in the sky offered their light with added brilliance to the world, so that the distinction of passing times could also be recognized by them; whence it follows.
Commentary on Genesis (Hexaemeron)
And let them be for signs, and for seasons, and for days and years. Because, of course, before the stars were made, there were none by which the order of times could be marked by indications; there was nothing from where the meridian hour could be recognized, before the fiery orb climbed the middle of the sky; nothing from where the other hours of day and night could be marked, until the stars divided the sky by equal allotment in day and night. Therefore, the luminaries are for signs and seasons and days and years, not because from their creation times began, which evidently started from the beginning when God made heaven and earth; nor days and years, which are known to have originated from when God said: Let there be light, and there was light; but because through their risings or crossings the order of times and days and years is marked. For that entire earlier period of three days passed with an indistinct course of its progress, having entirely no dimension of hours, since the primary light was still generally filling everything, having no head, which is now received from the sun, no rays shone brighter anywhere, no shadow cooled under any rock or tree. But besides the marking of times, the luminaries are for signs necessary for the uses of this life, which either sailors in steering or those traveling in the sandy deserts of Ethiopia observe, where even a very slight wind quickly flattens all tracks found of travelers. And therefore those going in those regions need no less, than those navigating the sea, signs of the stars by night and day. There are also signs by which we sometimes foresee the quality of the weather to come through their contemplation.
Commentary on Genesis (Hexaemeron)
14–15Fire is one of the four elements. It is light and more buoyant than the others, and it both burns and gives light. It was made by the Creator on the first day, for sacred Scripture says, “And God said: Be light made. And light was made.” According to what some say, fire is the same thing as light.… And into the luminaries of the firmament the Creator put the primordial light, not that he was in want of any other light but that that particular light might not remain idle. For the luminary is not the light itself but its receptacle.
Orthodox Faith 2.7
Let there be lights made in the firmament: Some might say that the lights should have been produced at the same time as the firmament, that is to say, on the second day. But Moses describes what is obvious to sense, out of condescension to popular ignorance, as we have already said (67, 4; 68, 3). For although to the senses there appears but one firmament; if we admit a higher and a lower firmament, the lower will be that which was made on the second day, and on the fourth the stars were fixed in the higher firmament. According to Ptolemy the heavenly luminaries are not fixed in the spheres, but have their own movement distinct from the movement of the spheres. Wherefore Chrysostom says (Hom. vi in Gen.) that He is said to have set them in the firmament, not because He fixed them there immovably, but because He bade them to be there, even as He placed man in Paradise, to be there. Lights: Damascene says (De Fide Orth. ii), "Let no one esteem the heavens or the heavenly bodies to be living things, for they have neither life nor sense." On the other hand, the Platonists held that the heavenly bodies have life. Nor was there less diversity of opinion among the Doctors of the Church. It was the belief of Origen (Peri Archon i) and Jerome that these bodies were alive, and the latter seems to explain in that sense the words (Ecclesiastes 1:6), "The spirit goeth forward, surveying all places round about." But Basil (Hom. iii, vi in Hexaem.) and Damascene (De Fide Orth. ii) maintain that the heavenly bodies are inanimate. Augustine leaves the matter in doubt, without committing himself to either theory, though he goes so far as to say that if the heavenly bodies are really living beings, their souls must be akin to the angelic nature (Gen. ad lit. ii, 18; Enchiridion lviii). and let them be for signs: as regards the convenience of business and work, in so far as the lights are set in the heavens to indicate fair or foul weather, as favorable to various occupations. Let them be for seasons, and for days, and years: as regards the changes of the seasons, which prevent weariness, preserve health, and provide for the necessities of food; all of which things could not be secured if it were always summer or winter.
And let them be for light in the firmament of the heaven, so as to shine upon the earth, and it was so.
καὶ ἔστωσαν εἰς φαῦσιν ἐν τῷ στερεώματι τοῦ οὐρανοῦ, ὥστε φαίνειν ἐπὶ τῆς γῆς. καὶ ἐγένετο οὕτως.
и҆ да бꙋ́дꙋтъ въ просвѣще́нїе на тве́рди небе́снѣй, ꙗ҆́кѡ свѣти́ти по землѝ. И҆ бы́сть та́кѡ.
So that they may shine in the firmament of the heaven, and give light upon the earth; and it was so. Indeed, the luminaries always shine in the firmament of the heaven, as we have said, and they flood the nearby regions with bright light, but at appropriate times they give light to the earth. For sometimes the cloudy atmosphere obstructs, so that neither the light of the moon, when it is small, nor the light of the stars appears to the earth; and the rising of the sun, with its greater light, prevents the moon and the stars from illuminating the earth; hence it is named in Latin, because it alone, with the stars and the moon obscured, shines on the earth during the day.
Commentary on Genesis (Hexaemeron)
Let them shine in the firmament and give life to the earth: The lights are of service to man, in regard to sight, which directs him in his works, and is most useful for perceiving objects.
And God made the two great lights, the greater light for regulating the day and the lesser light for regulating the night, the stars also.
καὶ ἐποίησεν ὁ Θεὸς τοὺς δύο φωστῆρας τοὺς μεγάλους, τὸν φωστῆρα τὸν μέγαν εἰς ἀρχὰς τῆς ἡμέρας καὶ τὸν φωστῆρα τὸν ἐλάσσω εἰς ἀρχὰς τῆς νυκτός, καὶ τοὺς ἀστέρας.
И҆ сотворѝ бг҃ъ два̀ свѣти̑ла вели̑каѧ: свѣти́ло вели́кое въ нача̑ла днѐ, и҆ свѣти́ло ме́ньшее въ нача̑ла но́щи, и҆ ѕвѣ́зды:
Just as the sun and the moon are said to be the great lights in the firmament of heaven, so also are Christ and the church in us. But since God also placed stars in the firmament, let us see what are also stars in us, that is, in the heaven of our heart. Moses is a star in us, which shines and enlightens us by his acts. And so are Abraham, Isaac, Jacob, Isaiah, Jeremiah, Ezekiel, David, Daniel, and all to whom the Holy Scriptures testify that they pleased God. For just as "star differs from star in glory" so also each of the saints, according to his own greatness, sheds his light upon us.
Homilies on Genesis 1.7
To me, as I meditate and consider in my mind concerning the creation of this world in which we are kept enclosed, even such is the rapidity of that creation; as is contained in the book of Moses, which he wrote about its creation, and which is called Genesis. God produced that entire mass for the adornment of His majesty in six days; on the seventh to which He consecrated it . . . with a blessing. For this reason, therefore, because in the septenary number of days both heavenly and earthly things are ordered, in place of the beginning I will consider of this seventh day after the principle of all matters pertaining to the number of seven; and as far as I shall be able, I will endeavour to portray the day of the divine power to that consummation.
In the beginning God made the light, and divided it in the exact measure of twelve hours by day and by night, for this reason, doubtless, that day might bring over the night as an occasion of rest for men's labours; that, again, day might overcome, and thus that labour might be refreshed with this alternate change of rest, and that repose again might be tempered by the exercise of day. On the fourth day He made two lights in the heaven, the greater and the lesser, that the one might rule over the day, the other over the night, Genesis 1:16-17 — the lights of the sun and moon and He placed the rest of the stars in heaven, that they might shine upon the earth, and by their positions distinguish the seasons, and years, and months, and days, and hours.
On the Creation of the World
Indeed Moses said, "God made the two great lights, the greater light to rule the day, and the lesser light to rule the night; and [ He made ] the stars." [ Gen1:16 ] Although all that was done before the fourth day was begun in the evening, the works on the fourth day were fashioned at dawn. Because the third day had been completed, in that it is said, "It was evening and it was morning; day three," God did not create the two lights in the evening lest night be changed into day and morning be given priority over evening.
Because the days followed the same order in which the first day was created, the night of the fourth day, like that of the other days, preceded its day. And if its evening preceded its dawn, the lights were not created in the evening, but rather at dawn. But to say that one of them was created in the evening and the other at dawn cannot be allowed for Moses said, "Let there be lights," and "God made the two great lights." If they were great when they were created and they were created at dawn, then the sun would have stood in the east and the moon opposite it in the west. The sun would have been set very low because it was created in the place where it set out over the earth, whereas the moon would have been set higher because it was created in the place where it stands on the fifteenth day. Indeed, at the moment the sun appears over the earth, the lights see each other and then the moon sinks. From the position of the moon, from its size and from the light it produced, it is clear, then, that it was fifteen days old when it was created.
Just as the trees, the vegetation, the beasts, the birds and even mankind were old, so were they also young. They were old according to the appearance of their limbs and their substances, yet they were young because of the hour and moment of their creation. Likewise, the moon was both old and young. It was young, for it was but a moment old, but was also old, for it was full as it is on the fifteenth day.
If the moon had been created a day old or even two, it would have given no light; because of its proximity to the sun, it would not even have been visible. If it had been created about four days old, although it might have been visible, it would still not have given any light. This would have rendered false the verse "God created the two great lights," as well as "He said, 'Let there be lights in heaven to give light upon the earth.'" Therefore, the moon had to be fifteen days old. The sun, although it was only one day old, was nevertheless four days old, for it is according to the sun that each day was counted and will be reckoned. Accordingly, those eleven days that were added to the moon at that first moment, by which the moon was older than the sun, are also added to it each year, for these [ days ] are used in the lunar reckoning.
There was nothing lacking in that year for Adam and his descendants, for any deficiency in the measure of the moon had been filled in when the moon was created. Thus, Adam and his descendants learned from this year that, henceforth, eleven days were to be added to every year. Clearly then, it was not the Chaldeans who arranged the times and years; these things had been arranged before [ the creation of ] Adam.
11. On its variations depends also the condition of the air, as is proved by sudden disturbances which often come after the new moon, in the midst of a calm and of a stillness in the winds, to agitate the clouds and to hurl them against each other; as the flux and reflux in straits, and the ebb and flow of the ocean prove, so that those who live on its shores see it regularly following the revolutions of the moon. The waters of straits approach and retreat from one shore to the other during the different phases of the moon; but, when she is new, they have not an instant of rest, and move in perpetual swaying to and fro, until the moon, reappearing, regulates their reflux. As to the Western sea, we see it in its ebb and flow now return into its bed, and now overflow, as the moon draws it back by her respiration and then, by her expiration, urges it to its own boundaries.
I have entered into these details, to show you the grandeur of the luminaries, and to make you see that, in the inspired words, there is not one idle syllable. And yet my sermon has scarcely touched on any important point; there are many other discoveries about the size and distance of the sun and moon to which any one who will make a serious study of their action and of their characteristics may arrive by the aid of reason. Let me then ingenuously make an avowal of my weakness, for fear that you should measure the mighty works of the Creator by my words. The little that I have said ought the rather to make you conjecture the marvels on which I have omitted to dwell. We must not then measure the moon with the eye, but with the reason. Reason, for the discovery of truth, is much surer than the eye.
Everywhere ridiculous old women's tales, imagined in the delirium of drunkenness, have been circulated; such as that enchantments can remove the moon from its place and make it descend to the earth. How could a magician's charm shake that of which the Most High has laid the foundations? And if once torn out what place could hold it?
Do you wish from slight indications to have a proof of the moon's size? All the towns in the world, however distant from each other, equally receive the light from the moon in those streets that are turned towards its rising. If she did not look on all face to face, those only would be entirely lighted up which were exactly opposite; as to those beyond the extremities of her disc, they would only receive diverted and oblique rays. It is this effect which the light of lamps produces in houses; if a lamp is surrounded by several persons, only the shadow of the person who is directly opposite to it is cast in a straight line, the others follow inclined lines on each side. In the same way, if the body of the moon were not of an immense and prodigious size she could not extend herself alike to all. In reality, when the moon rises in the equinoctial regions, all equally enjoy her light, both those who inhabit the icy zone, under the revolutions of the Bear, and those who dwell in the extreme south in the neighbourhood of the torrid zone. She gives us an idea of her size by appearing to be face to face with all people. Who then can deny the immensity of a body which divides itself equally over such a wide extent?
But enough on the greatness of the sun and moon. May He Who has given us intelligence to recognise in the smallest objects of creation the great wisdom of the Contriver make us find in great bodies a still higher idea of their Creator. However, compared with their Author, the sun and moon are but a fly and an ant. The whole universe cannot give us a right idea of the greatness of God; and it is only by signs, weak and slight in themselves, often by the help of the smallest insects and of the least plants, that we raise ourselves to Him. Content with these words let us offer our thanks, I to Him who has given me the ministry of the Word, you to Him who feeds you with spiritual food; Who, even at this moment, makes you find in my weak voice the strength of barley bread. May He feed you for ever, and in proportion to your faith grant you the manifestation of the Spirit in Jesus Christ our Lord, to whom be glory and power for ever and ever. Amen.
10. See again another evident proof of its greatness. Although the heaven may be full of stars without number, the light contributed by them all could not disperse the gloom of night. The sun alone, from the time that it appeared on the horizon, while it was still expected and had not yet risen completely above the earth, dispersed the darkness, outshone the stars, dissolved and diffused the air, which was hitherto thick and condensed over our heads, and produced thus the morning breeze and the dew which in fine weather streams over the earth. Could the earth with such a wide extent be lighted up entirely in one moment if an immense disc were not pouring forth its light over it? Recognise here the wisdom of the Artificer. See how He made the heat of the sun proportionate to this distance. Its heat is so regulated that it neither consumes the earth by excess, nor lets it grow cold and sterile by defect.
To all this the properties of the moon are near akin; she, too, has an immense body, whose splendour only yields to that of the sun. Our eyes, however, do not always see her in her full size. Now she presents a perfectly rounded disc, now when diminished and lessened she shows a deficiency on one side. When waxing she is shadowed on one side, and when she is waning another side is hidden. Now it is not without a secret reason of the divine Maker of the universe, that the moon appears from time to time under such different forms. It presents a striking example of our nature. Nothing is stable in man; here from nothingness he raises himself to perfection; there after having hasted to put forth his strength to attain his full greatness he suddenly is subject to gradual deterioration, and is destroyed by diminution. Thus, the sight of the moon, making us think of the rapid vicissitudes of human things, ought to teach us not to pride ourselves on the good things of this life, and not to glory in our power, not to be carried away by uncertain riches, to despise our flesh which is subject to change, and to take care of the soul, for its good is unmoved. If you cannot behold without sadness the moon losing its splendour by gradual and imperceptible decrease, how much more distressed should you be at the sight of a soul, who, after having possessed virtue, loses its beauty by neglect, and does not remain constant to its affections, but is agitated and constantly changes because its purposes are unstable. What Scripture says is very true, As for a fool he changes as the moon. Sirach 27:11
I believe also that the variations of the moon do not take place without exerting great influence upon the organization of animals and of all living things. This is because bodies are differently disposed at its waxing and waning. When she wanes they lose their density and become void. When she waxes and is approaching her fullness they appear to fill themselves at the same time with her, thanks to an imperceptible moisture that she emits mixed with heat, which penetrates everywhere. For proof, see how those who sleep under the moon feel abundant moisture filling their heads; see how fresh meat is quickly turned under the action of the moon; see the brain of animals, the moistest part of marine animals, the pith of trees. Evidently the moon must be, as Scripture says, of enormous size and power to make all nature thus participate in her changes.
The word great, if, for example we say it of the heaven of the earth or of the sea, may have an absolute sense; but ordinarily it has only a relative meaning, as a great horse, or a great ox. It is not that these animals are of an immoderate size, but that in comparison with their like they deserve the title of great. What idea shall we ourselves form here of greatness? Shall it be the idea that we have of it in the ant and in all the little creatures of nature, which we call great in comparison with those like themselves, and to show their superiority over them? Or shall we predicate greatness of the luminaries, as of the natural greatness inherent in them? As for me, I think so. If the sun and moon are great, it is not in comparison with the smaller stars, but because they have such a circumference that the splendour which they diffuse lights up the heavens and the air, embracing at the same time earth and sea. In whatever part of heaven they may be, whether rising, or setting, or in mid heaven, they appear always the same in the eyes of men, a manifest proof of their prodigious size. For the whole extent of heaven cannot make them appear greater in one place and smaller in another. Objects which we see afar off appear dwarfed to our eyes, and in measure as they approach us we can form a juster idea of their size. But there is no one who can be nearer or more distant from the sun. All the inhabitants of the earth see it at the same distance. Indians and Britons see it of the same size. The people of the East do not see it decrease in magnitude when it sets; those of the West do not find it smaller when it rises. If it is in the middle of the heavens it does not vary in either aspect. Do not be deceived by mere appearance, and because it looks a cubit's breadth, imagine it to be no bigger. At a very great distance objects always lose size in our eyes; sight, not being able to clear the intermediary space, is as it were exhausted in the middle of its course, and only a small part of it reaches the visible object. Our power of sight is small and makes all we see seem small, affecting what it sees by its own condition. Thus, then, if sight is mistaken its testimony is fallible. Recall your own impressions and you will find in yourself the proof of my words. If you have ever from the top of a high mountain looked at a large and level plain, how big did the yokes of oxen appear to you? How big were the ploughmen themselves? Did they not look like ants? If from the top of a commanding rock, looking over the wide sea, you cast your eyes over the vast extent how big did the greatest islands appear to you? How large did one of those barks of great tonnage, which unfurl their white sails to the blue sea, appear to you. Did it not look smaller than a dove? It is because sight, as I have just told you, loses itself in the air, becomes weak and cannot seize with exactness the object which it sees. And further: your sight shows you high mountains intersected by valleys as rounded and smooth, because it reaches only to the salient parts, and is not able, on account of its weakness, to penetrate into the valleys which separate them. It does not even preserve the form of objects, and thinks that all square towers are round. Thus all proves that at a great distance sight only presents to us obscure and confused objects. The luminary is then great, according to the witness of Scripture, and infinitely greater than it appears.
9. The word great, if, for example we say it of the heaven of the earth or of the sea, may have an absolute sense; but ordinarily it has only a relative meaning, as a great horse, or a great ox. It is not that these animals are of an immoderate size, but that in comparison with their like they deserve the title of great. What idea shall we ourselves form here of greatness? Shall it be the idea that we have of it in the ant and in all the little creatures of nature, which we call great in comparison with those like themselves, and to show their superiority over them? Or shall we predicate greatness of the luminaries, as of the natural greatness inherent in them? As for me, I think so. If the sun and moon are great, it is not in comparison with the smaller stars, but because they have such a circumference that the splendour which they diffuse lights up the heavens and the air, embracing at the same time earth and sea. In whatever part of heaven they may be, whether rising, or setting, or in mid heaven, they appear always the same in the eyes of men, a manifest proof of their prodigious size. For the whole extent of heaven cannot make them appear greater in one place and smaller in another. Objects which we see afar off appear dwarfed to our eyes, and in measure as they approach us we can form a juster idea of their size. But there is no one who can be nearer or more distant from the sun. All the inhabitants of the earth see it at the same distance. Indians and Britons see it of the same size. The people of the East do not see it decrease in magnitude when it sets; those of the West do not find it smaller when it rises. If it is in the middle of the heavens it does not vary in either aspect. Do not be deceived by mere appearance, and because it looks a cubit's breadth, imagine it to be no bigger. At a very great distance objects always lose size in our eyes; sight, not being able to clear the intermediary space, is as it were exhausted in the middle of its course, and only a small part of it reaches the visible object. Our power of sight is small and makes all we see seem small, affecting what it sees by its own condition. Thus, then, if sight is mistaken its testimony is fallible. Recall your own impressions and you will find in yourself the proof of my words. If you have ever from the top of a high mountain looked at a large and level plain, how big did the yokes of oxen appear to you? How big were the ploughmen themselves? Did they not look like ants? If from the top of a commanding rock, looking over the wide sea, you cast your eyes over the vast extent how big did the greatest islands appear to you? How large did one of those barks of great tonnage, which unfurl their white sails to the blue sea, appear to you. Did it not look smaller than a dove? It is because sight, as I have just told you, loses itself in the air, becomes weak and cannot seize with exactness the object which it sees. And further: your sight shows you high mountains intersected by valleys as rounded and smooth, because it reaches only to the salient parts, and is not able, on account of its weakness, to penetrate into the valleys which separate them. It does not even preserve the form of objects, and thinks that all square towers are round. Thus all proves that at a great distance sight only presents to us obscure and confused objects. The luminary is then great, according to the witness of Scripture, and infinitely greater than it appears. 10. See again another evident proof of its greatness. Although the heaven may be full of stars without number, the light contributed by them all could not disperse the gloom of night. The sun alone, from the time that it appeared on the horizon, while it was still expected and had not yet risen completely above the earth, dispersed the darkness, outshone the stars, dissolved and diffused the air, which was hitherto thick and condensed over our heads, and produced thus the morning breeze and the dew which in fine weather streams over the earth. Could the earth with such a wide extent be lighted up entirely in one moment if an immense disc were not pouring forth its light over it? Recognise here the wisdom of the Artificer. See how He made the heat of the sun proportionate to this distance. Its heat is so regulated that it neither consumes the earth by excess, nor lets it grow cold and sterile by defect. To all this the properties of the moon are near akin; she, too, has an immense body, whose splendour only yields to that of the sun. Our eyes, however, do not always see her in her full size. Now she presents a perfectly rounded disc, now when diminished and lessened she shows a deficiency on one side. When waxing she is shadowed on one side, and when she is waning another side is hidden. Now it is not without a secret reason of the divine Maker of the universe, that the moon appears from time to time under such different forms. It presents a striking example of our nature. Nothing is stable in man; here from nothingness he raises himself to perfection; there after having hasted to put forth his strength to attain his full greatness he suddenly is subject to gradual deterioration, and is destroyed by diminution. Thus, the sight of the moon, making us think of the rapid vicissitudes of human things, ought to teach us not to pride ourselves on the good things of this life, and not to glory in our power, not to be carried away by uncertain riches, to despise our flesh which is subject to change, and to take care of the soul, for its good is unmoved. If you cannot behold without sadness the moon losing its splendour by gradual and imperceptible decrease, how much more distressed should you be at the sight of a soul, who, after having possessed virtue, loses its beauty by neglect, and does not remain constant to its affections, but is agitated and constantly changes because its purposes are unstable. What Scripture says is very true, As for a fool he changes as the moon. Sirach 27:11 I believe also that the variations of the moon do not take place without exerting great influence upon the organization of animals and of all living things. This is because bodies are differently disposed at its waxing and waning. When she wanes they lose their density and become void. When she waxes and is approaching her fullness they appear to fill themselves at the same time with her, thanks to an imperceptible moisture that she emits mixed with heat, which penetrates everywhere. For proof, see how those who sleep under the moon feel abundant moisture filling their heads; see how fresh meat is quickly turned under the action of the moon; see the brain of animals, the moistest part of marine animals, the pith of trees. Evidently the moon must be, as Scripture says, of enormous size and power to make all nature thus participate in her changes. 11. On its variations depends also the condition of the air, as is proved by sudden disturbances which often come after the new moon, in the midst of a calm and of a stillness in the winds, to agitate the clouds and to hurl them against each other; as the flux and reflux in straits, and the ebb and flow of the ocean prove, so that those who live on its shores see it regularly following the revolutions of the moon. The waters of straits approach and retreat from one shore to the other during the different phases of the moon; but, when she is new, they have not an instant of rest, and move in perpetual swaying to and fro, until the moon, reappearing, regulates their reflux. As to the Western sea, we see it in its ebb and flow now return into its bed, and now overflow, as the moon draws it back by her respiration and then, by her expiration, urges it to its own boundaries. I have entered into these details, to show you the grandeur of the luminaries, and to make you see that, in the inspired words, there is not one idle syllable. And yet my sermon has scarcely touched on any important point; there are many other discoveries about the size and distance of the sun and moon to which any one who will make a serious study of their action and of their characteristics may arrive by the aid of reason. Let me then ingenuously make an avowal of my weakness, for fear that you should measure the mighty works of the Creator by my words. The little that I have said ought the rather to make you conjecture the marvels on which I have omitted to dwell. We must not then measure the moon with the eye, but with the reason. Reason, for the discovery of truth, is much surer than the eye. Everywhere ridiculous old women's tales, imagined in the delirium of drunkenness, have been circulated; such as that enchantments can remove the moon from its place and make it descend to the earth. How could a magician's charm shake that of which the Most High has laid the foundations? And if once torn out what place could hold it? Do you wish from slight indications to have a proof of the moon's size? All the towns in the world, however distant from each other, equally receive the light from the moon in those streets that are turned towards its rising. If she did not look on all face to face, those only would be entirely lighted up which were exactly opposite; as to those beyond the extremities of her disc, they would only receive diverted and oblique rays. It is this effect which the light of lamps produces in houses; if a lamp is surrounded by several persons, only the shadow of the person who is directly opposite to it is cast in a straight line, the others follow inclined lines on each side. In the same way, if the body of the moon were not of an immense and prodigious size she could not extend herself alike to all. In reality, when the moon rises in the equinoctial regions, all equally enjoy her light, both those who inhabit the icy zone, under the revolutions of the Bear, and those who dwell in the extreme south in the neighbourhood of the torrid zone. She gives us an idea of her size by appearing to be face to face with all people. Who then can deny the immensity of a body which divides itself equally over such a wide extent? But enough on the greatness of the sun and moon. May He Who has given us intelligence to recognise in the smallest objects of creation the great wisdom of the Contriver make us find in great bodies a still higher idea of their Creator. However, compared with their Author, the sun and moon are but a fly and an ant. The whole universe cannot give us a right idea of the greatness of God; and it is only by signs, weak and slight in themselves, often by the help of the smallest insects and of the least plants, that we raise ourselves to Him. Content with these words let us offer our thanks, I to Him who has given me the ministry of the Word, you to Him who feeds you with spiritual food; Who, even at this moment, makes you find in my weak voice the strength of barley bread. May He feed you for ever, and in proportion to your faith grant you the manifestation of the Spirit in Jesus Christ our Lord, to whom be glory and power for ever and ever. Amen.
The Manichaeans ask how it could be that the heavenly bodies, that is, the sun and the moon and the stars, were made on the fourth day. How could the three previous days have passed without the sun? For we now see that a day passes with the rising and setting of the sun, while night comes to us in the sun's absence when it returns to east from the other side of the world. We answer them that the previous three days could each have been calculated by as great a period of time as that through which the sun passes, from when it rises in the east until it returns again to the east.… This would be our answer if we were not held back by the words "and evening came and morning came," for we see that this cannot now take place without the movement of the sun. Hence we are left with the interpretation that in that period of time the divisions between the works were called evening because of the completion of the work that was done and morning because of the beginning of the work to come. Scripture says this after the likeness of human works, since they generally begin in the morning and end at evening.… [Then Scripture says, "And God set them in the firmament of the heavens to give light upon the earth, to rule over the day and over the night, and to divide the light from the darkness."] Again they ask, "How did God previously divide the light and the darkness if he made the heavenly bodies on this the fourth day?" Therefore these words, "to divide the light from the darkness," mean "to divide among themselves the light and the darkness, so that the day is given to the sun and the night to the moon and the other stars." The day and the night had already been distinguished but not yet in relation to the heavenly bodies.
Two Books on Genesis Against the Manichaeans 1.14.20-23
God also made two great luminaries. We can understand the great luminaries not so much by comparison with others but by their role, as the heaven is great and the sea is great. For there is also the great sun which fills the world with its heat, or the moon with its light, which, wherever they are in the sky, illuminate all the earth and are equally observed by everyone. An evident example of their greatness is that they appear the same to all people. For if they appeared smaller to those far away and larger to those nearer, it would indicate a limitation of their size.
Commentary on Genesis (Hexaemeron)
The greater light to rule the day, and the lesser light to rule the night, and the stars; and He set them in the firmament of the heaven. The greater light is the sun, not only in its form whatever it may be, but also in the magnitude of its light, by which it is believed to illuminate both the lesser light and the stars. It is also greater in the power of its heat, which warms the world when it rises, whereas the previous days before its creation had no heat at all: but the fact that the moon is seen as of equal size to the sun is said to be because the sun is much farther from the earth and higher than the moon; therefore, its true size cannot be discerned by us who dwell on the earth. For all things set farther away generally appear smaller.
Commentary on Genesis (Hexaemeron)
And he said, "And the lesser light to rule the night, and the stars; and he set them in the firmament of the heaven"; because although it happens sometimes that the moon and the major stars are seen in the day every month, it is certain that they bring some aid of light not to the day but only to the night.
Commentary on Genesis (Hexaemeron)
two great lights: As Chrysostom says, the two lights are called great, not so much with regard to their dimensions as to their influence and power. For though the stars be of greater bulk than the moon, yet the influence of the moon is more perceptible to the senses in this lower world. Moreover, as far as the senses are concerned, its apparent size is greater. In the words of Basil (Hom. v in Hexaem.), plants were recorded as produced before the sun and moon, to prevent idolatry, since those who believe the heavenly bodies to be gods, hold that plants originate primarily from these bodies. Although as Chrysostom remarks (Hom. vi in Gen.), the sun, moon, and stars cooperate in the work of production by their movements, as the husbandman cooperates by his labor.
And God placed them in the firmament of the heaven, so as to shine upon the earth,
καὶ ἔθετο αὐτοὺς ὁ Θεὸς ἐν τῷ στερεώματι τοῦ οὐρανοῦ, ὥστε φαίνειν ἐπὶ τῆς γῆς
и҆ положѝ ѧ҆̀ бг҃ъ на тве́рди небе́снѣй, ꙗ҆́кѡ свѣти́ти на зе́млю,
As those lights of heaven that we see have been set "for signs and seasons and days and years," that they might give light from the firmament of heaven to those who are on the earth, so also Christ, illuminating his church, gives signs by his precepts, that one might know how, when the sign has been received, to escape the "wrath to come," lest "that day overtake him like a thief," but that rather he can reach "the acceptable year of the Lord." Christ, therefore, is the "true light which enlightens every man coming into this world." From his light the church itself also having been enlightened is made "the light of the world" enlightening those "who are in darkness," as also Christ himself testifies to his disciples saying, "You are the light of the world."
Homilies on Genesis 1.6
and to regulate day and night, and to divide between the light and the darkness. And God saw that it was good.
καὶ ἄρχειν τῆς ἡμέρας καὶ τῆς νυκτὸς καὶ διαχωρίζειν ἀνὰ μέσον τοῦ φωτὸς καὶ ἀνὰ μέσον τοῦ σκότους. καὶ εἶδεν ὁ Θεός, ὅτι καλόν.
и҆ владѣ́ти дне́мъ и҆ но́щїю, и҆ разлꙋча́ти междꙋ̀ свѣ́томъ и҆ междꙋ̀ тьмо́ю. И҆ ви́дѣ бг҃ъ, ꙗ҆́кѡ добро̀.
