{
  "schemaVersion": "early-church-document@2",
  "documentId": "basil-hexaemeron",
  "title": "Nine Homilies on the Hexaemeron",
  "author": "Basil the Great",
  "languageOfOrigin": "",
  "text": {
    "content": "EUSTATHII IN HEXAEMERON S. BASILII LATINA METAPHRASIS.\n\na Eustathius Syncleticæ germance diaconissæ salutem in Christo.\n\nReligiosus, simulque studiosus animus tuæ germanitatis, dum plenitudinem cælestium\nnosse desiderat Scriptu­\nrarum, cunctas bibliothecas ecclesiasticas et earum qui\nfuerint conditores, crebris lectionibus investigans, pervenit\ntandem ad Hexaemeron\nsancti ac venerabilis episcopi Dasilii, Græco sermone b conscriptum : quod dum monu­\n\nmentis inserere linguæ Latialis affectat, mihi hanc curam censuit esse mandandam.\nSed ego considerans, quia\nhoc amore potius quam judicio præcepisti : festinabam\nquidem simplicibus jussis obsequi, tua commonitus ca­\nritate : r sed promittere\nnOR audebam, propriam contemplatus infantiam. Itaque gemina cogitatione distractus\n\nquid agerem nesciebam : terebar enim si negare maluissem, mentem pie de me d præsumentis\noffendere. Si pa­\nrere, susceptum officium navare non posse. Quæ cum ita essent,\nstatui magis operam meam fideliter exhibere,\nquam sermonem pertinaciter excusare :\nconfidens quia si displicuero, dabis veniam quæ jussisti. Non enim meo\nvition sed\ntuo judicio, quod evenerit imputabis : mihi satis est peregisse mandata.\n\nHEXAEMERI LIBER PRIMUS.\n\ni. In principio fecit Deus carlum et terram. Conve­\n\nniens exordium de mundi compositione narralurus\nassumpsit decorationem\ngestorum operum, sui fa­\nciens sermonis initium. Coeli enim terraque factura\n\nreferenda est non sponte formata, ut quidam opinali\nsunt, sed ex Deo causas\npropriæ e nacta substantiæ.\nQualis igitur auditus dignus sit magnitudine relato­\n\nrum, vel quemadmodum instructus esse debcat ani­\ntnus, ad rerum ejusmodi\nperceptionem! nimirum\nqui vitiis r carnalibus est immunis, et ærumnis mi­\n\nnime sæcularibus obfuscalus, quin etiam laboriosus\net solers, et omnia\ncircumspectans, ut. meritam Dei\nnotionem possit attrahere. Sed antequam de verbo-\n\nrum subtilitate disceptemus, et perscrutemur\nquanta\nsit harum vocum significatio, cogitemus quis est qui\nnos affatur. Nam\nlicet altiludine m cordis historici\nnon valeamus attingere propter imbecillitatem\nno.\nstri videlicet intellectus : attamen praerogativa lo­\nquentis inspecta,\nultro ad consentiendum his qum\ndicta sunt adducemur. Moyses itaque est editor hu­\n\njusce scripture, Moyses ille qui perhibetur venustus\napud k Deum fuisse, cum\nadhuc maternis uberibu;\ninhiaret, quem adoptavit fiiia Pharaonis. et regio\n\ncultu liberaliter educavii, pbilosopbis Ægyptiorum\neruditioni cjus magistris\nadhibitis (Act. VII, 22), qui\nfastum tyrannidis exhorruit, et ad humilitatem suo­\n\nrum civium se convertit, contentus a afflictari\npotius\ncum populo Dei, quam fructum peccati capere tem­\nporalem. Qui armorem\njustitiæ de ipsa natura sorti­\ntus est, quippe qui priusquam plebis acciperet\nprin­\ncipatum, propter odium nequitiæ naturale, usque ad\nnecem videtur\nimprobos persecutus. Qui ab his ef­\nfugatus est, quibus ipse fuerat opitulatus :\nqui li­\nbentissime tumultibus Ægypti derelictis, ad Æthio­\npiam profectus\nest, ibique cæterorum vacuus nego­\nti rum, per annos quadraginta rerum contempla-\n\ntioni dans operam, octogesimumque aetatis agens\nan um, vidit Deum, ut erat\nhomini videre possibile,\nimo ut c .ini potius licuit alii, b\nsecundum testi­\nmonium ipsius Dei : Quia si fuerit propheta quis ve­\nstrum\nDomino, proprie per visum ei cognoscar, et per\n\nsOmnium loquar : sed non ita famulus meus Moyses,\nq'ii in onmi domo mea fidelis\nest. Ore ad os colloquar\nei : in specie, et non per figuram ( Num. XII, 6-8).\n\nHic itaque qui in potiendis præsentibus Dei con­\nspectibus, c angelis fuerat\ncoicquatus ; quæ auscul­\ntavit a Deo disserit nobis. Audiamus igitur veritatem\n\nverborum, non in persuasione humanæ sapientiæ,\nsed in probatissimis\nspiritalis doctrinæ sermonibus,\nquorum finis non audientium laus est, sed\ndiscentium\nsalus.\n\n2. In principio fecit Deus cœlum et terram (Cen.\nI, 1). Retardat igitur sermonem\nmeum mentis admi­\nratio : cogitans quid primum dicam, vel unde ca­\npiam\nnarrationis exordium, arguamne vanitatem sæ­\ncularium, aut nostrorum potius\nprædicem veritatem?\nPlurima super rerum natura\nGrecorum philosophi\ndisputarunt : sed nullus apud eos sermo fixus habe­\ntur\net stabilis, priore semper a sequente dejecto.\nNihilque nobis operæ pretium est,\nquæ illoruin sunt\ninfirmare : cum ad destructionem propriam sibimet\nipsi\nsufliciant. a Qui coint Deum nescire potuerunt,\nsapientiam rebus præesse mortalium\nnullatenus con­\ncesserunt, sed familiari ignoratione sublapsi variis\nomnia\ndefinitionibus concluserunt. Propterea multi\neorum ad confusam informemque se\nmateriam re­\ndegerunt , elementis mundi causas omnium rerum\ndeputantes. Alii\natomos, et individua corpora, et tu­\nn;ores, et meatus continere naturam\nvisibilium tra­\ndiderunt : modo concurrentibus sibi levibus illis ro­\n\ntundisque corpusculis, modo recedentibus a se at-\nque discretis, ortus obiturque perficere, ct in perse­\nveratioribus\ncorporibus complexionem atomorum\nlocatam, validius causas xternitatis exprimere.\nVere\ntelam araneae texunt, qui ista describunt : et qui\ntam vacua inaniaque\nprincipia, cœlo, terne, marique\nconscribunt. Neque enim sciebant dicere : In prin­\n\ncipio fecit Deus cœlum et terram : propterea sine\ne moderamine, et\nguhernationc, fortuitoque casu.\nagi et ferri omnia, insito sibi impietatis decepti\ner­\nrore, dixerunt. QuoJ ne nos quoque pateremur, pri­\nmis statim suæ\nnarrationis elogiis mundi fabrica-\ntionis expositor, Dei commemoratione sensus\nnostros\nilluminans, dixit : In principio fecit Deus. Quam bo­\nnus ordo f\nprincipium \\ mimo posuit: ut non ingeni­\ntum quidam mundum arbitrarentur. Deinde\nsubdidit,\nquia fecit: ut ostenderet quia\ncreatura opus, pars\nexigua virtutis est conditoris. Nam sicut ligulus, vasis\n\ndeformatis, nec artem potest amittere, nec virtutem :\nsic opifex reruin Deus, non\nuni facturae sufficientem\npotentiam possidens, sed g infinitate penitus exce­\n\ndens, solo momento propriae voluntatis, magnitudi­\nnem eorum quæ cernuntur\nexstruxit. Quod si et prin­\ncipium mundus habet, et factus est; quære quis illi\n\ndedit principium, et quis ejus fabricator est. Quod ne\nhumana forsitan\ncogitatione discutiens, a veritati\ntramite deviares : prævenit instruens nos\ndoctrinis.\net animis nostris, tanquam signaculum cujusdam cu­\nstodiæ figens,\nvenerabile mox Dei nomen inseruit\ndicens: In principio fecit Deus. Igitur beata\nnatura,et\nopulenta bonitas, dilectissimaque cunctis rationem,\nhabentibus, ac nimium carissima pulchritudo, prin­\n\nceps omnium quæ sunt, fons vitne, b intelligibile lu­\nmen, inaccessibilis\nsapientia, Ipse fecit in principio\ncælum et terram.\n\n3. Non ergo infecta esse vel improvida quæ viden­\ntur opineris, o homo; nec quia\ncircum te discurrunt\nea quae moventur in coelo, nec quod ipsius circuli\n\ninitium, nostro sensui comprebensibile non habetur,\nidcirco sine principio esse\nvertibilium corporum na­\ntura credenda est. Neque enim orbis iste, id est, pla­\n\nnum hoc rotundumque schema, quod sub uno pun­\ndo continetur, quia nostrum\ndiffugit intellectum, nec\nunde coeperit, aut quo reciderit possumus invenire :\n\nob hoc etiam non esse compositum debemus asse­\nrere, aut quia sensus omnino\nnostros elabitur, ideo\n\nrevera \" minus aliunde cœpisse putabitur. Sic\net tu\nnon quia in semetipsa feruntur ea quæ volvenda cir­\ncumspicis, et quod\nplanities eorum nullis mediis\nb interponatur obstaculis, ob hoc sine principio vel\n\nline mundum haberi decipiaris. Transi' enim schema\nejus (I Cor. VII, 31);\net, cœlum terraque præteribit\n(Matth. XXIV, 31) : praedicatio autem cunctorum de\n\nconsummatione sæculi mandatorum, et de reforma­\ntione mundi, secundum\nnotationem magisterii spiri­\ntalis, ex his quae in præsentia brevitcr tradita sunt\n\ndeclaratur. In principio fecit Deus coelum et terram.