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

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; and it was so  .”  2  Gen. i. 24. 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 to-day “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 hath 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, whilst in terrestrial animals, gifted with a more perfect life,  3  ζωή. the soul  4  ψυχή. 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, whilst 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.  5  See note on p. 90. “The ox knoweth his owner, and the ass his master’s crib.”  6  Isa. i. 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 Gen. i. 24.
3 ζωή.
4 ψυχή.
5 See note on p. 90.
6 Isa. i. 3.

Καὶ εἶπεν ὁ Θεὸς, ἐξαγαγέτω ἡ γῆ ψυχὴν ζῶσαν κατὰ γένος, τετράποδα καὶ ἑρπετὰ καὶ θηρία κατὰ γένος. Καὶ ἐγένετο οὕτως. Ἦλθε τὸ πρόσταγμα ὁδῷ βαδίζον, καὶ ἀπέλαβε καὶ ἡ γῆ τὸν ἴδιον κόσμον. Ἐκεῖ, Ἐξαγαγέτω τὰ ὕδατα ἑρπετὰ ψυχῶν ζωσῶν: ὧδε, Ἐξαγαγέτω ἡ γῆ ψυχὴν ζῶσαν. Ἔμψυχος ἄρα ἡ γῆ; καὶ χώραν ἔχουσιν οἱ ματαιόφρονες Μανιχαῖοι, ψυχὴν ἐντιθέντες τῇ γῇ; Οὐκ ἐπειδὴ εἶπεν, Ἐξαγαγέτω, τὸ ἐναποκείμενον αὐτῇ προήνεγκεν, ἀλλ' ὁ δοὺς τὸ πρόσταγμα, καὶ τὴν τοῦ ἐξαγαγεῖν αὐτῇ δύναμιν ἐχαρίσατο. Οὔτε γὰρ ὅτε ἤκουσεν ἡ γῆ, Βλαστησάτω βοτάνην χόρτου καὶ ξύλον κάρπιμον, κεκρυμμένον ἔχουσα τὸν χόρτον ἐξήνεγκεν: οὐδὲ τὸν φοίνικα, ἢ τὴν δρῦν, ἢ τὴν κυπάρισσον κάτω που ἐν ταῖς λαγόσιν ἑαυτῆς ἀποκεκρυμμένα ἀνῆκε πρὸς τὴν ἐπιφάνειαν: ἀλλ' ὁ θεῖος λόγος φύσις ἐστὶ τῶν γινομένων. Βλαστησάτω ἡ γῆ: οὐχ ὅπερ ἔχει προβαλλέτω, ἀλλ' ὃ μὴ ἔχει κτησάσθω, Θεοῦ δωρουμένου τῆς ἐνεργείας τὴν δύναμιν. Οὕτω καὶ νῦν, Ἐξαγαγέτω ἡ γῆ ψυχὴν, οὐ τὴν ἐναποκειμένην, ἀλλὰ τὴν δεδομένην αὐτῇ παρὰ τοῦ Θεοῦ διὰ τῆς ἐπιταγῆς. Ἔπειτα καὶ εἰς τὸ ἐναντίον αὐτοῖς ὁ λόγος περιτραπήσεται. Εἰ γὰρ ἐξήνεγκεν ἡ γῆ τὴν ψυχὴν, ἐρήμην ἑαυτὴν κατέλιπε τῆς ψυχῆς. Ἀλλ' ἐκείνων μὲν τὸ βδελυκτὸν αὐτόθεν γνώριμον. Διὰ τί μέντοι τὰ μὲν ὕδατα ἑρπετὰ ψυχῶν ζωσῶν ἐξαγαγεῖν προσετάχθη, ἡ δὲ γῆ ψυχὴν ζῶσαν; Λογιζόμεθα