Homily I.

 1. It is right that any one beginning to narrate the formation of the world should begin with the good order which reigns in visible things. I am abou

 2. “In the beginning God created the heaven and the earth.” I stop struck with admiration at this thought. What shall I first say? Where shall I begin

 3. Do not then imagine, O man! that the visible world is without a beginning and because the celestial bodies move in a circular course, and it is di

 4. One day, doubtless, their terrible condemnation will be the greater for all this worldly wisdom, since, seeing so clearly into vain sciences, they

 5. It appears, indeed, that even before this world an order of things existed of which our mind can form an idea, but of which we can say nothing, bec

 6. Such being the different senses of the word beginning, see if we have not all the meanings here. You may know the epoch when the formation of this

 7. Among arts, some have in view production, some practice, others theory. The object of the last is the exercise of thought, that of the second, the

 8. “In the beginning God created the heaven and the earth.” If we were to wish to discover the essence of each of the beings which are offered for our

 9. Do you suppose that a heavier body prevents the earth from falling into the abyss? Then you must consider that this support needs itself a support

 10. There are inquirers into nature who with a great display of words give reasons for the immobility of the earth. Placed, they say, in the middle of

 11. We might say the same thing of the heavens. With what a noise of words the sages of this world have discussed their nature! Some have said that he

 Homily II.

 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 f

 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, p

 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

 4. “Darkness was upon the face of the deep.” A new source for fables and most impious imaginations if one distorts the sense of these words at the wil

 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

 6.  And the Spirit of God was borne upon the face of the waters  .

 7.  And God said, Let there be light  .

 8. “  And God called the light Day and the darkness he called Night  .”

 Homily III.

 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

 2. And God said “Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.” Yesterday we heard God’s decree,

 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

 4. “  And God 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

 5. But let us continue our explanation: “  Let it divide the waters from the waters  .”

 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 e

 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 wo

 8. “  And God called the firmament heaven  .”

 9. 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 h

 10. “  And God saw that it was good  .” God does not judge of the beauty of His work by the charm of the eyes, and He does not form the same idea of b

 Homily IV.

 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 d

 2. “  And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear, and it was so  .” And the water

 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

 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

 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

 6. “  And God saw that it was good  .”

 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 fro

 Homily V.

 1. “  And God said Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself 

 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 i

 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

 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

 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 itsel

 6. “  Let the earth  ,” the Creator adds, “  bring forth the fruit tree yielding fruit after his kind, whose seed is in itself 

 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

 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

 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?

 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 count

 Homily VI.

 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

 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  .”

 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 ano

 4. “  And let them be for signs, and for seasons, and for days and years  .”

 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 up

 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.

 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

 8. Let us return to the words which follow. “Let them be for signs and for seasons and for days and years.” We have spoken about signs. By times, we u

 9. “  And God made two great lights  .”

 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

 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

 Homily VII.

 1. “  And God said, Let the waters bring forth abundantly the moving creature that hath life  ” after their kind, “  and fowl that may fly above the e

 2. “Let the waters bring forth moving creatures after their kind.” God caused to be born the firstlings of each species to serve as seeds for nature.

 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 w

 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, fiel

 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 p

 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 t

 Homily VIII.

 1. And God said “  Let the earth bring forth the living creature after his kind, cattle and creeping things, and beast of the earth after his kind an

 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 cattl

 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

 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 featu

 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 mak

 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

 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 r

 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 o

 Homily IX.

 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 h

 2. “  Let the earth bring forth the living creature  .”

 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 th

 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 ill

 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

 6. Beasts bear witness to the faith. Hast thou confidence in the Lord? “Thou shalt walk upon the asp and the basilisk and thou shalt trample under fee

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 changeth as the moon.”  33  Ecclus. xxvii. 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 fulness 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.  34  cf. Alcman (ap. Plut., Sympos. iii. 10) who calls the dew Διὸς θυγάτηρ καὶ Σελάνας; and Plutarch himself in loc. Virg., Georg. iii. 337, “Roscida Luna,” and Statius, Theb. i. 336: “Iamque per emeriti surgens confinia Phœbi Titanis, late mundo subvecta silenti Rorifera gelidum tenuaverat aera biga.” For proof, see how those who sleep under the moon feel abundant moisture filling their heads;  35  The baleful influence of “iracunda Diana” (Hor., De Art. Poet. 454) is an early belief, not yet extinct. cf. the term σελήνιασμός for epilepsy, and “lunaticus” for the “moonstruck” madman. Vide Cass., Quæst. Med. xxv. 1. Perowne on Ps. cxxi. 6 notes, “De Wette refers to Andersen’s Eastern Travels in proof that this opinion is commonly entertained. Delitzsch mentions having heard from Texas that the consequence of sleeping in the open air, when the moon was shining, was mental aberration, dizziness, and even death.” “Dass auch der Mond in heller Nacht dem ohne gehörigen Schutz Schlafenden schaden könne ist allgemeine Meinung des Orients und der köhlen Nächte wegen leicht möglich. Vgl. Carne ‘Leben und Sitten im Morgenl.’” Ewald, Dichter des A.B. ii. 266. see how fresh meat is quickly turned under the action of the moon;  36  A fact, however explained. Plutarch (Sympos. Prob. iii. 10) discusses the question Διὰ τί τὰ κρέα σήπεται μᾶλλον ὑπὸ τὴν σελήνην ἢ τὸν ἥλιον, and refers the decomposition to the moistening influence of the moon. “Air, moisture, and a certain degree of warmth, are necessary to the decay of animal bodies…where moisture continues present—even though warmth and air be in a great measure excluded—decay still slowly takes place.” J. F. W. Johnston, Chemistry of Common Life, ii. 273. 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.

