Chap. XII.—That Animals Were Not Produced Spontaneously, But by a Divine Arrangement, of Which God Would Have Given Us the Knowledge, If It Were Advantageous for Us to Know It.

They say that at certain changes of the heaven, and motions of the stars, there existed a kind of maturity258    Ripeness, or suitableness.   for the production of animals; and thus that the new earth, retaining the productive seed, brought forth of itself certain vessels259    Little bags, or follicles.   after the likeness of wombs, respecting which Lucretius260    Book v. 806. [Uteri terram radicibus apti.]   says,—  

and that these, when they had become mature, being rent by the compulsion of nature, produced tender animals; afterwards, that the earth itself abounded with a kind of moisture which resembled milk, and that animals were supported by this nourishment. How, then, were they able to endure or avoid the force of the cold or of heat, or to be born at all, since the sun would scorch them or the cold contract them? But, they say, at the beginning of the world there was no winter nor summer, but a perpetual spring of an equable temperature.261    A perpetual temperature and an equable spring.   Why, then, do we see that none of these things now happens? Because, they say, it was necessary that it should once happen, that animals might be born; but after they began to exist, and the power of generation was given to them, the earth ceased to bring forth, and the condition of time262    The seasons were varied.   was changed. Oh, how easy it is to refute falsehoods! In the first place, nothing can exist in this world which does not continue permanent, as it began. For neither were the sun and moon and stars then uncreated; nor, having been created, were they without their motions; nor did that divine government, which manages and rules their courses, fail to begin its exercise together with them. In the next place, if it is as they say, there must of necessity be a providence, and they fall into that very condition which they especially avoid. For while the animals were yet unborn, it is plain that some one provided that they should be born, that the world might not appear gloomy263    Be rough.   with waste and desolation. But, that they might be produced from the earth without the office of parents, provision must have been made with great judgment; and in the next place, that the moisture condensed from the earth might be formed into the various figures of bodies; and also that, having received from the vessels with which they were covered the power of life and sensation, they might be poured forth, as it were, from the womb of mothers, is a wonderful and indescribable264    Inextricabilis, that cannot be disentangled.   provision. But let us suppose that this also happened by chance; the circumstances which follow assuredly cannot be by chance,—that the earth should at once flow with milk, and that the temperature of the atmosphere should be equable. And if these things plainly happened, that the newly born animals might have nourishment, or be free from danger, it must be that some one provided these things by some divine counsel.  

But who is able to make this provision except God? Let us, however, see whether the circumstance itself which they assert could have taken place, that men should be born from the earth. If any one considers during how long a time and in what manner an infant is reared, he will assuredly understand that those earth-born children could not possibly have been reared without some one to bring them up. For they must have lain for many months cast forth, until their sinews were strengthened, so that they had power to move themselves and to change their place, which can scarcely happen within the space of one year. Now see whether an infant could have lain through many months in the same manner and in the same place where it was cast forth, without dying, overwhelmed and corrupted by that moisture of the earth which it supplied for the sake of nourishment, and by the excrements of its own body mixed together. Therefore it is impossible but that it was reared by some one; unless, indeed, all animals are born not in a tender condition, but grown up: and it never came into their mind to say this. Therefore the whole of that method is impossible and vain; if that can be called method by which it is attempted that there shall be no method. For he who says that all things are produced of their own accord, and attributes nothing to divine providence, he assuredly does not assert, but overthrows method. But if nothing can be done or produced without design, it is plain that there is a divine providence, to which that which is called design peculiarly belongs. Therefore God, the Contriver of all things, made man. And even Cicero, though ignorant of the sacred writings, saw this, who in his treatise on the Laws, in the first book,265    [De Legibus, book i. cap. 7.]   handed down the same thing as the prophets; and I add his words: “This animal, foreseeing, sagacious, various, acute, gifted with memory, full of method and design, which we call man, was produced by the supreme Deity under remarkable circumstances; for this alone of so many kinds and natures of animals, partakes of judgment and reflection, when all other animals are destitute of them.” Do you see that the man, although far removed from the knowledge of the truth, yet, inasmuch as he held the image of wisdom, understood that man could not be produced except by God? But, however, there is need of divine266    That is, according to the notions of the heathen.   testimony, lest that of man should be insufficient. The Sibyl testifies that man is the work of God:—  

The sacred writings contain statements to the same effect. Therefore God discharged the office of a true father. He Himself formed the body; He Himself infused the soul with which we breathe. Whatever we are, it is altogether His work. In what manner He effected this He would have taught us, if it were right for us to know; as He taught us other things, which have conveyed to us the knowledge both of ancient error and of true light.  

CAPUT XII. Quod animalia non sponte nata sint, sed dispositione divina, cujus fecisset nos conscios Deus, si scire expediret.