To shine upon the earth, and to rule over the day and the night, and to divide the light and the darkness. These things can be understood both about the great lights and about the stars with this distinction only, that what is said "to rule over the day" refers especially to the sun; what is added "and the night" pertains to the moon and the stars; but what is further stated "and to separate the light from the darkness" applies equally to all the stars, which carry light wherever they move and leave all things dark where they are absent. But if anyone inquires what kind of light could have existed by day before the creation of the stars, it might reasonably be said that it was such as we see every morning, namely, when the rising of the sun is approaching, but it does not yet appear on the lands, when the day indeed shines with the dim rays of the stars but does not yet glow fully until the sun rises. Hence, there could be no distinction of times then except only of day and night, and rightly it was said when the stars were made: "And let them be for signs and for seasons, and for days and years." For the changes of times began to be distinguished from when, on the fourth day of the nascent world, the sun, proceeding from the middle of the east, consecrated the vernal equinox with its rising, and by daily advances climbing to the heights of the sky, and again gradually descending from the solstitial peak to the lower parts, without delay reusing the equinoctial circles from the lower winter places, it completed the space of the year with the four well-known times and definite days. Also, the moon appearing full in the evening, set apart the times to be observed for the celebration of Easter on its first ascent. For that is the hour when not only the ancient people of God but also we today observe the first celebration of Easter, when, after the day of the equinox has passed, the full moon in the evening, that is, the fourteenth day, has appeared in the sky. For just after these things, when the Lord's day has come, the proper time for celebrating the Lord's resurrection will arrive, fulfilling to the letter also the word of the prophet who said: "He made the moon for seasons, the sun knows its setting" (Psalm 104:19). The stars also, apart from what we have mentioned above, because they either by their appearance indicate what the quality of the air will be or by their course show what watch of the night it is; they are for signs and seasons, because those coming into the sky designate summer times, those designate winter. They are also for days, because some accompany the sun in vernal days, others in autumnal. They are also for years, because those that for example now rise in the morning during the vernal equinox, come into the sky at the same equinox in the face of the sky every year; those that now rise in the evening or morning at the solstice, always rise at those times in the same hours. But there are also some stars which the astrologers call planets, that is, wandering stars, which make longer years by their orbit, returning to the same place in the sky. For the star called Saturn is said to return to the same places of the stars in which it was thirty years before, Jupiter in twelve years, Mars in two solar years completing its circuit in the sky, the moon, too, makes a year with twelve of its cycles, that is, of three hundred fifty-four days, and to make its cycle concord with the solar year, every second or third year it adds a thirteenth month, which calculators call the embolismiatic year, and it becomes a year of three hundred eighty-four days.
Commentary on Genesis (Hexaemeron)
And God saw that it was good. Necessarily, the holy Scripture often finds that God saw that the things He made were good, so that the piety of the faithful might be informed by this; however, it is not for human understanding, which often is offended even by good things whose causes and order it does not know, to judge visible and invisible creation, but rather to believe and yield to the praising God. For the more religiously one has believed in God before knowing, the more easily they will understand something in progressing. Therefore, God saw that the things He made were good, because what pleased Him to be made so that they would be made, pleased Him when made to last, to the extent that the measure of existing or persisting was established for each thing by such a great Creator.
Commentary on Genesis (Hexaemeron)
And there was evening and there was morning, the fourth day.
καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωΐ, ἡμέρα τετάρτη.
И҆ бы́сть ве́черъ, и҆ бы́сть ᲂу҆́тро, де́нь четве́ртый.
It was evening, and it was morning, the fourth day. This is that memorable evening in which the people of God in Egypt offered a lamb in celebration of Passover; this morning, which first saw the yoke of long servitude being cast off and the journey of freedom beginning. It is written, the Lord said to Moses: This month shall be for you the beginning of months; it shall be the first month of the year for you. On the tenth day of this month, each man shall take a lamb for the families and households, and you shall keep it until the fourteenth day of the month, and the whole assembly of the congregation of Israel shall kill it at twilight (Exodus 12:2), etc. On that same evening, to complete the legal sacraments of Passover, our Lord initiated the celebration of the mysteries of His body and blood after eating the lamb typologically; at that dawning morning, as an unblemished lamb, redeeming us by His blood, He freed us from the servitude of demonic domination. The day of that full moon, which proceeded on the fourth day in the creation of the world, in the time of the Lord’s passion, by the grace of a higher sacrament, fell on the fifth day of Sabbath, so that the Lord was crucified on the sixth day of Sabbath, rested in the tomb on the Sabbath itself, and by His resurrection consecrated the first day of Sabbath, granting us also in it the faith and hope of rising from the dead and entering into eternal light.
Commentary on Genesis (Hexaemeron)
And God said, Let the waters bring forth reptiles having life, and winged creatures flying above the earth in the firmament of heaven, and it was so.
Καὶ εἶπεν ὁ Θεός· ἐξαγαγέτω τὰ ὕδατα ἑρπετὰ ψυχῶν ζωσῶν καὶ πετεινὰ πετόμενα ἐπὶ τῆς γῆς κατὰ τὸ στερέωμα τοῦ οὐρανοῦ. καὶ ἐγένετο οὕτως.
И҆ речѐ бг҃ъ: да и҆зведꙋ́тъ во́ды га́ды дꙋ́шъ живы́хъ, и҆ пти̑цы лета́ющыѧ по землѝ, по тве́рди небе́снѣй. И҆ бы́сть та́кѡ.
Therefore God, when producing other things out of things which had been already made, indicates them by the prophet, and tells us what He has produced from such and such a source (although we might ourselves suppose them to be derived from some source or other, short of nothing; since there had already been created certain things, from which they might easily seem to have been made). [Against Hermagenes 22]
According to the letter“swimming creatures” and “birds” are brought forth by the waters at the command of God, and we recognize by whom these things that we see have been made. But let us see how also these same things come to be in our firmament of heaven, that is, in the firmness of our mind or heart. I think that if our mind has been enlightened by Christ, our sun, it is ordered afterward to bring forth from these waters that are in it “swimming creatures” and “birds that fly,” that is, to bring out into the open good or evil thoughts that there might be a distinction of the good thoughts from the evil, which certainly both proceed from our heart as from the waters. But by the word and precept of God let us offer up both to God’s view and judgment so that, with his enlightenment, we may be able to distinguish what is evil from the good.
Homilies on Genesis 1.8
After Moses spoke about the lights that came to be in the firmament, he turned to write about the swarming things, the birds and the serpents that were created from the waters on the fifth day, saying, "And God said, 'Let the waters cause living things to swarm, and let the birds fly above the earth.' And God created the great serpents and every living creature with which the waters swarmed according to their kind." [ Gen1:20,1:21 ]
When the waters were gathered, which had been ordered on the second day, the rivers were ordered and also springs, lakes, and ponds were revealed. At the word of God, these waters--dispersed throughout creation--brought forth swarming things and fish from within them: the serpents were created within the abysses and the birds soared in flocks out of the waves into the air. As for the great serpents that were created, although the prophets said that Leviathan dwelt in the sea, Job said that the Behemoth dwelt on dry land. David too, speaking of this beast, says that "on a thousand mountains is Behemoth's pasture land," that is "His place of repose." Perhaps it was after they were created that their places were separated so that Leviathan should dwell in the sea and Behemoth on dry land.
1. How did you like the fare of my morning's discourse? It seemed to me that I had the good intentions of a poor giver of a feast, who, ambitious of having the credit of keeping a good table saddens his guests by the poor supply of the more expensive dishes. In vain he lavishly covers his table with his mean fare; his ambition only shows his folly. It is for you to judge if I have shared the same fate. Yet, whatever my discourse may have been, take care lest you disregard it. No one refused to sit at the table of Elisha; and yet he only gave his friends wild vegetables. 2 Kings 4:39 I know the laws of allegory, though less by myself than from the works of others. There are those truly, who do not admit the common sense of the Scriptures, for whom water is not water, but some other nature, who see in a plant, in a fish, what their fancy wishes, who change the nature of reptiles and of wild beasts to suit their allegories, like the interpreters of dreams who explain visions in sleep to make them serve their own ends. For me grass is grass; plant, fish, wild beast, domestic animal, I take all in the literal sense. For I am not ashamed of the gospel. Romans 1:16 Those who have written about the nature of the universe have discussed at length the shape of the earth. If it be spherical or cylindrical, if it resemble a disc and is equally rounded in all parts, or if it has the forth of a winnowing basket and is hollow in the middle; all these conjectures have been suggested by cosmographers, each one upsetting that of his predecessor. It will not lead me to give less importance to the creation of the universe, that the servant of God, Moses, is silent as to shapes; he has not said that the earth is a hundred and eighty thousand furlongs in circumference; he has not measured into what extent of air its shadow projects itself while the sun revolves around it, nor stated how this shadow, casting itself upon the moon, produces eclipses. He has passed over in silence, as useless, all that is unimportant for us. Shall I then prefer foolish wisdom to the oracles of the Holy Spirit? Shall I not rather exalt Him who, not wishing to fill our minds with these vanities, has regulated all the economy of Scripture in view of the edification and the making perfect of our souls? It is this which those seem to me not to have understood, who, giving themselves up to the distorted meaning of allegory, have undertaken to give a majesty of their own invention to Scripture. It is to believe themselves wiser than the Holy Spirit, and to bring forth their own ideas under a pretext of exegesis. Let us hear Scripture as it has been written.
8. If we simply read the words of Scripture we find only a few short syllables. Let the waters bring forth fowl that may fly above the earth in the open firmament of heaven, but if we enquire into the meaning of these words, then the great wonder of the wisdom of the Creator appears. What a difference He has foreseen among winged creatures! How He has divided them by kinds! How He has characterized each one of them by distinct qualities! But the day will not suffice me to recount the wonders of the air. Earth is calling me to describe wild beasts, reptiles and cattle, ready to show us in her turn sights rivalling those of plants, fish, and birds. Let the earth bring forth the living soul of domestic animals, of wild beasts, and of reptiles after their kind. What have you to say, you who do not believe in the change that Paul promises you in the resurrection, when you see so many metamorphoses among creatures of the air? What are we not told of the horned worm of India! First it changes into a caterpillar, then becomes a buzzing insect, and not content with this form, it clothes itself, instead of wings, with loose, broad plates. Thus, O women, when you are seated busy with your weaving, I mean of the silk which is sent you by the Chinese to make your delicate dresses, remember the metamorphoses of this creature, conceive a clear idea of the resurrection, and do not refuse to believe in the change that Paul announces for all men.
But I am ashamed to see that my discourse oversteps the accustomed limits; if I consider the abundance of matters on which I have just discoursed to you, I feel that I am being borne beyond bounds; but when I reflect upon the inexhaustible wisdom which is displayed in the works of creation, I seem to be but at the beginning of my story. Nevertheless, I have not detained you so long without profit. For what would you have done until the evening? You are not pressed by guests, nor expected at banquets. Let me then employ this bodily fast to rejoice your souls. You have often served the flesh for pleasure, today persevere in the ministry of the soul. Delight yourself also in the Lord and he shall give you the desire of your heart. Do you love riches? Here are spiritual riches. The judgments of the Lord are true and righteous altogether. More to be desired are they than gold and precious stones. Do you love enjoyment and pleasures? Behold the oracles of the Lord, which, for a healthy soul, are sweeter than honey and the honey-comb. If I let you go, and if I dismiss this assembly, some will run to the dice, where they will find bad language, sad quarrels and the pangs of avarice. There stands the devil, inflaming the fury of the players with the dotted bones, transporting the same sums of money from one side of the table to the other, now exalting one with victory and throwing the other into despair, now swelling the first with boasting and covering his rival with confusion. Of what use is bodily fasting and filling the soul with innumerable evils? He who does not play spends his leisure elsewhere. What frivolities come from his mouth! What follies strike his ears! Leisure without the fear of the Lord is, for those who do not know the value of time, a school of vice. I hope that my words will be profitable; at least by occupying you here they have prevented you from sinning. Thus the longer I keep you, the longer you are out of the way of evil.
An equitable judge will deem that I have said enough, not if he considers the riches of creation, but if he thinks of our weakness and of the measure one ought to keep in that which tends to pleasure. Earth has welcomed you with its own plants, water with its fish, air with its birds; the continent in its turn is ready to offer you as rich treasures. But let us put an end to this morning banquet, for fear satiety may blunt your taste for the evening one. May He who has filled all with the works of His creation and has left everywhere visible memorials of His wonders, fill your hearts with all spiritual joys in Jesus Christ, our Lord, to whom belong glory and power, world without end. Amen.
They received the command to fly above the earth because earth provides them with nourishment. In the firmament of heaven, that is to say, as we have said before, in that part of the air called οὐρανός, heaven, from the word ὁ ρᾶν, which means to see; called firmament, because the air which extends over our heads, compared to the æther, has greater density, and is thickened by the vapours which exhale from the earth. You have then heaven adorned, earth beautified, the sea peopled with its own creatures, the air filled with birds which scour it in every direction. Studious listener, think of all these creations which God has drawn out of nothing, think of all those which my speech has left out, to avoid tediousness, and not to exceed my limits; recognise everywhere the wisdom of God; never cease to wonder, and, through every creature, to glorify the Creator.
There are some kinds of birds which live by night in the midst of darkness; others which fly by day in full light. Bats, owls, night-ravens are birds of night: if by chance you cannot sleep, reflect on these nocturnal birds and their peculiarities and glorify their Maker. How is it that the nightingale is always awake when sitting on her eggs, passing the night in a continual melody? How is it that one animal, the bat, is at the same time quadruped and fowl? That it is the only one of the birds to have teeth? That it is viviparous like quadrupeds, and traverses the air, raising itself not upon wings, but upon a kind of membrane? What natural love bats have for each other! How they interlace like a chain and hang the one upon the other! A very rare spectacle among men, who for the greater part prefer individual and private life to the union of common life. Have not those who give themselves up to vain science the eyes of owls? The sight of the owl, piercing during the night time, is dazzled by the splendour of the sun; thus the intelligence of these men, so keen to contemplate vanities, is blind in presence of the true light.
During the day, also, how easy it is for you to admire the Creator everywhere! See how the domestic cock calls you to work with his shrill cry, and how, forerunner of the sun, and early as the traveller, he sends forth labourers to the harvest! What vigilance in geese! With what sagacity they divine secret dangers! Did they not once upon a time save the imperial city? When enemies were advancing by subterranean passages to possess themselves of the capitol of Rome, did not geese announce the danger? Is there any kind of bird whose nature offers nothing for our admiration? Who announces to the vultures that there will be carnage when men march in battle array against one another? You may see flocks of vultures following armies and calculating the result of warlike preparations; a calculation very nearly approaching to human reasoning. How can I describe to you the fearful invasions of locusts, which rise everywhere at a given signal, and pitch their camps all over a country? They do not attack crops until they have received the divine command. Or shall I describe how the remedy for this curse, the thrush, follows them with its insatiable appetite, and the devouring nature that the loving God has given it in His kindness for men? How does the grasshopper modulate its song? Why is it more melodious at midday owing to the air that it breathes in dilating its chest?
But it appears to me that in wishing to describe the marvels of winged creatures, I remain further behind than I should if my feet had tried to match the rapidity of their flight. When you see bees, wasps, in short all those flying creatures called insects, because they have an incision all around, reflect that they have neither respiration nor lungs, and that they are supported by air through all parts of their bodies. Thus they perish, if they are covered with oil, because it stops up their pores. Wash them with vinegar, the pores reopen and the animal returns to life. Our God has created nothing unnecessarily and has omitted nothing that is necessary. If now you cast your eyes upon aquatic creatures, you will find that their organization is quite different. Their feet are not split like those of the crow, nor hooked like those of the carnivora, but large and membraneous; therefore they can easily swim, pushing the water with the membranes of their feet as with oars. Notice how the swan plunges his neck into the depths of the water to draw his food from it, and you will understand the wisdom of the Creator in giving this creature a neck longer than his feet, so that he may throw it like a line, and take the food hidden at the bottom of the water.
5. How shall we make an exact review of all the peculiarities of the life of birds? During the night cranes keep watch in turn; some sleep, others make the rounds and procure a quiet slumber for their companions. After having finished his duty, the sentry utters a cry, and goes to sleep, and the one who awakes, in his turn, repays the security which he has enjoyed. You will see the same order reign in their flight. One leads the way, and when it has guided the flight of the flock for a certain time, it passes to the rear, leaving to the one who comes after the care of directing the march.
The conduct of storks comes very near intelligent reason. In these regions the same season sees them all migrate. They all start at one given signal. And it seems to me that our crows, serving them as escort, go to bring them back, and to help them against the attacks of hostile birds. The proof is that in this season not a single crow appears, and that they return with wounds, evident marks of the help and of the assistance that they have lent. Who has explained to them the laws of hospitality? Who has threatened them with the penalties of desertion? For not one is missing from the company. Listen, all inhospitable hearts, you who shut your doors, whose house is never open either in the winter or in the night to travellers. The solicitude of storks for their old would be sufficient, if our children would reflect upon it, to make them love their parents; because there is no one so failing in good sense, as not to deem it a shame to be surpassed in virtue by birds devoid of reason. The storks surround their father, when old age makes his feathers drop off, warm him with their wings, and provide abundantly for his support, and even in their flight they help him as much as they are able, raising him gently on each side upon their wings, a conduct so notorious that it has given to gratitude the name of antipelargosis. Let no one lament poverty; let not the man whose house is bare despair of his life, when he considers the industry of the swallow. To build her nest, she brings bits of straw in her beak; and, as she cannot raise the mud in her claws, she moistens the end of her wings in water and then rolls in very fine dust and thus procures mud. After having united, little by little, the bits of straw with this mud, as with glue, she feeds her young; and if any one of them has its eyes injured, she has a natural remedy to heal the sight of her little ones.
This sight ought to warn you not to take to evil ways on account of poverty; and, even if you are reduced to the last extremity, not to lose all hope; not to abandon yourself to inaction and idleness, but to have recourse to God. If He is so bountiful to the swallow, what will He not do for those who call upon Him with all their heart?
The halcyon is a sea bird, which lays its eggs along the shore, or deposits them in the sand. And it lays in the middle of winter, when the violence of the winds dashes the sea against the land. Yet all winds are hushed, and the wave of the sea grows calm, during the seven days that the halcyon sits.
For it only takes seven days to hatch the young. Then, as they are in need of food so that they may grow, God, in His munificence, grants another seven days to this tiny animal. All sailors know this, and call these days halcyon days. If divine Providence has established these marvellous laws in favour of creatures devoid of reason, it is to induce you to ask for your salvation from God. Is there a wonder which He will not perform for you— you have been made in His image, when for so little a bird, the great, the fearful sea is held in check and is commanded in the midst of winter to be calm.
6. It is said that the turtle-dove, once separated from her mate, does not contract a new union, but remains in widowhood, in remembrance of her first alliance. Listen, O women! What veneration for widowhood, even in these creatures devoid of reason, how they prefer it to an unbecoming multiplicity of marriages. The eagle shows the greatest injustice in the education which she gives to her young. When she has hatched two little ones, she throws one on the ground, thrusting it out with blows from her wings, and only acknowledges the remaining one. It is the difficulty of finding food which has made her repulse the offspring she has brought forth. But the osprey, it is said, will not allow it to perish, she carries it away and brings it up with her young ones. Such are parents who, under the plea of poverty, expose their children; such are again those who, in the distribution of their inheritance, make unequal divisions. Since they have given existence equally to each of their children, it is just that they should equally and without preference furnish them with the means of livelihood. Beware of imitating the cruelty of birds with hooked talons. When they see their young are from henceforth capable of encountering the air in their flight, they throw them out of the nest, striking them and pushing them with their wings, and do not take the least care of them. The love of the crow for its young is laudable! When they begin to fly, she follows them, gives them food, and for a very long time provides for their nourishment. Many birds have no need of union with males to conceive. But their eggs are unfruitful, except those of vultures, who more often, it is said, bring forth without coupling: and this although they have a very long life, which often reaches its hundredth year. Note and retain, I pray you, this point in the history of birds; and if ever you see any one laugh at our mystery, as if it were impossible and contrary to nature that a virgin should become a mother without losing the purity of her virginity, bethink you that He who would save the faithful by the foolishness of preaching, has given us beforehand in nature a thousand reasons for believing in the marvellous.
4. What a variety, I have said, in the actions and lives of flying creatures. Some of these unreasoning creatures even have a government, if the feature of government is to make the activity of all the individuals centre in one common end. This may be observed in bees. They have a common dwelling place; they fly in the air together, they work at the same work together; and what is still more extraordinary is that they give themselves to these labours under the guidance of a king and superintendent, and that they do not allow themselves to fly to the meadows without seeing if the king is flying at their head. As to this king, it is not election that gives him this authority; ignorance on the part of the people often puts the worst man in power; it is not fate; the blind decisions of fate often give authority to the most unworthy. It is not heredity that places him on the throne; it is only too common to see the children of kings, corrupted by luxury and flattery, living in ignorance of all virtue. It is nature which makes the king of the bees, for nature gives him superior size, beauty, and sweetness of character. He has a sting like the others, but he does not use it to revenge himself. It is a principle of natural and unwritten law, that those who are raised to high office, ought to be lenient in punishing. Even bees who do not follow the example of their king, repent without delay of their imprudence, since they lose their lives with their sting. Listen, Christians, you to whom it is forbidden to recompense evil for evil and commanded to overcome evil with good. Take the bee for your model, which constructs its cells without injuring any one and without interfering with the goods of others. It gathers openly wax from the flowers with its mouth, drawing in the honey scattered over them like dew, and injects it into the hollow of its cells. Thus at first honey is liquid; time thickens it and gives it its sweetness. The book of Proverbs has given the bee the most honourable and the best praise by calling her wise and industrious. How much activity she exerts in gathering this precious nourishment, by which both kings and men of low degree are brought to health! How great is the art and cunning she displays in the construction of the store houses which are destined to receive the honey! After having spread the wax like a thin membrane, she distributes it in contiguous compartments which, weak though they are, by their number and by their mass, sustain the whole edifice. Each cell in fact holds to the one next to it, and is separated by a thin partition; we thus see two or three galleries of cells built one upon the other. The bee takes care not to make one vast cavity, for fear it might break under the weight of the liquid, and allow it to escape. See how the discoveries of geometry are mere by-works to the wise bee!
The rows of honey-comb are all hexagonal with equal sides. They do not bear on each other in straight lines, lest the supports should press on empty spaces between and give way; but the angles of the lower hexagons serve as foundations and bases to those which rise above, so as to furnish a sure support to the lower mass, and so that each cell may securely keep the liquid honey.
3. There are also innumerable kinds of birds. If we review them all, as we have partly done the fish, we shall find that under one name, the creatures which fly differ infinitely in size, form and colour; that in their life, their actions and their manners, they present a variety equally beyond the power of description. Thus some have tried to imagine names for them of which the singularity and the strangeness might, like brands, mark the distinctive character of each kind known. Some, as eagles, have been called Schizoptera, others Dermoptera, as the bats, others Ptilota, as wasps, others Coleoptera, as beetles and all those insects which brought forth in cases and coverings, break their prison to fly away in liberty. But we have enough words of common usage to characterise each species and to mark the distinction which Scripture sets up between clean and unclean birds. Thus the species of carnivora is of one sort and of one constitution which suits their manner of living, sharp talons, curved beak, swift wings, allowing them to swoop easily upon their prey and to tear it up after having seized it. The constitution of those who pick up seeds is different, and again that of those who live on all they come across. What a variety in all these creatures! Some are gregarious, except the birds of prey who know no other society than conjugal union; but innumerable kinds, doves, cranes, starlings, jackdaws, like a common life. Among them some live without a chief and in a sort of independence; others, as cranes, do not refuse to submit themselves to a leader. And a fresh difference between them is that some are stationary and non-migratory; others undertake long voyages and the greater part of them migrate at the approach of winter. Nearly all birds can be tamed and are capable of training, except the weakest, who through fear and timidity cannot bear the constant and annoying contact of the hand. Some like the society of man and inhabit our dwellings; others delight in mountains and in desert places. There is a great difference too in their peculiar notes. Some twitter and chatter, others are silent, some have a melodious and sonorous voice, some are wholly inharmonious and incapable of song; some imitate the voice of man, taught their mimicry either by nature or training; others always give forth the same monotonous cry. The cock is proud; the peacock is vain of his beauty; doves and fowls are amorous, always seeking each other's society. The partridge is deceitful and jealous, lending perfidious help to the huntsmen to seize their prey.
Why do the waters give birth also to birds? Because there is, so to say, a family link between the creatures that fly and those that swim. In the same way that fish cut the waters, using their fins to carry them forward and their tails to direct their movements round and round and straightforward, so we see birds float in the air by the help of their wings. Both endowed with the property of swimming, their common derivation from the waters has made them of one family. At the same time no bird is without feet, because finding all its food upon the earth it cannot do without their service. Rapacious birds have pointed claws to enable them to close on their prey; to the rest has been given the indispensable ministry of feet to seek their food and to provide for the other needs of life. There are a few who walk badly, whose feet are neither suitable for walking nor for preying. Among this number are swallows, incapable of walking and seeking their prey, and the birds called swifts who live on little insects carried about by the air. As to the swallow, its flight, which grazes the earth, fulfils the function of feet.
4. It is not thus with us. Why? Because we incessantly move the ancient landmarks which our fathers have set. We encroach, we add house to house, field to field, to enrich ourselves at the expense of our neighbour. The great fish know the sojourning place that nature has assigned to them; they occupy the sea far from the haunts of men, where no islands lie, and where are no continents rising to confront them, because it has never been crossed and neither curiosity nor need has persuaded sailors to tempt it. The monsters that dwell in this sea are in size like high mountains, so witnesses who have seen tell us, and never cross their boundaries to ravage islands and seaboard towns. Thus each kind is as if it were stationed in towns, in villages, in an ancient country, and has for its dwelling place the regions of the sea which have been assigned to it.
Instances have, however, been known of migratory fish, who, as if common deliberation transported them into strange regions, all start on their march at a given sign. When the time marked for breeding arrives, they, as if awakened by a common law of nature, migrate from gulf to gulf, directing their course toward the North Sea. And at the epoch of their return you may see all these fish streaming like a torrent across the Propontis towards the Euxine Sea. Who puts them in marching array? Where is the prince's order? Has an edict affixed in the public place indicated to them their day of departure? Who serves them as a guide? See how the divine order embraces all and extends to the smallest object. A fish does not resist God's law, and we men cannot endure His precepts of salvation! Do not despise fish because they are dumb and quite unreasoning; rather fear lest, in your resistance to the disposition of the Creator, you have even less reason than they. Listen to the fish, who by their actions all but speak and say: it is for the perpetuation of our race that we undertake this long voyage. They have not the gift of reason, but they have the law of nature firmly seated within them, to show them what they have to do. Let us go, they say, to the North Sea. Its water is sweeter than that of the rest of the sea; for the sun does not remain long there, and its rays do not draw up all the drinkable portions. Even sea creatures love fresh water. Thus one often sees them enter into rivers and swim far up them from the sea. This is the reason which makes them prefer the Euxine Sea to other gulfs, as the most fit for breeding and for bringing up their young. When they have obtained their object the whole tribe returns home. Let us hear these dumb creatures tell us the reason. The Northern sea, they say, is shallow and its surface is exposed to the violence of the wind, and it has few shores and retreats. Thus the winds easily agitate it to its bottom and mingle the sands of its bed with its waves. Besides, it is cold in winter, filled as it is from all directions by large rivers. Wherefore after a moderate enjoyment of its waters, during the summer, when the winter comes they hasten to reach warmer depths and places heated by the sun, and after fleeing from the stormy tracts of the North, they seek a haven in less agitated seas.
3. The food of fish differs according to their species. Some feed on mud; others eat sea weed; others content themselves with the herbs that grow in water. But the greater part devour each other, and the smaller is food for the larger, and if one which has possessed itself of a fish weaker than itself becomes a prey to another, the conqueror and the conquered are both swallowed up in the belly of the last. And we mortals, do we act otherwise when we press our inferiors? What difference is there between the last fish and the man who, impelled by devouring greed, swallows the weak in the folds of his insatiable avarice? Yon fellow possessed the goods of the poor; you caught him and made him a part of your abundance. You have shown yourself more unjust than the unjust, and more miserly than the miser. Look to it lest you end like the fish, by hook, by weel, or by net. Surely we too, when we have done the deeds of the wicked, shall not escape punishment at the last.
Now see what tricks, what cunning, are to be found in a weak animal, and learn not to imitate wicked doers. The crab loves the flesh of the oyster; but, sheltered by its shell, a solid rampart with which nature has furnished its soft and delicate flesh, it is a difficult prey to seize. Thus they call the oyster sherd-hide. Thanks to the two shells with which it is enveloped, and which adapt themselves perfectly the one to the other, the claws of the crab are quite powerless. What does he do? When he sees it, sheltered from the wind, warming itself with pleasure, and half opening its shells to the sun, he secretly throws in a pebble, prevents them from closing, and takes by cunning what force had lost. Such is the malice of these animals, deprived as they are of reason and of speech. But I would that you should at once rival the crab in cunning and industry, and abstain from harming your neighbour; this animal is the image of him who craftily approaches his brother, takes advantage of his neighbour's misfortunes, and finds his delight in other men's troubles. O copy not the damned! Content yourself with your own lot. Poverty, with what is necessary, is of more value in the eyes of the wise than all pleasures.
I will not pass in silence the cunning and trickery of the squid, which takes the colour of the rock to which it attaches itself. Most fish swim idly up to the squid as they might to a rock, and become themselves the prey of the crafty creature. Such are men who court ruling powers, bending themselves to all circumstances and not remaining for a moment in the same purpose; who praise self-restraint in the company of the self-restrained, and license in that of the licentious, accommodating their feelings to the pleasure of each. It is difficult to escape them and to put ourselves on guard against their mischief; because it is under the mask of friendship that they hide their clever wickedness. Men like this are ravening wolves covered with sheep's clothing, as the Lord calls them. Flee then fickleness and pliability; seek truth, sincerity, simplicity. The serpent is shifty; so he has been condemned to crawl. The just is an honest man, like Job. Wherefore God sets the solitary in families. So is this great and wide sea, wherein are things creeping innumerable, both small and great beasts. Yet a wise and marvellous order reigns among these animals. Fish do not always deserve our reproaches; often they offer us useful examples. How is it that each sort of fish, content with the region that has been assigned to it, never travels over its own limits to pass into foreign seas? No surveyor has ever distributed to them their habitations, nor enclosed them in walls, nor assigned limits to them; each kind has been naturally assigned its own home. One gulf nourishes one kind of fish, another other sorts; those which swarm here are absent elsewhere. No mountain raises its sharp peaks between them; no rivers bar the passage to them; it is a law of nature, which according to the needs of each kind, has allotted to them their dwelling places with equality and justice.