\nOmnia quæ ex tempore\ncœperunt, necesse est tem­\npore terminari. Si est initium temporale, de fine\n\nc non dubites. Geometrica et arithmetica disciplina,\ncommentitiæque scripturae, et\nfabulosa astrologia,\nid est occupatissima\nvanitas. Ad qualem igitur ter­\nminum concludenda est, cum ii qui circa memorata­\n\nrum rerum indaginem vacaverunt, coæternum crea­\ntori omnium Deo, visibilem\nhunc mundum esse pro­\nnuntiant, ad illius gloriam referentes circumscriptum\n\nhunc orbem, corpusque habentem compositum, quæ\nest incomprehensibilis\ninvisibilisque natura ? Qui ne\nhoc quidem perspicere potuerunt : quia cui singula\n\nmembra solutioni corruptelæque subjecta sunt, ejus\netiam universum corpus\niisdem casibus interire ne­\ncesse est. Sed usque adeo cogitationibus evanuerunt,\net\nexcæcatum est irrationabile cor eorum, d dicentesque se\nesse sapientes,\nstulti prorsus effecti sunt (Rom. I,21,22),\nut etiam quidam eorum sempiternum esse\ncum Deo\npolum, et sine principio ac fine baberi, rerumque per\npartes e institutarum auctorem # dispensatoremque\n\nesse audeant aflirmare.\n\n4. Quibus, ubi, vel quando sapientia sæcularis,\nformidinem futurae condemnationis\ninitiet, qui sic\nacute res vauissimas intuentes, ad concipiendam veri­\ntatis\nprudentiam, sponte cæcati sunt. Alii stellarum\nintervalla dinumcrant, earumque\narctoas semper lu­\ncentes describunt, et quantae illarum quæ sub axe\n\nmoventur australi, a certis quidem suspiciuntur ho­\nminibus, nobis autem habentur\nignotæ. Vel borealem\nlatitudinem, nec non signiferum circulum mille spa-\nHis\ndividentes, astrorumque discursus, et præclusio­\nnes, et omnium motus principales\nsubtiliter obser­\nvautes, et post quantum temporis, unaquæque plane­\ntarum\npropriam circuitionem solet explere : unam\n\nomnium rationem reperire minime potuerunt, ut di­\ncerent Deum mundi totius esse\nfactorem, justoque\njudicio dignam\nremunerationem cuique pro suis fa­\ncinoribus tributurum. Qui nec futuræ\nexaminationis\nintuitu, congruam cogitationem de rerum omnium\nfine ceperunt :\nconsiderantes, quia mundum quoque\nreformari f necesse est, si ad aliud vitæ schema\nani­\nmorum status transferendus est. Sicut enim præsens\nvita cognatam habet\nmundi hujus naturam : ita et\nfutura animorum conversatio familiarem speciei suæ\n\nsumptura est habitum. Sed tantum absunt credere\nquod hæc vera sint, ut\npassim de nobis rideant,\ncum mundi hujus consummationem et reformatio­\nnem\nsaeculi praedicamus. Sane quoniam naturaliter\nomnium rerum sunt prima principia ,\nidcirco super\nhis quae ex tempore coeperunt, scriptor disserens\nhanc vocem\npræmisit dicens : In principio fecit.\n\n5. Erat enim quaedam, ut vides, ante hunc mtm­\n\ndum g substantia intellectui quidem nostro contem­\nplabilis, sed inaudita relicta\nest : propterea quod ab\nhis qui imbuebantur propter sensus parvitatem, fa­\n\ncile comprehendi non poterat. Erat antiquissima\ncreaturae ordinatio; illis quae\nextra mundum sunt,\napta virtotibus, orta sine tempore, sempiterna sibi­\nque\npropria : in qua conditor omnium Deus opera\ncuncta constituit, id est, lumen\nintellectibile conve­\nniens beatitudini amantium Dominum. Rationabiles,\n\ninvisibilesque dico naturas, et omnium intellectibi­\nlium decorationem, quae\ncapacitatem nostræ mentis\nexcedunt, quorum nec vocabula reperire possibile\n\nest. Haec substantiam invisibilis mundi replevisse\nsciendum est, sicut docet nos\nPaulus dicens : Quia\nin ipso creata sunt omnia,\nsive visibilia, sive invisibi­\nlia, sive throni, sive dominationes, sive\nprincipatus,\nsive potestates, seu virtutes (Col. I, 16), seu angelorum\n\nmilitiæ, seu archangelorum conventus. Cum vero De-\ncesse erat superduci rebus hunc\nmundum, qui est\npraecipue castigatio, et doctrina b humanorum ani­\nmorum,\ndeinde cunctis quae oriuntur et occidunt,\nopportunum domicilium : tunc etiam\ndecursio tem­\nporis, simul cum ipso mundo, et animantibus quæ in\neo sunt,\ncongenerata dignoscitur : eaque semper ur­\ngetur, et effluit, finemque nequaquam\npercipit com­\nmeandi. Aut non ejusmodi tempus esse dicimus, cu­\njus pars\nquae emensa est non videtur, quæ autem\nventura est necdum adfuit, quæ vero præsto\nest, ao­\ntequam sensui nostro notescat, elabitur? Talis etiam\nnatura gignentium est, aut crescens videlicet, aut\n\ndecrescens : cujus stabilitas et fundatio nibil babet\n\ncerti. a Paria fuerunt ergo animantium\narbustorum­\nque corpora, tanquam vi cujusdam torrentis ad ne­\ncessitatem\ninsitam relegata, et illi motui subjecta, qui\nal ortus obitusque perducit, et ex\nnatura temporis\ncontinetur, cognatam proprietatem rebus mutabilibus\n\npossidente. Hinc consequenter relator exorsus est,\nmanifeste de mundi\nconstructione nos edocens, in\nprincipio fecisse Deum. Principium autem est quod\n\nad tempus pertinet, non quod ad b antiquitatem re­\nspicit, qua; est omnibus\nrebus anterior. Ergo nou se­\neundum eam dixit In principio fecit Deus, sed post\n\nilla invisibilia et intellectibilia initium generationis\ncorum quae\ncernuntur, sensuque comprehenduntur,\nenarrat. Dicitur quidem principium, et prima\nmotio :\nsicut principium recti itineris est justa facere (Prov.\nxvi, 5). Ex juslis enim operibus incitamur ad beate\n\nvivendum. Dicitur etiam principium ejus rei quæ fit\nex aliqua c subsistente\nmateria, sicut in domibus\nfundamentum, in navibus carina, et secundum quod\n\ndictum est : Initium sapientiæ timor Domini (Prov.\ni, 7). Etenim tanquam\nmunimentum et fulcimentum\nquoddam ad lidei firmitatem, præfertur semper cum\n\ntimore religio. Sed et structibilium operum prima\npars principium nuncupatur :\nsicut sapientia Besele­\nhel erga tabernaculi decus. Actuum quoque fit ple­\n\nrumque principium bonus exitus inceptorum : sicut\nin largitate miscricordiæ,\nsequitur prosperitas Dei, et\nin operatione virtutum, finis ille habetur, qui in\npro­\nmissionibus est locatus.\n\n6. Toties igitur nominato principio, considera si\nnon præsens vox omnibus significatis accommoda\nest. Etenim ex eo tempore\nquo mundi coepit institu­\ntio, possibile tibi est dicere, si de præsentibus ad\npræ­\nterita d repedando, principalem diem mundanx crea­\ntionis inquiras :\nunde tempori motus primus accesse­\nrit. Deinde quia velut sedes et repagula\nquædam,\ncœlum terraque fundata sunt ; et quia est artifex\nVerbum, quod\ndecorationem omnium quæ videntur\neffecit, sicut vox relati monstrat initii : et\nquia non\nsine ratione, vel frustra formatus est mundus. Quippe\nqui utilem\nnecessariumque rebus esset exitum præ­\nbiturus, si revera animorum rationabilium,\nsicut di­\nximus, magisterium, et divinæ notionis eruditionem,\nper visibilia\nhæc et sensibilia tribuit menti nostræ\nregens nos, ut ita dixerim, manu, quo\nfacilius invi-\nsihilia contemplemur, sicut\ndicit Apostolus: Quia in­\nvisibilia ejus, a mundi compositione per ea quæ facta\n\nsunt, intellecta conspiciuntur (Rom. i, 20).\nFortassis\nautem propter celeritatem creaturæ. quæ sine ullo\nmomento temporis\ncst constructa, dictum est : In\nprincipio fecit; quoniam individua quædam res est,\n\net iudistincta, principium. Sicut enim initium viæ\nnecdum via est, et\ninitium domus, necdum domus\nest: sic et temporis initium, necdum plenum tempus\n\nest; sed nec exigua pars temporis. Quod si repugnans\nforte quispiam\nprincipium dixerit esse tempus, sciat\nhoc esse divisurum in multiplices portiones,\nid est in\nprimam, mediam et extremam. Principium autem\nprincipii quærere\nridiculum penitus et ineptum est. Et\nqui dividit principium, duas necessario\nfaciet pro una\npartes, vel potius, plures; quoniam semper illud quo i\n\ndivisum fucrit, in duas sine dubio scinditur portio-\nnes. Ergo ut doceremur simul cum Dei voluntate\nmundum sine tempore\nsubstitisse, dixit : In princi­\npio fecit. Quam rem certi interpretes planius\nexpo­\nnentes, dixerunt : Summatim fecit Deus, id est brevi\nsubitoquc. Igitur\nsuper priucipio pauca de multis\nhactenus disseruisse sufficiat.