7.  And God said, Let there be light .  27  Gen. i. 3. 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,  28  Light is said to travel straight at the rate of about 195,000 English miles a second; a velocity estimated by observations on the eclipses of Jupiter’s satellites. The modern undulatory theory of light, of which Huyghens († 1695) is generally regarded as the author, describes light as propagated by the vibrations of the imponderable matter termed Ether or Æther. 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.  29  The simile seems hardly worthy of the topic. The practice is referred to by Plutarch, Symp. Quæst. i. 9, and by Pliny, Hist. Nat. ii. 106. “Omne oleo tranquillari; et ob id urinantes ore spargere, quoniam mitiget naturam asperam lucemque deportet.” “gerere” says the Delph. note, “tum credas oleum vicem conspiciliorum.

 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  30  A statement not unlike the “Vibrations of the elastic medium,” to which sound might now be referred. “Sed vocem Stoici corpus esse contendunt: eamque esse dicunt ictum aera: Plato autem non esse vocem corpus esse putat. Non enim percussus, inquit, aer, sed plaga ipsa atque percussio, vox est: οὐκ ἁπλως πληγὴ αέρος ἐστὶν ἡ φωνή· πλήττει γὰρ τὸν ἀερα καὶ δάκτυλος παραγόμενος, καὶ οὐδέπω ποιεῖ φωνήν· ἀλλ᾽ ἡ πόση πληγὴ, καὶ σφοδρὰ, καὶ τόση δὲ ὥστε ἀκουστὴν γενέσθαι.” Aul. Gell., N.A. v. 15. So Diog. Laert. in Vita Zenonis; ἔστι φωνὴ αὴρ πεπληγμένος. 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.  31  Fialon quotes Bossuet 4me élév. 3me sem.: “Le roi dit Qu’on marche; et l’armée marche; qu’on fasse telle évolution, et elle se fait; toute une armée se remue au seul commandement d’un prince, c’est à dire, à un seul petit mouvment de ces livres, c’est, parmi les choses humaines, l’image la plus excellente de la puissance de Dieu; mais au fond que c’est image est dèfectueuse! Dieu n’a point de lèvres à remuer; Dieu ne frappe point l’air pour en tirer quelque son; Dieu n’a qu’à vouloir en lui même; et tout ce qu’il veut éternellement s’accomplit comme il l’a voulu, et au temps qu’il a marqué.

 And God saw the light, that it was good .  32  Gen. i. 4. 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.  33  St. Basil dwells rather on the sense of “beautiful” in the lxx. καλόν. The Vulgate has pulchra. 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:  34  cf. Bion. xvi. 1: ῞Εσπερε, κυανέας ἱερὸν, φίλε, νυκτὸς ἄγαλμα, Τόσσον ἀφαυρότερος μήνας ὅσον ἔξοχος ἄστρων, and Milton, P.L. iv. 605: “Hesperus, that led The starry host, rode brightest.” 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 ;”  35  Gen. i. 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.