God caused to be born the firstlings of each species to serve as seeds for nature. Their multitudinous numbers are kept up in subsequent succession, when it is necessary for them to grow and multiply. Of another kind is the species of testacea, as muscles, scallops, sea snails, conches, and the infinite variety of oysters. Another kind is that of the crustacea, as crabs and lobsters; another of fish without shells, with soft and tender flesh, like polypi and cuttle fish. And amidst these last what an innumerable variety! There are weevers, lampreys and eels, produced in the mud of rivers and ponds, which more resemble venomous reptiles than fish in their nature. Of another kind is the species of the ovipara; of another, that of the vivipara. Among the latter are sword-fish, cod, in one word, all cartilaginous fish, and even the greater part of the cetacea, as dolphins, seals, which, it is said, if they see their little ones, still quite young, frightened, take them back into their belly to protect them.
Let the waters bring forth after their kind. The species of the cetacean is one; another is that of small fish. What infinite variety in the different kinds! All have their own names, different food, different form, shape, and quality of flesh. All present infinite variety, and are divided into innumerable classes. Is there a tunny fisher who can enumerate to us the different varieties of that fish? And yet they tell us that at the sight of great swarms of fish they can almost tell the number of the individual ones which compose it. What man is there of all that have spent their long lives by coasts and shores, who can inform us with exactness of the history of all fish?
Some are known to the fishermen of the Indian ocean, others to the toilers of the Egyptian gulf, others to the islanders, others to the men of Mauretania. Great and small were all alike created by this first command, by this ineffable power. What a difference in their food! What a variety in the manner in which each species reproduces itself! Most fish do not hatch eggs like birds; they do not build nests; they do not feed their young with toil; it is the water which receives and vivifies the egg dropped into it. With them the reproduction of each species is invariable, and natures are not mixed. There are none of those unions which, on the earth, produce mules and certain birds contrary to the nature of their species. With fish there is no variety which, like the ox and the sheep, is armed with a half-equipment of teeth, none which ruminates except, according to certain writers, the scar. All have serried and very sharp teeth, for fear their food should escape them if they masticate it for too long a time. In fact, if it were not crushed and swallowed as soon as divided, it would be carried away by the water.
6. Let husbands listen as well: here is a lesson for them. The viper vomits forth its venom in respect for marriage; and you, will you not put aside the barbarity and the inhumanity of your soul, out of respect for your union? Perhaps the example of the viper contains another meaning. The union of the viper and of the lamprey is an adulterous violation of nature. You, who are plotting against other men's wedlock, learn what creeping creature you are like. I have only one object, to make all I say turn to the edification of the Church. Let then libertines put a restraint on their passions, for they are taught by the examples set by creatures of earth and sea.
My bodily infirmity and the lateness of the hour force me to end my discourse. However, I have still many observations to make on the products of the sea, for the admiration of my attentive audience. To speak of the sea itself, how does its water change into salt? How is it that coral, a stone so much esteemed, is a plant in the midst of the sea, and when once exposed to the air becomes hard as a rock? Why has nature enclosed in the meanest of animals, in an oyster, so precious an object as a pearl? For these pearls, which are coveted by the caskets of kings, are cast upon the shores, upon the coasts, upon sharp rocks, and enclosed in oyster shells. How can the sea pinna produce her fleece of gold, which no dye has ever imitated? How can shells give kings purple of a brilliancy not surpassed by the flowers of the field?
5. I myself have seen these marvels, and I have admired the wisdom of God in all things. If beings deprived of reason are capable of thinking and of providing for their own preservation; if a fish knows what it ought to seek and what to shun, what shall we say, who are honoured with reason, instructed by law, encouraged by the promises, made wise by the Spirit, and are nevertheless less reasonable about our own affairs than the fish? They know how to provide for the future, but we renounce our hope of the future and spend our life in brutal indulgence. A fish traverses the extent of the sea to find what is good for it; what will you say then— you who live in idleness, the mother of all vices? Do not let any one make his ignorance an excuse. There has been implanted in us natural reason which tells us to identify ourselves with good, and to avoid all that is harmful. I need not go far from the sea to find examples, as that is the object of our researches. I have heard it said by one living near the sea, that the sea urchin, a little contemptible creature, often foretells calm and tempest to sailors. When it foresees a disturbance of the winds, it gets under a great pebble, and clinging to it as to an anchor, it tosses about in safety, retained by the weight which prevents it from becoming the plaything of the waves. It is a certain sign for sailors that they are threatened with a violent agitation of the winds. No astrologer, no Chaldæan, reading in the rising of the stars the disturbances of the air, has ever communicated his secret to the urchin: it is the Lord of the sea and of the winds who has impressed on this little animal a manifest proof of His great wisdom. God has foreseen all, He has neglected nothing. His eye, which never sleeps, watches over all. He is present everywhere and gives to each being the means of preservation. If God has not left the sea urchin outside His providence, is He without care for you?
Husbands love your wives. Ephesians 5:25 Although formed of two bodies you are united to live in the communion of wedlock. May this natural link, may this yoke imposed by the blessing, reunite those who are divided. The viper, the cruelest of reptiles, unites itself with the sea lamprey, and, announcing its presence by a hiss, it calls it from the depths to conjugal union. The lamprey obeys, and is united to this venomous animal. What does this mean? However hard, however fierce a husband may be, the wife ought to bear with him, and not wish to find any pretext for breaking the union. He strikes you, but he is your husband. He is a drunkard, but he is united to you by nature. He is brutal and cross, but he is henceforth one of your members, and the most precious of all.
After the creation of the lights, then the waters were filled with living creatures, so that this portion of the world also was adorned. The earth had received its ornamentation from its own plants. The heavens had received the flowers of stars and had been adorned with two great lights as if with the radiance of twin eyes. It remained for the waters, too, to be given their proper ornament. The command came. Immediately rivers were productive, and marshy lakes were fruitful of species proper and natural to each. The sea was astir with all kinds of swimming creatures, and not even the water that remained in the slime and ponds was idle or without its contribution in creation. For clearly frogs and mosquitoes and gnats were generated from them.
Hexaemeron 7.1
God also said, “Let birds fly above the earth across the firmament of the heavens.” Why did he give winged creatures also their origin from the waters? Because the flying animals have a certain relationship, as it were, with those that swim. For just as the fish cut the water, going forward with the motion of their fins and guiding their turns and forward movements by the change of their tails, so also in the case of birds, they can be seen cutting and moving through air on wings in the same manner.
Hexaemeron 8.2
The rivers were in labor. The lakes produced their quota of life. The sea itself began to bear all manner of reptiles.… We are unable to record the multiplicity of the names of all those species which by divine command were brought to life in a moment of time. At the same instant substantial form and the principle of life were brought into existence.… The whale, as well as the frog, came into existence at the same time by the same creative power.
The Six Days of Creation
[The Manichaeans] usually find fault, questioning and often misrepresenting Scripture for saying that not merely those animals that live in the water but also those that fly in the air and all winged creatures were born from the waters. Let them know that learned men who carefully investigate these matters usually include with the water this cloudy and moist air in which the birds fly. For it comes together and becomes dense with the exhalations and what I might call vapors of the sea so that it can support the flight of birds. Thus on calm nights it produces dew, and drops of this dew are found on the grass in the morning.
Two Books on Genesis Against the Manichaeans 1.15.24
God also said: Let the waters bring forth swarming living creatures, and flying creatures above the earth under the firmament of heaven. After adorning the face of the sky with lights on the fourth day, He then adorned on the fifth day the parts of the lower world, namely the waters and the air, with those which are moved by the breath of life, because these elements are also connected to each other and to heaven by a certain kind of kinship. To each other, indeed, because the nature of the waters is close to the quality of the air; hence it is proven that their exhalations thicken, so that they contract clouds, and can support the flight of birds, as Scripture attests: For suddenly the air will gather into clouds, and the wind passing by will dispel them (Job 37:21). Moreover, even on serene nights it dews, the drops of which are found on the grass in the morning; they are also connected to the sky in this way, because the air is so close to it that it sometimes takes its name, as Scripture names the birds of the sky, which are known to fly in the air; and the Lord Himself speaks to the crowds, who had not known the time of His coming from the manifestation of the powers, saying: When you see a cloud rising in the west, immediately you say: A shower is coming, and so it happens; and when the south wind blows, you say there will be heat, and it happens. Hypocrites, you know how to judge the face of the earth and sky, but how do you not judge this time (Luke 12:54)? Where it is certain that he calls the face of the sky nothing other than this changing state of the air.
Commentary on Genesis (Hexaemeron)
Therefore God said, let the waters bring forth swarming living creatures, and flying creatures above the earth under the firmament of heaven. And lest by chance, because there are water creatures, which move not by crawling, but by swimming or walking with feet, and there are among the flying creatures those which have wings, yet lack the full use of flying, anyone might think that some kind of flying or aquatic animals were left out in this word of the Lord, it is carefully added:
Commentary on Genesis (Hexaemeron)
It was laid down by Avicenna that animals of all kinds can be generated by various minglings of the elements, and naturally, without any kind of seed. This, however, seems repugnant to the fact that nature produces its effects by determinate means, and consequently, those things that are naturally generated from seed cannot be generated naturally in any other way. It ought, then, rather to be said that in the natural generation of all animals that are generated from seed, the active principle lies in the formative power of the seed, but that in the case of animals generated from putrefaction, the formative power of is the influence of the heavenly bodies. The material principle, however, in the generation of either kind of animals, is either some element, or something compounded of the elements. But at the first beginning of the world the active principle was the Word of God, which produced animals from material elements, either in act, as some holy writers say, or virtually, as Augustine teaches. Not as though the power possessed by water or earth of producing all animals resides in the earth and the water themselves, as Avicenna held, but in the power originally given to the elements of producing them from elemental matter by the power of seed or the influence of the stars. The creeping creature having life: Nature passes from one extreme to another through the medium; and therefore there are creatures of intermediate type between the animals of the air and those of the water, having something in common with both; and they are reckoned as belonging to that class to which they are most allied, through the characters possessed in common with that class, rather than with the other. But in order to include among fishes all such intermediate forms as have special characters like to theirs, the words, "Let the waters bring forth the creeping creature having life," are followed by these: "God created great whales," etc. And the fowl that may fly over the earth under the firmament of heaven: But birds move in the lower part of the air, and so are said to fly "beneath the firmament," even if the firmament be taken to mean the region of clouds.
And God made great whales, and every living reptile, which the waters brought forth according to their kinds, and every creature that flies with wings according to its kind, and God saw that they were good.
καὶ ἐποίησεν ὁ Θεὸς τὰ κήτη τὰ μεγάλα καὶ πᾶσαν ψυχὴν ζῴων ἑρπετῶν, ἃ ἐξήγαγε τὰ ὕδατα κατὰ γένη αὐτῶν, καὶ πᾶν πετεινὸν πτερωτὸν κατὰ γένος. καὶ εἶδεν ὁ Θεός, ὅτι καλά.
И҆ сотворѝ бг҃ъ ки́ты вели̑кїѧ, и҆ всѧ́кꙋ дꙋ́шꙋ живо́тныхъ гадѡ́въ, ꙗ҆̀же и҆зведо́ша во́ды по родѡ́мъ и҆́хъ, и҆ всѧ́кꙋ пти́цꙋ перна́тꙋ по ро́дꙋ. И҆ ви́дѣ бг҃ъ, ꙗ҆́кѡ дѡбра̀.
What necessary object was there that did not immediately appear? What object of luxury was not given to man? Some to supply his needs, some to make him contemplate the marvels of creation. Some are terrible, so as to take our idleness to school. God created great whales. Genesis 1:21 Scripture gives them the name of great not because they are greater than a shrimp and a sprat, but because the size of their bodies equals that of great hills. Thus when they swim on the surface of the waters one often sees them appear like islands. But these monstrous creatures do not frequent our coasts and shores; they inhabit the Atlantic ocean. Such are these animals created to strike us with terror and awe. If now you hear say that the greatest vessels, sailing with full sails, are easily stopped by a very small fish, by the remora, and so forcibly that the ship remains motionless for a long time, as if it had taken root in the middle of the sea, do you not see in this little creature a like proof of the power of the Creator? Sword fish, saw fish, dog fish, whales, and sharks, are not therefore the only things to be dreaded; we have to fear no less the spike of the stingray even after its death, and the sea-hare, whose mortal blows are as rapid as they are inevitable. Thus the Creator wishes that all may keep you awake, so that full of hope in Him you may avoid the evils with which all these creatures threaten you.
But let us come out of the depths of the sea and take refuge upon the shore. For the marvels of creation, coming one after the other in constant succession like the waves, have submerged my discourse. However, I should not be surprised if, after finding greater wonders upon the earth, my spirit seeks like Jonah's to flee to the sea. But it seems to me, that meeting with these innumerable marvels has made me forget all measure, and experience the fate of those who navigate the high seas without a fixed point to mark their progress, and are often ignorant of the space which they have traversed. This is what has happened to me; while my words glanced at creation, I have not been sensible of the multitude of beings of which I spoke to you. But although this honourable assembly is pleased by my speech, and the recital of the marvels of the Master is grateful to the ears of His servants, let me here bring the ship of my discourse to anchor, and await the day to deliver you the rest. Let us, therefore, all arise, and, giving thanks for what has been said, let us ask for strength to hear the rest. Whilst taking your food may the conversation at your table turn upon what has occupied us this morning and this evening. Filled with these thoughts may you, even in sleep, enjoy the pleasure of the day, so that you may be permitted to say, I sleep but my heart wakes, Song of Songs 5:2 meditating day and night upon the law of the Lord, to Whom be glory and power world without end. Amen.
Let the waters bring forth. What necessary object was there that did not immediately appear? What object of luxury was not given to man? Some to supply his needs, some to make him contemplate the marvels of creation. Some are terrible, so as to take our idleness to school. God created great whales. Genesis 1:21 Scripture gives them the name of great not because they are greater than a shrimp and a sprat, but because the size of their bodies equals that of great hills. Thus when they swim on the surface of the waters one often sees them appear like islands. But these monstrous creatures do not frequent our coasts and shores; they inhabit the Atlantic ocean. Such are these animals created to strike us with terror and awe. If now you hear say that the greatest vessels, sailing with full sails, are easily stopped by a very small fish, by the remora, and so forcibly that the ship remains motionless for a long time, as if it had taken root in the middle of the sea, do you not see in this little creature a like proof of the power of the Creator? Sword fish, saw fish, dog fish, whales, and sharks, are not therefore the only things to be dreaded; we have to fear no less the spike of the stingray even after its death, and the sea-hare, whose mortal blows are as rapid as they are inevitable. Thus the Creator wishes that all may keep you awake, so that full of hope in Him you may avoid the evils with which all these creatures threaten you. But let us come out of the depths of the sea and take refuge upon the shore. For the marvels of creation, coming one after the other in constant succession like the waves, have submerged my discourse. However, I should not be surprised if, after finding greater wonders upon the earth, my spirit seeks like Jonah's to flee to the sea. But it seems to me, that meeting with these innumerable marvels has made me forget all measure, and experience the fate of those who navigate the high seas without a fixed point to mark their progress, and are often ignorant of the space which they have traversed. This is what has happened to me; while my words glanced at creation, I have not been sensible of the multitude of beings of which I spoke to you. But although this honourable assembly is pleased by my speech, and the recital of the marvels of the Master is grateful to the ears of His servants, let me here bring the ship of my discourse to anchor, and await the day to deliver you the rest. Let us, therefore, all arise, and, giving thanks for what has been said, let us ask for strength to hear the rest. Whilst taking your food may the conversation at your table turn upon what has occupied us this morning and this evening. Filled with these thoughts may you, even in sleep, enjoy the pleasure of the day, so that you may be permitted to say, I sleep but my heart wakes, Song of Songs 5:2 meditating day and night upon the law of the Lord, to Whom be glory and power world without end. Amen.
“God created the great sea monsters.” And not because they are larger than the shrimp and herring are they called great, but because with their immense bodies they are like huge mountains. Indeed, they frequently look like islands when they swim upon the surface of the water.… Such are the animals that have been created for our fear and consternation.… And thus the Creator wants you to be kept awake by them, in order that, through hope in God, you might escape the harm that comes from them.
Hexaemeron 7.6
There is nothing truer than this, that either each plant has seed or there exists in it some generative power. And this accounts for the expression “of its own kind.” For the shoot of the reed is not productive of an olive tree, but from the reed comes another reed, and from seeds spring plants related to the seeds sown. Thus what was put forth by the earth in its first generation has been preserved until the present time, since the kinds persisted through constant reproduction.
Hexaemeron 5.2
The nature of existing objects, set in motion by one command, passes through creation without change, by generation and destruction, preserving the succession of the kinds through resemblance until it reaches the very end. It begets a horse as the successor of a horse, a lion of a lion and an eagle of an eagle. It continues to preserve each of the animals by uninterrupted successions until the consummation of the universe. No length of time causes the specific characteristics of the animals to be corrupted or extinct, but, as if established just recently, nature, ever fresh, moves along with time.
Hexaemeron 9.2
In the pine cone nature seems to express an image of itself. It preserves its peculiar properties which it received from that divine and celestial command, and it repeats in the succession and order of the years its generation until the end of time is fulfilled.
The Six Days of Creation
The Word of God permeates every creature in the constitution of the world. Hence, as God had ordained, all kinds of living creatures were quickly produced from the earth. In compliance with a fixed law they all succeed each other from age to age according to their aspect and kind. The lion generates a lion; the tiger, a tiger; the ox, an ox; the swan, a swan; and the eagle, an eagle. What was once enjoined became in nature a habit for all time. Hence the earth has not ceased to offer the homage of its service. The original species of living creatures is reproduced for future ages by successive generations of its kind.
The Six Days of Creation
And God created great sea creatures and every living creature that moves, which the waters brought forth in their kinds, and every winged bird according to its kind. Therefore, no kind was excluded, where all living creatures were created with the great sea creatures, which the waters brought forth in various kinds, that is, reptiles, swimming creatures, and flying creatures; but also those that are fixed to rocks and cling with no suitable movement, as are the many kinds of shells. But the mention of the flying creature above the earth under the firmament of the heavens is not contrary to reason and truth, because indeed, even if there is an immense intervening space, birds fly under the stellar sky that fly above the earth, just as we humans set on earth are rightly and truly said to be under the sky and sun, as Scripture attests, which says: "Jews, devout men, from every nation under heaven, were living in Jerusalem" (Acts 2:5); and: "What does man gain from all the toil with which he toils under the sun?" (Eccl. 1:3). Of course, according to another translation, some are troubled by the phrase: "And winged birds flying near the firmament of the heavens," that is, near the firmament of the heavens. But it must be understood that it is said that birds fly under the firmament of the heavens because that name also indicates the ether, that is, the higher region of the air which reaches from this turbulent and gloomy place where birds fly up to the stars and is believed, not without reason, to be entirely calm and full of light. For even the seven wandering stars, which are said to travel in this etheric space, Scripture has said to be placed in the firmament of the heavens. Therefore, birds are rightly said to fly near the firmament of the heavens because, as we have said, the turbulent spaces of the air which sustain the flights of birds are close to the ether. Nor is it surprising if the ether is called the firmament of the heavens, since air is called heaven, as we have taught above. Nor should it be overlooked that when God is said to have created every living soul, it is added, "and mortal," to the distinction of man whom He was going to make in His image and likeness, so that if he kept His commandments, he would live blessedly in perpetual unchangeableness. For other living creatures were made in such a first condition that some would yield in sustenance to others while themselves perishing due to their own decline through age.
Commentary on Genesis (Hexaemeron)
And God blessed them saying, Increase and multiply and fill the waters in the seas, and let the creatures that fly be multiplied on the earth.
καὶ εὐλόγησεν αὐτὰ ὁ Θεός, λέγων· αὐξάνεσθε καὶ πληθύνεσθε καὶ πληρώσατε τὰ ὕδατα ἐν ταῖς θαλάσσαις, καὶ τὰ πετεινὰ πληθυνέσθωσαν ἐπὶ τῆς γῆς.
И҆ блгⷭ҇вѝ ѧ҆̀ бг҃ъ, гл҃ѧ: расти́тесѧ и҆ мно́житесѧ, и҆ напо́лните во́ды, ꙗ҆̀же въ морѧ́хъ, и҆ пти̑цы да ᲂу҆мно́жатсѧ на землѝ.
Out of Matter, evil though it be—nay, very evil—good things have been created, nay, "very good" ones: "And God saw that they were good, and God blessed them" Genesis 1:21-22 —because, of course, of their very great goodness; certainly not because they were evil, or very evil. Change is therefore admissible in Matter; and this being the case, it has lost its condition of eternity; in short, its beauty is decayed in death. [Against Hermagenes 12]
We learn from Scripture in the account of the first creation that first the earth brought forth “the green herb” (as the narrative says), and then from this plant seed was yielded, from which, when it was shed on the ground, the same form of the original plant again sprang up. The apostle, it is to be observed, declares that this very same thing happens in the resurrection also. And so we learn from him the fact not only that our humanity will be then changed into something nobler but also that what we have therein to expect is nothing else than that which was at the beginning.
On the Soul and the Resurrection
Those who would contend that the soul migrates into natures divergent from each other seem to me to obliterate all natural distinctions—to blend and confuse together in every possible respect the rational, the irrational, the sentient and the insensate; if, that is, all these are to pass into each other with no distinct natural order secluding them from mutual transition. To say that one and the same soul, on account of a particular environment of body, is at one time a rational and intellectual soul, and that then it is caverned along with the reptiles, or herds with the birds, or is a beast of burden, or a carnivorous one, or swims in the deep; or even drops down to an insensate thing so as to strike out roots or become a complete tree, producing buds on branches, and from those buds a flower, or a thorn, or a fruit edible or noxious—to say this is nothing short of making all things the same and believing that one single nature runs through all beings; that there is a connection between them which blends and confuses hopelessly all the marks by which one could be distinguished from another.
On the Soul and the Resurrection
What pure and untarnished generations follow without intermingling one after another, so that a thymallus produces a thymallus; a sea-wolf, a sea-wolf. The sea-scorpion, too, preserves unstained its marriage bed.… Fish, therefore, know nothing of union with alien species. They do not have unnatural betrothals such as are designedly brought about between animals of two different species as, for instance, the donkey and the mare, or again the female donkey and the horse, both being examples of unnatural union. Certainly there are cases in which nature suffers more in the nature of defilement rather than that of injury to the individual. Man as an abettor of hybrid barrenness is responsible for this. He considers a mongrel animal more valuable than one of a genuine species. You mix together alien species and you mingle diverse seeds.
The Six Days of Creation
Seeds of one kind cannot be changed into another kind of plant nor bring forth produce differing from its own seeds, so that men should spring from serpents and flesh from teeth. How much more, indeed, is it to be believed that whatever has been sown rises again in its own nature and that crops do not differ from their seed, that soft things do not spring from hard nor hard from soft, nor is poison changed into blood, but that flesh is restored from flesh, bone from bone, blood from blood, the humors of the body from humors.
On Belief in the Resurrection
God wanted the blessing to have the power of fecundity, which is revealed in the succession of offspring. Thus, though the animals were made weak and mortal, they might by that blessing preserve their kind by giving birth.
On the Literal Interpretation of Genesis 15.50
And God saw that it was good, and He blessed them, saying: Be fruitful and multiply, and fill the waters of the seas, and let birds multiply on the earth. And there was evening and there was morning, a fifth day. When He said, be fruitful and multiply, and fill the waters of the seas, it pertains to both kinds of creatures made from the waters, that is, both to fish and to birds, because just as all fish can live only in the waters, so too there are many birds which, although they sometimes rest on the lands and propagate their offspring, not only feed from the land but also from the sea, and prefer to inhabit marine dwellings rather than terrestrial ones. But when He adds, and let birds multiply on the earth, it pertains to both kinds of birds, that is, both those that come from the waters and those that feed from the earth, because indeed even those birds which do not know how to live without waters often hide much of the time under the depths of the waters like fish, occasionally tend to come out onto the lands, especially when they are breeding and nurturing their young.
Commentary on Genesis (Hexaemeron)
he blessed them: The blessing of God gives power to multiply by generation, and, could be understood of the beasts of the earth, without requiring to be repeated. The blessing, however, is repeated in the case of man, since in him generation of children has a special relation to the number of the elect [Cf. Augustine, Gen. ad lit. iii, 12], and to prevent anyone from saying that there was any sin whatever in the act of begetting children. As to plants, since they experience neither desire of propagation, nor sensation in generating, they are deemed unworthy of a formal blessing. Before sin matrimony was instituted by God, when He fashioned a helpmate for man out of his rib, and said to them: "Increase and multiply." And although this was said also to the other animals, it was not to be fulfilled by them in the same way as by men. As to Adam's words, he uttered them inspired by God to understand that the institution of marriage was from God.
And there was evening and there was morning, the fifth day.
καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωΐ, ἡμέρα πέμπτη.
И҆ бы́сть ве́черъ, и҆ бы́сть ᲂу҆́тро, де́нь пѧ́тый.
And God said, Let the earth bring forth the living creature according to its kind, quadrupeds and reptiles and wild beasts of the earth according to their kind, and it was so.
Καὶ εἶπεν ὁ Θεός· ἐξαγαγέτω ἡ γῆ ψυχὴν ζῶσαν κατὰ γένος, τετράποδα καὶ ἑρπετὰ καὶ θηρία τῆς γῆς κατὰ γένος. καὶ ἐγένετο οὕτως.
И҆ речѐ бг҃ъ: да и҆зведе́тъ землѧ̀ дꙋ́шꙋ жи́вꙋ по ро́дꙋ, четверонѡ́гаѧ и҆ га́ды, и҆ ѕвѣ̑ри землѝ по ро́дꙋ. И҆ бы́сть та́кѡ.
In the present text, I think the impulses of our outer man, that is, of our carnal and earthly man, are indicated by this which is said: "Let the earth bring forth the living creatures according to their kind, four-footed creatures, creeping creatures and beasts on the earth according to their kind." In brief the text indicated nothing winged in these things that are said about the flesh, but only "four-footed creatures, creeping creatures and beasts of the earth." According to that, to be sure, which is said by the apostle, that "no good dwells in my flesh" and that "the wisdom of the flesh is hostile to God," those are certainly things that the earth, that is, our flesh, produces.
Homilies on Genesis 1.11
After Moses spoke about the creation of the swarming things and of the birds and the sea serpents on the fifth day, he turned to write about the creeping things and the animals and the beasts that were created on the sixth day, saying, "And God said, 'Let the earth bring forth living creatures according to their kinds: cattle and reptiles and beasts.'" [ Gen1:24 ] Although the entire earth was swarming with swarming things, nevertheless the cattle and the beasts were made on the border of Paradise so that they might dwell at the appointed place of Adam. ,
Then the entire earth stirred with creeping things as it had been commanded. The earth also brought forth the beasts of the field as companions to the wild beasts, and it brought forth as many beasts as would be useful for the service of that one who, on that very day, was to transgress the commandment of his Lord.
24–25The soul of brute beasts did not emerge after having been hidden in the earth, but it was called into existence of the time of the command.
Hexaemeron 9.3
24–25“Let the earth bring forth living creatures according to their kinds: cattle and creeping things and beasts of the earth according to their kinds.” Consider the word of God moving through all creation, having begun at that time, active up to the present and efficacious until the end, even to the consummation of the world. As a ball, when pushed by someone and then meeting with a slope, is borne downward by its own shape and the inclination of the ground and does not stop before some level surface receives it, so too the nature of existing objects, set in motion by one command, passes through creation, without change, by generation and destruction, preserving the succession of the species through resemblance, until it reaches the very end.
Hexaemeron 9.2
24–25Let us glorify the Master Craftsman for all that has been done wisely and skillfully, and from the beauty of the visible things let us form an idea of him who is more than beautiful. And from the greatness of these perceptible and circumscribed bodies let us conceive of him who is infinite and immense and who surpasses all understanding in the plenitude of his power. For even if we are ignorant of things made, yet at least that which in general comes under our observation is so wonderful that even the most acute mind is shown to be at a loss as regards the least of the things in the world, either in the ability to explain it worthily or to render due praise to the Creator, to whom be all glory, honor and power forever.
Hexaemeron 1.11
6. Beasts bear witness to the faith. Have you confidence in the Lord? Thou shall walk upon the asp and the basilisk and you shall trample under feet the lion and the dragon. With faith you have the power to walk upon serpents and scorpions. Do you not see that the viper which attached itself to the hand of Paul, while he gathered sticks, did not injure him, because it found the saint full of faith? If you have not faith, do not fear beasts so much as your faithlessness, which renders you susceptible of all corruption. But I see that for a long time you have been asking me for an account of the creation of man, and I think I can hear you all cry in your hearts, We are being taught the nature of our belongings, but we are ignorant of ourselves. Let me then speak of it, since it is necessary, and let me put an end to my hesitation. In truth the most difficult of sciences is to know one's self. Not only our eye, from which nothing outside us escapes, cannot see itself; but our mind, so piercing to discover the sins of others, is slow to recognise its own faults. Thus my speech, after eagerly investigating what is external to myself, is slow and hesitating in exploring my own nature. Yet the beholding of heaven and earth does not make us know God better than the attentive study of our being does; I am, says the Prophet, fearfully and wonderfully made; that is to say, in observing myself I have known Your infinite wisdom.
5. But let us return to the spectacle of creation. The easiest animals to catch are the most productive. It is on account of this that hares and wild goats produce many little ones, and that wild sheep have twins, for fear lest these species should disappear, consumed by carnivorous animals. Beasts of prey, on the contrary, produce only a few and a lioness with difficulty gives birth to one lion; because, if they say truly, the cub issues from its mother by tearing her with its claws; and vipers are only born by gnawing through the womb, inflicting a proper punishment on their mother. Thus in nature all has been foreseen, all is the object of continual care. If you examine the members even of animals, you will find that the Creator has given them nothing superfluous, that He has omitted nothing that is necessary. To carnivorous animals He has given pointed teeth which their nature requires for their support. Those that are only half furnished with teeth have received several distinct receptacles for their food. As it is not broken up enough in the first, they are gifted with the power of returning it after it has been swallowed, and it does not assimilate until it has been crushed by rumination. The first, second, third, and fourth stomachs of ruminating animals do not remain idle; each one of them fulfils a necessary function. The neck of the camel is long so that it may lower it to its feet and reach the grass on which it feeds. Bears, lions, tigers, all animals of this sort, have short necks buried in their shoulders; it is because they do not live upon grass and have no need to bend down to the earth; they are carnivorous and eat the animals upon whom they prey.