\n\n7. r Sane sciendum quoniam artium omnium, aliæ\nfactriccs, aliæ negotiales\nappellantur, aliæ contem­\nplatoriæ, et contemplatoriarum quidem finis est sola\n\nmentis intentio, negotialium autem motus ipse cor­\nporis : qui cum desierit,\nnihil reliqui est, nec ultra\nvidentibus demonstratur. Nam saltationis et cantuum\n\nnullus exitus est : sed in semetipsam operatio tota\nconsumitur. In arlibus\nvero factricibns, etiamsi labor\nactusque cessaverit, manifestum tamen est opus ea-\n\nrum, sicut fabrilitatis, et g architecturae,\net texturæ\net his similium, quarum licet arLifex præsto non fue­\nrit, ratio\ntamen artis ipsius apparet, possumusque\nde opere conspecto peritiam cujusque\nartificis admi­\nrari. Ergo ut certum fieret quia mundus arte perfe­\nctus\nest, qui cunctorum visibus habetur exposituS,\nquatenus per eum fabricatoris sui\nsapientia noscere­\ntufr : non alia voce Moyses usus est, sed dixit: In\n\nprincipio fecit Deus. Non construxit aut composuit,\nsed fecit. Quamvis nonnulli\neorum qui vana opinione\npræventi sunt, sempiternum mundum cum Deo esse\n\ndicentes, nullo modo ab ipso iactum concesserunt,\nsed tanquam obumbrationem\nquamdam virtutis esse\ndivinæ. h Ferunt enim eum sponte compositum, ct\n\nquamvis Deum ejus haberi fateantur auctorem; ita\ntamen fatentur, ut sine voluntate ipsius processisse\nconfirment, sicut ex\ncorpore umbram, vel ex luce\n\nfulgorem. Volens itaque hujusmodi errorem\npropheta\ncorrigere, hac verborum subtilitate potius usus est\ndicens : In\nprincipio fecit Deus, id est non causam\npræstitit ut esset solum, sed fecit ut\nbonus utilem, ut\nsapiens optimum, ut potens maximum. Cum enim\ndicit: Quia\nfecit, quemdam sine dubio declarat arti­\nflcem, qui singulorum compositione\nmembrorum, per\nomnia convenientem sibimet et congruum formavit\nmundum. In\nprincipio fecit Deus cœlum et terram.\nEx duobus igitur summatibus elementis,\nomnium\nsubstantiam designat a exstructam : cælo quidem\nprivilegia digniora\ncontribuens, terram vero in se­\ncundo creaturarum loco conslitueus ; et si quid\naliud\nest medium, cum principalibus istis una perfectum\nest. Ita quamvis\nnihil de aere, vel igne, vel aqua di-\nctum sit:\nte tamen prudentia propria necesse est in­\ntelligere. Primo quidem, quia omnia in\nomnibus sunt\npermixta. Siquidem aquam, et aerem, et ignem ter­\nrae cohærere\ncertissimum est: nam et ex ferro et ex\nlapidibus ignis per b fricationem solet\nexcuti : quæ\nutique de tellure nascuntur. Et est mirum quomodo\ndum in\nmemoratis abstrusa est flamma, corporibus\nhabetur innoxia, cum vero fuerit\nextrinsecus elicita,\ndevorat eam materiam in qua fuerat custodita. Aqua­\nrum\nquoque naturam venis subesse terrarum fos­\nsores indicant puteorum : quibus etiam\naerem esse\npermixtum ex eo cognoscere possumus, quod cum\nfuerit humectata\ntellus, et temperiem solis acceperit,\nmox vapores exhalat largissimos. Deinde si\nnaturali­\nter sedem superiorem coelum sortitum est, terra vero\nhabetur inferior; ob hoc quia quae leviora sunt fe­\n\nrimtur ad coelum, quae autem c gravia sunt devehun­\ntur ad terram. Contraria\nautem sibi sunt inferna et\nsuperna. Quid dicendum est, nisi quia ille qui res\n\ndisjunctissimas præcepti societate conjunxit, etiam\nea quæ medius utriusque\nelementi locus amplectitur,\nsuo dispensavit arbitrio? Non ergo quæras de sin­\n\ngulis rationem, sed illa quoque quæ silentio Scri­\nplura præteriit, ex his\nquæ relata sunt debebis adver­\ntere.\n\n8. In principio fecit Deus cœlum et terram. Igitur\nterrena substantia, et\ninquisitio singulorum quae no­\nsiris sensibus exposita sunt, tam longum nobis\nfaciunt\nnarrationis affatum, ut multo plures sermones in hu­\njusmodi\nexaminatione disserendi sint, quam in cæ-\nteris\nomnibus quæ explicari possibile est. De qua re\nnulla penitus commoditas\naedificandae confertur Eccle­\nsiæ, sed super cœli quidem natura contenti simus his\n\nquæ retulit Isaias, qui verbis usus simplicibus suffi­\ncientem nobis 4e eo\nperhibuit intellectum dicens :\nQui firmavit cælum d sicut fumum (Isai. LI, 6) , id\nest\nqui minime fortem crassamque naturam in\ncœli com­\npositione substituit. De schemate etiam ejus satis ab\neo dictum\nest, cum gloriflcalione Dei. Quis stabilivit\ncoelum, ut cameram (Isai. XL, 22) ?\nEadem etiam de\nterra sentiri suademus : minime videlicet discutien­\ntes\nqualis sit ejus substantia, nec conficere e nosco-\ngitationibus perscrutantes quid\nei subjaceat, nec\nscrutari naturam qualitatibus vacuam et informem,\nsed\ntantum scire nos convenit, quia omnia quæ erga\nterram videmus, ad hoc solum ut\nessent ordinata\nsunt, quibus rebus substantia compleretur. Itaquead\nnullum\npervenies terminum, si singulas ejus qualita­\ntes persequi sermone tentaveris. Si\nenim discreveris\nejus nigrorem, i frigiditatem, gravitudinem, densita­\ntem,\net eas qualitates quæ sapore gustus comprehen-\n\nsibiles habentur, nihil erit penitus quod telluri sub­\njaceat. Hæc igitur\nemittentes, nec illud hortamur in­\nquiri, super quid sit terra firmata.\nTorquebitur enim\nmens ad nullum certum exitum perveniente discor­\nsionis\nindagine. Sive enim aerem dixeris ejus subesse\nfundamini : profecto deficies\ncogitaodo, quemadmo­\ndum liquida et diffusa natura, tanto pondere depres­\nsa\nsubsistit ac non potius iabitur : undique terræ\ndiffugiens densitatem, ac semper\neminentior cum\npremente consistens. Quod si aquam posueris terre-\nMe\nstabilitati esse subditam, nihilominus percunctari\nnecesse est, quomodo moles tam\ngravis et spissa,\nminime sub aqua demergitur, sed ab iufirmiore na­\ntura,\nsuperjectio tanti ponderis sustentatur. Si qui­\ndem ipsius etiam aquae fundamenta\nquaerenda sunt,\net iterum deficiendum est cum\ninvenire volueris\nquo fulcimine resisten te fundus ultimus continetur.\n\n9. Sin autem aliud quoddam validius esse corpus\ninduxeris, quod terram prohibeat\nad ima descen­\ndere : cogitare debebis illud quoque ipsum simili\nfundatum\nrepagulo, quod non sinat inferius decidere\nquae portantur. Huic quoque ipsi, si\nquid confingentes\npotuerimus opponere, denuo aliud subesse muni­\nmen :\nnecessario discursura est mens, et ita in infi­\nnitum cogitatione ducemur , semper\nhis quae inve­\nniuntur firmamentis, alia nova quærentes. Et quanto\nlongius\nsermone progredimur, tanto magis virtutem\nsustentatricem terrae superducere\ncompellemur : quæ\nsimul omnia quæ superjecta sinit valeat g susten­\ntare.\nPropterea disquisitioni metas debehis impo-\n\nnere : ne quandoque curiositati tuæ, nimis incompre­\nhensibilia pertractanti,\nverbum Job videatur obsi­\nstere, et interrogeris super quid circuli ejus infixi\nsunt\n(Job XXXVIII, 6). Sed et si unquam in psalmo audie­\nris : Ego\nconfirmavi columnas ejus (Psal. LXXIV,4),\ncompositoriam profecto virtutem ejus,\ncolumnas in­\n\ntellige. Quod autem dictum est : Ipse super\nmaria\nfundavit eam (Psal. XXIII. 2), quid aliud scilicet si­\ngnificat, quam\nquia undique orbem terre, aquarum\nnatura circumfusa complectitur ? Quomodo ergo\ncum\nait aqua fluida, semperque ad decliviora contendere\nsoleat, pendula est,\net in neutram diffunditur par­\ntem ? Illud quoque non reputas, quia non minorem,\n\nsed etiam majorem dinicultatem nobis ipsa tellus\nimportat, cum tanto sui\npondere librata teneatur in\naere. Sed necesse est, sive super se ipsam locatam\n\nesse concesseris, sive super aquas eam ferri dixeri­\nmus : nusquam nos a\npietatis cogitatione discedere\nconveniet, sed contineri virtute creatoris omnia\nfa­\nteamur. Haec itaque nos oportet, et nobis ipsis sua­\ndere, et\nsciscitantibus ubi sit ampla, et insustenta-\n\nhilis terræ gravitudo firmata, respondere, dicentes :\nQuia terræ fines in manu\nsunt Dei (Psal. XCIV, 4).\nHoc nihilominus, vel nobis ad credendum commo­\n\ndius, vel auscultantibus utilius poterit inveniri.\n\n10. Licet quidam de physicis philosophis a tali qua­\ndam dispositione\ncommententur terram immobilem\npermanere. Ferunt enim quod in mundo sita sit, et\n\nparibus undique collecta spatiis, ad summitatem us­\nque non habere, quo\nmagis valeat inclinari, et ob\nhoc semper in semetipsa consistit, impossibileque\n\nesse , ut eam patiatur æqualitas circumdata, ullum\ninvenire momentum, in\nalium flectendi se locum.\nMediam autem regionem, non fortuito vel sponte :\n\nnec aliqua sorte quaesitam tenere tellurem : sed na­\nturaliter necessarieque situi\nejus esse decretam. Coc-\nlesti enim corpore,\nulteriorem in superioribus nacto\nsedem; quaecunque, inquiunt, arbitramur pondera\n\nde locis summioribus ad ima descendere, in medium\ncongregantur locum; et in\neas stationes totum de­\nduci necesse est corpus in quas singulæ partes coie­\n\nrint. Quod si lapides et ligna , cunctaque terrena,\nsemper ad inferiora pelluntur\n: ibi erit sine dubio\npropria conveniensque terræ positio. Si vero aliquid\n\nde levioribus ex media regione movebitur, b id ad\nsuperna ferri certissimum est :\nquoniam familiare\nest rebus gravissimis ima semper appetere. Ima au­\ntem\ndicimus, medium totius mundi locum. Non ergo\nmireris, si nusquam se tellus\ninclinat, ut pote me­\ndiam omnium sortita sedem , in qua eam necesse\nest\nsemper stare, nullatenusque contra naturam, de\n\npropriis limbus submoveri. Horum igitur si quid\ntibi probabile videatur, ad\nsapientiam creatoris, qui\nhæc ita disposuit, oportet te hujusmodi transferre\n\nmiracula. Neque enim mianetur rerum dignitas\n\nmaximarum, si quæ sit earum ratio detegamus, aut\nsi secus evenerit,\nsimplicitatem fidei potiorem cxle­\nris fieri suadeo documentis.