τοίνυν, ὅτι τῶν μὲν νηκτῶν ἡ φύσις ἀτελεστέρας πως δοκεῖ ζωῆς μετέχειν, διὰ τὸ ἐν τῇ παχύτητι τοῦ ὕδατος διαιτᾶσθαι. Καὶ γὰρ ἀκοὴ παρ' ἐκείνοις βαρεῖα, καὶ ὁρῶσιν ἀμβλὺ διὰ τοῦ ὕδατος βλέποντες, καὶ οὔτε τις μνήμη παρ' ἐκείνοις, οὔτε φαντασία, οὔτε τοῦ συνήθους ἐπίγνωσις. Διὰ τοῦτο οἱονεὶ ἐνδείκνυται ὁ λόγος, ὅτι ἡ σαρκικὴ ζωὴ τοῖς ἐνύδροις καθηγεῖται τῶν ψυχικῶν κινημάτων: ἐπὶ δὲ τῶν χερσαίων, ὡς τελειοτέρας αὐτῶν οὔσης τῆς ζωῆς, ἡ ψυχὴ τὴν ἡγεμονίαν ἐπιτέτραπται πᾶσαν. Αἵ τε γὰρ αἰσθήσεις μᾶλλον τετράνωνται: καὶ ὀξεῖαι μὲν τῶν παρόντων αἱ ἀντιλήψεις: ἀκριβεῖς δὲ μνῆμαι τῶν παρελθόντων παρὰ τοῖς πλείστοις τῶν τετραπόδων. Διὰ τοῦτο, ὡς ἔοικεν, ἐπὶ μὲν τῶν ἐνύδρων σώματα ἐκτίσθη ἐψυχωμένα (ἑρπετὰ γὰρ ψυχῶν ζωσῶν ἐκ τῶν ὑδάτων παρήχθη), ἐπὶ δὲ τῶν χερσαίων ψυχὴ σώματα οἰκονομοῦσα προσετάχθη γενέσθαι, ὡς πλέον τι τῆς ζωτικῆς δυνάμεως τῶν ἐπὶ γῆς διαιτωμένων μετειληφότων. Ἄλογα μὲν γὰρ, καὶ τὰ χερσαῖα: ἀλλ' ὅμως ἕκαστον τῇ ἐκ τῆς φύσεως φωνῇ πολλὰ τῶν κατὰ ψυχὴν παθημάτων διασημαίνει. Καὶ γὰρ καὶ χαρὰν καὶ λύπην, καὶ τὴν τοῦ συνήθους ἐπίγνωσιν, καὶ τροφῆς ἔνδειαν, καὶ χωρισμὸν τῶν συννόμων, καὶ μυρία πάθη τῷ φθόγγῳ παραδηλοῖ. Τὰ δὲ ἔνυδρα οὐ μόνον ἄφωνα, ἀλλὰ καὶ ἀνήμερα, καὶ ἀδίδακτα, καὶ πρὸς πᾶσαν βίου κοινωνίαν ἀνθρώποις ἀμεταχείριστα. Ἔγνω βοῦς τὸν κτησάμενον καὶ ὄνος τὴν φάντην τοῦ κυρίου αὐτοῦ: ἰχθὺς δὲ οὐκ ἂν ἐπιγνοίη τὸν τρέφοντα. Οἶδε τὴν συνήθη φωνὴν ὁ ὄνος. Οἶδεν ὁδὸν ἣν πολλάκις ἐβάδισε: καί που καὶ ὁδηγὸς ἐνίοτε ἀποσφαλέντι γίνεται τῷ ἀνθρώπῳ. Τὸ δὲ ὀξυήκοον τοῦ ζῴου οὐδὲ ἄλλο τι ἔχειν λέγεται τῶν χερσαίων. Τὸ δὲ τῶν καμήλων μνησίκακον, καὶ βαρύμηνι, καὶ διαρκὲς πρὸς ὀργὴν, τί ἂν μιμήσασθαι τῶν θαλαττίων δύναιτο; Πάλαι ποτὲ πληγεῖσα κάμηλος, μακρῷ χρόνῳ ταμιευσαμένη τὴν μῆνιν, ἐπειδὰν εὐκαιρίας λάβηται, τὸ κακὸν ἀντιδίδωσιν. Ἀκούσατε, οἱ βαρύθυμοι, οἱ τὴν μνησικακίαν ὡς ἀρετὴν ἐπιτηδεύοντες, τίνι ἐστὲ ἐμφερεῖς, ὅταν τὴν κατὰ τοῦ πλησίον λύπην, ὥσπερ τινὰ σπινθῆρα κεκρυμμένον ἐν σποδιᾷ, μέχρι τοσούτου φυλάσσετε, ἕως ἂν ὕλης λαβόμενοι, οἷον φλόγα τινὰ τὸν θυμὸν ἀνακαύσητε.