Why has the elephant a trunk? This enormous creature, the greatest of terrestrial animals, created for the terror of those who meet it, is naturally huge and fleshy. If its neck was large and in proportion to its feet it would be difficult to direct, and would be of such an excessive weight that it would make it lean towards the earth. As it is, its head is attached to the spine of the back by short vertebrae and it has its trunk to take the place of a neck, and with it it picks up its food and draws up its drink. Its feet, without joints, like united columns, support the weight of its body. If it were supported on lax and flexible legs, its joints would constantly give way, equally incapable of supporting its weight, should it wish either to kneel or rise. But it has under the foot a little ankle joint which takes the place of the leg and knee joints whose mobility would never have resisted this enormous and swaying mass. Thus it had need of this nose which nearly touches its feet. Have you seen them in war marching at the head of the phalanx, like living towers, or breaking the enemies' battalions like mountains of flesh with their irresistible charge? If their lower parts were not in accordance with their size they would never have been able to hold their own. Now we are told that the elephant lives three hundred years and more, another reason for him to have solid and unjointed feet. But, as we have said, his trunk, which has the form and the flexibility of a serpent, takes its food from the earth and raises it up. Thus we are right in saying that it is impossible to find anything superfluous or wanting in creation. Well! God has subdued this monstrous animal to us to such a point that he understands the lessons and endures the blows we give him; a manifest proof that the Creator has submitted all to our rule, because we have been made in His image. It is not in great animals only that we see unapproachable wisdom; no less wonders are seen in the smallest. The high tops of the mountains which, near to the clouds and continually beaten by the winds, keep up a perpetual winter, do not arouse more admiration in me than the hollow valleys, which escape the storms of lofty peaks and preserve a constant mild temperature. In the same way in the constitution of animals I am not more astonished at the size of the elephant, than at the mouse, who is feared by the elephant, or at the scorpion's delicate sting, which has been hollowed like a pipe by the supreme artificer to throw venom into the wounds it makes. And let nobody accuse the Creator of having produced venomous animals, destroyers and enemies of our life. Else let them consider it a crime in the schoolmaster when he disciplines the restlessness of youth by the use of the rod and whip to maintain order.
Thus when the soul of brutes appeared it was not concealed in the earth, but it was born by the command of God. Brutes have one and the same soul of which the common characteristic is absence of reason. But each animal is distinguished by peculiar qualities. The ox is steady, the ass is lazy, the horse has strong passions, the wolf cannot be tamed, the fox is deceitful, the stag timid, the ant industrious, the dog grateful and faithful in his friendships. As each animal was created the distinctive character of his nature appeared in him in due measure; in the lion spirit, taste for solitary life, an unsociable character. True tyrant of animals, he, in his natural arrogance, admits but few to share his honours. He disdains his yesterday's food and never returns to the remains of the prey. Nature has provided his organs of voice with such great force that often much swifter animals are caught by his roaring alone. The panther, violent and impetuous in his leaps, has a body fitted for his activity and lightness, in accord with the movements of his soul. The bear has a sluggish nature, ways of its own, a sly character, and is very secret; therefore it has an analogous body, heavy, thick, without articulations such as are necessary for a cold dweller in dens.
When we consider the natural and innate care that these creatures without reason take of their lives we shall be induced to watch over ourselves and to think of the salvation of our souls; or rather we shall be the more condemned when we are found falling short even of the imitation of brutes. The bear, which often gets severely wounded, cares for himself and cleverly fills the wounds with mullein, a plant whose nature is very astringent. You will also see the fox heal his wounds with droppings from the pine tree; the tortoise, gorged with the flesh of the viper, finds in the virtue of marjoram a specific against this venomous animal and the serpent heals sore eyes by eating fennel.
And is not reasoning intelligence eclipsed by animals in their provision for atmospheric changes? Do we not see sheep, when winter is approaching, devouring grass with avidity as if to make provision for future scarcity? Do we not also see oxen, long confined in the winter season, recognise the return of spring by a natural sensation, and look to the end of their stables towards the doors, all turning their heads there by common consent? Studious observers have remarked that the hedgehog makes an opening at the two extremities of his hole. If the wind from the north is going to blow he shuts up the aperture which looks towards the north; if the south wind succeeds it the animal passes to the northern door. What lesson do these animals teach man? They not only show us in our Creator a care which extends to all beings, but a certain presentiment of future even in brutes. Then we ought not to attach ourselves to this present life and ought to give all heed to that which is to come. Will you not be industrious for yourself, O man? And will you not lay up in the present age rest in that which is to come, after having seen the example of the ant? The ant during summer collects treasures for winter. Far from giving itself up to idleness, before this season has made it feel its severity, it hastens to work with an invincible zeal until it has abundantly filled its storehouses. Here again, how far it is from being negligent! With what wise foresight it manages so as to keep its provisions as long as possible! With its pincers it cuts the grains in half, for fear lest they should germinate and not serve for its food. If they are damp it dries them; and it does not spread them out in all weathers, but when it feels that the air will keep of a mild temperature. Be sure that you will never see rain fall from the clouds so long as the ant has left the grain out.
What language can attain to the marvels of the Creator? What ear could understand them? And what time would be sufficient to relate them? Let us say, then, with the prophet, O Lord, how manifold are your works! In wisdom have you made them all. We shall not be able to say in self-justification, that we have learned useful knowledge in books, since the untaught law of nature makes us choose that which is advantageous to us. Do you know what good you ought to do your neighbour? The good that you expect from him yourself. Do you know what is evil? That which you would not wish another to do to you. Neither botanical researches nor the experience of simples have made animals discover those which are useful to them; but each knows naturally what is salutary and marvellously appropriates what suits its nature.
4. Virtues exist in us also by nature, and the soul has affinity with them not by education, but by nature herself. We do not need lessons to hate illness, but by ourselves we repel what afflicts us, the soul has no need of a master to teach us to avoid vice. Now all vice is a sickness of the soul as virtue is its health. Thus those have defined health well who have called it a regularity in the discharge of natural functions; a definition that can be applied without fear to the good condition of the soul. Thus, without having need of lessons, the soul can attain by herself to what is fit and conformable to nature. Hence it comes that temperance everywhere is praised, justice is in honour, courage admired, and prudence the object of all aims; virtues which concern the soul more than health concerns the body. Children love your parents, and you, parents provoke not your children to wrath. Does not nature say the same? Paul teaches us nothing new; he only tightens the links of nature. If the lioness loves her cubs, if the she wolf fights to defend her little ones, what shall man say who is unfaithful to the precept and violates nature herself; or the son who insults the old age of his father; or the father whose second marriage has made him forget his first children?
With animals invincible affection unites parents with children. It is the Creator, God Himself, who substitutes the strength of feeling for reason in them. From whence it comes that a lamb as it bounds from the fold, in the midst of a thousand sheep recognises the colour and the voice of its mother, runs to her, and seeks its own sources of milk. If its mother's udders are dry, it is content, and, without stopping, passes by more abundant ones. And how does the mother recognise it among the many lambs? All have the same voice, the same colour, the same smell, as far at least as regards our sense of smell. Yet there is in these animals a more subtle sense than our perception which makes them recognise their own. The little dog has as yet no teeth, nevertheless he defends himself with his mouth against any one who teases him. The calf has as yet no horns, nevertheless he already knows where his weapons will grow. Here we have evident proof that the instinct of animals is innate, and that in all beings there is nothing disorderly, nothing unforeseen. All bear the marks of the wisdom of the Creator, and show that they have come to life with the means of assuring their preservation.
The dog is not gifted with a share of reason; but with him instinct has the power of reason. The dog has learned by nature the secret of elaborate inferences, which sages of the world, after long years of study, have hardly been able to disentangle. When the dog is on the track of game, if he sees it divide in different directions, he examines these different paths, and speech alone fails him to announce his reasoning. The creature, he says, is gone here or there or in another direction. It is neither here nor there; it is therefore in the third direction. And thus, neglecting the false tracks, he discovers the true one. What more is done by those who, gravely occupied in demonstrating theories, trace lines upon the dust and reject two propositions to show that the third is the true one?
Does not the gratitude of the dog shame all who are ungrateful to their benefactors? Many are said to have fallen dead by their murdered masters in lonely places. Others, when a crime has just been committed, have led those who were searching for the murderers, and have caused the criminals to be brought to justice. What will those say who, not content with not loving the Master who has created them and nourished them, have for their friends men whose mouth attacks the Lord, sitting at the same table with them, and, while partaking of their food, blaspheme Him who has given it to them?
Behold the word of God pervading creation, beginning even then the efficacy which is seen displayed today, and will be displayed to the end of the world! As a ball, which one pushes, if it meet a declivity, descends, carried by its form and the nature of the ground and does not stop until it has reached a level surface; so nature, once put in motion by the Divine command, traverses creation with an equal step, through birth and death, and keeps up the succession of kinds through resemblance, to the last. Nature always makes a horse succeed to a horse, a lion to a lion, an eagle to an eagle, and preserving each animal by these uninterrupted successions she transmits it to the end of all things. Animals do not see their peculiarities destroyed or effaced by any length of time; their nature, as though it had been just constituted, follows the course of ages, for ever young. Let the earth bring forth the living creature. This command has continued and earth does not cease to obey the Creator. For, if there are creatures which are successively produced by their predecessors, there are others that even today we see born from the earth itself. In wet weather she brings forth grasshoppers and an immense number of insects which fly in the air and have no names because they are so small; she also produces mice and frogs. In the environs of Thebes in Egypt, after abundant rain in hot weather, the country is covered with field mice. We see mud alone produce eels; they do not proceed from an egg, nor in any other manner; it is the earth alone which gives them birth. Let the earth produce a living creature.
Cattle are terrestrial and bent towards the earth. Man, a celestial growth, rises superior to them as much by the mould of his bodily conformation as by the dignity of his soul. What is the form of quadrupeds? Their head is bent towards the earth and looks towards their belly, and only pursues their belly's good. Your head, O man! Is turned towards heaven; your eyes look up. When therefore you degrade yourself by the passions of the flesh, slave of your belly, and your lowest parts, you approach animals without reason and becomest like one of them. You are called to more noble cares; seek those things which are above where Christ sits. Colossians 3:1 Raise your soul above the earth; draw from its natural conformation the rule of your conduct; fix your conversation in heaven. Your true country is the heavenly Jerusalem; your fellow citizens and your compatriots are the first-born which are written in heaven. Hebrews 12:23
The command of God advanced step by step and earth thus received her adornment. Yesterday it was said, Let the waters produce moving things, and today let the earth bring forth the living creature. Is the earth then alive? And are the mad-minded Manichæans right in giving it a soul? At these words Let the earth bring forth, it did not produce a germ contained in it, but He who gave the order at the same time gifted it with the grace and power to bring forth. When the earth had heard this command Let the earth bring forth grass and the tree yielding fruit, it was not grass that it had hidden in it that it caused to spring forth, it did not bring to the surface a palm tree, an oak, a cypress, hitherto kept back in its depths. It is the word of God which forms the nature of things created. Let the earth bring forth; that is to say not that she may bring forth that which she has but that she may acquire that which she lacks, when God gives her the power. Even so now, Let the earth bring forth the living creature, not the living creature that is contained in herself, but that which the command of God gives her. Further, the Manichæans contradict themselves, because if the earth has brought forth the life, she has left herself despoiled of life. Their execrable doctrine needs no demonstration.
But why did the waters receive the command to bring forth the moving creature that has life and the earth to bring forth the living creature? We conclude that, by their nature, swimming creatures appear only to have an imperfect life, because they live in the thick element of water. They are hard of hearing, and their sight is dull because they see through the water; they have no memory, no imagination, no idea of social intercourse. Thus divine language appears to indicate that, in aquatic animals, the carnal life originates their psychic movements, while in terrestrial animals, gifted with a more perfect life, the soul enjoys supreme authority. In fact the greater part of quadrupeds have more power of penetration in their senses; their apprehension of present objects is keen, and they keep all exact remembrance of the past. It seems therefore, that God, after the command given to the waters to bring forth moving creatures that have life, created simply living bodies for aquatic animals, while for terrestrial animals He commanded the soul to exist and to direct the body, showing thus that the inhabitants of the earth are gifted with greater vital force. Without doubt terrestrial animals are devoid of reason. At the same time how many affections of the soul each one of them expresses by the voice of nature! They express by cries their joy and sadness, recognition of what is familiar to them, the need of food, regret at being separated from their companions, and numberless emotions. Aquatic animals, on the contrary, are not only dumb; it is impossible to tame them, to teach them, to train them for man's society. The ox knows his owner, and the ass his master's crib. Isaiah 1:3 But the fish does not know who feeds him. The ass knows a familiar voice, he knows the road which he has often trodden, and even, if man loses his way, he sometimes serves him as a guide. His hearing is more acute than that of any other terrestrial animal. What animal of the sea can show so much rancour and resentment as the camel? The camel conceals its resentment for a long time after it has been struck, until it finds an opportunity, and then repays the wrong. Listen, you whose heart does not pardon, you who practise vengeance as a virtue; see what you resemble when you keep your anger for so long against your neighbour like a spark, hidden in the ashes, and only waiting for fuel to set your heart ablaze!
2. Let the earth bring forth a living soul. Why did the earth produce a living soul? So that you may make a difference between the soul of cattle and that of man. You will soon learn how the human soul was formed; hear now about the soul of creatures devoid of reason. Since, according to Scripture, the life of every creature is in the blood, as the blood when thickened changes into flesh, and flesh when corrupted decomposes into earth, so the soul of beasts is naturally an earthy substance. Let the earth bring forth a living soul. See the affinity of the soul with blood, of blood with flesh, of flesh with earth; and remounting in an inverse sense from the earth to the flesh, from the flesh to the blood, from the blood to the soul, you will find that the soul of beasts is earth. Do not suppose that it is older than the essence of their body, nor that it survives the dissolution of the flesh; avoid the nonsense of those arrogant philosophers who do not blush to liken their soul to that of a dog; who say that they have been formerly themselves women, shrubs, fish. Have they ever been fish? I do not know; but I do not fear to affirm that in their writings they show less sense than fish. Let the earth bring forth the living creature. Perhaps many of you ask why there is such a long silence in the middle of the rapid rush of my discourse. The more studious among my auditors will not be ignorant of the reason why words fail me. What! Have I not seen them look at each other, and make signs to make me look at them, and to remind me of what I have passed over? I have forgotten a part of the creation, and that one of the most considerable, and my discourse was almost finished without touching upon it. Let the waters bring forth abundantly the moving creature that has life and fowl that may fly above the earth in the open firmament, of heaven. Genesis 1:20 I spoke of fish as long as eventide allowed: today we have passed to the examination of terrestrial animals; between the two, birds have escaped us. We are forgetful like travellers who unmindful of some important object, are obliged, although they be far on their road, to retrace their steps, punished for their negligence by the weariness of the journey. So we have to turn back. That which we have omitted is not to be despised. It is the third part of the animal creation, if indeed there are three kinds of animals, land, winged and water.
1. How did you like the fare of my morning's discourse? It seemed to me that I had the good intentions of a poor giver of a feast, who, ambitious of having the credit of keeping a good table saddens his guests by the poor supply of the more expensive dishes. In vain he lavishly covers his table with his mean fare; his ambition only shows his folly. It is for you to judge if I have shared the same fate. Yet, whatever my discourse may have been, take care lest you disregard it. No one refused to sit at the table of Elisha; and yet he only gave his friends wild vegetables. 2 Kings 4:39 I know the laws of allegory, though less by myself than from the works of others. There are those truly, who do not admit the common sense of the Scriptures, for whom water is not water, but some other nature, who see in a plant, in a fish, what their fancy wishes, who change the nature of reptiles and of wild beasts to suit their allegories, like the interpreters of dreams who explain visions in sleep to make them serve their own ends. For me grass is grass; plant, fish, wild beast, domestic animal, I take all in the literal sense. For I am not ashamed of the gospel. Romans 1:16 Those who have written about the nature of the universe have discussed at length the shape of the earth. If it be spherical or cylindrical, if it resemble a disc and is equally rounded in all parts, or if it has the forth of a winnowing basket and is hollow in the middle; all these conjectures have been suggested by cosmographers, each one upsetting that of his predecessor. It will not lead me to give less importance to the creation of the universe, that the servant of God, Moses, is silent as to shapes; he has not said that the earth is a hundred and eighty thousand furlongs in circumference; he has not measured into what extent of air its shadow projects itself while the sun revolves around it, nor stated how this shadow, casting itself upon the moon, produces eclipses. He has passed over in silence, as useless, all that is unimportant for us. Shall I then prefer foolish wisdom to the oracles of the Holy Spirit? Shall I not rather exalt Him who, not wishing to fill our minds with these vanities, has regulated all the economy of Scripture in view of the edification and the making perfect of our souls? It is this which those seem to me not to have understood, who, giving themselves up to the distorted meaning of allegory, have undertaken to give a majesty of their own invention to Scripture. It is to believe themselves wiser than the Holy Spirit, and to bring forth their own ideas under a pretext of exegesis. Let us hear Scripture as it has been written. 2. Let the earth bring forth the living creature. Genesis 1:24 Behold the word of God pervading creation, beginning even then the efficacy which is seen displayed today, and will be displayed to the end of the world! As a ball, which one pushes, if it meet a declivity, descends, carried by its form and the nature of the ground and does not stop until it has reached a level surface; so nature, once put in motion by the Divine command, traverses creation with an equal step, through birth and death, and keeps up the succession of kinds through resemblance, to the last. Nature always makes a horse succeed to a horse, a lion to a lion, an eagle to an eagle, and preserving each animal by these uninterrupted successions she transmits it to the end of all things. Animals do not see their peculiarities destroyed or effaced by any length of time; their nature, as though it had been just constituted, follows the course of ages, for ever young. Let the earth bring forth the living creature. This command has continued and earth does not cease to obey the Creator. For, if there are creatures which are successively produced by their predecessors, there are others that even today we see born from the earth itself. In wet weather she brings forth grasshoppers and an immense number of insects which fly in the air and have no names because they are so small; she also produces mice and frogs. In the environs of Thebes in Egypt, after abundant rain in hot weather, the country is covered with field mice. We see mud alone produce eels; they do not proceed from an egg, nor in any other manner; it is the earth alone which gives them birth. Let the earth produce a living creature. Cattle are terrestrial and bent towards the earth. Man, a celestial growth, rises superior to them as much by the mould of his bodily conformation as by the dignity of his soul. What is the form of quadrupeds? Their head is bent towards the earth and looks towards their belly, and only pursues their belly's good. Your head, O man! Is turned towards heaven; your eyes look up. When therefore you degrade yourself by the passions of the flesh, slave of your belly, and your lowest parts, you approach animals without reason and becomest like one of them. You are called to more noble cares; seek those things which are above where Christ sits. Colossians 3:1 Raise your soul above the earth; draw from its natural conformation the rule of your conduct; fix your conversation in heaven. Your true country is the heavenly Jerusalem; your fellow citizens and your compatriots are the first-born which are written in heaven. Hebrews 12:23 3. Let the earth bring forth the living creature. Thus when the soul of brutes appeared it was not concealed in the earth, but it was born by the command of God. Brutes have one and the same soul of which the common characteristic is absence of reason. But each animal is distinguished by peculiar qualities. The ox is steady, the ass is lazy, the horse has strong passions, the wolf cannot be tamed, the fox is deceitful, the stag timid, the ant industrious, the dog grateful and faithful in his friendships. As each animal was created the distinctive character of his nature appeared in him in due measure; in the lion spirit, taste for solitary life, an unsociable character. True tyrant of animals, he, in his natural arrogance, admits but few to share his honours. He disdains his yesterday's food and never returns to the remains of the prey. Nature has provided his organs of voice with such great force that often much swifter animals are caught by his roaring alone. The panther, violent and impetuous in his leaps, has a body fitted for his activity and lightness, in accord with the movements of his soul. The bear has a sluggish nature, ways of its own, a sly character, and is very secret; therefore it has an analogous body, heavy, thick, without articulations such as are necessary for a cold dweller in dens. When we consider the natural and innate care that these creatures without reason take of their lives we shall be induced to watch over ourselves and to think of the salvation of our souls; or rather we shall be the more condemned when we are found falling short even of the imitation of brutes. The bear, which often gets severely wounded, cares for himself and cleverly fills the wounds with mullein, a plant whose nature is very astringent. You will also see the fox heal his wounds with droppings from the pine tree; the tortoise, gorged with the flesh of the viper, finds in the virtue of marjoram a specific against this venomous animal and the serpent heals sore eyes by eating fennel. And is not reasoning intelligence eclipsed by animals in their provision for atmospheric changes? Do we not see sheep, when winter is approaching, devouring grass with avidity as if to make provision for future scarcity? Do we not also see oxen, long confined in the winter season, recognise the return of spring by a natural sensation, and look to the end of their stables towards the doors, all turning their heads there by common consent? Studious observers have remarked that the hedgehog makes an opening at the two extremities of his hole. If the wind from the north is going to blow he shuts up the aperture which looks towards the north; if the south wind succeeds it the animal passes to the northern door. What lesson do these animals teach man? They not only show us in our Creator a care which extends to all beings, but a certain presentiment of future even in brutes. Then we ought not to attach ourselves to this present life and ought to give all heed to that which is to come. Will you not be industrious for yourself, O man? And will you not lay up in the present age rest in that which is to come, after having seen the example of the ant? The ant during summer collects treasures for winter. Far from giving itself up to idleness, before this season has made it feel its severity, it hastens to work with an invincible zeal until it has abundantly filled its storehouses. Here again, how far it is from being negligent! With what wise foresight it manages so as to keep its provisions as long as possible! With its pincers it cuts the grains in half, for fear lest they should germinate and not serve for its food. If they are damp it dries them; and it does not spread them out in all weathers, but when it feels that the air will keep of a mild temperature. Be sure that you will never see rain fall from the clouds so long as the ant has left the grain out. What language can attain to the marvels of the Creator? What ear could understand them? And what time would be sufficient to relate them? Let us say, then, with the prophet, O Lord, how manifold are your works! In wisdom have you made them all. We shall not be able to say in self-justification, that we have learned useful knowledge in books, since the untaught law of nature makes us choose that which is advantageous to us. Do you know what good you ought to do your neighbour? The good that you expect from him yourself. Do you know what is evil? That which you would not wish another to do to you. Neither botanical researches nor the experience of simples have made animals discover those which are useful to them; but each knows naturally what is salutary and marvellously appropriates what suits its nature. 4. Virtues exist in us also by nature, and the soul has affinity with them not by education, but by nature herself. We do not need lessons to hate illness, but by ourselves we repel what afflicts us, the soul has no need of a master to teach us to avoid vice. Now all vice is a sickness of the soul as virtue is its health. Thus those have defined health well who have called it a regularity in the discharge of natural functions; a definition that can be applied without fear to the good condition of the soul. Thus, without having need of lessons, the soul can attain by herself to what is fit and conformable to nature. Hence it comes that temperance everywhere is praised, justice is in honour, courage admired, and prudence the object of all aims; virtues which concern the soul more than health concerns the body. Children love your parents, and you, parents provoke not your children to wrath. Does not nature say the same? Paul teaches us nothing new; he only tightens the links of nature. If the lioness loves her cubs, if the she wolf fights to defend her little ones, what shall man say who is unfaithful to the precept and violates nature herself; or the son who insults the old age of his father; or the father whose second marriage has made him forget his first children? With animals invincible affection unites parents with children. It is the Creator, God Himself, who substitutes the strength of feeling for reason in them. From whence it comes that a lamb as it bounds from the fold, in the midst of a thousand sheep recognises the colour and the voice of its mother, runs to her, and seeks its own sources of milk. If its mother's udders are dry, it is content, and, without stopping, passes by more abundant ones. And how does the mother recognise it among the many lambs? All have the same voice, the same colour, the same smell, as far at least as regards our sense of smell. Yet there is in these animals a more subtle sense than our perception which makes them recognise their own. The little dog has as yet no teeth, nevertheless he defends himself with his mouth against any one who teases him. The calf has as yet no horns, nevertheless he already knows where his weapons will grow. Here we have evident proof that the instinct of animals is innate, and that in all beings there is nothing disorderly, nothing unforeseen. All bear the marks of the wisdom of the Creator, and show that they have come to life with the means of assuring their preservation. The dog is not gifted with a share of reason; but with him instinct has the power of reason. The dog has learned by nature the secret of elaborate inferences, which sages of the world, after long years of study, have hardly been able to disentangle. When the dog is on the track of game, if he sees it divide in different directions, he examines these different paths, and speech alone fails him to announce his reasoning. The creature, he says, is gone here or there or in another direction. It is neither here nor there; it is therefore in the third direction. And thus, neglecting the false tracks, he discovers the true one. What more is done by those who, gravely occupied in demonstrating theories, trace lines upon the dust and reject two propositions to show that the third is the true one? Does not the gratitude of the dog shame all who are ungrateful to their benefactors? Many are said to have fallen dead by their murdered masters in lonely places. Others, when a crime has just been committed, have led those who were searching for the murderers, and have caused the criminals to be brought to justice. What will those say who, not content with not loving the Master who has created them and nourished them, have for their friends men whose mouth attacks the Lord, sitting at the same table with them, and, while partaking of their food, blaspheme Him who has given it to them? 5. But let us return to the spectacle of creation. The easiest animals to catch are the most productive. It is on account of this that hares and wild goats produce many little ones, and that wild sheep have twins, for fear lest these species should disappear, consumed by carnivorous animals. Beasts of prey, on the contrary, produce only a few and a lioness with difficulty gives birth to one lion; because, if they say truly, the cub issues from its mother by tearing her with its claws; and vipers are only born by gnawing through the womb, inflicting a proper punishment on their mother. Thus in nature all has been foreseen, all is the object of continual care. If you examine the members even of animals, you will find that the Creator has given them nothing superfluous, that He has omitted nothing that is necessary. To carnivorous animals He has given pointed teeth which their nature requires for their support. Those that are only half furnished with teeth have received several distinct receptacles for their food. As it is not broken up enough in the first, they are gifted with the power of returning it after it has been swallowed, and it does not assimilate until it has been crushed by rumination. The first, second, third, and fourth stomachs of ruminating animals do not remain idle; each one of them fulfils a necessary function. The neck of the camel is long so that it may lower it to its feet and reach the grass on which it feeds. Bears, lions, tigers, all animals of this sort, have short necks buried in their shoulders; it is because they do not live upon grass and have no need to bend down to the earth; they are carnivorous and eat the animals upon whom they prey. Why has the elephant a trunk? This enormous creature, the greatest of terrestrial animals, created for the terror of those who meet it, is naturally huge and fleshy. If its neck was large and in proportion to its feet it would be difficult to direct, and would be of such an excessive weight that it would make it lean towards the earth. As it is, its head is attached to the spine of the back by short vertebrae and it has its trunk to take the place of a neck, and with it it picks up its food and draws up its drink. Its feet, without joints, like united columns, support the weight of its body. If it were supported on lax and flexible legs, its joints would constantly give way, equally incapable of supporting its weight, should it wish either to kneel or rise. But it has under the foot a little ankle joint which takes the place of the leg and knee joints whose mobility would never have resisted this enormous and swaying mass. Thus it had need of this nose which nearly touches its feet. Have you seen them in war marching at the head of the phalanx, like living towers, or breaking the enemies' battalions like mountains of flesh with their irresistible charge? If their lower parts were not in accordance with their size they would never have been able to hold their own. Now we are told that the elephant lives three hundred years and more, another reason for him to have solid and unjointed feet. But, as we have said, his trunk, which has the form and the flexibility of a serpent, takes its food from the earth and raises it up. Thus we are right in saying that it is impossible to find anything superfluous or wanting in creation. Well! God has subdued this monstrous animal to us to such a point that he understands the lessons and endures the blows we give him; a manifest proof that the Creator has submitted all to our rule, because we have been made in His image. It is not in great animals only that we see unapproachable wisdom; no less wonders are seen in the smallest. The high tops of the mountains which, near to the clouds and continually beaten by the winds, keep up a perpetual winter, do not arouse more admiration in me than the hollow valleys, which escape the storms of lofty peaks and preserve a constant mild temperature. In the same way in the constitution of animals I am not more astonished at the size of the elephant, than at the mouse, who is feared by the elephant, or at the scorpion's delicate sting, which has been hollowed like a pipe by the supreme artificer to throw venom into the wounds it makes. And let nobody accuse the Creator of having produced venomous animals, destroyers and enemies of our life. Else let them consider it a crime in the schoolmaster when he disciplines the restlessness of youth by the use of the rod and whip to maintain order. 6. Beasts bear witness to the faith. Have you confidence in the Lord? Thou shall walk upon the asp and the basilisk and you shall trample under feet the lion and the dragon. With faith you have the power to walk upon serpents and scorpions. Do you not see that the viper which attached itself to the hand of Paul, while he gathered sticks, did not injure him, because it found the saint full of faith? If you have not faith, do not fear beasts so much as your faithlessness, which renders you susceptible of all corruption. But I see that for a long time you have been asking me for an account of the creation of man, and I think I can hear you all cry in your hearts, We are being taught the nature of our belongings, but we are ignorant of ourselves. Let me then speak of it, since it is necessary, and let me put an end to my hesitation. In truth the most difficult of sciences is to know one's self. Not only our eye, from which nothing outside us escapes, cannot see itself; but our mind, so piercing to discover the sins of others, is slow to recognise its own faults. Thus my speech, after eagerly investigating what is external to myself, is slow and hesitating in exploring my own nature. Yet the beholding of heaven and earth does not make us know God better than the attentive study of our being does; I am, says the Prophet, fearfully and wonderfully made; that is to say, in observing myself I have known Your infinite wisdom.