\n\nii. De cœlo quoque si eadem dixeris non pec.\ncabis, licet philosophorum\nmultiloquax disputatio\na plurimum super coeli natura disserucrit. Quo\nrum\nalii compositum ex quatuor asserunt elementis,\nipsumque esse invisibilem,\npartemque habere lellu­\nris, propter insitam sibi duritiem, habere etiam ignis\n\nsocietatem , ex quo quasi perspicuum putatur esse,\nnihilominus etiam\nreliquarum portionum permixtio­\nnes amplectitur. Nonnulli autem, hujusmodi\nopinione\ncontempta, quintam quamdam naturam, in cæli com­\npositione proprio\ncommenti arbitrio, subjunxerunt :\nquibus\nvidetur d corpus æthereum, non aer esse, non\nterra, non aqua, non ignis nec aliud\npenitus guod\nsimplex esse credatur, ob hoc videlicet, quod sim­\nplicibns\nfamiliare est, motum semper habere dire­\nctum, quorum leviora sursum semper\nintendunt, gra­\nviora vero deorsum labuntur. Sed nec superior aut\ninferior\npars telluris, e vertibili motu, idem omnino\nvel directum erga circuli\nrotunditatem continet in­\ntervallum. Quorum autem naturales motus mutari\n\nsolent, eorum etiam qualitates ipsas mutabiles esse\nnecesse est. Licet nec de\nillis principalibus corpori­\nbus, quæ vocantur elementa, possibile nobis est cre­\n\ndere coelum fuisse compositum : quoniam ea quae\nex diversa materia\nconstruuntur, minime sibi con­\nveniunt, nec possunt sine vi aliqua motum tenere\n\nconcordem , ut pote singulis partibus , alium\natque\nalium impetum habentibus ex natura, nimioque la­\nbore quæ composita\nsunt, in motu continentur assi­\nduo. Neque enim potest una atque eadem ratio,\n\ni rebus inter se dissimilibus ac repugnantibus con­\nsonare : cum ea quæ\nlevioribus sunt amica, gravio­\nribus contraria judicentur. Nam cum ad superna et\n\ncoelestia properamus, pondere terreno deprimimur.\nCum autem ad ima\ndemergimur, vim facimus igni,\ncontra naturam suam eum pertrahentes inferius.\n\nElementorum autem distractio in partes ducta di­\nversas ruinæ causas et solutionis\nimportat. Quod\nenim violenter natura recusante tentatur, celeriter\n\ndissipatur : ut pote singulis partibus per quas moles\nconstructa subsistit, ad\nsuum principium redeunti-\nbus. Propter harum\nigitur opinionum necessitates,\ng secta priorum philosophorum, hi qui postea suc­\n\ncessere rescissa, proprias assertiones subjicere se­\n\nstinarunt : quintam quamdam naturam corporis,\nut\ndiximus, in coeli siderumque substantiam subesse\nfirmantes. Alius autem\nquidam de acrioribus, hæc\nquidem quae narravimus cuncta destruxit, proprium\n\nvero dogma visus est commendare. De quibus si re­\nferre singula maluerimus,\nsimilem illis patiemur er­\nrorem. Sed eos a semetipsis vicissim dejici relinqua­\n\nmus, et omni illorum contentione postposita, sequa­\nmur Moysen dicentem : ln\nprincipio fecit Deus cœlum\net terram, Conditoremque optimum rerum sapientis­\n\nsime formatarum glorificemus, et ex visibilium pul­\nchritudine , illum qui nimis\noptimus est contemple-\nmur. Et ex magnitudiuc\ncorporum circumscriptorum\nmetiamur illum infinitum , et maximum, omnemque\n\ncogitationem cordis humani suæ virtutis amplitudine\ntransgredientem. Nam licet\ncreaturæ naturam mi­\nnime comprehendamus, tamen idipsum quod tenui-\nter\nnostro subjicilur intellectui, tantum habet admi­\nrationis, ut etiam velocissima\nmens inferior videatur\nhis rebus quæ in hoc mundo habentur exiguæ, debi­\n\ntamque super omnibus laudem Conditori referamus\nimpensius : cui gloria et honor,\nnuuc et semper, et\nin saecula saeculorum. Amen.\n\nLIBER SECUNDUS.\n\n1. Modicis mane decursis scrmonibus, usque adeo\n\nAbditam altitudinem intellectus invenimus, ut libe­\nrct omnino de sequentibus\ndesperare : si enim san­\nctorum talis introitus est, et vestibulum templi sic\n\ndecorum et splendidum, ut elegantia suæ pulchritu­\ndinis oculus nostrae\nmentis irradiet, qualia censenda\nsum sancta sanctorum? Quis ergo sit ausus impos­\n\nsibilia contrectare; aut quis intucbitur ineffabilia,\nquorum et visus cst\ninaccessibilis, et ratio intellectus\nineffabilis? Tamcn quoniam apud justum\njudicem, et\npro solo studio meliorum, nos contemplibilis mer­\nres est\ndeputata : minime nos pigeat explorare.\nNam quamvis multum dignitate hujusmodi\nabesse\ncredamur, tamen si voluntatem Scriplurx sequa­\nmur, suffragante\nsancto Spiritu, nec nos improbabi­\nles\njudicabimur, et nutu gratiæ cælestis ædificatio­\nnem aliquam conferemus Ecclesiae.\nTerra autem, in­\nquit, erat invisibilis et incomposita. Quomodo igitur\n\nutrisque elementis, id est coelo et terra, pari ho­\nnorc constructis, cœlum quidem\nperfectum fuerat,\ntellus vero adhuc incomposita cat ? Aut quid omnino\ncausæ\nfuit, quo minus perficerctur, et visibilis non\nesset? Igitur terræ plena\ncompositio est propria fe­\ncunditas, id est universarum germinatio plantarum,\n\net arborum fructiferarum vel a infructiferarumeo­\npia, nec non colores\nodoresque floret, et alia quae\npaulo post divino jussu progenita, decoravere\ntellu­\nrem. Quorum quia nondum aliquid exstiterat, me­\nrito eam sermo\nScripturæ incompositam nominavit.\nHæc autem etiam de coelo imperfecto rite\ndicemus,\nb quoniam nec ipsum proprium\nsumpsisset ornatum,\nquippe quod minime solis adhuc et lunae fuerat ful­\ngore\nlustratum , nec choris siderum coronatum. Ita\nnon videberis a veritate deflectere,\nsi etiam coelum\nincompositum dixeris. Terram autem c invisibilem\ndixit ob duas causas, aut quia necdum spectator ejus\n\nprocesserat homo, aut quia sub aquis, quæ tunc ei\nsupererant, latens, nullo\nmodo cernebatur. Nondum\nenim aquae congregatae fuerant in propriis d conce­\n\nptaculis, quas in unum postea collectas Dominus\nmaria nuncupavit. Invisibile\nitaque est, vel quod\noculis non potest carnalibus comprehendi, sicut mens\n\nnostra , vel illud quod natura quidem cerni potest,\nsed propter obductum sibi\nvelamentum corporis ali­\ncujus absconditur, sicut ferrum quod in profundo\n\njacet. Hac itaque ratione nunc invisibilem terram\ndictam esSe putandum est, e ut\npote quæ aquarum\nsuperficie tegebatur. Deinde quia necdum luce con­\nstituta\n, mirum non est si haberetur invisibilis : cum\naer ipse splendore carens esset\nobscurus.\n\n2. Sed obtrectatores veritatis, sensu proprio Scri­\n\npturas minime consequentes, ad suumque arbitrium\ninterpretationem trahentes\nearum, materiam rerum\ndicunt per hujuscemodi verba monstrari, quæ quasi\n\nnatura invisibilis et incomposita atque informis erat,\net omni specie schemateque\nprivata, quam assum­\nptam artifex pro sua sapientia conformavit, atque ita\n\nper eam omnia quæ videntur effecit. Quam si dixeri­\nmus ingenitam, sine dubio f\ncoæquari Deo cum in\npromerendis .estimatur honoribus, et iisdem quibus\nille\nprivilegiis digna censebitur. Quo quid sit nefan­\ndius ac sceleratius, quam ut res\nconfusa penitusque\ndeformis, pari dignitate praedita judicetur qua sapiens\n\net potens nimiumque bonus et omnium conditor\nDeus ? Deiude si tauta est ut omnem\ndivinam possit\ncapere disciplinam, nihilominus\nI ejus substantiam\nDei videbuntur potentiæ coæquare, si tamen valet\ntellus\ncunctam per se Dei sapientiam metiri. Sin au­\ntem minor est materia divinae\npotentiæ, et sic in\natrociorem blasphemiam eorum sermo ducetur;\n\nquippe qui propter inopiam materiæ, ineflicacem\net\notiosum in suis operibus Deum conantur asserere, quos\nquidem humanæ\nnaturae talia sentire dccepit indi­\ngentia. Sane a quoniam apud nos ars unaquæque\nerga\naliquam adhibitam materiam exercetur, sicut fabri-\nlitas circa ferrum,\ncarpentaria circa lignum, et in his\naliud est quod subjacet, aliud species, aliud\nquod\nformatur ex specie : nam materia est quæ extrinse­\ncus assumitur,\nspecies quæ ex arte producitur, per­\nfectio autem est quæ ex utraque componitur,\nid est\nde specie atque materia : sic opinantur et de divina\noperatione,\nschema quitlem mundo de sapientia con­\nditoris b allatum, materiam vero\nextrinsecus crea­\ntori fuisse subjectam : atque ita universum mundum\nesse\nconstructum, qui substantiam quidem possidet\n\naliunde quæsitam, schema vero et figuram, ex Dei\nvirtute perceptam. c Hinc illis\ndatur occasio negandi,\ncausis Deum praeesse mundanis, et tanquam a sti-\nItis\nalicujus rerum genituræ portionem exiguam con­\ntulisse: minime valentes, propter\nintellectus inopiam,\nad culmen respicere veritatis. Nec considerarunt quia\n\nhic quidem ars post materiam noscitur adhibita, vi­\ntæ gratia dispensandæ. Nam\nlana quidem fuit ante­\nrior, texendi autem usus postea rcpertus est, ut id\n\nquod per naturam minus fuerat suppleretur ex arte ;\nlignum quoque prius fuit, quod\nars dolatoria postmo­\ndum percipiens, in ususque necessarios formans,\n\ncommoditatem nobis non parvam contulit. Nam et\nremum nautis, et agricultoribus\nventilabrum, et bel­\nlatoribus hastam dedit. Deus autem, priusquam fie­\nrent quæ videntur, omnia mente complexus, volens­\n\nque in e nativitatem producere quæ non erant, con­\nsideravit qualis mundus esse\ndeberet, ejusque spe­\nciei congruam materiam congeneravit. Et coelo qui­\ndem\ndeputavit decentem sibi naturam, terrarum vero\nschemati familiarem debitamque\nsubstantiam com­\nmodavit. Ignem vero, et aquam, et aerem distinxit\not voluit\n: et in ordinem deduxit quem singulorum\nratio flagitabat. Totum autem mundum, cum\nesset sui\ndissimilis, et ex diversitate compositus, inviolabili­\nbus\ncujusdam concordiae vinculis arctalum, in unam\nsocictatem compaginationemque\ndevinxit, ut etiam\nilla quæ multum a se positione distabant, permixtione\n\nmutua c< pulata credantur. Cessent ergo fabulosis\nfigmentis, ac miserabili suarum cogitationum f sensu\nvirtutem mente\nincomprehensibilem et humanis ser­\nmonibus ineffabilem contrectare.