33 Ecclus. xxvii. 11.
34 cf. Alcman (ap. Plut., Sympos. iii. 10) who calls the dew Διὸς θυγάτηρ καὶ Σελάνας; and Plutarch himself in loc. Virg., Georg. iii. 337, “Roscida Luna,” and Statius, Theb. i. 336: “Iamque per emeriti surgens confinia Phœbi Titanis, late mundo subvecta silenti Rorifera gelidum tenuaverat aera biga.”
35 The baleful influence of “iracunda Diana” (Hor., De Art. Poet. 454) is an early belief, not yet extinct. cf. the term σελήνιασμός for epilepsy, and “lunaticus” for the “moonstruck” madman. Vide Cass., Quæst. Med. xxv. 1. Perowne on Ps. cxxi. 6 notes, “De Wette refers to Andersen’s Eastern Travels in proof that this opinion is commonly entertained. Delitzsch mentions having heard from Texas that the consequence of sleeping in the open air, when the moon was shining, was mental aberration, dizziness, and even death.” “Dass auch der Mond in heller Nacht dem ohne gehörigen Schutz Schlafenden schaden könne ist allgemeine Meinung des Orients und der köhlen Nächte wegen leicht möglich. Vgl. Carne ‘Leben und Sitten im Morgenl.’” Ewald, Dichter des A.B. ii. 266.
36 A fact, however explained. Plutarch (Sympos. Prob. iii. 10) discusses the question Διὰ τί τὰ κρέα σήπεται μᾶλλον ὑπὸ τὴν σελήνην ἢ τὸν ἥλιον, and refers the decomposition to the moistening influence of the moon. “Air, moisture, and a certain degree of warmth, are necessary to the decay of animal bodies…where moisture continues present—even though warmth and air be in a great measure excluded—decay still slowly takes place.” J. F. W. Johnston, Chemistry of Common Life, ii. 273.