The command of God advanced step by step and earth thus received her adornment. Yesterday it was said, Let the waters produce moving things, and today let the earth bring forth the living creature. Is the earth then alive? And are the mad-minded Manichæans right in giving it a soul? At these words Let the earth bring forth, it did not produce a germ contained in it, but He who gave the order at the same time gifted it with the grace and power to bring forth. When the earth had heard this command Let the earth bring forth grass and the tree yielding fruit, it was not grass that it had hidden in it that it caused to spring forth, it did not bring to the surface a palm tree, an oak, a cypress, hitherto kept back in its depths. It is the word of God which forms the nature of things created. Let the earth bring forth; that is to say not that she may bring forth that which she has but that she may acquire that which she lacks, when God gives her the power. Even so now, Let the earth bring forth the living creature, not the living creature that is contained in herself, but that which the command of God gives her. Further, the Manichæans contradict themselves, because if the earth has brought forth the life, she has left herself despoiled of life. Their execrable doctrine needs no demonstration. But why did the waters receive the command to bring forth the moving creature that has life and the earth to bring forth the living creature? We conclude that, by their nature, swimming creatures appear only to have an imperfect life, because they live in the thick element of water. They are hard of hearing, and their sight is dull because they see through the water; they have no memory, no imagination, no idea of social intercourse. Thus divine language appears to indicate that, in aquatic animals, the carnal life originates their psychic movements, while in terrestrial animals, gifted with a more perfect life, the soul enjoys supreme authority. In fact the greater part of quadrupeds have more power of penetration in their senses; their apprehension of present objects is keen, and they keep all exact remembrance of the past. It seems therefore, that God, after the command given to the waters to bring forth moving creatures that have life, created simply living bodies for aquatic animals, while for terrestrial animals He commanded the soul to exist and to direct the body, showing thus that the inhabitants of the earth are gifted with greater vital force. Without doubt terrestrial animals are devoid of reason. At the same time how many affections of the soul each one of them expresses by the voice of nature! They express by cries their joy and sadness, recognition of what is familiar to them, the need of food, regret at being separated from their companions, and numberless emotions. Aquatic animals, on the contrary, are not only dumb; it is impossible to tame them, to teach them, to train them for man's society. The ox knows his owner, and the ass his master's crib. Isaiah 1:3 But the fish does not know who feeds him. The ass knows a familiar voice, he knows the road which he has often trodden, and even, if man loses his way, he sometimes serves him as a guide. His hearing is more acute than that of any other terrestrial animal. What animal of the sea can show so much rancour and resentment as the camel? The camel conceals its resentment for a long time after it has been struck, until it finds an opportunity, and then repays the wrong. Listen, you whose heart does not pardon, you who practise vengeance as a virtue; see what you resemble when you keep your anger for so long against your neighbour like a spark, hidden in the ashes, and only waiting for fuel to set your heart ablaze! 2. Let the earth bring forth a living soul. Why did the earth produce a living soul? So that you may make a difference between the soul of cattle and that of man. You will soon learn how the human soul was formed; hear now about the soul of creatures devoid of reason. Since, according to Scripture, the life of every creature is in the blood, as the blood when thickened changes into flesh, and flesh when corrupted decomposes into earth, so the soul of beasts is naturally an earthy substance. Let the earth bring forth a living soul. See the affinity of the soul with blood, of blood with flesh, of flesh with earth; and remounting in an inverse sense from the earth to the flesh, from the flesh to the blood, from the blood to the soul, you will find that the soul of beasts is earth. Do not suppose that it is older than the essence of their body, nor that it survives the dissolution of the flesh; avoid the nonsense of those arrogant philosophers who do not blush to liken their soul to that of a dog; who say that they have been formerly themselves women, shrubs, fish. Have they ever been fish? I do not know; but I do not fear to affirm that in their writings they show less sense than fish. Let the earth bring forth the living creature. Perhaps many of you ask why there is such a long silence in the middle of the rapid rush of my discourse. The more studious among my auditors will not be ignorant of the reason why words fail me. What! Have I not seen them look at each other, and make signs to make me look at them, and to remind me of what I have passed over? I have forgotten a part of the creation, and that one of the most considerable, and my discourse was almost finished without touching upon it. Let the waters bring forth abundantly the moving creature that has life and fowl that may fly above the earth in the open firmament, of heaven. Genesis 1:20 I spoke of fish as long as eventide allowed: today we have passed to the examination of terrestrial animals; between the two, birds have escaped us. We are forgetful like travellers who unmindful of some important object, are obliged, although they be far on their road, to retrace their steps, punished for their negligence by the weariness of the journey. So we have to turn back. That which we have omitted is not to be despised. It is the third part of the animal creation, if indeed there are three kinds of animals, land, winged and water. Let the waters it is said bring forth abundantly moving creature that has life and fowl that may fly above the earth in the open firmament of heaven. Why do the waters give birth also to birds? Because there is, so to say, a family link between the creatures that fly and those that swim. In the same way that fish cut the waters, using their fins to carry them forward and their tails to direct their movements round and round and straightforward, so we see birds float in the air by the help of their wings. Both endowed with the property of swimming, their common derivation from the waters has made them of one family. At the same time no bird is without feet, because finding all its food upon the earth it cannot do without their service. Rapacious birds have pointed claws to enable them to close on their prey; to the rest has been given the indispensable ministry of feet to seek their food and to provide for the other needs of life. There are a few who walk badly, whose feet are neither suitable for walking nor for preying. Among this number are swallows, incapable of walking and seeking their prey, and the birds called swifts who live on little insects carried about by the air. As to the swallow, its flight, which grazes the earth, fulfils the function of feet. 3. There are also innumerable kinds of birds. If we review them all, as we have partly done the fish, we shall find that under one name, the creatures which fly differ infinitely in size, form and colour; that in their life, their actions and their manners, they present a variety equally beyond the power of description. Thus some have tried to imagine names for them of which the singularity and the strangeness might, like brands, mark the distinctive character of each kind known. Some, as eagles, have been called Schizoptera, others Dermoptera, as the bats, others Ptilota, as wasps, others Coleoptera, as beetles and all those insects which brought forth in cases and coverings, break their prison to fly away in liberty. But we have enough words of common usage to characterise each species and to mark the distinction which Scripture sets up between clean and unclean birds. Thus the species of carnivora is of one sort and of one constitution which suits their manner of living, sharp talons, curved beak, swift wings, allowing them to swoop easily upon their prey and to tear it up after having seized it. The constitution of those who pick up seeds is different, and again that of those who live on all they come across. What a variety in all these creatures! Some are gregarious, except the birds of prey who know no other society than conjugal union; but innumerable kinds, doves, cranes, starlings, jackdaws, like a common life. Among them some live without a chief and in a sort of independence; others, as cranes, do not refuse to submit themselves to a leader. And a fresh difference between them is that some are stationary and non-migratory; others undertake long voyages and the greater part of them migrate at the approach of winter. Nearly all birds can be tamed and are capable of training, except the weakest, who through fear and timidity cannot bear the constant and annoying contact of the hand. Some like the society of man and inhabit our dwellings; others delight in mountains and in desert places. There is a great difference too in their peculiar notes. Some twitter and chatter, others are silent, some have a melodious and sonorous voice, some are wholly inharmonious and incapable of song; some imitate the voice of man, taught their mimicry either by nature or training; others always give forth the same monotonous cry. The cock is proud; the peacock is vain of his beauty; doves and fowls are amorous, always seeking each other's society. The partridge is deceitful and jealous, lending perfidious help to the huntsmen to seize their prey. 4. What a variety, I have said, in the actions and lives of flying creatures. Some of these unreasoning creatures even have a government, if the feature of government is to make the activity of all the individuals centre in one common end. This may be observed in bees. They have a common dwelling place; they fly in the air together, they work at the same work together; and what is still more extraordinary is that they give themselves to these labours under the guidance of a king and superintendent, and that they do not allow themselves to fly to the meadows without seeing if the king is flying at their head. As to this king, it is not election that gives him this authority; ignorance on the part of the people often puts the worst man in power; it is not fate; the blind decisions of fate often give authority to the most unworthy. It is not heredity that places him on the throne; it is only too common to see the children of kings, corrupted by luxury and flattery, living in ignorance of all virtue. It is nature which makes the king of the bees, for nature gives him superior size, beauty, and sweetness of character. He has a sting like the others, but he does not use it to revenge himself. It is a principle of natural and unwritten law, that those who are raised to high office, ought to be lenient in punishing. Even bees who do not follow the example of their king, repent without delay of their imprudence, since they lose their lives with their sting. Listen, Christians, you to whom it is forbidden to recompense evil for evil and commanded to overcome evil with good. Take the bee for your model, which constructs its cells without injuring any one and without interfering with the goods of others. It gathers openly wax from the flowers with its mouth, drawing in the honey scattered over them like dew, and injects it into the hollow of its cells. Thus at first honey is liquid; time thickens it and gives it its sweetness. The book of Proverbs has given the bee the most honourable and the best praise by calling her wise and industrious. How much activity she exerts in gathering this precious nourishment, by which both kings and men of low degree are brought to health! How great is the art and cunning she displays in the construction of the store houses which are destined to receive the honey! After having spread the wax like a thin membrane, she distributes it in contiguous compartments which, weak though they are, by their number and by their mass, sustain the whole edifice. Each cell in fact holds to the one next to it, and is separated by a thin partition; we thus see two or three galleries of cells built one upon the other. The bee takes care not to make one vast cavity, for fear it might break under the weight of the liquid, and allow it to escape. See how the discoveries of geometry are mere by-works to the wise bee! The rows of honey-comb are all hexagonal with equal sides. They do not bear on each other in straight lines, lest the supports should press on empty spaces between and give way; but the angles of the lower hexagons serve as foundations and bases to those which rise above, so as to furnish a sure support to the lower mass, and so that each cell may securely keep the liquid honey. 5. How shall we make an exact review of all the peculiarities of the life of birds? During the night cranes keep watch in turn; some sleep, others make the rounds and procure a quiet slumber for their companions. After having finished his duty, the sentry utters a cry, and goes to sleep, and the one who awakes, in his turn, repays the security which he has enjoyed. You will see the same order reign in their flight. One leads the way, and when it has guided the flight of the flock for a certain time, it passes to the rear, leaving to the one who comes after the care of directing the march. The conduct of storks comes very near intelligent reason. In these regions the same season sees them all migrate. They all start at one given signal. And it seems to me that our crows, serving them as escort, go to bring them back, and to help them against the attacks of hostile birds. The proof is that in this season not a single crow appears, and that they return with wounds, evident marks of the help and of the assistance that they have lent. Who has explained to them the laws of hospitality? Who has threatened them with the penalties of desertion? For not one is missing from the company. Listen, all inhospitable hearts, you who shut your doors, whose house is never open either in the winter or in the night to travellers. The solicitude of storks for their old would be sufficient, if our children would reflect upon it, to make them love their parents; because there is no one so failing in good sense, as not to deem it a shame to be surpassed in virtue by birds devoid of reason. The storks surround their father, when old age makes his feathers drop off, warm him with their wings, and provide abundantly for his support, and even in their flight they help him as much as they are able, raising him gently on each side upon their wings, a conduct so notorious that it has given to gratitude the name of antipelargosis. Let no one lament poverty; let not the man whose house is bare despair of his life, when he considers the industry of the swallow. To build her nest, she brings bits of straw in her beak; and, as she cannot raise the mud in her claws, she moistens the end of her wings in water and then rolls in very fine dust and thus procures mud. After having united, little by little, the bits of straw with this mud, as with glue, she feeds her young; and if any one of them has its eyes injured, she has a natural remedy to heal the sight of her little ones. This sight ought to warn you not to take to evil ways on account of poverty; and, even if you are reduced to the last extremity, not to lose all hope; not to abandon yourself to inaction and idleness, but to have recourse to God. If He is so bountiful to the swallow, what will He not do for those who call upon Him with all their heart? The halcyon is a sea bird, which lays its eggs along the shore, or deposits them in the sand. And it lays in the middle of winter, when the violence of the winds dashes the sea against the land. Yet all winds are hushed, and the wave of the sea grows calm, during the seven days that the halcyon sits. For it only takes seven days to hatch the young. Then, as they are in need of food so that they may grow, God, in His munificence, grants another seven days to this tiny animal. All sailors know this, and call these days halcyon days. If divine Providence has established these marvellous laws in favour of creatures devoid of reason, it is to induce you to ask for your salvation from God. Is there a wonder which He will not perform for you— you have been made in His image, when for so little a bird, the great, the fearful sea is held in check and is commanded in the midst of winter to be calm. 6. It is said that the turtle-dove, once separated from her mate, does not contract a new union, but remains in widowhood, in remembrance of her first alliance. Listen, O women! What veneration for widowhood, even in these creatures devoid of reason, how they prefer it to an unbecoming multiplicity of marriages. The eagle shows the greatest injustice in the education which she gives to her young. When she has hatched two little ones, she throws one on the ground, thrusting it out with blows from her wings, and only acknowledges the remaining one. It is the difficulty of finding food which has made her repulse the offspring she has brought forth. But the osprey, it is said, will not allow it to perish, she carries it away and brings it up with her young ones. Such are parents who, under the plea of poverty, expose their children; such are again those who, in the distribution of their inheritance, make unequal divisions. Since they have given existence equally to each of their children, it is just that they should equally and without preference furnish them with the means of livelihood. Beware of imitating the cruelty of birds with hooked talons. When they see their young are from henceforth capable of encountering the air in their flight, they throw them out of the nest, striking them and pushing them with their wings, and do not take the least care of them. The love of the crow for its young is laudable! When they begin to fly, she follows them, gives them food, and for a very long time provides for their nourishment. Many birds have no need of union with males to conceive. But their eggs are unfruitful, except those of vultures, who more often, it is said, bring forth without coupling: and this although they have a very long life, which often reaches its hundredth year. Note and retain, I pray you, this point in the history of birds; and if ever you see any one laugh at our mystery, as if it were impossible and contrary to nature that a virgin should become a mother without losing the purity of her virginity, bethink you that He who would save the faithful by the foolishness of preaching, has given us beforehand in nature a thousand reasons for believing in the marvellous. 7. Let the waters bring forth the moving creatures that have life, and fowl that may fly above the earth in the open firmament of heaven. They received the command to fly above the earth because earth provides them with nourishment. In the firmament of heaven, that is to say, as we have said before, in that part of the air called οὐρανός, heaven, from the word ὁ ρᾶν, which means to see; called firmament, because the air which extends over our heads, compared to the æther, has greater density, and is thickened by the vapours which exhale from the earth. You have then heaven adorned, earth beautified, the sea peopled with its own creatures, the air filled with birds which scour it in every direction. Studious listener, think of all these creations which God has drawn out of nothing, think of all those which my speech has left out, to avoid tediousness, and not to exceed my limits; recognise everywhere the wisdom of God; never cease to wonder, and, through every creature, to glorify the Creator. There are some kinds of birds which live by night in the midst of darkness; others which fly by day in full light. Bats, owls, night-ravens are birds of night: if by chance you cannot sleep, reflect on these nocturnal birds and their peculiarities and glorify their Maker. How is it that the nightingale is always awake when sitting on her eggs, passing the night in a continual melody? How is it that one animal, the bat, is at the same time quadruped and fowl? That it is the only one of the birds to have teeth? That it is viviparous like quadrupeds, and traverses the air, raising itself not upon wings, but upon a kind of membrane? What natural love bats have for each other! How they interlace like a chain and hang the one upon the other! A very rare spectacle among men, who for the greater part prefer individual and private life to the union of common life. Have not those who give themselves up to vain science the eyes of owls? The sight of the owl, piercing during the night time, is dazzled by the splendour of the sun; thus the intelligence of these men, so keen to contemplate vanities, is blind in presence of the true light. During the day, also, how easy it is for you to admire the Creator everywhere! See how the domestic cock calls you to work with his shrill cry, and how, forerunner of the sun, and early as the traveller, he sends forth labourers to the harvest! What vigilance in geese! With what sagacity they divine secret dangers! Did they not once upon a time save the imperial city? When enemies were advancing by subterranean passages to possess themselves of the capitol of Rome, did not geese announce the danger? Is there any kind of bird whose nature offers nothing for our admiration? Who announces to the vultures that there will be carnage when men march in battle array against one another? You may see flocks of vultures following armies and calculating the result of warlike preparations; a calculation very nearly approaching to human reasoning. How can I describe to you the fearful invasions of locusts, which rise everywhere at a given signal, and pitch their camps all over a country? They do not attack crops until they have received the divine command. Or shall I describe how the remedy for this curse, the thrush, follows them with its insatiable appetite, and the devouring nature that the loving God has given it in His kindness for men? How does the grasshopper modulate its song? Why is it more melodious at midday owing to the air that it breathes in dilating its chest? But it appears to me that in wishing to describe the marvels of winged creatures, I remain further behind than I should if my feet had tried to match the rapidity of their flight. When you see bees, wasps, in short all those flying creatures called insects, because they have an incision all around, reflect that they have neither respiration nor lungs, and that they are supported by air through all parts of their bodies. Thus they perish, if they are covered with oil, because it stops up their pores. Wash them with vinegar, the pores reopen and the animal returns to life. Our God has created nothing unnecessarily and has omitted nothing that is necessary. If now you cast your eyes upon aquatic creatures, you will find that their organization is quite different. Their feet are not split like those of the crow, nor hooked like those of the carnivora, but large and membraneous; therefore they can easily swim, pushing the water with the membranes of their feet as with oars. Notice how the swan plunges his neck into the depths of the water to draw his food from it, and you will understand the wisdom of the Creator in giving this creature a neck longer than his feet, so that he may throw it like a line, and take the food hidden at the bottom of the water. 8. If we simply read the words of Scripture we find only a few short syllables. Let the waters bring forth fowl that may fly above the earth in the open firmament of heaven, but if we enquire into the meaning of these words, then the great wonder of the wisdom of the Creator appears. What a difference He has foreseen among winged creatures! How He has divided them by kinds! How He has characterized each one of them by distinct qualities! But the day will not suffice me to recount the wonders of the air. Earth is calling me to describe wild beasts, reptiles and cattle, ready to show us in her turn sights rivalling those of plants, fish, and birds. Let the earth bring forth the living soul of domestic animals, of wild beasts, and of reptiles after their kind. What have you to say, you who do not believe in the change that Paul promises you in the resurrection, when you see so many metamorphoses among creatures of the air? What are we not told of the horned worm of India! First it changes into a caterpillar, then becomes a buzzing insect, and not content with this form, it clothes itself, instead of wings, with loose, broad plates. Thus, O women, when you are seated busy with your weaving, I mean of the silk which is sent you by the Chinese to make your delicate dresses, remember the metamorphoses of this creature, conceive a clear idea of the resurrection, and do not refuse to believe in the change that Paul announces for all men. But I am ashamed to see that my discourse oversteps the accustomed limits; if I consider the abundance of matters on which I have just discoursed to you, I feel that I am being borne beyond bounds; but when I reflect upon the inexhaustible wisdom which is displayed in the works of creation, I seem to be but at the beginning of my story. Nevertheless, I have not detained you so long without profit. For what would you have done until the evening? You are not pressed by guests, nor expected at banquets. Let me then employ this bodily fast to rejoice your souls. You have often served the flesh for pleasure, today persevere in the ministry of the soul. Delight yourself also in the Lord and he shall give you the desire of your heart. Do you love riches? Here are spiritual riches. The judgments of the Lord are true and righteous altogether. More to be desired are they than gold and precious stones. Do you love enjoyment and pleasures? Behold the oracles of the Lord, which, for a healthy soul, are sweeter than honey and the honey-comb. If I let you go, and if I dismiss this assembly, some will run to the dice, where they will find bad language, sad quarrels and the pangs of avarice. There stands the devil, inflaming the fury of the players with the dotted bones, transporting the same sums of money from one side of the table to the other, now exalting one with victory and throwing the other into despair, now swelling the first with boasting and covering his rival with confusion. Of what use is bodily fasting and filling the soul with innumerable evils? He who does not play spends his leisure elsewhere. What frivolities come from his mouth! What follies strike his ears! Leisure without the fear of the Lord is, for those who do not know the value of time, a school of vice. I hope that my words will be profitable; at least by occupying you here they have prevented you from sinning. Thus the longer I keep you, the longer you are out of the way of evil. An equitable judge will deem that I have said enough, not if he considers the riches of creation, but if he thinks of our weakness and of the measure one ought to keep in that which tends to pleasure. Earth has welcomed you with its own plants, water with its fish, air with its birds; the continent in its turn is ready to offer you as rich treasures. But let us put an end to this morning banquet, for fear satiety may blunt your taste for the evening one. May He who has filled all with the works of His creation and has left everywhere visible memorials of His wonders, fill your hearts with all spiritual joys in Jesus Christ, our Lord, to whom belong glory and power, world without end. Amen.
24–25God said: “Let the earth bring forth living creatures according to their kinds: cattle and creeping things and beasts of the earth according to their kinds.” Different natures of animals sprang forth from the one earth at a single command—the gentle sheep and the carnivorous lion—and the various tendencies of irrational animals that display analogies to various human characteristics. Thus the fox typifies the craftiness of men, the snake the venomous treachery of friends and the neighing horse the wanton young man. There is the busy ant to rouse the indolent and sluggish; for when a man spends an idle youth, then he is instructed by the irrational creatures, being chided by the sacred Scripture, which says, “Go to the ant, O sluggard, and considering her ways, emulate her and become wiser than she.” For when you observe her treasuring up food for herself in good season, imitate her. Treasure up for yourself the fruits of good works for the world to come.
Catechetical Lecture 9:13
24–25It wasn’t simply for our use that he produced all these things; it was also for our benefit in the sense that we might see the overflowing abundance of his creatures and be overwhelmed at the Creator’s power, and be in a position to know that all these things were produced by a certain wisdom and ineffable love out of regard for the human being that was destined to come into being.
Homilies on Genesis 7.13
We might infer that because the writer says three times "according to their kinds," our attention is called to three classes. First quadrupeds and creeping things according to their kinds, and here I believe he has indicated what quadrupeds he means, namely, those that belong to the class of creeping things, such as lizards, amphibians, and the like. Thus, in repeating the enumeration of animals, the author did not repeat the name quadrupeds apparently because he included them in the term "creeping things." With this in view, he did not say simply "creeping things" but rather "all creeping things of earth." "Of earth" is added because there are also creeping things in the waters, and "all" is added to include those also that move on four feet, the class specifically intended above by the term quadruped. Next, the beasts are another class, indicated also by the expression "according to their kinds," and they are all those animals, excluding reptiles, that prowl about with fearsome mouths and claws. Finally, the herds make up a third class designated by the phrase "according to their kinds." These have no such fierce and violent ways as wild beasts, although some may attack with their horns.
On the Literal Interpretation of Genesis 3.11.17
God also said: Let the earth produce living creatures according to their kinds: livestock, creeping things, and wild animals according to their species. And it was so. After the heavens were adorned with stars, after the air, which due to its proximity deserved the name of heaven, was filled with flying creatures, and after the waters, which are closely connected by nature to the air, were enriched with their animals, from which also rains, snows, hail, and the like derive, it was fitting that the earth too should be filled with its own animals, that is, those born from itself. For it also has a chief connection with the waters, for without their moisture and irrigation, it can neither bear fruit nor even sustain itself, as Peter attests, who says: For the heavens existed long ago, and the earth was formed out of water and through water by God's word (II Peter 3:5). Therefore, God commands the earth to produce livestock, and creeping things, and wild animals; because under the true name of wild animals, everything that rages with mouth or claws, except for serpents, is understood to be comprehended, but the name of creeping things on the earth also includes serpents, and by the name of livestock are designated the animals that are in the use of humans. Where therefore the condition of the other four-footed animals is described, for example, deer, roe deer, antelopes, and goats, and similar creatures, unless perhaps we should say that these also, due to the wildness of their untamed nature, are numbered among the wild animals, according to the old translation, in which it is written: Let the earth bring forth a living soul according to its kind: four-footed creatures, and creeping things, and wild animals, there is no question at all, because under the name of four-footed creatures, all are comprehended which, except for wild animals and creeping things, the earth produced, whether those under human care or those that are wild and in the field.
Commentary on Genesis (Hexaemeron)
The saying that man and animals have a like beginning in generation is true of the body; for all animals alike are made of earth. But it is not true of the soul. For the souls of brutes are produced by some power of the body; whereas the human soul is produced by God. To signify this it is written as to other animals: "Let the earth bring forth the living soul" (Genesis 1:24): while of man it is written (Genesis 2:7) that "He breathed into his face the breath of life."
And God made the wild beasts of the earth according to their kind, and cattle according to their kind, and all the reptiles of the earth according to their kind, and God saw that they were good.
καὶ ἐποίησεν ὁ Θεὸς τὰ θηρία τῆς γῆς κατὰ γένος, καὶ τὰ κτήνη κατὰ γένος αὐτῶν καὶ πάντα τὰ ἑρπετὰ τῆς γῆς κατὰ γένος αὐτῶν. καὶ εἶδεν ὁ Θεός, ὅτι καλά.
И҆ сотворѝ бг҃ъ ѕвѣ̑ри землѝ по ро́дꙋ, и҆ скоты̀ по ро́дꙋ и҆́хъ, и҆ всѧ̑ га́ды землѝ по ро́дꙋ и҆́хъ. И҆ ви́дѣ бг҃ъ, ꙗ҆́кѡ дѡбра̀.
And God made the beasts of the earth according to their kinds, and the cattle, and every creeping thing of the earth according to its kind. The change in words is to be noted, because above it is said that God commanded the earth to produce the beasts, and the cattle, and the creeping things, and the beasts of the earth; but now, in a changed order, God is said to have made the beasts of the earth and the cattle and every creeping thing of the earth; and it is to be understood that everything which was willed happened faster than said; and it matters not that human speech first names in the order of creatures what divine power created all at once.
Commentary on Genesis (Hexaemeron)
But when it follows: And God saw that it was good, it is rightly asked why it is not added here what was said of the creatures brought forth from the waters: And He blessed them, saying: Be fruitful and multiply, and fill the earth. Is it perhaps because what was said by God about the first creation of the living soul commended, He left us to understand the same about the second? Especially since in the works of this day He would later add many other things; moreover, concerning man, He took care to necessarily iterate this, saying: And God blessed them, and said: Be fruitful and multiply, and fill the earth, lest anyone think that the honorable union was to be compared to sinful and disgraceful fornication. But when the worldly dwelling place was made and adorned, it remained that the inhabitant himself, for whom all things were being prepared, the man and master of things, should be created, it follows:
Commentary on Genesis (Hexaemeron)
Beasts: by "beasts," wild animals such as bears and lions are designated. According to their kinds: animals and plants may be said to be produced according to their kinds, to signify their remoteness from the Divine image and likeness, whereas man is said to be made "to the image and likeness of God." Cattle: By "cattle," domestic animals are signified, which in any way are of service to man: everything that creepeth: By "creeping things" those animals are meant which either have no feet and cannot rise from the earth, as serpents, or those whose feet are too short to life them far from the ground, as the lizard and tortoise. But since certain animals, as deer and goats, seem to fall under none of these classes, the word "quadrupeds" is added. Or perhaps the word "quadruped" is used first as being the genus, to which the others are added as species, for even some reptiles, such as lizards and tortoises, are four-footed.
And God said, Let us make man according to our image and likeness, and let them have dominion over the fish of the sea, and over the flying creatures of heaven, and over the cattle and all the earth, and over all the reptiles that creep on the earth.
καὶ εἶπεν ὁ Θεός· ποιήσωμεν ἄνθρωπον κατ᾿ εἰκόνα ἡμετέραν καὶ καθ᾿ ὁμοίωσιν, καὶ ἀρχέτωσαν τῶν ἰχθύων τῆς θαλάσσης καὶ τῶν πετεινῶν τοῦ οὐρανοῦ καὶ τῶν κτηνῶν καὶ πάσης τῆς γῆς καὶ πάντων τῶν ἑρπετῶν τῶν ἑρπόντων ἐπὶ τῆς γῆς.
И҆ речѐ бг҃ъ: сотвори́мъ человѣ́ка по ѡ҆́бразꙋ на́шемꙋ и҆ по подо́бїю, и҆ да ѡ҆блада́етъ ры́бами морски́ми, и҆ пти́цами небе́сными, (и҆ ѕвѣрьмѝ) и҆ скота́ми, и҆ все́ю земле́ю, и҆ всѣ́ми га̑ды пресмыка́ющимисѧ по землѝ.
In previous times man, it is true, was said to have been made according to the image of God, but he was not revealed as such. For the Word according to whose image man was made was still invisible. Therefore also man easily lost the likeness. But when the Word of God was made flesh, he confirmed both image and likeness. For on the one hand he truly showed the image by becoming what his image was. On the other hand he firmly established the likeness by the co-assimilation of man to the invisible Father through the visible Word.
Against Heresies 5.15.1
For the image of God is His Word, the genuine Son of Mind, the Divine Word, the archetypal light of light; and the image of the Word is the true man, the mind which is in man, who is therefore said to have been made "in the image and likeness of God," assimilated to the Divine Word in the affections of the soul, and therefore rational.
Exhortation to the Heathen
If the number of the Trinity also offends you, as if it were not connected in the simple Unity, I ask you how it is possible for a Being who is merely and absolutely One and Singular, to speak in plural phrase, saying, "Let us make man in our own image, and after our own likeness;" Genesis 1:26 whereas He ought to have said, "Let me make man in my own image, and after my own likeness," as being a unique and singular Being? In the following passage, however, "Behold the man is become as one of us," Genesis 3:22 He is either deceiving or amusing us in speaking plurally, if He is One only and singular. Or was it to the angels that He spoke, as the Jews interpret the passage, because these also acknowledge not the Son? Or was it because He was at once the Father, the Son, and the Spirit, that He spoke to Himself in plural terms, making Himself plural on that very account? Nay, it was because He had already His Son close at His side, as a second Person, His own Word, and a third Person also, the Spirit in the Word, that He purposely adopted the plural phrase, "Let us make;" and, "in our image;" and, "become as one of us." For with whom did He make man? and to whom did He make him like? (The answer must be), the Son on the one hand, who was one day to put on human nature; and the Spirit on the other, who was to sanctify man. With these did He then speak, in the Unity of the Trinity, as with His ministers and witnesses. [Against Praxeas 12] Since then he is the image of the Creator (for He, when looking on Christ His Word, who was to become man, said, "Let us make man in our own image, after our likeness" Genesis 1:26 ), how can I possibly have another head but Him whose image I am? For if I am the image of the Creator there is no room in me for another head. [Against Maricon 5.7]
Against Marcion Book 5
In recording the first creation of man, Moses before all others says, “And God said, Let us make man in our own image and likeness.” Then he adds afterwards, “And God made man; in the image of God made he him; male and female made he them, and he blessed them.” Now the fact that he said “he made him in the image of God” and was silent about the likeness points to nothing else but this, that man received the honor of God’s image in his first creation, whereas the perfection of God’s likeness was reserved for him at the consummation. The purpose of this was that man should acquire it for himself by his own earnest efforts to imitate God, so that while the possibility of attaining perfection was given to him in the beginning through the honor of the “image,” he should in the end through the accomplishment of these works obtain for himself the perfect “likeness.”
On First Principles 3.6.1
We do not understand, however, this man indeed whom Scripture says was made “according to the image of God” to be corporeal. For the form of the body does not contain the image of God, nor is the corporeal said to be “made” but “formed,” as is written in the words that follow. For the text says, “And God formed man,” that is fashioned, “from the slime of the earth.” But it is our inner man, invisible, incorporeal, incorruptible and immortal, that is made “according to the image of God.” For it is in such qualities as these that the image of God is more correctly understood. But if anyone supposes that this man who is made “according to the image and likeness of God” is made of flesh, he will appear to represent God himself as made of flesh and in human form. It is most clearly impious to think this about God.