Καὶ εἶπεν ὁ Θεὸς, γενηθήτω φῶς. Πρώτη φωνὴ Θεοῦ φωτὸς φύσιν ἐδημιούργησε, τὸ σκότος ἠφάνισε, τὴν κατήφειαν διέλυσε, τὸν κόσμον ἐφαίδρυνε, πᾶσιν ἀθρόως χαρίεσσαν ὄψιν καὶ ἡδεῖαν ἐπήγαγεν. Οὐρανός τε γὰρ ἐξεφάνη κεκαλυμμένος τέως τῷ σκότῳ, καὶ τὸ ἀπ' αὐτοῦ κάλλος τοσοῦτον, ὅσον ἔτι καὶ νῦν ὀφθαλμοὶ μαρτυροῦσι. Περιελάμπετο δὲ ἀὴρ, μᾶλλον δὲ ἐγκεκραμένον ἑαυτῷ ὅλον διόλου εἶχε τὸ φῶς, ὀξείας τὰς διαδόσεις τῆς αὐγῆς ἐπὶ τὰ ὅρια ἑαυτοῦ πανταχοῦ παραπέμπων. Ἄνω μὲν γὰρ μέχρι πρὸς αὐτὸν αἰθέρα καὶ οὐρανὸν ἔφθανεν: ἐν δὲ τῷ πλάτει πάντα τὰ μέρη τοῦ κόσμου, βόρειά τε καὶ νότια καὶ τὰ ἑῷα καὶ τὰ ἑσπέρια, ἐν ὀξείᾳ καιροῦ ῥοπῇ κατεφώτιζε. Τοιαύτη γὰρ αὐτοῦ ἡ φύσις, λεπτὴ καὶ διαφανὴς, ὥστε μηδεμιᾶς παρατάσεως χρονικῆς προσδεῖσθαι τὸ φῶς δι' αὐτοῦ πορευόμενον. Ὥσπερ γὰρ τὰς ὄψεις ἡμῶν ἀχρόνως παραπέμπει πρὸς τὰ ὁρώμενα, οὕτω καὶ τὰς τοῦ φωτὸς προσβολὰς ἀκαριαίως, καὶ ὡς οὐδ' ἂν ἐπινοήσειέ τις ἐλάττονα χρόνου ῥοπὴν, ἐπὶ πάντα ἑαυτοῦ τὰ πέρατα ὑποδέχεται. Καὶ αἰθὴρ ἡδίων μετὰ τὸ φῶς: καὶ ὕδατα φανότερα, οὐ μόνον δεχόμενα τὴν αὐγὴν, ἀλλὰ καὶ παρ' ἑαυτῶν ἀντιπέμποντα κατὰ τὴν ἀνάκλασιν τοῦ φωτὸς, μαρμαρυγῶν πανταχόθεν ἀποπαλλομένων τοῦ ὕδατος. Πάντα ἡ θεία φωνὴ πρὸς τὸ ἥδιστον καὶ τιμιώτατον μετεσκεύασεν. Ὥσπερ γὰρ οἱ ἐν τῷ βυθῷ ἐνιέντες τὸ ἔλαιον, καταφάνειαν ἐμποιοῦσι τῷ τόπῳ: οὕτως ὁ ποιητὴς τῶν ὅλων ἐμφθεγξάμενος, τῷ κόσμῳ τὴν τοῦ φωτὸς χάριν ἀθρόως ἐνέθηκε. Γενηθήτω φῶς. Καὶ τὸ πρόσταγμα ἔργον ἦν: καὶ φύσις ἐγένετο, ἧς οὐδὲ ἐπινοῆσαί τι τερπνότερον εἰς ἀπόλαυσιν δυνατόν ἐστι λογισμοῖς ἀνθρωπίνοις. Ὅταν δὲ φωνὴν ἐπὶ Θεοῦ καὶ ῥῆμα καὶ πρόσταγμα λέγωμεν, οὐ διὰ φωνητικῶν ὀργάνων ἐκπεμπόμενον ψόφον, οὐδὲ ἀέρα διὰ γλώσσης τυπούμενον, τὸν θεῖον λόγον νοοῦμεν, ἀλλὰ τὴν ἐν τῷ θελήματι ῥοπὴν διὰ τὸ τοῖς διδασκομένοις εὐσύνοπτον ἡγούμεθα ἐν εἴδει προστάγματος σχηματίζεσθαι. Καὶ εἶδεν ὁ Θεὸς τὸ φῶς ὅτι καλόν. Τίνα ἂν εἴποιμεν ἡμεῖς τοῦ φωτὸς ἄξιον ἔπαινον, ὃ προλαβὸν τὴν παρὰ τοῦ κτίσαντος μαρτυρίαν, ἔχει ὅτι καλόν; Καὶ παρ' ἡμῖν δὲ ὁ λόγος τοῖς ὀφθαλμοῖς παραπέμπει τὴν κρίσιν, οὕτως οὐδὲν ἔχων εἰπεῖν τοσοῦτον, ὅσον ἡ αἴσθησις μαρτυρεῖ προλαβοῦσα. Εἰ δὲ τὸ ἐν σώματι καλὸν ἐκ τῆς πρὸς ἄλληλα τῶν μερῶν συμμετρίας, καὶ τῆς ἐπιφαινομένης εὐχροίας, τὸ εἶναι ἔχει, πῶς ἐπὶ τοῦ φωτὸς ἁπλοῦ τὴν φύσιν ὄντος καὶ ὁμοιομεροῦς, ὁ τοῦ καλοῦ διασώζεται λόγος; Ἢ ὅτι τῷ φωτὶ τὸ σύμμετρον οὐκ ἐν τοῖς ἰδίοις αὐτοῦ μέρεσιν, ἀλλ' ἐν τῷ πρὸς τὴν ὄψιν ἀλύπῳ καὶ προσηνεῖ μαρτυρεῖται; Οὕτω γὰρ καὶ χρυσὸς καλὸς, οὐκ ἐκ τῆς τῶν μερῶν συμμετρίας, ἀλλ' ἐκ τῆς εὐχροίας μόνης, τὸ ἐπαγωγὸν πρὸς τὴν ὄψιν καὶ τὸ τερπνὸν κεκτημένος. Καὶ ἕσπερος ἀστέρων κάλλιστος, οὐ διὰ τὸ ἀναλογοῦντα ἔχειν τὰ μέρη ἐξ ὧν συνέστηκεν, ἀλλὰ διὰ τὸ ἄλυπόν τινα καὶ ἡδεῖαν τὴν ἀπ' αὐτοῦ αὐγὴν ἐμπίπτειν τοῖς ὄμμασιν. Ἔπειτα νῦν ἡ τοῦ Θεοῦ κρίσις περὶ τοῦ καλοῦ, οὐ πάντως πρὸς τὸ ἐν ὄψει τερπνὸν ἀποβλέποντος, ἀλλὰ καὶ πρὸς τὴν εἰς ὕστερον ἀπ' αὐτοῦ ὠφέλειαν προορωμένου γεγένηται. Ὀφθαλμοὶ γὰρ οὔπω ἦσαν κριτικοὶ τοῦ ἐν φωτὶ κάλλους. Καὶ διεχώρισεν ὁ Θεὸς ἀνὰ μέσον τοῦ φωτὸς, καὶ ἀνὰ μέσον τοῦ σκότους. Τουτέστιν, ἄμικτον αὐτῶν τὴν φύσιν καὶ κατ' ἐναντίωσιν ἀντικειμένην ὁ Θεὸς κατεσκεύασε. Πλείστῳ γὰρ τῷ μέσῳ διέστηκεν ἀπ' ἀλλήλων αὐτὰ καὶ διώρισεν.