Κἀκεῖνο δέ σοι ἐναργὲς ἔστω τοῦ μεγέθους σημεῖον. Ἀπείρων ὄντων τῷ πλήθει τῶν κατ' οὐρανὸν ἀστέρων, τὸ παρ' αὐτῶν συνερανιζόμενον φῶς οὐκ ἐξαρκεῖ τῆς νυκτὸς τὴν κατήφειαν διαλῦσαι. Μόνος δὲ οὗτος ὑπερφανεὶς τοῦ ὁρίζοντος, μᾶλλον δὲ ἔτι καὶ προσδοκώμενος, πρὶν καὶ ὑπερσχεῖν ὅλως τῆς γῆς, ἠφάνισε μὲν τὸ σκότος, ὑπερηύγασε δὲ τοὺς ἀστέρας, καὶ πεπηγότα τέως καὶ συμπεπιλημένον τὸν περὶ γῆν ἀέρα κατέτηξε καὶ διέχεεν. Ὅθεν καὶ ἄνεμοι ἑωθινοὶ καὶ δρόσοι ἐν αἰθρίᾳ τὴν γῆν περιρρέουσι. Τοσαύτην δὲ οὖσαν τὴν γῆν πῶς ἂν ἠδυνήθη ἐν μιᾷ καιροῦ ῥοπῇ τὴν πᾶσαν καταφωτίζειν, εἰ μὴ ἀπὸ μεγάλου τοῦ κύκλου τὴν αὐγὴν ἐπηφίει; Ἐνταῦθά μοι τὴν σοφίαν τοῦ τεχνίτου κατάμαθε, πῶς τῷ διαστήματι τούτῳ σύμμετρον ἔδωκεν αὐτῷ τὴν θερμότητα. Τοσοῦτον γάρ ἐστιν αὐτοῦ τὸ πυρῶδες, ὡς μήτε δι' ὑπερβολὴν καταφλέξαι τὴν γῆν, μήτε διὰ τὴν ἔλλειψιν κατεψυγμένην αὐτὴν καὶ ἄγονον ἀπολιπεῖν. Ἀδελφὰ δὲ τοῖς εἰρημένοις καὶ τὰ περὶ τῆς σελήνης νοείσθω. Μέγα γὰρ καὶ τὸ ταύτης σῶμα, καὶ φανότατόν γε μετὰ τὸν ἥλιον. Οὐκ ἀεὶ μέντοι ὁρατὸν αὐτῆς διαμένει τὸ μέγεθος: ἀλλὰ νῦν μὲν ἀπηρτισμένη τῷ κύκλῳ, νῦν δὲ ἐλλείπουσα καὶ μειουμένη φαίνεται, καθ' ἕτερον ἑαυτῆς μέρος προδεικνῦσα τὸ λεῖπον. Ἄλλῳ μὲν γὰρ μέρει σκιάζεται αὐξομένη, ἄλλο δὲ μέρος αὐτῆς ἐν τῷ καιρῷ τῆς λήξεως ἀποκρύπτεται. Λόγος δέ τις ἄρρητος τοῦ σοφοῦ δημιουργοῦ τῆς ποικίλης ταύτης ἐναλλαγῆς τῶν σχημάτων. Ἢ γὰρ ὥστε ἡμῖν ὑπόδειγμα ἐναργὲς παρέχειν τῆς ἡμετέρας φύσεως: ὅτι οὐδὲν μόνιμον τῶν ἀνθρωπίνων, ἀλλὰ τὰ μὲν ἐκ τοῦ μὴ ὄντος πρόεισιν εἰς τὸ τέλειον, τὰ δὲ πρὸς τὴν οἰκείαν ἀκμὴν φθάσαντα καὶ τὸ ἀκρότατον μέτρον ἑαυτῶν αὐξηθέντα, πάλιν ταῖς κατὰ μικρὸν ὑφαιρέσεσι φθίνει τε καὶ διόλλυται, καὶ μειούμενα καθαιρεῖται. Ὥστε ἐκ τοῦ κατὰ τὴν σελήνην θεάματος παιδεύεσθαι ἡμᾶς τὰ ἡμέτερα, καὶ τῆς ταχείας τῶν ἀνθρωπίνων περιτροπῆς λαμβάνοντας ἔννοιαν, μὴ μέγα φρονεῖν ταῖς εὐημερίαις τοῦ βίου, μὴ ἐπαγάλλεσθαι δυναστείαις, μὴ ἐπαίρεσθαι πλούτου ἀδηλότητι, περιφρονεῖν τῆς σαρκὸς περὶ ἣν ἡ ἀλλοίωσις, ἐπιμελεῖσθαι δὲ τῆς ψυχῆς ἧς τὸ ἀγαθόν ἐστιν ἀκίνητον. Εἰ δὲ λυπεῖ σε ἡ σελήνη ταῖς κατὰ μικρὸν ὑφαιρέσεσι τὸ φέγγος ἐξαναλίσκουσα: λυπείτω σε πλέον ψυχὴ ἀρετὴν κτησαμένη, καὶ διὰ ἀπροσεξίας τὸ καλὸν ἀφανίζουσα, καὶ μηδέποτε ἐπὶ τῆς αὐτῆς διαθέσεως μένουσα, ἀλλὰ πυκνὰ τρεπομένη καὶ μεταβαλλομένη διὰ τὸ τῆς γνώμης ἀνίδρυτον. Τῷ ὄντι γὰρ, κατὰ τὸ εἰρημένον, Ὁ ἄφρων ὡς σελήνη ἀλλοιοῦται. Οἶμαι δὲ καὶ τῇ τῶν ζῴων κατασκευῇ, καὶ τοῖς λοιποῖς τοῖς ἀπὸ γῆς φυομένοις, μὴ μικρὰν ὑπάρχειν ἐκ τῆς κατὰ τὴν σελήνην μεταβολῆς τὴν συντέλειαν. Ἄλλως γὰρ διατίθεται μειουμένης αὐτῆς, καὶ ἄλλως αὐξομένης τὰ σώματα: νῦν μὲν ληγούσης ἀραιὰ γιγνόμενα καὶ κενὰ, νῦν δὲ αὐξομένης καὶ πρὸς τὸ πλῆρες ἐπειγομένης καὶ αὐτὰ πάλιν ἀναπληρούμενα: διότι ὑγρότητά τινα θερμότητι κεκραμένην ἐπὶ τὸ βάθος φθάνουσαν λεληθότως ἐνίησι. Δηλοῦσι δὲ οἱ καθεύδοντες ὑπὸ σελήνην, ὑγρότητος περισσῆς τὰς τῆς κεφαλῆς εὐρυχωρίας πληρούμενοι: καὶ τὰ νεοσφαγῆ τῶν κρεῶν ταχὺ τρεπόμενα τῇ προσβολῇ τῆς σελήνης: καὶ ζῴων ἐγκέφαλοι: καὶ τῶν θαλαττίων τὰ ὑγρότατα: καὶ αἱ τῶν δένδρων ἐντεριῶναι. Ἃ πάντα οὐκ ἂν ἐξήρκεσε τῇ ἑαυτῆς ἀλλοιώσει συμμεθιστᾶν, εἰ μὴ ὑπερφυές τι ἦν καὶ ὑπερέχον δυνάμει κατὰ τὴν τῆς Γραφῆς μαρτυρίαν.