Aiunt certis conversionibus coeli, et astrorum motibus 0317A maturitatem quamdam extitisse animalium serendorum; itaque terram novam, semen genitale retinentem, folliculos ex se quosdam in uterorum similitudinem protulisse, de quibus Lucretius: Crescebant uteri terrae radicibus apti;0317A eosque, cum maturassent, natura cogente ruptos, animalia tenera profudisse. Deinde terram ipsam humore quodam, qui esset lacti similis, exuberasse, eoque alimento animantes esse nutritas. Quomodo igitur vim frigoris aut caloris ferre aut vitare potuerunt, aut omnino nasci, cum sol exureret, frigus astringeret? Non erant, inquiunt, in principio mundi hyems nec aestas, sed perpetua temperies, et ver aequabile. Cur ergo nihil horum fieri etiamnunc videmus? Quia semel, aiunt, fieri necessarium fuit, ut 0317B animalia nascerentur; postquam vero esse coeperunt, concessa his facultate generandi, et terra parere desiit, et temporis conditio mutata est. O quam facile est mendacia redarguere! Primum, quod nihil potest esse in hoc mundo, quod non sic permaneat, ut coepit. Nec enim sol, et luna, et astra tunc non erant, aut cum essent, meatus non habebant, ac non divina moderatio, quae cursus eorum temperat et gubernat, cum ipsis simul coeperit. Deinde quod si ita sit, ut dicunt, providentiam esse necesse est; et in idipsum incidunt, quod maxime fugiunt. Nondum enim natis animalibus, aliquis utique providit, ut nascerentur, ne orbis terrae desertus, atque incultus horreret. Ut autem de terra sine officio parentum nasci possent, necesse est magna ratione esse provisum; deinde ut 0317C humor ille concretus de terra in varias imagines corporum fingeretur; item ut e folliculis, quibus tegebantur, accepta vivendi, sentiendique ratione, tamquam ex alvo matrum profunderentur, mira inextricabilisque provisio est. Sed putemus id quoque casu accidisse: illa certe quae sequuntur, fortuita esse non possunt; ut terra continuo lacte manaret, ut aeris temperies esset aequalis. Quae si constat idcirco esse 0318A facta, ut animalia recens edita, vel haberent alimentum, vel non haberent periculum, necesse est, ut aliquis divina nescio qua ratione providerit.

Quis autem potest providere, nisi Deus? Videamus tamen an id ipsum, quod dictitant, fieri potuerit: ut homines nascerentur e terra. Si consideret aliquis quandiu, et quibus modis educetur infans, intelliget profecto non potuisse terrigenas illos pueros sine ullo educatore nutriri. Fuit enim necesse quampluribus mensibus jacere projectos, donec confirmatis nervis movere se, locumque mutare possent: quod vix intra unius anni spatium fieri potest. Jam vide utrumne infans eodem modo, et eodem loco quo est effusus, jacere per multos menses valuerit, ac non et humore illo terrae, quem alimenti gratia ministrabat, 0318B et sui corporis purgamentis in unum mixtis obrutus corruptusque moreretur. Itaque nullo modo fieri potest, quin ab aliquo fuerit educatus; nisi forte animalia omnia non tenera nata sunt, sed excreta: quod ut dicerent, numquam venit illis in mentem. Omnis ergo illa ratio impossibilis, et vana est: si tamen ratio dici potest, qua id agitur ut nulla sit ratio. Qui enim dicit omnia sua sponte esse nata, nihilque divinae providentiae tribuit, hic profecto rationem non asserit, sed evertit. Quod si neque quidquam fieri sine ratione, neque nasci potest, apparet divinam esse providentiam, cujus est proprium quod dicitur ratio. Deus igitur rerum omnium machinator fecit hominem. Quod Cicero, quamvis expers coelestium litterarum, vidit tamen; qui libro de Legibus 0318C primo hoc idem tradidit, quod prophetae, cujus verba subjeci: «Hoc animal providum, sagax, multiplex, acutum, memor, plenum rationis et consilii, quem vocamus hominem, praeclara quadam conditione generatum esse a supremo Deo; solum est enim ex tot animantium generibus atque naturis, particeps rationis et cogitationis, cum caetera sint omnia expertia.» Videsne hominem, quamvis longe a veritatis 0319A notitia remotum, tamen, quoniam imaginem sapientiae tuebatur, intellexisse non nisi a Deo hominem potuisse generari? Sed tamen divinis 0319A opus est testimoniis, ne minus humana sufficiant. Sibylla hominem Dei opus esse testatur: Ὃς μόνος ἐστὶ Θεὸς κτίστης ἀκράτητος ὑπάρχων, Αὐτὸς δὲ ἐστήριξε τύπον μορφῆς μερόπωντε, Αὐτὸς ἔμιξε φύσιν πάντων γενεῆς βιότοιο.Eadem sanctae litterae continent. Deus ergo veri patris officio functus est. Ipse corpus effinxit; ipse animam qua spiramus infudit. Illius est totum, quidquid sumus. Quomodo id fecerit, si nos oporteret scire, docuisset, sicut docuit caetera quae cognitionem nobis, et pristini erroris et veri luminis attulerunt.