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

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.  14  These are the terms of Aristotle, Hist. An. i. 5. 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.  15  cf. Arist., Hist. An. viii. 3. 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.  16  Whence the proverb κολοιὸς ποτὶ κολοιόν. Arist., Eth. Nic. I. viii. 6. 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;  17  “Super omnia humanas voces reddunt, posittaci quidem sermocinantes.” Plin. x. 53. 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.  18  Arist., Hist. An. ix. 10.

14 These are the terms of Aristotle, Hist. An. i. 5.
15 cf. Arist., Hist. An. viii. 3.
16 Whence the proverb κολοιὸς ποτὶ κολοιόν. Arist., Eth. Nic. I. viii. 6.
17 “Super omnia humanas voces reddunt, posittaci quidem sermocinantes.” Plin. x. 53.
18 Arist., Hist. An. ix. 10.

Εἰσὶ μέντοι γενῶν διαφοραὶ μυρίαι καὶ ἐν τοῖς ὄρνισιν, ἃς ἐάν τις κατὰ τὸν αὐτὸν τρόπον ἐπίῃ καθ' ὃν ἐν μέρει καὶ τῆς τῶν ἰχθύων ἐξετάσεως ἐφηψάμεθα, εὑρήσει ἓν μὲν ὄνομα τῶν πετεινῶν, μυρίας δὲ ἐν τούτοις διαφορὰς ἔν τε τοῖς μεγέθεσι καὶ ἐν τοῖς σχήμασι καὶ ἐν ταῖς χρόαις: καὶ κατὰ τοὺς βίους, καὶ τὰς πράξεις, καὶ τὰ ἤθη, ἀμύθητον οὖσαν αὐτοῖς τὴν πρὸς ἄλληλα παραλλαγήν. Ἤδη μὲν οὖν τινες ἐπειράθησαν καὶ ὀνοματοποιίαις χρήσασθαι, ἵν', ὥσπερ διὰ καυτήρων τινῶν τῆς ἀσυνήθους καὶ ξένης ὀνομασίας, τὸ ἰδίωμα ἑκάστου γένους ἐπιγινώσκηται. Καὶ τὰ μὲν ὠνόμασαν σχιζόπτερα, ὡς τοὺς ἀετούς: τὰ δὲ δερμόπτερα, ὡς τὰς νυκτερίδας: τὰ δὲ πτιλωτὰ, ὡς τοὺς σφῆκας: τὰ δὲ κολεόπτερα, ὡς τοὺς κανθάρους, καὶ ὅσα ἐν θήκαις τισὶ καὶ περιβολαῖς γεννηθέντα, περιρραγέντος αὐτοῖς τοῦ ἐλύτρου, πρὸς τὴν πτῆσιν ἠλευθερώθη. Ἀλλ' ἡμῖν ἀρκοῦσα σημείωσις πρὸς τὴν τῶν γενῶν ἰδιότητα ἡ κοινὴ χρῆσις, καὶ οἱ παρὰ τῆς Γραφῆς περί τε καθαρῶν καὶ ἀκαθάρτων διορισμοί. Ἄλλο μὲν οὖν γένος τὸ τῶν σαρκοφάγων, καὶ ἄλλη κατασκευὴ πρέπουσα τῷ τρόπῳ τῆς διαίτης αὐτῶν, ὀνύχων ἀκμαὶ, καὶ χεῖλος ἀγκύλον, καὶ πτερὸν ὀξὺ, ὥστε καὶ συλληφθῆναι ῥᾳδίως τὸ θήραμα, καὶ διασπαραγὲν τροφὴν τῷ ἑλόντι γενέσθαι. Ἄλλη τῶν σπερμολόγων κατασκευή: ἄλλη τῶν ἐκ παντὸς τρεφομένων τοῦ συντυχόντος. Καὶ ἐν τούτοις πλεῖσται διαφοραί. Τὰ μὲν γὰρ αὐτῶν ἐστιν ἀγελικὰ, πλὴν τῶν ἁρπακτικῶν: τούτων δὲ οὐδὲν κοινωνικὸν ἐκτὸς τοῦ κατὰ τὰς συζυγίας συνδυασμοῦ. Μυρία δὲ ἄλλα τὸν ἀθροισματικὸν ᾕρηται βίον, ὡς περιστεραὶ, καὶ γέρανοι, καὶ ψῆρες, καὶ κολοιοί. Πάλιν ἐν τούτοις τὰ μὲν ἄναρχά ἐστι καὶ οἷον αὐτόνομα: τὰ δὲ ὑφ' ἡγεμόνι τετάχθαι καταδεχόμενα, ὡς αἱ γέρανοι. Ἤδη δέ τις καὶ ἑτέρα ἐν τούτοις ἐστὶ διαφορὰ, καθ' ἣν τὰ μὲν ἐπιδημητικά τέ ἐστι καὶ ἐγχώρια, τὰ δὲ ἀπαίρειν πέφυκε πορροτάτω, καὶ χειμῶνος ἐγγίζοντος ἐκτοπίζειν ὡς τὰ πολλά. Χειροήθη δὲ καὶ τιθασσὰ τὰ πολλὰ τῶν ὀρνέων ἐκτρεφόμενα γίνεται, πλήν γε δὴ τῶν ἀσθενῶν, ἃ δι' ὑπερβάλλουσαν δειλίαν καὶ ἀνανδρίαν, τὴν συνεχῆ τῆς χειρὸς ἐνόχλησιν οὐχ ὑφίσταται. Ἀλλὰ καὶ συνανθρωπιστικοί τινες τῶν ὀρνίθων εἰσὶ, τὰς αὐτὰς ἡμῖν οἰκήσεις καταδεχόμενοι: ἄλλοι δὲ ὄρειοι, καὶ φιλέρημοι. Μεγίστη δὲ διαφορὰ καὶ ἡ περὶ τὴν φωνὴν ἰδιότης ἑκάστου. Οἱ μὲν γὰρ κωτίλοι καὶ λάλοι τῶν ὀρνίθων εἰσίν: οἱ δὲ σιγηλοί. Καὶ τὰ μὲν ᾠδικὰ καὶ πολύφωνα: τὰ δὲ ἄμουσα παντελῶς καὶ ᾠδῆς ἄμοιρα. Καὶ τὰ μὲν μιμηλὰ, ἢ ἐκ φύσεως ἔχοντα τὸ μιμεῖσθαι, ἢ ἐξ ἀσκήσεως προσλαβόντα: τὰ δὲ μονότροπον καὶ ἀμετάβλητον τὴν φωνὴν ἀφιέντα. Γαῦρον ὁ ἀλεκτρυών: φιλόκαλον ὁ ταώς: λάγνιοι αἱ περιστεραὶ καὶ αἱ κατοικίδιοι ὄρνεις, ἐπὶ παντὸς καιροῦ τὸ συνουσιαστικὸν ἔχουσαι. Δολερὸν ὁ πέρδιξ καὶ ζηλότυπον, κακούργως συμπράττων τοῖς θηραταῖς πρὸς τὴν ἄγραν.