Homilies on Genesis 1.13
In order that the unity itself of the threefold majesty and imprint should encounter our understanding, the invisible majesty itself states so: “Let us make man in our image and according to our likeness.” Look! He has demonstrated what we believe. God has engraved his image on the face of the human and has said “in our image.” The knowledge of Father and Son is impressed upon the face of man; and the very features of his face, by means of the clay by which we are formed, revealed in the human original model how the Father and the Son were, so that man could admire God in man.
Letter on the Substance 356-64
Moses says what was said by God: “Let us make man according to our image and likeness.” God says that. He says “let us make” to a co-operator, necessarily to Christ. And he says “according to the image.” Therefore man is not the image of God, but he is “according to the image.” For Jesus alone is the image of God, but man is “according to the image,” that is, image of the image. But he says “according to our image.” Therefore both Father and Son are one image.
Against Arius 1A.20
But this is God’s kindness to man, that of whom He is Maker, of them according to grace He afterwards becomes Father also; becomes, that is, when men, His creatures, receive into their hearts, as the Apostle says, ‘the Spirit of His Son, crying, Abba, Father.’ And these are they who, having received the Word, gained power from Him to become sons of God; for they could not become sons, being by nature creatures, otherwise than by receiving the Spirit of the natural and true Son. Wherefore, that this might be, ‘The Word became flesh,’ that He might make man capable of Godhead. This same meaning may be gained also from the Prophet Malachi, who says, ‘Hath not One God created us? Have we not all one Father?’ for first he puts ‘created,’ next ‘Father,’ to shew, as the other writers, that from the beginning we were creatures by nature, and God is our Creator through the Word; but afterwards we were made sons, and thenceforward God the Creator becomes our Father also. Therefore ‘Father’ is proper to the Son; and not ‘creature,’ but ‘Son’ is proper to the Father. Accordingly this passage also proves, that we are not sons by nature, but the Son who is in us; and again, that God is not our Father by nature, but of that Word in us, in whom and because of whom we ‘cry, Abba, Father.’ And so in like manner, the Father calls them sons in whomsoever He sees His own Son, and says, ‘I begat;’ since begetting is significant of a Son, and making is indicative of the works. And thus it is that we are not begotten first, but made; for it is written, ‘Let Us make man;’ but afterwards, on receiving the grace of the Spirit, we are said thenceforth to be begotten also; just as the great Moses in his Song with an apposite meaning says first ‘He bought,’ and afterwards ‘He begat;’ lest, hearing ‘He begat,’ they might forget their own original nature; but that they might know that from the beginning they are creatures, but when according to grace they are said to be begotten, as sons, still no less than before are men works according to nature.
Four Discourses Against the Arians, Discourse 2, Section 59
After Moses spoke about the reptiles, the cattle and the beasts that were created on the sixth day, he turned to write about the creation of that man who was fashioned on the sixth day, saying, "And God said [Let us create man. . .]" [ Gen1:26 ] But to whom was God speaking? Here as well as in every place where He creates, it is clear that He was speaking to His Son. The Evangelist said about Him that "everything came to be through Him and without Him not one thing came to be." [ John1:1 ] Paul also attests to Him saying, "In Him all things were created, in heaven and on earth, all that is visible and all that is invisible." [ Col1:15 ]
"And God said, 'Let us make man in our image." [ Gen1:26 ] According to what has been said up to this point, he is able, as it pleases him, to interpret for us: Moses explains ["in our image"] as follows "Let them have dominion over the fish of the sea, and over the birds, and over the cattle, and over all the earth." [ Gen1:26 ] It is the dominion that Adam received over the earth and over all that is in it that constitutes the likeness of God who has dominion over the heavenly things and the earthly things.
Does not the light of theology shine, in these words, as through windows; and does not the second Person show Himself in a mystical way, without yet manifesting Himself until the great day? Where is the Jew who resisted the truth and pretended that God was speaking to Himself? It is He who spoke, it is said, and it is He who made. Let there be light and there was light. But then their words contain a manifest absurdity. Where is the smith, the carpenter, the shoemaker, who, without help and alone before the instruments of his trade, would say to himself; let us make the sword, let us put together the plough, let us make the boot? Does he not perform the work of his craft in silence? Strange folly, to say that any one has seated himself to command himself, to watch over himself, to constrain himself, to hurry himself, with the tones of a master! But the unhappy creatures are not afraid to calumniate the Lord Himself. What will they not say with a tongue so well practised in lying? Here, however, words stop their mouth; And God said let us make man. Tell me; is there then only one Person? It is not written Let man be made, but, Let us make man. The preaching of theology remains enveloped in shadow before the appearance of him who was to be instructed, but, now, the creation of man is expected, that faith unveils herself and the dogma of truth appears in all its light. Let us make man. O enemy of Christ, hear God speaking to His Co-operator, to Him by Whom also He made the worlds, Who upholds all things by the word of His power. But He does not leave the voice of true religion without answer. Thus the Jews, race hostile to truth, when they find themselves pressed, act like beasts enraged against man, who roar at the bars of their cage and show the cruelty and the ferocity of their nature, without being able to assuage their fury. God, they say, addresses Himself to several persons; it is to the angels before Him that He says, Let us make man. Jewish fiction! A fable whose frivolity shows whence it has come. To reject one person, they admit many. To reject the Son, they raise servants to the dignity of counsellors; they make of our fellow slaves the agents in our creation. The perfect man attains the dignity of an angel; but what creature can be like the Creator? Listen to the continuation. In our image. What have you to reply? Is there one image of God and the angels? Father and Son have by absolute necessity the same form, but the form is here understood as becomes the divine, not in bodily shape, but in the proper qualities of Godhead. Hear also, you who belong to the new concision Philippians 3:2 and who, under the appearance of Christianity, strengthen the error of the Jews. To Whom does He say, in our image, to whom if it is not to Him who is the brightness of His glory and the express image of His person, Hebrews 1:3 the image of the invisible God? Colossians 1:15 It is then to His living image, to Him Who has said I and my Father are one, John 10:30 He that has seen me has seen the Father, John 14:9 that God says Let us make man in our image. Where is the unlikeness in these Beings who have only one image?
This was to show that he could call into being not only a nature akin to himself but also one altogether alien to him. For akin to Deity are those natures which are intellectual and only to be comprehended by mind; but all of which sense can take cognizance are utterly alien to it, and of these the furthest removed from it are all those which are entirely destitute of soul and power of motion.Mind, then, and sense—thus distinguished from each other—had remained within their own boundaries and bore in themselves the magnificence of the Creator-Word, silent praisers and thrilling heralds of his mighty work. Not yet was there any mingling of both, nor any mixture of these opposites, tokens of a greater wisdom and generosity in the creation of natures; nor as yet were the whole riches of goodness made known. Now the Creator-Word, determining to exhibit this and to produce a single living being out of both (the invisible and the visible creation, I mean) fashions man; and taking a body from already existing matter, and placing in it a breath taken from himself (which the Word knew to be an intelligent soul and the image of God), as a sort of second world great in littleness, he placed him on the earth—a new angel, a mingled worshiper initiated fully into the visible creation but only partially into the intellectual; king of all on earth but subject to the King above; earthly and heavenly; temporal and yet immortal; visible and yet intellectual; halfway between greatness and lowliness; in one person combining spirit and flesh. Spirit because of the favor bestowed on him, flesh on account of the height to which he had been raised; the one that he might continue to live and glorify his benefactor, the other that he might suffer and by suffering be put in remembrance, and be corrected if he became proud in his greatness; a living creature, trained here and then moved elsewhere; and to complete the mystery, made godly by its inclination to God.
Second Oration on Easter 6-7
He who said Let us make man in our image and with the plural indication manifested the Holy Trinity would not have referred to the image in the singular, if the models were diverse the one from the other. For it would not be possible to indicate a unique image of beings that do not coincide between them. But if the natures were different, He would certainly have been principle of different images, creating the image that would correspond to each [nature]. - "On The Making of Man, PG 44, 140"
This same language was not used for (the creation) of other things. The command was simple when light was created; God said, “let there be light.” Heaven was also made without deliberation.… These, though, were before (the creation of) humans. For humans, there was deliberation. He did not say, as he did when creating other things, “Let there be a human.” See how worthy you are! Your origins are not in an imperative. Instead, God deliberated about the best way to bring to life a creation worthy of honor.
On the Origin of Man
If, therefore, Scripture tells us that man was made last, after every animate thing, the lawgiver is doing nothing else than declaring to us the doctrine of the soul, considering that what is perfect comes last, according to a certain necessary sequence in the order of things.… Thus we may suppose that nature makes an ascent as it were by steps—I mean the various properties of life—from the lower to the perfect form.
On the Making of Man 8.7
Scripture informs us that the Deity proceeded by a sort of graduated and ordered advance to the creation of man. After the foundations of the universe were laid, as the history records, man did not appear on the earth at once, but the creation of the brutes preceded him, and the plants preceded them. Thereby Scripture shows that the vital forces blended with the world of matter according to a gradation; first it infused itself into insensate nature; and in continuation of this advanced into the sentient world; and then ascended to intelligent and rational beings.… The creation of man is related as coming last, as of one who took up into himself every single form of life, both that of plants and that which is seen in brutes. His nourishment and growth he derives from vegetable life; for even in vegetables such processes are to be seen when aliment is being drawn in by their roots and given off in fruit and leaves. His sentient organization he derives from the brute creation. But his faculty of thought and reason is incommunicable, and a peculiar gift in our nature.… It is not possible for this reasoning faculty to exist in the life of the body without existing by means of sensations, and since sensation is already found subsisting in the brute creation, necessarily, as it were, by reason of this one condition, our soul has touch with the other things which are knit up with it; and these are all those phenomena within us that we call “passions.”
On the Soul and the Resurrection
“Let us make man in our image, after our likeness.” We possess the one by creation; we acquire the other by free will. In the first structure it is given us to be born in the image of God; by free will there is formed in us the being in the likeness of God.… “Let us make man in our image”: Let him possess by creation what is in the image, but let him also become according to the likeness. God has given the power for this. If he had created you also in the likeness, where would your privilege be? Why have you been crowned? And if the Creator had given you everything, how would the kingdom of heaven have opened for you? But it is proper that one part is given you, while the other has been left incomplete: this is so that you might complete it yourself and might be worthy of the reward which comes from God.
On the Origin of Man
God creates man for no other reason than that God is good; and being such, and having this as his reason for entering upon the creation of our nature, he would not exhibit the power of this goodness in an imperfect form, giving our nature some one of the things at his disposal and grudging it a share in another: but the perfect form of goodness is here to be seen by his both bringing man into being from nothing and fully supplying him with all good gifts. But since the list of individual good gifts is a long one, it is out of the question to apprehend it numerically. The language of Scripture therefore expresses it concisely by a comprehensive phrase, in saying that man was made “in the image of God,” for this is the same as to say that he made human nature participant in all good; for if the Deity is the fullness of good, and this is his image, then the image finds its resemblance to the archetype in being filled with all good.
On the Making of Man 16.10
Let us add that [man’s] creation in the image of the nature that governs all demonstrates precisely that he has from the beginning a royal nature. Following common usage, painters of portraits of princes, as well as representing their features, express their royal dignity by garments of purple, and before this image one is accustomed to say “the king.” Thus human nature, created to rule the world because of his resemblance to the universal King, has been made like a living image that participates in the archetype by dignity and by name. He is not clothed in purple, scepter and diadem, for these do not signify his dignity (the archetype himself does not possess them). But in place of purple, he is clothed with virtue, the most royal of garments. Instead of a scepter, he is endowed with blessed immortality. Instead of a royal diadem, he bears the crown of justice, in such a way that everything about him manifests royal dignity, by his exact likeness to the beauty of the archetype.
On the Making of Man 4
But let us define more accurately the meaning of the phrase “to the image of God.” Is it true that the flesh is made “to the image of God”? In that case, is there earth in God, since flesh is of earth? Is God corporeal, that is to say, weak and subject like the flesh to the passions? Perhaps the head may seem to you to be made in the likeness of God because it stands aloft, or the eyes because they observe or the ears because they hear? As to the question of height, are we to consider ourselves to be tall just because we tower a little over the earth? Are we not ashamed to be thought of as like to God merely because we are taller than serpents or other creeping creatures or even than deer, sheep or wolves? In that respect, how much taller are elephants and camels in comparison with us! Sight is important to us in order to enable us to behold the things of the world and to have knowledge of what is not reported by any person but is grasped by our sense of sight. How significant, in fact, is this power of sight! Because of it we may be said to have the likeness of God, who sees all, observes all, comprehends our hidden emotions and searches into the secrets of our hearts! Am I not ashamed to admit that it is not in my power to see parts of my body? What is in front of me I can see, but I am unable to see what is behind me. I have no view of my neck or of the back of my head, and I cannot see my loins. In like manner, what avail is our sense of hearing if we cannot either see or hear what is only a short distance away? If walls should intervene, both sight and hearing are impeded. Furthermore, our bodies are fixed and enclosed in a narrow space, whereas all wild animals have a wider range and are also swifter than men. The flesh, therefore, cannot be made to the image of God. This is true, however, of our souls, which are free to wander far and wide in acts of reflection and of counsel. Our souls are able to envisage and reflect on all things. We who are now in Italy have in mind what seems to pertain to affairs in the East or in the West. We seem to have dealings with men who dwell in Persia. We envision those who have their homes in Africa, if there happen to be acquaintances of ours who enjoy the hospitality of that land. We accompany these people on their departure and draw near to them in their voyage abroad. We are one with them in their absence. Those who are separated far from us engage us in conversation. We arouse the dead even to mutual interchange of thoughts and embrace them as if they were still living. We even go to the point of conferring on these people the usages and customs of our daily life. That, therefore, is made to the image of God that is perceived not by the power of the body but by that of the mind. It is that power that beholds the absent and embraces in its vision countries beyond the horizon. Its vision crosses boundaries and gazes intently on what is hidden. In one moment the utmost bounds of the world and its remote secret places are under its ken. God is attained, and Christ is approached. There is a descent into hell, and aloft in the sky there is an ascent into heaven. Hear, then, what Scripture says: “But our citizenship is in heaven.” Is not that, therefore, in which God is ever-present made to the likeness of God? Listen to what the apostle says in that regard: “We all, therefore, with faces unveiled, reflecting as in a mirror the glory of God, are being transformed into his very image from glory to glory, as through the Spirit of the Lord.”
The Six Days of Creation
To begin, it is worthwhile to ask why God did not say, when the heavens were created, “Let us make the heavens” but instead, “Let there be a heaven.… Let there be light,” and similarly for each other aspect of creation. “Let us make” suggests deliberation, collaboration and conference with another person. So what is it whose pending creation is granted so great an honor? It is humanity, the greatest and most marvelous of living beings, and the creation most worthy of honor before God.… There is here this deliberation, collaboration and communion not because God needs advice—God forbid saying such a thing!—but so that the very impact of the language of our creation would show us honor.
Sermons on Genesis 2.1
Some others base themselves on our arguments by asserting that God possesses an image in common with us, but they do not understand correctly what has been said. We did not speak about an image of being but about an image of command, as we will explain below. In fact, as a proof that divinity has no human form, listen to Paul’s words: “But for a man it is not right to have his head covered, since he is the image and glory of God; but woman is the glory of man.” This is why—he says—“she must wear a veil on her head.” And in truth, in this passage he has called “image” this absence of difference of form with regard to God, and man is called image of God because God also possesses this figure: in their opinion, therefore, it should not be said that man only is the image of God but the woman as well. For man and woman have in common a single figure, character and resemblance. Why then is man called image of God, while the woman is not? Because Paul does not mean the image appearing in the form but the image concerning the command, which was given to man, not woman. Man in fact is subject to no creature, while woman is subject to man, according to God’s words: “Your movement will be toward your husband, and he will rule you.” This is why man is the image of God. He has no creature over him, and there is nobody over God: he rules on everything. Woman, on the other hand, is the glory of man, because she is subject to man.
Sermons on Genesis 2.2
The inspired historian makes it very clear That at earth’s dawn the Father not alone Nor without Christ his new creation formed. “God fashioned man,” he says, “and gave to him The face of God.” What but to say that he Was not alone, that God stood by God’s side When the Lord made man in image of the Lord?
Poems
For why the “our,” if the Son is the image of the Father alone? But it is on account of the imperfect likeness, as we have said, that man is spoken of as “after our image,” and so “our,” that man might be an image of the Trinity. This image is not equal to the Trinity, as the Son is to the Father, but approaching it, as is said, by a certain likeness; as in things distinct there can be closeness, not however in this case as if a spatial closeness but by imitation.
On the Trinity 7.6.12
Not everything that among creatures bears some likeness to God is rightly called his image, but only that than which God alone is more exalted. That is directly drawn from him, if between himself and it there is no interposed nature.
On the Trinity 11.5.8
For God said, “Let us make man in our image and likeness”: a little later, however, it is said “And God made man in the image of God.” It would certainly not be correct to say “our,” because the number is plural, if man were made in the image of one person, whether Father, Son or Holy Spirit. But because he is made in the image of the Trinity, consequently it was said “in our image.” Again, lest we choose to believe in three gods in the Trinity, since the same Trinity is one God, he said, “And God made man in his image,” as if he were to say “in his [own triune] image.”
On the Trinity 12.6.6
Placing him in the midst of all the brothers, he inquired as to how the Catholic churches throughout the East interpreted what is said in Genesis: “Let us make man according to our image and likeness.” Then he explained that the image and likeness of God was treated by all the heads of the churches not according to the lowly sound of the letter but in a spiritual way, and he proved this with a long discourse and many examples from Scripture, showing that nothing of this sort could be the case with that immeasurable and incomprehensible and invisible majesty—that it could be circumscribed in a human form and likeness, that indeed a nature that was incorporeal and uncomposed and simple could be apprehended by the eye or seized by the mind.
Conference 10.3.2-3
All men are made in God’s image; but to be in his likeness is granted only to those who through great love have brought their own freedom into subjection to God. For only when we do not belong to ourselves do we become like him who through love has reconciled us to himself. No one achieves this unless he persuades his soul not to be distracted by the false glitter of this life.
On Spiritual Perfection 4
Therefore let us hold that the Father and the Son and the Holy Spirit are by nature one God; neither is the Father the one who is the Son, nor the Son the one who is the Father, nor the Holy Spirit the one who is the Father or the Son. For the essence, that which the Greeks call the ousia, of the Father and the Son and the Holy Spirit is one, in which essence the Father is not one thing and the Son a second thing and the Holy Spirit still a third thing, although in person the Father is different, the Son is different, and the Holy Spirit is different. All of this is demonstrated for us in the strongest fashion at the very beginning of the Holy Scriptures, when God says, “Let us make human beings in our image and likeness.” When, using the singular number, he says “image,” he shows that the nature is one, in whose image the human being was made. But when he says “our” in the plural, he shows that the very same God in whose image the human being was made is not one in person. For if in that one essence of Father, Son and Holy Spirit there were one person, “to our image” would not have been spoken but “in my image.” Nor would he have said “let us make” but “I shall make.” If in reality in those three persons three substances were to be understood or believed, “to our image” would not have been said; rather, “to our images”; for there could not be one image of three unequal natures. But while the human being is said to be made according to the one image of the one God, the divinity of the Holy Trinity in one essence is announced. Then and shortly thereafter, in place of what he had said above, “Let us make human beings in our image and likeness,” Scripture thus told of the making of the human being by saying, “And God created humankind in his image; in the image of God he created them.”
To Peter on the Faith 5
These are the virtues that man acquires by considering and controlling his own senses. He “takes off the old man, who was corrupted in the convolutions of his error,” “and wears the new one, who is renewed in knowing the image of his Creator,” and he becomes as a whole an effigy, likeness and image of his God. Like a living sacrifice, suitable and pleasing to God, he employs his body for his rational service. He consecrates and somehow presents to God the vows and the offerings of all his limbs and offers the sacrifices suitable for the action of grace, which are the rational fruits of the lips of those who confess his name by incessantly celebrating God in their body and soul, God to whom they belong now in definitive oblations.
Book of Perfection 3.145
And He said: Let us make man in our image and likeness. Now it appears more clearly why it is said of the created herbs and trees, fishes and birds, also terrestrial animals, that each was made according to its kind and species. For it was foreseen that his creation was coming, who would not only correspond by similarity and species to his own kind but would also be made in the image and likeness of his Creator. The nobility of this creation is also testified by the fact that, unlike the other creatures, God did not say: Let man be made, and man was made; or: Let the earth bring forth man, and the earth brought forth man; but, before he was made, it is said: Let us make man, so that, because a rational creature was being created, it might seem as if he were made with counsel. As if he were formed with effort out of the earth and raised by the inspiration of the Creator with the power of the vital spirit, so that he might exist not by the command of voice but by the dignity of operation, because he was being made in the image of the Creator. When it is said, Let us make man in our image and likeness, the unity of the Holy Trinity is openly commended. Indeed, the same indivisible Trinity was mystically hinted at in the preceding formation of things, when it was said: And God said: Let it be done, and God made it; and God saw that it was good. But now this same is more manifestly suggested, when it is said: Let us make man in our image and likeness, and rightly so, because until he who was to be taught was, the proclamation of Deity was hidden in profundity; but when the creation of man began to be expected, faith was revealed, and the dogma of truth clearly shone forth. For in that it is said, Let us make, the operation of the three persons is shown; and in what follows, in our image and likeness, the one and equal substance of the same Holy Trinity is indicated. For how would it be one image and likeness if the Son were lesser than the Father, if the Holy Spirit were lesser than the Son, if the glory of the whole Trinity were not consubstantial of the same power? Or how would it be said, Let us make, if there were not cooperative power of the three persons in one deity? Nor could it be said by God to the angels, Let us make man in our image and likeness, because no reason at all allows that we believe the image or likeness of God and the angels to be one and the same. And concerning how man was made in the image and likeness of God, the Apostle testifies, as he diligently admonishes us to recover within ourselves, through the grace of the same Creator, this which we lost in the first parent. Renew yourselves, he says, in the spirit of your mind, and put on the new man, who is created according to God in justice, holiness, and truth (Ephesians IV, 23). Therefore, Adam was created a new man from the earth according to God, so that he would be just, holy, and true, subject and humbly adhering to the grace of his Creator, who exists eternally and perfectly just, holy, and true: who because he corrupted through sin this very beautiful novelty of the divine image in himself, and procreated a corrupted offspring of the human race from himself, from where came the second Adam, that is, the Lord Himself and our Creator, born of the Virgin, created incorruptibly and unchangeably in God's image, immune from all fault, and full of all grace and truth, so that He might restore in us His image and likeness by His examples and gifts. For He is truly the new man created according to God, because He took from Adam the true substance of flesh so that He would draw nothing of the filthy vice from him: whose examples we follow according to our capacity, whose gifts we adhere to, whose commandments we obey; this is to recover the image of God which we lost in the old man, in the new. Therefore, man is created in the image of God not according to the body, but according to the intellect of the mind. Although even in the body he has a certain property which indicates this, for he is made with an upright stature, so that he might be admonished by this very thing that earthly things, such as those of the beasts whose entire pleasure is from the earth, are not to be pursued; from which all things prone and prostrate towards the ground are, according to what one of the poets has most beautifully and truly said: Other animals look downward toward the earth, but He gave man an uplifted face to look toward the heavens and the stars.
Commentary on Genesis (Hexaemeron)
It is therefore fitting that his body matches his rational soul, not according to the outlines and shapes of the limbs, but rather according to that which is raised up to heaven to observe the things in the upper parts of the world, just as the rational soul ought to be raised in those things which excel most in spiritual nature, so that it may set its mind on things above, not on things on the earth. But it is well added.
Commentary on Genesis (Hexaemeron)
And let them have dominion over the fish of the sea, and over the birds of the air, and over the beasts, and over all the earth, and over every creeping thing that creepeth upon the earth; because doubtless in this primarily man was made in the image of God, in that he surpasses the irrational beings: being made capable of reason, through which he can rightly govern all created things in the world, and enjoy the knowledge of Him who created all things. If set in this honor he does not understand to do good, he will be compared to the very same senseless animals over which he has been placed in authority, as the Psalmist testifies (Psalm 49:13).
Commentary on Genesis (Hexaemeron)
Since this is so, God created man out of visible and invisible nature with his own hands according to the image and likeness, forming the body from the earth and through his own breathing upon it giving it a rational and intellectual soul, which we call the divine image. That which is “according to the image” is manifest in the intellect and free will. That which is “according to the likeness” is manifest in such likeness in virtue as is possible.
Orthodox Faith 2.12
Let us make man to our image and likeness: Man is said to be after the image of God, not as regards his body, but as regards that whereby he excels other animals. Hence, when it is said, "Let us make man to our image and likeness", it is added, "And let him have dominion over the fishes of the sea" (Genesis 1:26). Now man excels all animals by his reason and intelligence; hence it is according to his intelligence and reason, which are incorporeal, that man is said to be according to the image of God. But equality does not belong to the essence of an image; for as Augustine says (QQ. 83, qu. 74): "Where there is an image there is not necessarily equality," as we see in a person's image reflected in a glass. Yet this is of the essence of a perfect image; for in a perfect image nothing is wanting that is to be found in that of which it is a copy. Now it is manifest that in man there is some likeness to God, copied from God as from an exemplar; yet this likeness is not one of equality, for such an exemplar infinitely excels its copy. Therefore there is in man a likeness to God; not, indeed, a perfect likeness, but imperfect. And Scripture implies the same when it says that man was made "to" God's likeness; for the preposition "to" signifies a certain approach, as of something at a distance. Let him have dominion over the fishes of the sea, and the birds of the air, and the beasts of the earth: Now all animals are naturally subject to man. This can be proved in three ways. First, from the order observed by nature; for just as in the generation of things we perceive a certain order of procession of the perfect from the imperfect (thus matter is for the sake of form; and the imperfect form, for the sake of the perfect), so also is there order in the use of natural things; thus the imperfect are for the use of the perfect; as the plants make use of the earth for their nourishment, and animals make use of plants, and man makes use of both plants and animals. Therefore it is in keeping with the order of nature, that man should be master over animals. Hence the Philosopher says (Polit. i, 5) that the hunting of wild animals is just and natural, because man thereby exercises a natural right. Secondly, this is proved by the order of Divine Providence which always governs inferior things by the superior. Wherefore, as man, being made to the image of God, is above other animals, these are rightly subject to his government. Thirdly, this is proved from a property of man and of other animals. For we see in the latter a certain participated prudence of natural instinct, in regard to certain particular acts; whereas man possesses a universal prudence as regards all practical matters. Now whatever is participated is subject to what is essential and universal. Therefore the subjection of other animals to man is proved to be natural.
26–28We do not laugh at the mere fact of something falling down; there is nothing humorous about leaves falling or the sun going down. When our house falls down we do not laugh. All the birds of the air might drop around us in a perpetual shower like a hailstorm without arousing a smile. If you really ask yourself why we laugh at a man sitting down suddenly in the street you will discover that the reason is not only recondite, but ultimately religious. All the jokes about men sitting down on their hats are really theological jokes; they are concerned with the Dual Nature of Man. They refer to the primary paradox that man is superior to all the things around him and yet is at their mercy.
Cockneys and Their Jokes (All Things Considered)
26–28But when the background of man's life is a grey background, then, in the name of man's sacred supremacy, I desire to paint on it in fire and gore. When the heavens fail man refuses to fail; when the sky seems to have written on it, in letters of lead and pale silver, the decree that nothing shall happen, then the immortal soul, the prince of the creatures, rises up and decrees that something shall happen, if it be only the slaughter of a policeman.
The Secret of a Train (Tremendous Trifles)
26–28Civilisation in the best sense merely means the full authority of the human spirit over all externals. Barbarism means the worship of those externals in their crude and unconquered state. Barbarism means the worship of Nature; and in recent poetry, science, and philosophy there has been too much of the worship of Nature. Wherever men begin to talk much and with great solemnity about the forces outside man, the note of it is barbaric. When men talk much about heredity and environment they are almost barbarians.
All Things Considered, Humanitarianism and Strength (1908)
26–28Generally, the moral substance of liberty is this: that man is not meant merely to receive good laws, good food or good conditions, like a tree in a garden, but is meant to take a certain princely pleasure in selecting and shaping like the gardener. Perhaps that is the meaning of the trade of Adam. And the best popular words for rendering the real idea of liberty are those which speak of man as a creator. We use the word “make” about most of the things in which freedom is essential, as a country walk or a friendship or a love affair. When a man “makes his way” through a wood he has really created, he has built a road, like the Romans. When a man “makes a friend,” he makes a man. And in the third case we talk of a man “making love,” as if he were (as, indeed, he is) creating new masses and colours of that flaming material an awful form of manufacture. In its primary spiritual sense, liberty is the god in man, or, if you like the word, the artist.
The Free Man (A Miscellany of Men)
26–28For wheels are the mark of a man quite as much as wings are the mark of an angel. Wheels are the things that are as old as mankind and yet are strictly peculiar to man, that are prehistoric but not pre-human.
A distinguished psychologist, who is well acquainted with physiology, has told me that parts of himself are certainly levers, while other parts are probably pulleys, but that after feeling himself carefully all over, he cannot find a wheel anywhere. The wheel, as a mode of movement, is a purely human thing. On the ancient escutcheon of Adam (which, like much of the rest of his costume, has not yet been discovered) the heraldic emblem was a wheel--passant. As a mode of progress, I say, it is unique. Many modern philosophers, like my friend before mentioned, are ready to find links between man and beast, and to show that man has been in all things the blind slave of his mother earth. Some, of a very different kind, are even eager to show it; especially if it can be twisted to the discredit of religion. But even the most eager scientists have often admitted in my hearing that they would be surprised if some kind of cow approached them moving solemnly on four wheels. Wings, fins, flappers, claws, hoofs, webs, trotters, with all these the fantastic families of the earth come against us and close around us, fluttering and flapping and rustling and galloping and lumbering and thundering; but there is no sound of wheels.
I remember dimly, if, indeed, I remember aright, that in some of those dark prophetic pages of Scripture, that seem of cloudy purple and dusky gold, there is a passage in which the seer beholds a violent dream of wheels. Perhaps this was indeed the symbolic declaration of the spiritual supremacy of man. Whatever the birds may do above or the fishes beneath his ship, man is the only thing to steer; the only thing to be conceived as steering. He may make the birds his friends, if he can. He may make the fishes his gods, if he chooses. But most certainly he will not believe a bird at the masthead; and it is hardly likely that he will even permit a fish at the helm. He is, as Swinburne says, helmsman and chief: he is literally the Man at the Wheel.