\n\n3. Fecit Deus cœlum et terram, non singula ex di­\nmidia parte, sed integrum cælum\net integram ter­\nram, id est ipsam substantiam cum specie compre­\nhensam.\nNon enim schematum repertor est Deus, sed\ntotius naturæ creator. Nam respondeant\nnobis quo­\nmodo sibi conveniunt operatrix Dei virtus et passi­\nbilis natura\nmateriæ, quarum una, quod subjectum\nest, solummodo sine figura præstitit; altera\nschema­\ntum peritiam possidens, ordinavit oblata, ut utrique\nquod deerat\npræberetur ex altero, Conditori quidem,\nut haberet in quo posset artis g ostendere\nscientiam a\nmateriæ vero ut informitate deposita, vultum sume-\nret speciosum. Sed super his hactenus ; ad illa vero\n\nquae proposuimus revertamur : Terra autem erat in­\nvisibilis et incomposita.\nCum diceret : In principio fe­\ncit Deus cœlum et terram, plura rcticuit, id est,\nignem,\naquam, aerem, quæ utique passiones quædam de illis\nprincipalibus\nprocreatae sunt, quæ omnia, ut pote\nmundi consummatoria, simul sine dubio\nprocesse­\nrunt. Sed historicus haec consulto praeteriit, ut no­\nstrum cor\nacueret ad industriam ex paucis occasioni­\nbus capiendam, quæ facit nos cogitantes\ninvestigare\nquæ desunt. b Ergo quoniam minime de aqua dictum\nfuerat quia\nfecit eam, dixit nutem quod terra invisi­\nbilis habebatur, tu tecum reputare\ndebebis quo teg­\nmine terra velata non apparebat, quam nec ignis\nabscondere\npoterat, qui utique lucidus potius\nquam\ntenebrosus est, nec aer operire, cujns cer­\nte natura perspicua est : quippe qui\nomnium re­\nrum species liquido i visentibus manifestat. Reliquum\nest igitur\nut intelligamus aquam fuisse summitati\ntelluris obductam ; nondum enim in sua\nconcepta­\ncula humoris natura defluxerat. Ob hoc ergo non so­\nlum\ninvisibilis terra, sed etiam incomposita nomina­\ntur. Licet etiam nunc aquarum\nabundantia impedi­\nmento est terne, quominus fructuum copia ministre.\ntur.\nHæc ergo causa exstitit, ut nec videri possit ari.\nda , ct haberetur incomposita.\nSi quidem terræ com­\npositio est suus, ut diximus, naturalis ornatus, id\n.\nest, segetes in planitie fluctuantes, nec non prata vi­\nrentia, varioque florum\ncolore splendentia, colles\n\nuberrimi, montiumque vertices arboribus\nexcelsis\nopaci, quorum nihil habebat terra, parturiens adhuc\nnativilatem\ncunctorum propter insitam sibimet a\ncreatore virtutem : sed tempus exspectabat, ut\npræ­\nceptione divina conceptus suos proferret ad lucem.\n\nA. Et erant, inquil, tenebræ super abyssum. Rur­\nsusque aliae fabularum\noccasiones, et iniandorum fig­\nmentorum dantur his qui ad arbitrium suum detor­\n\nquent verba Scripturae. Tenebras enim non eo modo\nquo n natæ sunt\ninterpretantur, id est aerem quem­\ndam obscurum, vel locum inlerjectione alicujus\ncor­\nporis obscuratum; sed virtutem dicunt malignam, vel\npotius ipsam\nmalitiam habentem ex semetipsa prin­\ncipium, adversariam bonitati Dei, et hanc\nasserunt\ntenebrarum esse naturam. Si enim Deus lumen est,\ninquiunt, sine dubio repugnans ei virtus obscuritas\n\nest secundum rationem sensus, non ex alio quodam\nmutuata substantiam, sed\nest malitia sui genitrix, la­\nbes animarum, mortis effectrix, probitati contraria,\n\nquam et subsistere, et a Deo b factam esse conten­\ndunt. Ex hoc igitur quod\nnon impium et profanum\ndogma fingatur ? Qui non lupi raptores, dilaniantes\n\ngregem Domini, ex hac voce sumentes exordium,\nsimplicibus animabus obripiant ?\nHinc Marcionis et\nValentini, et exsecrabilis Manichæorum secta mana­\nvit:\nquam putredinem quis Ecclesiarum nominans\nnon peccabit? Quid longius a veritate\nsecedis, o ho­\nmo, causas ipse libi perditionis exquirens, cum sit\nsermo\nsimplex et omnibus planus ? Invisibilis, in­\nquit, erat terra. Cur ? quia\nvidelicet superjecta illi\nfuerat abyssus.\nAbyssi autem qui est intellectus, aqua\nnimia infinitum habens profundum. Sed\nscimus, in­\nquiunt, multa corpora etiam per aquam c lucidam\nplerumque\nspectari. Quomodo ergo tunc nulla pars\nterræ per aquas ostendebatur ? quoniam\nlumine ca­\nrebat, et obscuratus erat adhuc superfusus aquis aer.\nNam cum\nradii solis aquam penetraverint, calculos\neos qui habentur in altum saepe\nprospicimus : quod\ncerte nullo modo fieri nocte potest. Causa ergo ut\nesset\nterra invisibilis, superjectio fuit aquarum. Dicit\nenim abyssum fuisse, qui\nretardaret aspectum : et\nipsa abyssus obscurata erat. Ergo nec abyssum con­\n\ntrariarum virtutum multitudinem, ut quidam falso\ndisputant, nec tenebrarum principalem quamdam\nmalignamque substantiam,\nbonitatique repugnautcm\nesse dicimus. Duo enim proposita sibi per contrarie­\n\ntatem, necesse est alternæ fore perniciosa substan­\ntiæ, jurgiaque sibi sempiterna\nparientia; ut pote mu­\ntuis inter se pugnandi contentionibus obligata. Quo­\n\nrum si unum superaverit, sine dubio contraria pars\ndevicta consumitur. Quod si\nsemper æquiparare ma­\nlitiam bonitati voluerint; a incessabilem rebus con-\n\nilictum corruptelamque subjicient, modo superanti­\nbus invicem se partibus, modo\nsibi cedentibus. Verum\nsi maliliam a bonitate superari pronuntient, quæ ra-\n\n1io est ut natura malitiæ non videatur funditus inter­\niisse ? Sin e autem, quod\ndicere nefas est, miror\nquomodo non fugiunt, tam sacrilegam blaspbemiam\nproferentes. Sed nos malitiam nascendi principium a\n\nDeo non accepisse hac ratione firmamus, quia nihil\neorumquæ sibi contraria\nsunt, potest sui quidpiam\ngenerare i dissimile. Neque enim vel ex vita mortis\n\norigo processit, vel tenebras constat a luce forma­\ntas, vel ex ægritudine\nsanitatem ; sed in affectuum\nmutationibus semper ex contrariis ad contraria trans­\n\nlationes efficiuntur. In nativiLatibus vero non ex\ncontrariis, sed ex\nsimilibus res unaquæque succedit.\nErgo, inquiunt, si neque genitales sunt tenebræ,\n\nneque ex Deo factæ, unde illis origo est ? Nam quia\nsint g malae, nullus\naudet repugnare vivorum. Quid\nergo nos dicimus ? Quia malum est non aliqua viva\n\net animata substantia, sed affectus quidam virtuti\ncontrarius, et a bonitate\ndejectus, et in pravissimo-\nrum mentibus\ncollocatus.\n\n5. Quapropter nolo te malum extraneum arbi­\ntrari, nec idem principalem naturam\nnequitiae pos­\nsidens opinari : sed suae quisque malitiæ h se aucto­\nrem\nesse cognoscat. Eorum enim quae nobis eve­\nniunt, alia sunt ex natura, id est\nsenectus et laiguor,\nalia sponte succedunt, id est fortuiti casus, qui alienis\n\na se plerumque negotiis incursantes vel lætitiam DO­\nbis afferunt, vel\nmœrorem, sicut puteum fodientibus\noccurrit thesauri latentis inventio; aut ad\nforum\npergentibus fit obviam rabidi canis adventus. Alia\nvero in nostra sunt\npotestate : sicut voluptatum fre­\nnare i cupidines, temperare libidines,\niracundiam\n\ncohibere; vel instigantem vitare, vel veritatem\nsequi,\nvel odisse mendacium, mitem moribus esse vel aspe­\nrum, humilem vel\nelatum. Quarum igitur rerum do­\nmini habemur, earum aliunde non mutuamur initia.\n\nItaque recognosce quia quod proprie malum est, ex\ncommissis arbitrii liberi\ncapit exordium. Neque enim\nsi malum ex necessitate descenderet, tantus peccan­\n\ntibus legum metus incumberet: aut judices supplicia\ncriminosis digna\nstatuerent. Hæc mihi dicta sint\nsuper eo quod proprie malum est. Ægritudinem\n\nvero vel egestatem , aut ignominiam, et alia quae so­\nlent moestificare mortales,\na necdum in malorum\ncenseo partem ponenda; quia nec eorum contrariæ\ncausæ in\nmaximis bonorum sedibus collocantur:\nquorum alia sunt naturalia, quæ plerumque\nnobis\nvidentur uliliter evenire. Quapropter b\nsuspectam de\nmoribus narrationem in presentia compescentes,\nconsiderationem\npotius tenebrarum simpliciter, ac\nsine ulla calliditate nostris mentibus\nattrahamus.\nFlagitat autem sermo scire nos, si tenebrae congene­\nratæ sunt\nmundo, etsi anteriores putandæ sunt esse\nquam lux. Quod si ita est, cur deterior\nres meliore\nhabetur antiquior ? Qnanquam asseramus has quoque\ntenebras non\nex sui constare substantia, sed esse\nvitium quoddam in aere, subtracta luce\nconfectum.\nEt rursus quærendum est qua luce locus mundi\nrepente privatus\nest. Arbitramur enim quia si fuit\nquidpiam, ante institutionem sensibilis hujus et\ncor­\nruptibilis mundi, profecto in luce fuit. Neque enim\ndignitas angelorum\n, nec omnium coelestium militiæ,\nvel si quid\nest nominatum, aut incompellabile, aut\naliqua rationabilis virtus, vel ministralor\nspiritus,\ndegere posset in tenebris, sed in luce, et lætitia de­\ncentem sibi\nhabitum possidebat. De qua re neminem\np uto contradicturum. Quisquis ergo lumen\nillud\nquod super coelos est in bonorum promissionibus\nopperilur, de quo\nSalomon dicit: Lux justis semper\n(Prov. XIII, 9). Et Aposlolus : Gratias agentes\nDeo et\nPatri, qui nos fecit idoneos in portione sortis sancto­\nrum in luce\n(Col. I, 12). Si enim damnati in tene­\nbras ultimas abigantur, hi qui\nremunerationem pro\ndignis operibus præstolantur, in ea sine dubio luce,\nquæ\nest extra mundum, quietis domicilium sortientur.\nIgilur quia constat factum esse\ncoelum præceptione\nDei, subitoque distensum ,\nac familiari circum ter-\nram rotunditate\nconclusum, habens corpus spissum.\net adeo validum , ut possit ea quae extrinsecus\nba­\nbentur ab interioribus separare; ob hoc necessario\npost se regionem\nrclictam, carentem luce constituit.\nut pote fulgore qui desuper radiabat excluso.\nTria\nenim simul oportet in umbra facienda concurrere,\nlucem, corpus, et\nobscuratum locum. Ergo munda-\nnas tenebras, ex umbra coelesti corporis exstitisse\n\nsciendum est. Tu vero per exemplum manifestum\nadverte quæ dicimus. Si sub\nmeridianis horis taber­\nnaculum tibi quoddam ex materia densa nimis et\nopaca\nfundaveris, in spontaneis te ibidem tenebris\ncollocabis. Tales ergo et illas\ntenebras esse opinare,\nnon principaliter substitutas , sed processum secutas\n\nalterius. Has autem tenebras ferunt abysso super-\nferri: quia extremitas aeris solita est conjungi cor­\nporum speciebus. Sed\nf tunc aqua erat omnibus su­\nperjecta, propter quod necessario tenebras super\n\nabyssum fuisse relatum est.\n\n6. Et spiritus, inquit, Dei ferebatur super aquam.\nSive diffusionem acris istius,\nspiritum dicit, percipe\nscriptorem portiones tibi mundi singulas enumeran­\n\ntem; nam fecisse Deum dicit cœlum et terram,\naquam ct aerem, hunc liquidum atque\ndiffusum ;\nsive, d quod verum magis existimo, et quod his qui ante\nnos fuere\nprobatum est, SpiritUm Dei dicit, id est\nsanctum. Reservavit enim Scriptura, ut\npræcipuam\nhujus competenter mentionem nominis declararet :\nnullumque alium\nspiritum dictum debemus credere,\nnisi sanctum, qui beatae ac venerabilis\nTrinitatis ex­\npletor est, et hunc intellectum\ncapiens, majus tibi\nsubinde commodum conferri reperies. Quomodo ergo\nhic\nspiritus aquis superferebatur? dicam tibi non\nmeum sermonem, sed viri cujusdam\ngenere Syri, qui\ntantum aberat a sapientia sæculi quantum veræ do\nctrinæ\nproximus habebatur. Dicebat CAim Syrorum\nvocem facundiorem esse, et propter\nHebraicæ e lin­\nguæ cognationem , Scripturarum magis sermonibus\nindulsisse.\nSensus itaque dicti illius hoc modo est:\nSuperferebatur, inquit, Spiritus, hoc est\nfovebat et\nviviticabat aquarum naturam, ad similitudinem gal­\nlinae cubantis\n: vitalem virtutem his quæ f fovebantur\ninjiciens. Hujusmodi ergo ratio quod dixit\nsuperfe­\nrebatur, sic interpretatur, id est ad vivificandam\naquarum naturam compellebat. Ex quo suflicienter\n\netiam illuJ quod a quibusdam valde requirilur,\nap­\nprobari potest: quia nec genitali potentia Spiritus\nsanctus caret.\n\ni . Et dixit Dcus, Fiat lux. Prima vox Dei naturam\nluminis fabricavit, ac\ntenebras dispulit, mœrorem­\nque dissolvit , et omnem subito lætam speciem ju­\n\ncundamque produxit. Polus tunc apparuit, qui erat\ninterim celatus a Domino;\ntantaque ejus pulchri­\ntudo perclaruit, quantam nunc etiam testificatur\n\naspectus. Aer autem illustrabatur ex ea luce quæ\nsibi erat admixta, acutamque\npenetrationem proprii\nfulgoris, ubique per omnes suos terminos intendebat.\n\nSursum enim ætheri erat coeloque vicinus; latitu­\ndine autem boreales simul et\naustrales, eoasque par­\ntes, necnon et occiduas contingebat, quippe cujus\n\nnatura lucida est atque perspicua, propter quod\n\nnullas moras aut tempora lux per eum commeans\nsustinebat. Sicut' enim obtutus\nnostros, sine ullo\nmomento temporis , aer mox ad ea dirigit quae vi­\ndentur;\nita lucis accessum velociter, et omni celeri­\ntale perceptum, per omnes fines suæ\ncomplexionis\ninfudit. Æther quoque venustius a illuminatum effi­\ncitur , et\naquæ splendidiores apparent, non solum\nquia lucis candore lustrantur, sed etiam\nrepercus­\nsione ejus emicantes , clariorem reddunt aeris effi­\nglem. Ita\nomnia vox divina, grata et honesta consti­\ntuit. Nam sicut hi qui olei aspergine\nperspicuum\nsibi profundum maris efficiunt, sic rerum conditor\nDeus sui oris\namatu, jucunditatem lucis, mundo re­\npente constituit. Fiat lux, dixit Deus :\nconfestimque\npræceptio fuit opus , et facta natura est, quia nihil\nvoluptuosius in fruendo cogitationem poterit subire\n\nmortalium. Sed et si. quando vocem sermonemque,\nvel preceptionem Dei\ndicimus, debes advertere non\nintentione b motuque corporis vocem reddentis so­\n\nnum quempiam destinari, nec aerem lingua e verbe­\nratum, esse Dei sermonem:\nsed voluntatis suae mo­\nmentum , quoniam propter eos qui docentur utilius\n\nesse censemus, speciatim figurare praeceptum. Et\nvidit Deus quia lux bona. Quibus\nigitur lucem cele­\nbrare nos poterimus laudibus, cum tale de sua boni­\ntate\ntestimonium a Conditore meruerit? Licet divina\nverba nostros paria oculos de illa\njudicare compel­\nlant, nam sermo non sufficit explicare quantum seD­\nsus\naciei praeveniens attestatur. Si enim pulchritudo\ncorporta ex a membris inter se\nrite compositis, et\nex coloris venustate\nformatur, quomodo lucem cujus\nnatura simplex est, sibique per omnia similis, plena\n\nprædicatione quod bona sit, possumus explicare ?\nIta enim et aurum bonum\ndicimus, non quia bene\noperatum est, sed quia\ncoloris sui magna nobis\noblectamenta largitur. Similiter etiam stella quæ\n\nvocitatur Antifer, omnium siderum pulcherrima no­\nminatur, e non propter eximiam\ncompaginationem\nmembrorum, quæ nulla sunt ei, sed quia lætum ala­\ncremque\nfulgorem nostris impendit obtutibus. Hu­\njusmodi ergo Dei testimonium, non ad hoc\nsolum\nrespicit quod per se lux bona est et jueunda cernen­\ntibus, sed etiam\npropter utilitatem quae postmodam\nex ea fuit collata mortalibus, bonam dixit. Et\nsepa­\nravit Deus inter lucem et tenebras, id est incommix­\ntam naturam\nillarum , sibique ex contrarietate dis­\nparem fabricavit; quippe quas prolixis a\nse spatiis\net destituit et discrevit, sicut dictum est: Et vocarit\nDeus\nlucem diem, et tenebras vocavit noctem.\n\n8. Nunc quidem post solis creationem dies appel-\nlatur, id est aer f sole illustratus, cum in hemisphæ­\nrio quod supra\nterram est commoratur; nox autem\ndicitur terrae obumbratio , quæ sole in occasu\ncon­\ndito gencratur, tunc autem non solum corporis\nmotu , sed diffusione\nprincipalis luminis, modo se\nsubducentis, modo denuo reducentis, secundum di­\n\nvinam praeceptionem dies fiebat, noxque sequebatur.\nEt tacta esi vespera, et\nfactum est mane dies unus.\nVesperæ igitur nuncupatio, communiter intelligenda\n\nest. Nam et incipiente die, et ad occasum vergente,\nnox ei sua vicinitate\ncontigua est: verumtamen ul\nnativitatis diurnæ privilegia reservaret, dixit primo\n\nvesperam , dicens quia nox diem comitatur. Nam\nantequam lux crearetur, nox\nnon habebatur in mun-\ndo, sed tenebrae.\nObumbratio ergo terræ quam su­\npra diximus intercidens diem nox appellata est: et\n\nideo novo nomine post generationem vocitata est:\nFacta est itaque vespera,\net factum est mane: non\ndixit dies atque nox , sed vespera et mane, ut voca­\n\nbuli videlicet dignitatem parti meliori tribueret.