Alarms and Discursions, The Wheel (1910)
26–27When the author of Genesis says that God made man in His own image, he may have pictured a vaguely corporeal God making man as a child makes a figure out of plasticine. A modern Christian philosopher may think of a process lasting from the first creation of matter to the final appearance on this planet of an organism fit to receive spiritual as well as biological life. But both mean essentially the same thing. Both are denying the same thing—the doctrine that matter by some blind power inherent in itself has produced spirituality.
Does this mean that Christians on different levels of general education conceal radically different beliefs under an identical form of words? Certainly not. For what they agree on is the substance, and what they differ about is the shadow. When one imagines his God seated in a local heaven above a flat earth, where another sees God and creation in terms of Professor Whitehead's philosophy, this difference touches precisely what does not matter.
Dogma and the Universe, from God in the Dock
26–27The only rational line for the Christian vivisectionist to take is to say that the superiority of man over beast is a real objective fact, guaranteed by revelation, and that the propriety of sacrificing beast to man is a logical consequence. We are "worth more than many sparrows," and in saying this we are not merely expressing a natural preference for our own species simply because it is our own but conforming to a hierarchical order created by God and really present in the universe whether any one acknowledges it or not. The position may not be satisfactory. We may fail to see how a benevolent Deity could wish us to draw such conclusions from the hierarchical order He has created. We may find it difficult to formulate a human right of tormenting beasts in terms which would not equally imply an angelic right of tormenting men. And we may feel that though objective superiority is rightly claimed for man, yet that very superiority ought partly to consist in not behaving like a vivisector: that we ought to prove ourselves better than the beasts precisely by the fact of acknowledging duties to them which they do not acknowledge to us. But on all these questions different opinions can be honestly held.
Vivisection, from God in the Dock
26–27Neither Will nor Reason is the product of Nature. Therefore either I am self-existent (a belief which no one can accept) or I am a colony of some Thought and Will that are self-existent. Such reason and goodness as we can attain must be derived from a self-existent Reason and Goodness outside ourselves, in fact, a Supernatural.
Bulverism, from God in the Dock
26–27Their very kindness stings with intolerable insult. To be 'cured' against one's will and cured of states which we may not regard as disease is to be put on a level with those who have not yet reached the age of reason or those who never will; to be classed with infants, imbeciles, and domestic animals. But to be punished, however severely, because we have deserved it, because we 'ought to have known better', is to be treated as a human person made in God's image.
The Humanitarian Theory of Punishment, from God in the Dock
26–27For we did learn and achieve something. There is, hidden or flaunted, a sword between the sexes till an entire marriage reconciles them. It is arrogance in us to call frankness, fairness, and chivalry "masculine" when we see them in a woman; it is arrogance in them, to describe a man's sensitiveness or tact or tenderness as "feminine". But also what poor, warped fragments of humanity most mere men and mere women must be to make the implications of that arrogance plausible. Marriage heals this. Jointly the two become fully human. "In the image of God created He _them_." Thus, by a paradox, this carnival of sexuality leads us out beyond our sexes.
A Grief Observed, Chapter III
26–27Wholly commanding himself, he commanded all lower lives with which he came into contact. Even now we meet rare individuals who have a mysterious power of taming beasts. This power the Paradisal man enjoyed in eminence. The old picture of the brutes sporting before Adam and fawning upon him may not be wholly symbolical. Even now more animals than you might expect are ready to adore man if they are given a reasonable opportunity: for man was made to be the priest and even, in one sense, the Christ, of the animals--the mediator through whom they apprehend so much of the Divine splendour as their irrational nature allows.
The Problem of Pain, Chapter 5: The Fall of Man
26–27A statue has the shape of a man but is not alive. In the same way, man has (in a sense I am going to explain) the 'shape' or likeness of God, but he has not got the kind of life God has. Let us take the first point (man's resemblance to God) first. Everything God has made has some likeness to Himself. Space is like Him in its hugeness: not that the greatness of space is the same kind of greatness as God's, but it is a sort of symbol of it, or a translation of it into non-spiritual terms. Matter is like God in having energy: though, again, of course, physical energy is a different kind of thing from the power of God. The vegetable world is like Him because it is alive, and He is the 'living God'. But life, in this biological sense, is not the same as the life there is in God: it is only a kind of symbol or shadow of it. When we come on to the animals, we find other kinds of resemblance in addition to biological life. The intense activity and fertility of the insects, for example, is a first dim resemblance to the unceasing activity and the creativeness of God. In the higher mammals we get the beginnings of instinctive affection. That is not the same thing as the love that exists in God: but it is like it—rather in the way that a picture drawn on a flat piece of paper can nevertheless be 'like' a landscape. When we come to man, the highest of the animals, we get the completest resemblance to God which we know of. (There may be creatures in other worlds who are more like God than man is, but we do not know about them.) Man not only lives, but loves and reasons: biological life reaches its highest known level in him.
But what man, in his natural condition, has not got, is Spiritual life—the higher and different sort of life that exists in God.
Mere Christianity, Book 4, Chapter 1: Making and Begetting
And God made man, according to the image of God he made him, male and female he made them.
καὶ ἐποίησεν ὁ Θεὸς τὸν ἄνθρωπον, κατ᾿ εἰκόνα Θεοῦ ἐποίησεν αὐτόν, ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς.
И҆ сотворѝ бг҃ъ человѣ́ка, по ѡ҆́бразꙋ бж҃їю сотворѝ є҆го̀: мꙋ́жа и҆ женꙋ̀ сотворѝ и҆̀хъ.
And the Pharisees came to him, and asked him, Is it lawful for a man to put away his wife? tempting him. And he answered and said unto them, What did Moses command you? And they said, Moses suffered to write a bill of divorcement, and to put her away. And Jesus answered and said unto them, For the hardness of your heart he wrote you this precept. But from the beginning of the creation God made them male and female. [Genesis 1:27] For this cause shall a man leave his father and mother, and cleave to his wife; And they twain shall be one flesh: so then they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder. And in the house his disciples asked him again of the same matter. And he saith unto them, Whosoever shall put away his wife, and marry another, committeth adultery against her. And if a woman shall put away her husband, and be married to another, she committeth adultery.
He distinguishes among the Persons: "So God created man in His own image; in the image of God created He him." Genesis 1:27 Why say "image of God?" Why not "His own image" merely, if He was only one who was the Maker, and if there was not also One in whose image He made man? But there was One in whose image God was making man, that is to say, Christ's image, who, being one day about to become Man (more surely and more truly so), had already caused the man to be called His image, who was then going to be formed of clay—the image and similitude of the true and perfect Man. [Against Praxeas 12]
Our inner man consists of spirit and soul. The spirit is said to be male; the soul can be called female. If these have concord and agreement between themselves, they increase and multiply by the very accord among themselves and they produce sons, good inclination and understandings or useful thoughts, by which they fill the earth and have dominion over it.
Homilies on Genesis 1.15
It seems to be worth inquiring in this passage how, according to the letter, when the woman was not yet made, the Scripture says, “Male and female he made them.” Perhaps, as I think, it is because of the blessing with which he blessed them saying, “Increase and multiply and fill the earth.” Anticipating what was to be, the text says, “Male and female he made them,” since indeed man could not otherwise increase and multiply except with the female. Therefore, that there might be no doubt about his blessing that is to come, the text says, “Male and female he made them.” For in this manner man, seeing the consequence of increasing and multiplying to be from the fact that the female was joined to him, could cherish a more certain hope in the divine blessing. For if the Scripture had said, “Increase and multiply and fill the earth and have dominion over it,” not adding this, “Male and female he made them,” doubtless he would have disbelieved the divine blessing.
Homilies on Genesis 1.14
Then Moses said, "male and female He created them," (Gen1:27) to make known that Eve was inside Adam, in the rib that was drawn out from him. Although she was not in his mind she was in his flesh, she was in his flesh with him, and she was also in soul and spirit with him, for God added nothing to that rib that He took out except the structure and the adornment. If everything that was suitable for Eve, who came to be from the rib, was complete from the rib alone, it is well said that "male and female He created them."
Then Moses said, “Male and female he created them,” to make known that Eve was already inside Adam, in the rib that was drawn out from him. Although she was not in his mind she was in his body, and she was not only in his body with him but also in soul and spirit with him, for God added nothing to that rib that he took out except the structure and the adornment. If everything that was suitable for Eve, who came to be from the rib, was complete in and from that rib, it is rightly said that “male and female he created them.”
Commentary on Genesis 1.29.2
It is not They made. Here Scripture avoids the plurality of the Persons. After having enlightened the Jew, it dissipates the error of the Gentiles in putting itself under the shelter of unity, to make you understand that the Son is with the Father, and guarding you from the danger of polytheism. He created him in the image of God. God still shows us His co-operator, because He does not say, in His image, but in the image of God.
If God permits, we will say later in what way man was created in the image of God, and how he shares this resemblance. Today we say but only one word. If there is one image, from whence comes the intolerable blasphemy of pretending that the Son is unlike the Father? What ingratitude! You have yourself received this likeness and you refuse it to your Benefactor! You pretend to keep personally that which is in you a gift of grace, and you do not wish that the Son should keep His natural likeness to Him who begot Him.
But evening, which long ago sent the sun to the west, imposes silence upon me. Here, then, let me be content with what I have said, and put my discourse to bed. I have told you enough up to this point to excite your zeal; with the help of the Holy Spirit I will make for you a deeper investigation into the truths which follow. Retire, then, I beg you, with joy, O Christ-loving congregation, and, instead of sumptuous dishes of various delicacies, adorn and sanctify your tables with the remembrance of my words. May the Anomœan be confounded, the Jew covered with shame, the faithful exultant in the dogmas of truth, and the Lord glorified, the Lord to Whom be glory and power, world without end. Amen.
It is not They made. Here Scripture avoids the plurality of the Persons. After having enlightened the Jew, it dissipates the error of the Gentiles in putting itself under the shelter of unity, to make you understand that the Son is with the Father, and guarding you from the danger of polytheism. He created him in the image of God. God still shows us His co-operator, because He does not say, in His image, but in the image of God. If God permits, we will say later in what way man was created in the image of God, and how he shares this resemblance. Today we say but only one word. If there is one image, from whence comes the intolerable blasphemy of pretending that the Son is unlike the Father? What ingratitude! You have yourself received this likeness and you refuse it to your Benefactor! You pretend to keep personally that which is in you a gift of grace, and you do not wish that the Son should keep His natural likeness to Him who begot Him. But evening, which long ago sent the sun to the west, imposes silence upon me. Here, then, let me be content with what I have said, and put my discourse to bed. I have told you enough up to this point to excite your zeal; with the help of the Holy Spirit I will make for you a deeper investigation into the truths which follow. Retire, then, I beg you, with joy, O Christ-loving congregation, and, instead of sumptuous dishes of various delicacies, adorn and sanctify your tables with the remembrance of my words. May the Anomœan be confounded, the Jew covered with shame, the faithful exultant in the dogmas of truth, and the Lord glorified, the Lord to Whom be glory and power, world without end. Amen.
Let us carefully examine these expressions. We shall discover this: what is in the image is one thing, what we see now in our unhappiness is another. “God made man,” says Scripture. “He made him in the image of God.” One who is made in the image of God has the task of becoming who he is. Then Scripture takes up the account of creation and says, “God made them male and female.” Everyone knows, I think, that this aspect is excluded from the archetype: “In Christ Jesus,” as the apostle says, “there is neither male nor female.” And yet Scripture affirms that man has been divided sexually. Thus the creation of our nature must in some way have been double; that which renders us like God and that which establishes the division of the sexes. And indeed such an interpretation is suggested by the very order of the account. Scripture says in the first place, “God made man; in the image of God, he made him.” Only after that is it added, “He made them male and female,” a division foreign to the divine attributes.
On the Making of Man 16
I think that by these words Holy Scripture conveys to us a great and lofty doctrine, and the doctrine is this. While two natures—the divine and incorporeal nature, and the irrational life of brutes—are separated from each other as extremes, human nature is the mean between them. For in the compound nature of man we may behold a part of each of the natures I have mentioned—of the divine, the rational and intelligent element, which does not admit the distinction of male and female; of the irrational, our bodily form and structure, divided into male and female—for each of these elements is certainly to be found in all that partakes of human life. That the intellectual element, however, precedes the other we learn as from one who gives in order an account of the making of man; and we learn also that his community and kindred with the irrational is for man a provision for reproduction.… He formed for our nature that contrivance for increase which befits those who had fallen into sin, implanting in mankind, instead of the angelic majesty of nature, that animal and irrational mode by which they now succeed one another.
On the Making of Man 16.7-9; 17.4
Consider when this happened. After their disobedience, after their loss of the garden, then it was that the practice of intercourse had its beginning. You see, before their disobedience they followed a life like that of the angels, and there was no mention of intercourse. How could there be when they were not subject to the needs of the body? So at the outset and from the beginning the practice of virginity was in force, but when through their indifference disobedience came on the scene and the ways of sin were opened, virginity took its leave for the reason that they had proved unworthy of such a degree of good things, and in its place the practice of intercourse took over for the future.
Homilies on Genesis 18.12
And God created man in His own image, in the image of God created He him. What was said before, in His image, He doubled for the sake of confirmation, by adding, in the image of God He created him, so that He might more diligently impress upon us what kind of beings we were made by God, and more closely fix in our minds the hope of receiving the image of God, lest, walking in the image of God, we be vainly troubled, hoarding uncertain riches, but instead look for the Lord with longing, when we shall come and appear before His face, certain that when He appears, we shall be like Him, for we shall see Him as He is. But now it is said, in the image of God He created him, when it was said earlier, let us make in our image, it signifies not that this plurality of persons makes us believe in multiple gods, but that we accept one God, the Father and the Son and the Holy Spirit, on account of which it was said, in our image, and on account of which it is said, in the image of God.
Commentary on Genesis (Hexaemeron)
Male and female He created them. It will be explained more fully in the following, from where and how God made the first humans. But now, for the sake of brevity, it is only mentioned that they were created, so that the work of the sixth day and the dedication of the seventh day along with the rest may be explained, and thus freely from time both this and other omitted matters that were worthy of mention may be said. However, God first created one male and one female alone, not like the other animals, which He created not single but multiple in each kind, so that by this He might bind the human race more closely together with the bond of charity, because it would remember that it was all born of one parent; for the sake of which union the sacred Scripture, when it said: "And God created man, in the image of God He created him," immediately added: "Male and female He created them," it did not wish to add: "in the image of God He created them," for the female too was created in the image of God, according to that which she also possessed a rational mind; but Scripture did not think it necessary to add this about her, considering that in the unity of conjunction it left it to be understood in her as well, and indeed it signified that it should be understood in the entire human race that originates from them. For every man even now, to the extent that he uses reason, has in himself the image of God; whence John says: "He was the true light which illuminates every man coming into this world" (John 1:9). For it is the light about which the Psalmist glories in the Lord, saying: "The light of Your countenance has been signed upon us, O Lord" (Psalm 4:7). And indeed rightly in this place it is mentioned that male and female were created, although the manner of the same creation is not yet referred to, so that the discourse of divine blessing may have a fitting place, about which it follows:
Commentary on Genesis (Hexaemeron)
God created man to His own image: But man is like to God in his soul. Therefore the soul was created. The image of God, in its principal signification, namely the intellectual nature, is found both in man and in woman. Hence after the words, "To the image of God He created him," it is added, "Male and female He created them" (Genesis 1:27). Moreover it is said "them" in the plural, as Augustine (Gen. ad lit. iii, 22) remarks, lest it should be thought that both sexes were united in one individual. But in a secondary sense the image of God is found in man, and not in woman: for man is the beginning and end of woman; as God is the beginning and end of every creature. So when the Apostle had said that "man is the image and glory of God, but woman is the glory of man"(1 Corinthians 11:7) he adds his reason for saying this: "For man is not of woman, but woman of man; and man was not created for woman, but woman for man."
Quite equally subtle and spiritual is the idea at the back of laughing at foreigners. It concerns the almost torturing truth of a thing being like oneself and yet not like oneself. Nobody laughs at what is entirely foreign; nobody laughs at a palm tree. But it is funny to see the familiar image of God disguised behind the black beard of a Frenchman or the black face of a Negro. There is nothing funny in the sounds that are wholly inhuman, the howling of wild beasts or of the wind. But if a man begins to talk like oneself, but all the syllables come out different, then if one is a man one feels inclined to laugh, though if one is a gentleman one resists the inclination.
Cockneys and Their Jokes (All Things Considered)
Why is it funny that a man should sit down suddenly in the street? There is only one possible or intelligent reason: that man is the image of God. It is not funny that anything else should fall down; only that a man should fall down. No one sees anything funny in a tree falling down. No one sees a delicate absurdity in a stone falling down. No man stops in the road and roars with laughter at the sight of the snow coming down. The fall of thunderbolts is treated with some gravity. The fall of roofs and high buildings is taken seriously. It is only when a man tumbles down that we laugh. Why do we laugh? Because it is a grave religious matter: it is the Fall of Man. Only man can be absurd: for only man can be dignified.
Spiritualism (All Things Considered)
Man is an exception, whatever else he is. If he is not the image of God, then he is a disease of the dust. If it is not true that a divine being fell, then we can only say that one of the animals went entirely off its head. In neither case can we really argue very much from the body of man simply considered as the body of an innocent and healthy animal. His body has got too much mixed up with his soul, as we see in the supreme instance of sex.
Wine When It Is Red (All Things Considered)
This creature was truly different from all other creatures; because he was a creator as well as a creature. Nothing in that sense could be made in any other image but the image of man. But the truth is so true that, even in the absence of any religious belief, it must be assumed in the form of some moral or metaphysical principle.
The Everlasting Man, Chapter I: The Man in the Cave (1925)
Somehow or other a new thing had appeared in the cavernous night of nature; a mind that is like a mirror. It is like a mirror because it is truly a thing of reflection. It is like a mirror because in it alone all the other shapes can be seen like shining shadows in a vision. Above all, it is like a mirror because it is the only thing of its kind. Other things may resemble it or resemble each other in various ways; other things may excel it or excel each other in various ways; just as in the furniture of a room a table may be round like a mirror or a cupboard may be larger than a mirror. But the mirror is the only thing that can contain them all. Man is the microcosm; man is the measure of all things; man is the image of God.
The Everlasting Man, Chapter I: The Man in the Cave (1925)
This world and all our powers in it are far more awful and beautiful than even we know until some accident reminds us. If you wish to perceive that limitless felicity, limit yourself if only for a moment. If you wish to realise how fearfully and wonderfully God's image is made, stand on one leg.
Tremendous Trifles, The Advantages of Having One Leg (1909)
I wanted men--any men; and I felt our awful alliance over all the globe. And at last, when I had walked for what seemed a long time, I saw a light too near the earth to mean anything except the image of God.
Tremendous Trifles, Humanity: an Interlude (1909)
In short, it is the purpose of this introduction to maintain this thesis: that it is exactly when we do regard man as an animal that we know he is not an animal. It is precisely when we do try to picture him as a sort of horse on its hind legs that we suddenly realise that he must be something as miraculous as the winged horse that towered up into the clouds of heaven. All roads lead to Rome, all ways lead round again to the central and civilised philosophy, including this road through elfland and topsyturvydom. But it may be that it is better never to have left the land of a reasonable tradition, where men ride lightly upon horses and are mighty hunters before the Lord.
The Everlasting Man, Introduction: The Plan of This Book (1925)
And there remains with them, as already suggested, the testimony to something that is absolute and unique; that belongs to man and to nothing else except man; that is a difference of kind and not a difference of degree. A monkey does not draw clumsily and a man cleverly; a monkey does not begin the art of representation and a man carry it to perfection. A monkey does not do it at all; he does not begin to do it at all; he does not begin to begin to do it at all. A line of some kind is crossed before the first faint line can begin.
The Everlasting Man, Part 1 Ch. 2: Professors and Prehistoric Men
No human being was ever really so unnatural as to worship Nature. No man, however indulgent (as I am) to corpulency, ever worshipped a man as round as the sun or a woman as round as the moon. No man, however attracted to an artistic attenuation, ever really believed that the Dryad was as lean and stiff as the tree. We human beings have never worshipped Nature; and indeed, the reason is very simple. It is that all human beings are superhuman beings. We have printed our own image upon Nature, as God has printed His image upon us. We have told the enormous sun to stand still; we have fixed him on our shields, caring no more for a star than for a starfish. And when there were powers of Nature we could not for the time control, we have conceived great beings in human shape controlling them. Jupiter does not mean thunder. Thunder means the march and victory of Jupiter. Neptune does not mean the sea; the sea is his, and he made it. In other words, what the savage really said about the sea was, “Only my fetish Mumbo could raise such mountains out of mere water.” What the savage really said about the sun was, “Only my great great-grandfather Jumbo could deserve such a blazing crown.”
A Miscellany of Men, The Priest of Spring (1912)
For the first injustice, of which we have spoken, still recurs; and if we grant that the East has a right to its difference, it is not realised in what we differ. That nursery tale from nowhere about St. George and the Dragon really expresses best the relation between the West and the East. There were many other differences, calculated to arrest even the superficial eye, between a saint and a dragon. But the essential difference was simply this: that the Dragon did want to eat St. George; whereas St. George would have felt a strong distaste for eating the Dragon. In most of the stories he killed the Dragon. In many of the stories he not only spared, but baptised it. But in neither case did the Christian have any appetite for cold dragon. The Dragon, however, really has an appetite for cold Christian--and especially for cold Christianity. This blind intention to absorb, to change the shape of everything and digest it in the darkness of a dragon's stomach; this is what is really meant by the Pantheism and Cosmic Unity of the East. The Cosmos as such is cannibal; as old Time ate his children. The Eastern saints were saints because they wanted to be swallowed up. The Western saint, like St. George, was sainted by the Western Church precisely because he refused to be swallowed. The same process of thought that has prevented nationalities disappearing in Christendom has prevented the complete appearance of Pantheism. All Christian men instinctively resist the idea of being absorbed into an Empire; an Austrian, a Spanish, a British, or a Turkish Empire. But there is one empire, much larger and much more tyrannical, which free men will resist with even stronger passion. The free man violently resists being absorbed into the empire which is called the Universe. He demands Home Rule for his nationality, but still more Home Rule for his home. Most of all he demands Home Rule for himself. He claims the right to be saved, in spite of Moslem fatalism. He claims the right to be damned in spite of theosophical optimism. He refuses to be the Cosmos; because he refuses to forget it.
A Miscellany of Men, The Separatist and Sacred Things (1912)
It is not only nonsense, but blasphemy, to say that man has spoilt the country. Man has created the country; it was his business, as the image of God. No hill, covered with common scrub or patches of purple heath, could have been so sublimely hilly as that ridge up to which the ranked furrows rose like aspiring angels. No valley, confused with needless cottages and towns, can have been so utterly valleyish as that abyss into which the down-rushing furrows raged like demons into the swirling pit.
Alarms and Discursions, The Furrows (1910)
Readers of Mr. Bernard Shaw and other modern writers may be interested to know that the Superman has been found. I found him; he lives in South Croydon. My success will be a great blow to Mr. Shaw, who has been following quite a false scent, and is now looking for the creature in Blackpool; and as for Mr. Wells's notion of generating him out of gases in a private laboratory, I always thought it doomed to failure. I assure Mr. Wells that the Superman at Croydon was born in the ordinary way, though he himself, of course, is anything but ordinary.
Nor are his parents unworthy of the wonderful being whom they have given to the world. The name of Lady Hypatia Smythe-Browne (now Lady Hypatia Hagg) will never be forgotten in the East End, where she did such splendid social work. Her constant cry of “Save the children!” referred to the cruel neglect of children's eyesight involved in allowing them to play with crudely painted toys. She quoted unanswerable statistics to prove that children allowed to look at violet and vermilion often suffered from failing eyesight in their extreme old age; and it was owing to her ceaseless crusade that the pestilence of the Monkey-on-the-Stick was almost swept from Hoxton. The devoted worker would tramp the streets untiringly, taking away the toys from all the poor children, who were often moved to tears by her kindness. Her good work was interrupted, partly by a new interest in the creed of Zoroaster, and partly by a savage blow from an umbrella. It was inflicted by a dissolute Irish apple-woman, who, on returning from some orgy to her ill-kept apartment, found Lady Hypatia in the bedroom taking down an oleograph, which, to say the least of it, could not really elevate the mind. At this the ignorant and partly intoxicated Celt dealt the social reformer a severe blow, adding to it an absurd accusation of theft. The lady's exquisitely balanced mind received a shock, and it was during a short mental illness that she married Dr. Hagg.
Of Dr. Hagg himself I hope there is no need to speak. Any one even slightly acquainted with those daring experiments in Neo-Individualist Eugenics, which are now the one absorbing interest of the English democracy, must know his name and often commend it to the personal protection of an impersonal power. Early in life he brought to bear that ruthless insight into the history of religions which he had gained in boyhood as an electrical engineer. Later he became one of our greatest geologists; and achieved that bold and bright outlook upon the future of Socialism which only geology can give. At first there seemed something like a rift, a faint, but perceptible, fissure, between his views and those of his aristocratic wife. For she was in favour (to use her own powerful epigram) of protecting the poor against themselves; while he declared pitilessly, in a new and striking metaphor, that the weakest must go to the wall. Eventually, however, the married pair perceived an essential union in the unmistakably modern character of both their views, and in this enlightening and intelligible formula their souls found peace. The result is that this union of the two highest types of our civilization, the fashionable lady and the all but vulgar medical man, has been blessed by the birth of the Superman, that being whom all the labourers in Battersea are so eagerly expecting night and day.
I found the house of Dr. and Lady Hypatia Hagg without much difficulty; it is situated in one of the last straggling streets of Croydon, and overlooked by a line of poplars. I reached the door towards the twilight, and it was natural that I should fancifully see something dark and monstrous in the dim bulk of that house which contained the creature who was more marvellous than the children of men. When I entered the house I was received with exquisite courtesy by Lady Hypatia and her husband; but I found much greater difficulty in actually seeing the Superman, who is now about fifteen years old, and is kept by himself in a quiet room. Even my conversation with the father and mother did not quite clear up the character of this mysterious being. Lady Hypatia, who has a pale and poignant face, and is clad in those impalpable and pathetic greys and greens with which she has brightened so many homes in Hoxton, did not appear to talk of her offspring with any of the vulgar vanity of an ordinary human mother. I took a bold step and asked if the Superman was nice looking.
“He creates his own standard, you see,” she replied, with a slight sigh. “Upon that plane he is more than Apollo. Seen from our lower plane, of course--” And she sighed again.
I had a horrible impulse, and said suddenly, “Has he got any hair?”
There was a long and painful silence, and then Dr. Hagg said smoothly: “Everything upon that plane is different; what he has got is not... well, not, of course, what we call hair... but--”
“Don't you think,” said his wife, very softly, “don't you think that really, for the sake of argument, when talking to the mere public, one might call it hair?”
“Perhaps you are right,” said the doctor after a few moments' reflection. “In connexion with hair like that one must speak in parables.”
“Well, what on earth is it,” I asked in some irritation, “if it isn't hair? Is it feathers?”
“Not feathers, as we understand feathers,” answered Hagg in an awful voice.
I got up in some irritation. “Can I see him, at any rate?” I asked. “I am a journalist, and have no earthly motives except curiosity and personal vanity. I should like to say that I had shaken hands with the Superman.”
The husband and wife had both got heavily to their feet, and stood, embarrassed. “Well, of course, you know,” said Lady Hypatia, with the really charming smile of the aristocratic hostess. “You know he can't exactly shake hands... not hands, you know.... The structure, of course--”
I broke out of all social bounds, and rushed at the door of the room which I thought to contain the incredible creature. I burst it open; the room was pitch dark. But from in front of me came a small sad yelp, and from behind me a double shriek.
“You have done it, now!” cried Dr. Hagg, burying his bald brow in his hands. “You have let in a draught on him; and he is dead.”
As I walked away from Croydon that night I saw men in black carrying out a coffin that was not of any human shape. The wind wailed above me, whirling the poplars, so that they drooped and nodded like the plumes of some cosmic funeral. “It is, indeed,” said Dr. Hagg, “the whole universe weeping over the frustration of its most magnificent birth.” But I thought that there was a hoot of laughter in the high wail of the wind.
Alarms and Discursions, How I Found the Superman (1910)
And God blessed them, saying, Increase and multiply, and fill the earth and subdue it, and have dominion over the fish of the seas and flying creatures of heaven, and all the cattle and all the earth, and all the reptiles that creep on the earth.
καὶ εὐλόγησεν αὐτοὺς ὁ Θεός, λέγων· αὐξάνεσθε καὶ πληθύνεσθε καὶ πληρώσατε τὴν γῆν καὶ κατακυριεύσατε αὐτῆς καὶ ἄρχετε τῶν ἰχθύων τῆς θαλάσσης καὶ τῶν πετεινῶν τοῦ οὐρανοῦ καὶ πάντων τῶν κτηνῶν καὶ πάσης τῆς γῆς καὶ πάντων τῶν ἑρπετῶν τῶν ἑρπόντων ἐπὶ τῆς γῆς.
И҆ блгⷭ҇вѝ и҆̀хъ бг҃ъ, гл҃ѧ: расти́тесѧ и҆ мно́житесѧ, и҆ напо́лните зе́млю, и҆ госпо́дствꙋйте є҆́ю, и҆ ѡ҆блада́йте ры́бами морски́ми, (и҆ ѕвѣрьмѝ) и҆ пти́цами небе́сными, и҆ всѣ́ми скота́ми, и҆ все́ю земле́ю, и҆ всѣ́ми га́дами пресмыка́ющимисѧ по землѝ.
And from that time, ever since the blessing which was pronounced upon man's generation, Genesis 1:28 the flesh and the soul have had a simultaneous birth, without any calculable difference in time; so that the two have been even generated together in the womb, as we have shown in our Treatise on the Soul. Contemporaneous in the womb, they are also temporally identical in their birth. The two are no doubt produced by human parents of two substances, but not at two different periods; rather they are so entirely one, that neither is before the other in point of time. [On the Resurrection of the Flesh 45] Tertullian says this concerning polygamy of the Patriarchs- As I think, moreover, each pronouncement and arrangement is (the act) of one and the same God; who did then indeed, in the beginning, send forth a sowing of the race by an indulgent laxity granted to the reins of connubial alliances, until the world should be replenished, until the material of the new discipline should attain to forwardness: now, however, at the extreme boundaries of the times, has checked (the command) which He had sent out, and recalled the indulgence which He had granted; not without a reasonable ground for the extension (of that indulgence) in the beginning, and the limitation of it in the end. [On Exortation to Chastity 6]
"And God blessed them and said to them, 'Be fruitful and multiply, and fill the earth and subdue it; and have dominion over the fish of the sea, over the birds and over every animal that crawls upon the earth.'" [ Gen1:28 ] Because they were blessed on this earth, it is as if this dwelling spot had been prepared for them prior to their sin. For although they had not yet sinned God knew that they were about to sin.