\nNam dies æque vesperam maneque\ncontingit, et\nhanc consuetudinem reperies ubique custodire Scri­\npturam in\ntemporibus numerandis. Dicimus enim\ntot dies elapsos esse, nullam facientes\nnoctium men­\ntionem, sicut psalmus docet: Dies annorum nostro­\nrum (Psal.\nLXXXIX, 10). Et iterum Jacob : Dies vitæ\nmeæ breves g et mali (Gen. XLVII, 9). Et\nalibi: Omnes\ndies vitæ mece (Psal. XXII, 6). Ergo quæ tunc histo­\nriæ causa\nrelata sunt, pro legibus in posterum valitura\nscriptor instituit. Et fuit vespera,\net fuit mane dies unus,\nQuamobrem non dixit,\nprimus, sed unus? Et h certe\nconsequentius fuerat ei, qui dicturus erat de secundo\net\ntertio, et quarto, primum diem potius appellare quam\nunum. Sed hoc dixit,\naut mensuram diei simul noctis­\n\nque definiens, et tempus a utriusque conjungens\n: ut\nviginti quatuor horæ unius spatium diei viderentur\nefficere,\nsubaudientibus videlicet nobis, qnia nuncu­\npatione dici, nox quoque debet\nintelligi. Unde, etiam­\nsi unum ex his fieri longiorem, solstitiali immutatione\n\ncontigerit, præfinitum tamen tempus horarum utri­\nusque complectitur\nintervalla, tanquam si dixeris\nviginti quatuor horas ad mensuram unius diei perti­\n\nnere : vel unum forsitan dixit, ob hoc, quia in coelo\nde certis signis in\neadem iterum sub uno die processio\nsolis et reversio celebratur. Ita quoties\nvespera vel\nmane, secundum solis circuitum, terrarum orbem\ncomplectitur, non\nampliore tempore quam unius diei\nspatio, propria solet curricula definire. Vel\nsicut\nsecretior tradit ratio, Deus cum naturam temporis\nprocrearet, et mensuram ci signaque certa ex dierum\n\nconstituit intervallis : et per septimanam numerari\nvoluit, eamque semper in\nsemetipsam converti præ­\ncepit, motum temporis metientem, rursusque b septi­\n\nmanam suppleri jussit unius diei spatio, quæ septies\nin semetipsa reflectitur. Hac\nenim ratio est volubi­\nlium schematum, ut a se incipienlia semper in semet­\n\nipsa ferantur. Quod etiam saeculorum proprium est,\nquæ per sua se incessanter\nvestigia revolvendo, ter­\nminum nulla ratione percipiunt. Propterea verticem\n\ntemporis non primum, sed unum nuncupavit diem :\nut ex ipsa nuncupatione cum\nsaeculo sibi servaretur\naffinitas. Rerum enim simplicium, nihilque commune\n\nenm aliis habentium, specimen indicans, congrue\npenitus et dccenter nominatus est\nunus. Et quamvis\nmulta sæcula nobis Scriptura\ndeclaret dicens sæcu-\nlorum esse sæcula, tamen\ncec ibi primum, aut secun­\ndum, aut tertiam saeculum numeratur. Unde causa­\n\nrum potius diversarum actuumque differentias, et non\nsæculorum circuitus et\nsuccessiones ac tines datur\nintelligi. Dies enim, inquit, Domini magnus et lucidus\n\n(Joel. n, 11). Et alibi : Quid vobis quærere diem Do­\nmini? Qui tamen\ntenebras habet, non lucem (Amos v,\ni8). Sed tenebras eas dixit quae deputatx sunt\nsibi\ndignis. Nam inocciduum et sempiternum diem illum\nsermo testatur, quem\netiam octavum psalmus appel­\nlat : quippe qui extra tempus habetur. Sive ergo\n\ndiem, sive c sæculum, sive septimum dixeris, ex eo­\ndem trahitur intellectu,\nsingulariter et non multipli­\nciter declaratur. Itaque ut ad futuram vitam nostra\n\ncogitala dirigeret, diem principalem, qui est imago\nsæculorum, unum non immerito vocitavit, ut pole\nlumini æquævum.\nDico autem sanctum Dominicum\nqui resurrectione glorificatus est Salvatoris. Et hoc\n\nest quod dixit : Facta est vespera, et factum est mane\ndies unus. Sed\nvesperæ quidem illius narratio occu­\npata, præsenti vespera modum cursui nostræ\ndispu­\ntationis imponit. Pater autem verae lucis, qui dicm\ncoelesti lumine\ndecoravit, et noctem ignis radiis cla­\nrefecit, qui venturi sæculi requiem\nmerentibus præ­\nparavit, corda vestra perlustret agnitione veritatis,\net\nintemeratam custodiat vitam vestram, præstans\nvobis honeste ambulare, quatenus\nfulgeatis ut sol in\nclaritudine sanctorum suorum, ad exsultationem\nmeam in\ndiem Domini, cui gloria et honor, nunc et\nsemper et in sæcula sæculorum. Amen.\n\nLIBER TERTIUS.\n\ni. Primae diei opera, vel potius unius, neque enim\nfas est ei nos detrahere\ndignitatem quam a Conditore\npromeruit, cum per se singulariter ederetur, nullate­\n\nnus aliarum connumerata curriculis, a cum omnia\nquae in ea facta sunt, heri\nnoster sermo disseruit. Et\nhæc passim dividens,\nalimoniam matutinam, vesper­\ntinamque lætitiam præstitit animis auditorum; nunc\n\nautem ad miracula secundi diei properamus. Hoc\nautem commemorans, non in\nreferentis potentia\ncolloco quæ dicuntur, sed in Scripturæ gratia, quae\n\nnaturalitcr possidens intelligendi facilitatem, illis\namorem suum cordibus\ninspiravit, qui persuasioni\nsuperfluae anteferunt veritatem; sicut et psalmus veri\n\nsuavitatem demonstrans, ita dicit : Dulcia faucibus\nmeis verba tua, super\nmel ori meo (Paul. CXVIII, 103).\nHeri itaque, quantum possibile fuit, erga verba\nDo­\nmini commorantes vestros sensus delectatione reple­\nvimus. In\nhodiernumque diem festinanter occurrimus,\n\nsequentium rerum miracula spectaturi. Verumtamen\nminime latere nos potuit, quia\nmulti opifices labore\nsuarum manuum victitantes, circumstant nos, et ad­\n\nmonent ut narrationem propositam brevitate stringa­\nmus, ne diutius extrahantur ab\nopere. Quibus hoc\nrespondeo, quia pars modica temporis fenerata D< o,\nnon\nsolum ipsa non deperit, sed cum magnis ab co\nrependitur incrementis. Omnes h enim\nres quæ occu­\n\npationum causas efficiunt, Dominus omnipotens\nop­\nportune scilicet tribuens corporibus fortitudinem,\nanimisque lætitiam,\nnec non facultatem negotiis pera­\ngendis, si tamen nos sæcularibus praeponenda\nspiri­\ntalia censeamus. Quod si forsitan in praesenti vita,\nremunerationem\nbene gestorum recipere non potue­\nrimus, futuris tamen saeculis , copiosos sine\ndubio\nthesauros sortiemur. Quapropter obsecro vos ut\nomnes cogitationes\nmundanas de vestris mentibus\nexcludatis, et penitus mihi vos integros præbeatis.\n\nNeque enim ullum commodum capiet præsentia cor­\nporalis; cum mens curis\nimplicata terrestribus, cre­\nditur a absentare.\n\n2. Et dixit Deus : Fiat firmamentum; et ait separans\ninter aquam et aquam. Jam\nquidem hesterno die au-\ndivinus verba Domini\ndicentis : Fiat lux, hodie, Fiat\nfirmamentum. Plus tamen quiddam videntur habere\n\npraesentia. Neque enim verbum in nudo praecepto\nremansit, sed causa per quam\nquæritur iirmamenti\nproductio apertius declaratur; id est, ut dividat inter\n\naquam et aquam. Primo quidem reputemus, discu­\ntientes quomodo Deus alloquitur,\nnostro ne, id est\nhominum more, qui prius futurae rei formam concipi­\nmus\nintellectu; deinde ex subjectis congruas et fami­\nliares unicuique significationes\ncolligentes exprimi­\nmus, et post hoc ministeriis vocalium officiorum\n\ncogilata manifestantes, per b aeris crepitum et arti­\nculali sermonis obsequium,\npublicamus sensum corde\nconceptum. Et quomodo non insanire dicendus est\nqui\nDeum talibus officiis indigere pronuntiat ad expla-\nnanda quæ cogitat; cum magis pium sit asserere,\nquia voluntas divina, et\nprior impetus mentis ejus,\nVerbum est Dei? Quod ideo in specie quadam Scri­\n\nptura figuravit, ut- ostenderet quia non solum fieri\nvoluit creaturam, sed etiam e\naliquo cooperante per­\nfecit. Poterat enim sicut ex initio de omnibus histo­\n\nricus, et modo referre, quia in principio fecit Deus\ncœlum, deinde fecit lucem, et\npostea firmamentum:\nnunc autem Deum jubentem et loquentem videtur\ninducere,\nnullo nos impediens fascino quominus vesti­\ngiis d indiciisque perducti, ad\ncontemplationem ejus\nqui est ineffabilis veniamus. Quae enim labore quaesita\n\nsunt, et jocunde percipiuntur, et diligentissime con­\nservantur. Nam quorum\nfacilis habetur adeptio, eorum\nsine dubio fastidiosa possessio est, propterea nos\n\ntramitem veræ rationis ingressos, ad\nexplorandum\ndirigit Unigenitum. Et certe\nvocifero senuone non\nerat opus incorporeae naturae, cum e destinatio cogi­\n\ntationis cooperantem latere non posset, quippe qui­\nbus consiliorum societas, ex\nipsa potestate suppe­\ndilate Nam vox propter auditum necessaria est, et\n\nauditus propter vocem. Ubi vero nec aer est, nec\nlingua, nec aures, nec tactus\nasperior, ad sensum\ncapitis repercussum sonitum perducendo, ibi nec\nsermo\nnecessarius est, sed ex ipsa, ut ita dixerim,\ncardinali cogitatione fit\nparticipatio voluntatis. Sicul\nergo prædiximus, ut mens nostra consurgeret ad\n\ninquisitionem vultus ejus de quo agimus, prudenter\net optime schema\nhujusmodi elocutionis assumpsit.