"Be fruitful and multiply and fill," not Paradise but "the earth," [ Gen1:28 ] and "have dominion over the fish of the sea and the birds and over all the beasts." [ Gen1:28 ] But how was Adam to rule over the fish of the sea unless he were in proximity to the sea? And how was he to rule over the birds that fly throughout every region unless his descendants were to dwell in every region? And how was Adam to rule over every beast of the earth unless his offspring inhabited the entire earth?
Although Adam was created and was blessed to rule over the earth and over everything that was created and blessed in [ the earth ], God had indeed made him to dwell within Paradise. God truly manifested His fore-knowledge in His blessings and manifested His grace in the place in which He caused Adam to dwell. Lest it be said that Paradise was not created for [ Adam's ] sake, God made him dwell there in Paradise. And lest it be said that God did not know that Adam would sin, He blessed him on this earth. And everything with which God blessed Adam preceded the transgression of the commandment, lest by the transgression of him who had been blessed, the blessings of Him who gives blessing be withheld and the world be turned back into nothing on account of the folly of that one for whose sake everything had been created.
Within Paradise, therefore, God did not bless Adam because that place and all that was in it is blessed. But God blessed him on the earth first so that by the blessing with which [ His ] grace blessed beforehand, the curse of the earth, which was about to be cursed by [ His ] justice, might [ thus ] be diminished. But even though it was a blessing of promise, in that it was fulfilled after his expulsion from Paradise, it was, nevertheless, His grace that was effected, for on that same day, God made Adam dwell in the garden, clothed him with glory and made him ruler over all the trees of Paradise.
There are two ways to “increase”: in the body and in the soul. The soul increases by education, progressing toward completion; the body increases (by growing) from small to large. He told, therefore, the senseless animals to increase by the development of the body. But to us he said “increase” in the inner person along ways which lead toward God. This was what Paul did, in his stretching out toward what lay ahead and forgetting what lie behind. This is godly increase.
On the Origin of Man
Let no one think that we depreciate marriage as an institution. We are well aware that it is not a stranger to God’s blessing.… But our view of marriage is this: that while the pursuit of heavenly things should be a man’s first care, yet if he can use the advantages of marriage with sobriety and moderation, he need not despise this way of serving.
On Virginity 8
“You will rule over savage beasts.” How though, you may ask, since I have a beast within? Actually, there are a myriad, a countless number of beasts within you. You should not take offense in these words. Rage is a small beast, yet when it growls in the heart is any dog more savage? Is not the treacherous soul like fresh bait staked in front of a bear’s den? Is not the hypocrite a beast?… [Rule] then over the beasts inside you. Rule your thoughts so that you will become a ruler over all things. So the same one who provides the power to rule over all living things provides power for us to rule over ourselves.
On the Origin of Man
As brute life first entered into the world and man … took something of their nature (I mean the mode of generation), he accordingly took at the same time a share of the other attributes contemplated in that nature. For the likeness of man to God is not found in anger, nor is pleasure a mark of the superior nature; cowardice also, and boldness, and the desire of gain, and the dislike of loss, and all the like, are far removed from that stamp which indicates divinity. These attributes, then, human nature took to itself from the side of the brutes.
On the Creation of Man 18.1-2
So, after saying “male and female he made them” as though to bestow a blessing on each of them, he goes on, “God blessed them in the words, ‘Increase and multiply, fill the earth and gain dominion over it, and have control of the fish of the sea.’ ” Behold the remarkable character of the blessing! I mean, those words, “increase and multiply and fill the earth,” anyone could see are said of the brute beasts and the reptiles alike, whereas “gain dominion and have control” are directed to the man and woman. See the Lord’s loving kindness: even before creating them, he makes them share in this control and bestows on them the blessing. “Have control” the text says, “of the fish of the sea, the birds of heaven and all the cattle, the whole earth and all the reptiles creeping on the earth.” Did you notice the definitive character of this authority? Did you notice all created things placed under the control of this particular being? So no longer entertain casual impressions of this rational being but rather realize the extent of the esteem and the Lord’s magnanimity toward it and be amazed at his love beyond all telling.
Homilies on Genesis 10.9
One is completely right to ask in what sense we should understand the union of male and female before sin, as well as the blessing that said “Increase and multiply, and generate and fill the earth.” Should we understand it in a physical manner or spiritually? For we are permitted to understand it spiritually and to believe that it was changed into sexual fecundity after sin. For there was first the chaste union of male and female, of the former to rule, of the latter to obey, and there was the spiritual offspring of intelligible and immortal joys filling the earth, that is, giving life to the body and ruling it. That is, man so held [the body] subject that he experienced from it no opposition or trouble. We should believe that it was this way, since they were not yet children of this world before they sinned. For the children of this world generate and are generated, as the Lord says, when he shows that we should relatively disregard this carnal generation in comparison with the future life that is promised to us.
Two Books on Genesis Against the Manichaeans 1.19.30
If one should ask why it was necessary that a helper be made for man, the answer that seems most probable is that it was for the procreation of children, just as the earth is a helper for the seed in the production of a plant from the union of the two. This purpose was declared in the original creation of the world: “Male and female he made them. And God blessed them and said, ‘Increase and multiply and fill the earth and subdue it.’ ” This reason for creation and union of male and female, as well as this blessing, was not abrogated after the sin and punishment of man. It is by virtue of this blessing that the earth is now filled with human beings who subdue it. Although it was after the expulsion of the man and woman from paradise that they came together in sexual intercourse and begot children, according to Scripture, nevertheless I do not see what could have prohibited them from honorable nuptial union and “the bed undefiled” even in paradise. God could have granted them this if they had lived in a faithful and just manner in obedient and holy service to him, so that without the tumultuous ardor of passion and without any labor and pain of childbirth, offspring would be born from their seed. In this case, the purpose would not be to have children succeeding parents who die. Rather those who had begotten children would remain in the prime of life and would maintain their physical strength from the tree of life that had been planted in paradise. Those who would be born would develop to the same state and eventually, when the determined number would be complete, if all live just and obedient lives, there would be a transformation. Thus without any death their natural bodies would receive a new quality since they obeyed every command of the spirit that ruled them. With the spirit alone vivifying them, without any help from corporeal nourishment, they would be called spiritual bodies. This could have been if the transgression of God’s command had not merited the punishment of death.
On the Literal Interpretation of Genesis 9.3.5-6
Far be it then from us to believe that the couple that were placed in paradise would have fulfilled through this lust, which shamed them into covering those organs, the words pronounced by God in his blessing: “Increase and multiply and fill the earth.” For it was only after man sinned that his lust arose; it was after man sinned that his natural being, retaining the sense of shame but losing that dominance to which the body was subject in every part, felt and noticed, then blushed at and concealed that lust. The nuptial blessing, however, whereby the pair, joined in marriage, were to increase and multiply and fill the earth, remained in force even when they sinned. Yet it was given before they sinned, for its purpose was to make it clear that the procreation of children is a part of the glory of marriage and not of the punishment of sin.
City of God 14.21
At times the Manichaeans also ask, “In what sense did man receive power over the fish of the sea and the birds of heaven and all the cattle and wild animals? For we see that men are killed by many wild animals and that many birds harm us when we want to avoid them or to capture them, though we often cannot. In what sense then did we receive power over these?” On this point they should first be told that they make a big mistake when they consider man after sin, when he has been condemned to the mortality of this life and has lost that perfection by which he was made in the image of the God. But even man’s state of condemnation involves such power that he rules many animals. For though he can be killed by many wild animals on account of the fragility of his body, he can be tamed by none, although he tames very many and nearly all of them.
Two Books on Genesis Against the Manichaeans 1.18.29
Indeed being in himself the universal union of all, [Christ] has started with our [sexual] division and become the perfect human being, having from us, on our account and in accordance with our nature, everything that we are and lacking nothing, “apart from sin,” and having no need of the natural intercourse of marriage. In this way he showed, I think, that there was perhaps another way, foreknown to God, for human beings to increase, if the first human being had kept the commandment and not cast himself down to an animal state by abusing his own proper powers. Thus God-made-man has done away with the difference and division of nature into male and female, which human nature in no way needed for generation, as some hold, and without which it would perhaps have been possible.
Book of Difficulties 41
And He blessed them and said: Be fruitful and multiply, and fill the earth, and subdue it. For indeed, this multiplication of humans and filling of the earth could only be accomplished through the union of man and woman. Yet, if the human race grows and multiplies by the blessing of God, how much more worthy of a curse are those who forbid marriage and condemn the arrangement of the heavenly decree as if it were devised by the devil? Therefore, marriages should not be condemned, which were established by the grace of the heavenly blessing for the propagation of the human race and the filling of the earth; but rather, virginity is more to be honored and is worthy of greater blessing, which, after the earth has been filled with people, desires in chastity of mind and body to follow the Lamb wherever He goes—that is, the Lord Jesus in heaven—and to sing a new song, which no one else can sing. For God and our Lord, who in the beginning of the nascent world formed the woman from the side of the man to teach that the earth was to be filled by their mutual union, Himself in the end of the age took a man from the flesh of a Virgin, free from all contamination, filled with the fullness of all divinity, to prove that He valued the glory of virginity more than marriage.
Commentary on Genesis (Hexaemeron)
And rule over the fish of the sea, and the birds of the air, and all the living creatures that move upon the earth. It is rightly asked for what use man received dominion over the fish, birds, and all the animals of the earth, or to what uses and comforts these were created for man, if he had never sinned: to whom, as the following scripture declares, these were not given for food but only the herbs and fruits of trees were granted in the first condition, unless it is to be said that God foresaw that man would sin and become mortal by sinning, whom He created immortal, and therefore originally provided those comforts for him by which mortal fragility could be sustained, namely either food from them, or clothing, or aids for work or travel. And it is not worth asking why man also does not now rule over all animals; for after man did not want to be subject to his Creator, he lost dominion over those which his Creator had subjected to his authority. Finally, we read as a testimony of the first creation that the birds provided service to the holy and humbly serving men of God, the jaws of beasts withdrew and the venom of serpents was not able to harm.
Commentary on Genesis (Hexaemeron)
After the transgression, … to prevent the wearing out and destruction of the race by death, marriage was devised that the race of men may be preserved through the procreation of children.But they will perhaps ask, What then is the meaning of “male and female” and “Be fruitful and multiply”? In answer we shall say that “Be fruitful and multiply” does not altogether refer to the multiplying by the marriage connection. For God had power to multiply the race also in different ways, if they kept the precept unbroken to the end. But God, who knows all things before they have existence, knowing in his foreknowledge that they would fall into transgression in the future and be condemned to death, anticipated this and made “male and female,” and bade them “be fruitful and multiply.”
Orthodox Faith 4.24
A really human human being would always put the spiritual things first. A walking and speaking statue of God finds himself at one particular moment employed as a shop assistant. He has in himself a power of terrible love, a promise of paternity, a thirst for some loyalty that shall unify life, and in the ordinary course of things he asks himself, "How far do the existing conditions of those assisting in shops fit in with my evident and epic destiny in the matter of love and marriage?"
In Topsy-Turvy Land (Tremendous Trifles)
In so far as I am Man I am the chief of creatures. In so far as I am a man I am the chief of sinners. All humility that had meant pessimism, that had meant man taking a vague or mean view of his whole destiny--all that was to go. We were to hear no more the wail of Ecclesiastes that humanity had no pre-eminence over the brute, or the awful cry of Homer that man was only the saddest of all the beasts of the field. Man was a statue of God walking about the garden. Man had pre-eminence over all the brutes; man was only sad because he was not a beast, but a broken god. The Greek had spoken of men creeping on the earth, as if clinging to it. Now Man was to tread on the earth as if to subdue it. Christianity thus held a thought of the dignity of man that could only be expressed in crowns rayed like the sun and fans of peacock plumage. Yet at the same time it could hold a thought about the abject smallness of man that could only be expressed in fasting and fantastic submission, in the grey ashes of St. Dominic and the white snows of St. Bernard.
Orthodoxy, Ch. 6: The Paradoxes of Christianity (1908)
It is not only nonsense, but blasphemy, to say that man has spoilt the country. Man has created the country; it was his business, as the image of God. No hill, covered with common scrub or patches of purple heath, could have been so sublimely hilly as that ridge up to which the ranked furrows rose like aspiring angels. No valley, confused with needless cottages and towns, can have been so utterly valleyish as that abyss into which the down-rushing furrows raged like demons into the swirling pit.
Alarms and Discursions, The Furrows (1910)
Man was appointed by God to have dominion over the beasts, and everything a man does to an animal is either a lawful exercise, or a sacrilegious abuse, of an authority by divine right. The tame animal is therefore, in the deepest sense, the only "natural" animal--the only one we see occupying the place it was made to occupy, and it is on the tame animal that we must base all our doctrine of beasts. Now it will be seen that, in so far as the tame animal has a real self or personality, it owes this almost entirely to its master. If a good sheepdog seems "almost human" that is because a good shepherd has made it so.
The Problem of Pain, Chapter 9: Animal Pain
And God said, Behold I have given to you every seed-bearing herb sowing seed which is upon all the earth, and every tree which has in itself the fruit of seed that is sown, to you it shall be for food.
καὶ εἶπεν ὁ Θεός· ἰδοὺ δέδωκα ὑμῖν πάντα χόρτον σπόριμον σπεῖρον σπέρμα, ὅ ἐστιν ἐπάνω πάσης τῆς γῆς, καὶ πᾶν ξύλον, ὃ ἔχει ἐν ἑαυτῷ καρπὸν σπέρματος σπορίμου, ὑμῖν ἔσται εἰς βρῶσιν·
И҆ речѐ бг҃ъ: сѐ, да́хъ ва́мъ всѧ́кꙋю травꙋ̀ сѣ́меннꙋю сѣ́ющꙋю сѣ́мѧ, є҆́же є҆́сть верхꙋ̀ землѝ всеѧ̀: и҆ всѧ́кое дре́во, є҆́же и҆́мать въ себѣ̀ пло́дъ сѣ́мене сѣ́меннагѡ, ва́мъ бꙋ́детъ въ снѣ́дь:
The historical meaning, at least, of this sentence indicates clearly that originally God permitted the use of foods from vegetation, that is, vegetables and the fruits of trees. But the opportunity of eating flesh is given to men later when a covenant was made with Noah after the flood.
Homilies on Genesis 1.17
29–30Man’s first food was solely fruit and produce from trees. Man’s guilt subsequently introduced the use of bread. The posture of his body shows forth the state of his conscience. As long as man’s conscience did not reproach him, innocence raised him up toward the heavens to pluck his food from the trees. Once sin had been committed, it bowed man down to the soil of the earth to get grain. Still later the use of meat was added.
Jewish Foods 2.6
29–30We note, however, many wild beasts do not eat fruit. What fruit does the panther eat? What fruit makes the lion strong? But nevertheless these creatures, when submitting to the laws of nature, ate fruits. And likewise when the [first] man changed his way of life and voided the limits set upon him, the Lord, after the flood, knowing humans were wasteful, allowed them to use all foods: “Eat every food as if it were edible plants.” Since [humans] were allowed this [concession], the other animals [also] received the liberty to eat. So the lion is [now] a meat-eater, and the vulture looks for carrion.But vultures were not yet circling above the earth to find carrion when the animals originated; nothing created nor imagined had yet died in order to be food for the vultures. Nature had not yet been divided; everything was completely fresh. Hunters did not capture prey, since people did not yet practice this. The beasts did not yet tear apart prey, since they were not meat eaters yet.… So was the first creation, and to this creation will be restored after this [age]. Humans will return to their original creation, rejecting hostility, a life encumbered with care, the slavery of the world to daily worries. Once they have renounced all this, they will return to that utopian life which is not enslaved to the passions of the flesh, which is freedom, the closeness to God, a partaker of the life of the angels.
On the Origin of Man
I myself hold with those who, considering the words, "Male and female he created them, saying, 'Increase and multiply and fill the earth,' " interpret them as referring to visible and bodily sex. This is clear, in view of what follows: "And God said, 'Behold, I have given you every plant yielding seed which is upon the face of all the earth, and every tree with seed in its fruit; you shall have them for food. And to every beast of the earth, and to every bird of the air, and to everything that creeps on the earth, everything that has the breath of life, I have given every green plant for food.' " Note that both male and female used the food for the body that the other animals used. They received fitting sustenance from it. This was necessary for the animal body lest it suffer from hunger. But it was received in a certain immortal way and from the tree of life, lest they die of old age. I would never believe that, in a place of such great happiness, either the flesh lusted against the spirit or the spirit against the flesh, and there was no internal peace.… We conclude, therefore, that there was no carnal concupiscence in that place. Such was the manner of life that all necessities were taken care of by the proper functions of the members, without arousing lust.
Against Julian 4.4.69
29–30And God said: Behold, I have given you every herb bearing seed upon the earth, and all the trees which have in themselves the seed of their own kind, to be your food, and to all the beasts of the earth and every bird, and to all that move upon the earth, and in which there is a living soul, that you may have them to eat: It is now clear that before man's guilt the earth produced nothing harmful, no poisonous herb, no sterile tree, since it was clearly said that every herb and all trees were given to men and the birds, and to all the beasts of the earth for food, it is evident that even the birds did not live by snatching weak wings, nor did the wolf plot ambushes around the folds, nor was dust the snake's bread, but all ate in concord the green herbs and the fruits of the trees. Certainly among these must arise the question of how man was made immortal above other creatures, and nevertheless received common earthly nourishment with them. In which we must see that there is one kind of immortality of the flesh which we received in Adam's first state, and another which we hope to receive in the resurrection through Christ. Thus, he was made immortal in such a way that he could not die if he did not sin; but if he did sin, he would die. Thus the children of the resurrection will be immortal, when they will be equal to the angels of God, so that they will neither die anymore, nor be able to sin. Therefore our flesh after the resurrection will need no nourishment of food, as it will not be subject to deficiency from hunger, or weariness, or any other kind of weakness. But Adam's flesh before sin was created immortal in such a way that, helped by the supports of temporal nourishment, it existed free from death and pain, until, having been brought to that age which pleased the Creator through bodily growths; then having created much progeny of this kind, by the command of God, it would also partake of the tree of life, from which becoming perfectly immortal, it would no longer need the sustenance of bodily food. Thus, therefore, the flesh of the first humans is created immortal and incorruptible, so that they might retain the same immortality and incorruptibility through obedience to God's commandments; among which commandments was also this, that they should eat of the allowed trees of paradise, but refrain from the consumption of the forbidden one, preserving the gifts of immortality granted to them by the consumption of these, and in the touch of that find the ruin of death. Thus indeed our flesh will be incorruptible and immortal at the end; so that, like angelic splendour, it may remain always in the same state, unable to need bodily foods, since in the spiritual life there will be no need of them. For the fact that angels are read to have eaten with the patriarchs was done not out of need but out of kindness, so that by doing these things they might more sweetly adapt to the men to whom they appeared. The Lord also after the resurrection ate with the disciples, not because he needed nourishment but to show that he had indeed received true flesh after death.
Commentary on Genesis (Hexaemeron)
29–30[On the suggestion that the animals may originally all have been herbivorous, and became carnivorous — that is, began to prey upon, to tear, and to eat one another — because of prior corruption:] Some mighty created power had already been at work for ill on the material universe, or the solar system, or, at least, the planet Earth, before ever man came on the scene... If there is such a power... it may well have corrupted the animal creation before man appeared.
The Pains of Animals, from God in the Dock
And to all the wild beasts of the earth, and to all the flying creatures of heaven, and to every reptile creeping on the earth, which has in itself the breath of life, even every green plant for food; and it was so.
καὶ πᾶσι τοῖς θηρίοις τῆς γῆς καὶ πᾶσι τοῖς πετεινοῖς τοῦ οὐρανοῦ καὶ παντὶ ἑρπετῷ ἕρποντι ἐπὶ τῆς γῆς, ὃ ἔχει ἐν ἑαυτῷ ψυχὴν ζωῆς, καὶ πάντα χόρτον χλωρὸν εἰς βρῶσιν. καὶ ἐγένετο οὕτως.
и҆ всѣ̑мъ ѕвѣрє́мъ зємны́мъ, и҆ всѣ̑мъ пти́цамъ небє́снымъ, и҆ всѧ́комꙋ га́дꙋ пресмыка́ющемꙋсѧ по землѝ, и҆́же и҆́мать въ себѣ̀ дꙋ́шꙋ живота̀, и҆ всѧ́кꙋ травꙋ̀ зеле́нꙋ въ снѣ́дь. И҆ бы́сть та́кѡ.
And it came to be so, that is, that man might rule over all that were created on land or in the waters, and that he might receive the faculty and power to eat from the fruits of the earth along with the birds of the sky and the creatures of the land.
Commentary on Genesis (Hexaemeron)
And God saw all the things that he had made, and, behold, they were very good. And there was evening and there was morning, the sixth day.
καὶ εἶδεν ὁ Θεὸς τὰ πάντα, ὅσα ἐποίησε, καὶ ἰδοὺ καλὰ λίαν. καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωΐ, ἡμέρα ἕκτη.
И҆ ви́дѣ бг҃ъ всѧ̑, є҆ли̑ка сотворѝ: и҆ сѐ дѡбра̀ ѕѣлѡ̀. И҆ бы́сть ве́черъ, и҆ бы́сть ᲂу҆́тро, де́нь шесты́й.
He made a first day, a second, a third, and so forth until the seventh day which was a rest from work. According to these days, everything created was subdivided, brought into an order by inexpressible laws. So creation was not an instantaneous act by the all-powerful Word; for him to think or to speak is to accomplish a task. If humans were last to enter the world—and in such a way as to honor God’s handiwork with God’s image—is this not marvelous? It is like saying that as a king he prepared the palace and then, as king, when everything was already prepared, led in the procession.
Homilies on Genesis 44
From the goods that inhere in the nature of creation—they are indeed very good, even as the Lord said—one can apprehend the supreme and everlasting good. The order of the universe, its arrangement and its beauty—is not a man moved by this to love his Creator, even if he is slow in ability? For if we love our parents because they have produced us, how much more ought we to love the Creator of our parents and our own Creator! Therefore the power of God is a creating power. Even if God is not seen, he is judged from his works, and his works betray the workman, so that he who is not comprehended may be perceived.
Flight from the World 2.10
I mean, his all-powerful hand and boundless wisdom were not at a loss even to create everything in one day. Why say “one day”? Even in a brief moment. Yet it was not because of its utility to him that he produced anything that exists, since being self-sufficient he is in need of nothing. It was rather out of his loving kindness and goodness that he created everything; accordingly he created things in sequence and provided us with a clear instruction about created things through the tongue of the blessed author, so that we might learn about them precisely and not fall into the error of those led by purely human reasoning.
Homilies on Genesis 3.12
Certainly we should not carelessly pass over the words of Scripture that say, “And God saw that all the things that he had made were very good.” For when dealing with individual things, it only says, “God saw that it is good,” but in speaking of all things, it was not enough to say “good” without adding “very” as well. For if prudent observers consider the single works of God, they find that individually in their own species, they have praiseworthy measures, numbers and orders. How much more then will this be true of all of them together, that is, of the universe that is filled with these individual things gathered into unity? For every beauty that is composed of parts is much more praiseworthy in the whole than in a part.
Two Books on Genesis Against the Manichaeans 1.21.32
No one doubts that God himself is the primal good. Indeed things can be said to be similar to God in many ways. Some, created in accordance with power and wisdom, are similar to God because uncreated power and wisdom are in him. Other created things are similar to God in the simple fact that they are alive, and God is incomparably alive and the source of life. Other created things are similar to God in that they have being, for God is the highest being and the source of being. And even those things that merely exist and yet do not live or know are in his likeness, not completely but in a slight degree, because even they are good in their own order, while God is incomparably good in a way transcending all other goods and from whom everything good proceeds.
Eighty-three Questions 51.2
Sacred Scripture commends the perfection of the number six to us especially in this, that God completed his works in six days and made man in the image of God on the sixth day. And the Son of God came in the sixth age of the human race and was made the Son of man, in order to reform us in the image of God. This is the age in which we are at present, whether a thousand years are assigned to each age or whether we settle upon memorable and notable personages as turning points of time. Thus the first age is found from Adam to Noah, the second from that time to Abraham, and after that … from Abraham to David, from David to the carrying away to Babylon, and from then to the birth of the Virgin. These three ages added to those make five. Hence the birth of the Lord inaugurated the sixth age, which is now in progress up to the hidden end of time.
On the Trinity 4.4.7
And God saw all that he had made, and behold, it was very good. Because it was said of each of God's works individually that he saw that they were good, rightly in conclusion, with all things completed, it was stated with an added emphasis that he saw all that he had made, and it was very good. But the question rightly arises, why of man, when he was made, was it not additionally stated individually: And God saw that it was good, but rather that his creation was more generally praised among the others? Or did God, foreseeing that man would sin and not remain in the perfection of his image, wish to state that he was good not individually but along with the others, as if indicating what was to come? Therefore, man before sin and undoubtedly in his own kind was good, but Scripture omitted saying this, rather to state more what would announce something to come. For God is the best creator of natures, but indeed the most just regulator of sinners, so that even if certain things become deformed through individual sins, yet the entirety always remains beautiful with them.
Commentary on Genesis (Hexaemeron)
And there was evening and there was morning, the sixth day. Thus the heavens and the earth and all their array were completed. The number six is considered to be perfect because it is completed by its parts: namely the sixth which is one, the third which is two, and the half which is three. Indeed, one and two and three make up six, which in the units of numbers you will nowhere else find except here, nor in the tens except for the number twenty-eight. Therefore, in six days God completed all the array of the heaven and the earth, so that He who established all things in measure and number and weight, might also teach that His works are perfect in this very number in which He worked. And God completed on the seventh day His work which He had made. In another translation, it is said that God completed His works which He had made on the sixth day. This brings up no question at all because it is declared plainly in the description of what was done in it. But it is rightly questioned how our version, which descends from the Hebrew truth, says that God completed His work which He had made on the seventh day, in which nothing new is mentioned as having been created, unless perhaps we say that He made the seventh day itself then, and in its making completed His work, by which creation of it He finished the measure and number of the days by whose cycle all ages henceforth would proceed to their end. For in the revolution of times, the eighth day is counted the same as the first day.
Commentary on Genesis (Hexaemeron)
God saw all the things that He had made, and they were very good: But among them were also the demons. Therefore the demons were at some time good. Corporeal creatures according to their nature are good, though this good is not universal, but partial and limited, the consequence of which is a certain opposition of contrary qualities, though each quality is good in itself. To those, however, who estimate things, not by the nature thereof, but by the good they themselves can derive therefrom, everything which is harmful to themselves seems simply evil. For they do not reflect that what is in some way injurious to one person, to another is beneficial, and that even to themselves the same thing may be evil in some respects, but good in others. And this could not be, if bodies were essentially evil and harmful.
Superficially, one would imagine that the railer would be the reformer; that the man who thought that everything was wrong would be the man to put everything right. In historical practice the thing is quite the other way; curiously enough, it is the man who likes things as they are who really makes them better. The optimist Dickens has achieved more reforms than the pessimist Gissing. A man like Rousseau has far too rosy a theory of human nature; but he produces a revolution. A man like David Hume thinks that almost all things are depressing; but he is a Conservative, and wishes to keep them as they are. A man like Godwin believes existence to be kindly; but he is a rebel. A man like Carlyle believes existence to be cruel; but he is a Tory. Everywhere the man who alters things begins by liking things. And the real explanation of this success of the optimistic reformer, of this failure of the pessimistic reformer, is, after all, an explanation of sufficient simplicity. It is because the optimist can look at wrong not only with indignation, but with a startled indignation. When the pessimist looks at any infamy, it is to him, after all, only a repetition of the infamy of existence. The Court of Chancery is indefensible—like mankind. The Inquisition is abominable—like the universe. But the optimist sees injustice as something discordant and unexpected, and it stings him into action. The pessimist can be enraged at wrong; but only the optimist can be surprised at it.
All Things Considered, The Vote and the House (1908)
The creed declared that man was sinful, but it did not declare that life was evil, and it proved it by damning those who did. The condemnation of the early heretics is itself condemned as something crabbed and narrow; but it was in truth the very proof that the Church meant to be brotherly and broad. It proved that the primitive Catholics were specially eager to explain that they did not think man utterly vile; that they did not think life incurably miserable; that they did not think marriage a sin or procreation a tragedy. They were ascetic because asceticism was the only possible purge of the sins of the world; but in the very thunder of their anathemas they affirmed for ever that their asceticism was not to be anti-human or anti-natural; that they did wish to purge the world and not destroy it.
The Everlasting Man, Part II, Chapter IV: The Witness of the Heretics (1925)
Something tells him that the ultimate idea of a world is not bad or even neutral; staring at the sky or the grass or the truths of mathematics or even a new-laid egg, he has a vague feeling like the shadow of that saying of the great Christian philosopher, St. Thomas Aquinas, ‘Every existence, as such, is good.’ On the other hand, something else tells him that it is unmanly and debased and even diseased to minimise evil to a dot or even a blot. He realises that optimism is morbid. It is if possible even more morbid than pessimism. These vague but healthy feelings, if he followed them out, would result in the idea that evil is in some way an exception but an enormous exception; and ultimately that evil is an invasion or yet more truly a rebellion.
The Everlasting Man, The Escape from Paganism (1925)
There are only two views that face all the facts. One is the Christian view that this is a good world that has gone wrong, but still retains the memory of what it ought to have been. The other is the view called Dualism. Dualism means the belief that there are two equal and independent powers at the back of everything, one of them good and the other bad, and that this universe is the battlefield in which they fight out an endless war. I personally think that next to Christianity Dualism is the manliest and most sensible creed on the market. But it has a catch in it.
Mere Christianity, The Invasion
Goodness is, so to speak, itself: badness is only spoiled goodness. And there must be something good first before it can be spoiled. We called sadism a sexual perversion; but you must first have the idea of a normal sexuality before you can talk of its being perverted; and you can see which is the perversion, because you can explain the perverted from the normal, and cannot explain the normal from the perverted.
Mere Christianity, The Invasion
IN the beginning God made the heaven and the earth.
ΕΝ ἀρχῇ ἐποίησεν ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν.
Въ нача́лѣ сотворѝ бг҃ъ не́бо и҆ зе́млю.