\n\n3. Secundo loco quaerendum est si aliud præter id\nquod initio factum est coelum,\nfirmamentum fuit, quod\ntamen et ipsum cælum\nvocitatur; vel si certe duo\ncoeli sunt, quanquam philosophi de coelo disputantes\n\ntolerabilius f acquiescent linguas suas truncandas\nexponere, quam ut duos\ncoelos esse concedant. Unum\nenim asserunt coelum, cujus naturam minime pati\n\nconfirmant, ut secundum vel tertium adjiciatur ei,\nquoniam, inquiunt, tota coeli\nsubstantia in unius con­\nformatione consumpta est. Singulare namque ferunt\n\ncorpus esse vertibile, certoque ambitu circumseptum,\nquod quia in primi coeli\ncreatione profecit, nihil s re­\nliqui esse ad secundi vel tertii compositionem.\nSed\nhaec dicentes materiam quamdam ingenitam Conditori\nopinantur habitam, ex\nprima fabulositate sequentium\nmendacia contexentes. Nos autem rogamus Graecorum\n\nphilosophos, non h antea nostra reprehendere, quam\ninter se valeant ipsi tenere concordiam. Nonnulli\nenim ex his\ninfinitos esse coelos asserunt, et mundos\ninnumerabiles : quorum quando malesuadam\nprofes-\nsionem superaverint acriores, probationibus quibus­\ndam ex geometriae\nnecessitate collectis, rursus affir­\nmare se putant, eo quod natura non ferat, ut\naliod\ncoelum praeter unum generari potuerit. i Sed eos\ntunc magis nos risu\ndignos dicimus, maxime quia\nvidentur sæpe quoque in aqua fieri plurimi, unde\n\ndubitandum non est de multitudine caelorum, et\nquod vivida creatrix omnium virtus,\nin eorum con­\nstructione suffecerit, quorum fortitudinem et magni­\ntudinem,\nsi Dei potentiam contemplati fuerimus, non\narbitrabimur discrepare a fluxu\nliquoris, qui cum in\nvacua vasa diffunditur, quibusdam interdum reflatio-\n\nnibus intumescit. Ergo risibilis eorum\npenitus pro­\n\npositio est, de omnipotentis impossibilitate\ncertan­\ntium. Nos autem tantum absumus secundo coelo\ndiscredere: quia et\ntertium profitemur, cujus beatis­\nsimus Paulus non est fraudatus aspectu (II Cor.\nXII, 2).\nNam psalmus nominans coelorum coelos etiam pluri­\nmorum nobis\nsubjicit intellectum. Nec tamen admi­\nrabilior ista quaestio, septem illis a\norbibus videtur,\nsecundum quos ferri septem stellae, consonanter ab\nomnibus\npraedicantur : quos etiam reconditos in se\ndicunt, exemplo cadorum uno super alium\ncommis­\nsorum, et eos contrariis adversus se motibus impul­\nsos, et acuta\ncum gravibus temperantes, concentum\nquemdam et harmoniæ melos reddere dulce\ncontir­\nmant. Cujus rei assertores, cum fidem dictorum suo­\nrum ratione\ncommunis sensus approbare cogantur,\nhoc dicuut\nquia per veterem consuetudinem b intenti\nauribus, erga crepitum illum qui ex prima\nnativitate\nresonuit, usu quotidiano, oppletarum aurium sensus\nobsurduit,\natque ideo minus harmoniam possumus\nauscultare, sicut in onicina fabrili, assiduis\nictibus\noperantium contusus hebescit auditus. Verum has\nsæculariorum «\nmeditatas astutias illis tractare per­\nmittentes, nos ad sermonem redeamus\nEcclesiæ.\nDictum est itaque a præcessoribus nostris, non esse\nhanc secundi\ncoeli creationem, sed prioris exposi­\ntionem. Ibi enim carptim Scriptura retulit\ncoeli terrae­\nque facturam; hic curiosius rationem d tradidit nobis,\nqua\nunumquodque confectum sit elementum. Nos\nautem dicimus quia quando et nomen aliud,\net usus\nproprius est in secundo, aliud esse necessario illud\n* quod primo factum est coelum habens naturam\n\nvalidiorem, quæ praestat rebus omnibus utilitatem\npræcipuam.\n\n4. f Et dixit Deus : Fiat firmamentum, et sit divi­\ndens inter aquam et aquam.\nIgitur antequam radicem\neorum quae scripta sunt attingamus, experiamur ea\n\nquae nobis objicienda putamus ab aliis improbare.\nSciscitantur namque nos,\nproponentes, si sphæræ\nsimile habetur firmamenti corpus, sicut visio ipsa te­\n\nstatur, g quomodo fluitans aqua, semperque ad iure­\nriora delubricans,\npotcrat in globositate curvati fir­\nmamenti consistere? Quid respondemus? quia non\n\nomnimodis, quod videtur nobis suspicienlibus intrin­\nsecus esse volubile,\nhoc etiam extrinsecus in sphaerae\nsimilitudinem creditur esse formatum. Siquidem\nla-\nvacrorum marmoreas videmus cameras,\ninterius qui­\ndem semirotundo schemate fabricatas, in fastigiis\nvero suis habere planitiem. Cessent ergo super hoc\n\nnobis calumniam generare, jactantes quod aqua non\npossit in superioribus partibus\ncontineri. Reliquum\nest ut dicatur quae natura sit firmamenti, et cujus rei\n\ngratia intercedere statuta est aquis. Solemne igitur\nScripturæ est in causis\nvirtute præstantibus, hæc pro­\nferre, velut si dicatur: Dominus firmamentum meum\net\nrefugium meum (Psal. XVII, 3). Et alibi : Ego firmavi\ncolumnas ejus\n(Paal. LXXIV, 4). Et: Laudate eum in\nfirmamento potentiæ suæ (Psal. CL, i). Et\nsæculares\nquidem firmum corpus dicunt, quasi condensatum;\net referunt quod\nad distinctionem mathematici cor­\nporis indicatur; aliud est enim mathematicum, et\n\naliud quod intervallorum prolixitate subsistit, id est,\nin altitudine et\nlatitudine distensum. Quod autem fir-\nmum est,\ncum sit h disjunctum spatiis, etiam duri­\ntam possidct. Sed Scriptura consuevit\nillud corpus\nquod est validum nimis et solidum vocare firmamen­\ntum, sicut\net aerem craFsum et concretum eodem\nsolet sæpius appellare vocabulo, cum dicit:\nQui fir­\nmavit tonitruum (Amos iv, 13). Spissitudinis enim\nduritiem, quia\nspiritus conceptus in nubibus violen­\nterque proruptus efficit sonum tonitrualem,\nfirmatio­\nnem tonationis appellat. i Unde nunc quoque arbitra­\nmur in aliqua\nfirmissima natura, meatum aquarum\nlubricationemque consistere, et contentam vocis\nhujus\nrepagulo sustineri, quoniam de aquarum communium\neditione nativitatem\ncreditur habuisse, vel certe hu­\nmori coagulato similem esse convenit æstimare :\naut\nejusmodi alicui materiæ, quæ ex diffusione liquoris\nsumpsit originem, qualis est lapidis natura crystallini,\n\nquem ferunt ex aquarum concretione generari. Lapis\nvero qui proprie lucidam\npossidet perspicuitatem, et\nqui secundum suam naturam fuerit sincerus inven­\n\ntus, nec alicujus putretlinis admixtione i fœdatus, nec\nfundus rimis aliquibus\nfixus est, aeri similis habetur\nin colore; sed nulli eorum conferre nos fas est\nfir­\nmamentum. Puerilis enim revcra et insipientis e t\nmentis, talem capere\nde coelestibus opinionem. Sed\nneque si omnia in omnibus sunt, id est, ignis in\nterra,\naer in aqua, in aliis alia, nec quia eorum elemento­\nrum quae nostris\nsensibus subjiciuntur, nihil sociale\nhabetur, yel mediarum, vel contrariarum\ncommu­\nnione causarum : oh hoc etiam arbitrari debemus,\nfirmamentum, aut\nunum ex simplicibus esse, aut\nquod ex eis\nprocessit esse promiscuum, cum mani­\nfeste nobis Scriptura præcipiat nihil sensui\nnostro\n\nlicere amplius quam concessum est opinari. Nec\nillud\nnos, quæso, prætereat indiscussum, quod postquam\nDeus præcepit. dicens\n: Fiat firmamentum, non sine\nratione a adjecit historicus : Et factum est\nfirmamen­\ntum. Nam ante fecit Deus firmamentum. Et iterum :\nDivisit Deus.\nAuscultent igitur surdi, et illuminentur\nad videndum acci. Quis autem tam surdus\nest, quam\nqui non audit ita palam vociferantem Scripturam?\nvel quis tam\ncacus, nisi qui evidentibus documentis\ninstructus gloriam Unigeniti non respectat?\nEt dixit\nDeus : Fiat firmamentum. Hæc vox destinationis in­\ndicat causam.\nQuod autem dixit: Quia fecit Deus fir­\nmamentum, perfectionis est\ndemonstratio.\n\n5. Nunc in reliqua sermo vertatur. Et ait dividens\ninter aquam et aquam. Infinita\nerat, quantum datur\nintelligi, aquarum\ndiffusio, undique alluentium ter­\nram, ita ut aliorum etiam elementorum statutos\nter.\nminos vidcretur excedere; h propterea in sequentibus\ndicilur abyssus\ncircumdedisse tellurem. Sed multitu­\ndinis quidem aquarum causam paulo inferius\nexpo-\nDemus. Verumtamen nullus nostrum, sed nec eorum\nqui valde sunt cruditi\net acutissime intuentes ad cor­\nruptibilem hanc fluxamque naturam, opinando vale­\n\nbit reprehendere, vel c impossibilia vel figmentis\nquibusdam narrationi\nconglutinata nos verba pro­\nferre ; nec exiget probationes per quas possumus\n\nastruere super quid aquarum fuerit natura fundata.\nEa enim ratione qua terram\naquis graviorem firman­\ntes, in media omnium hanc libratam esse pronun­\n\ntiant, illam quoque coelestem aquam, propter natu­\nralem impetum ejus, semper ad ima tendentem, et\npropter aequalitatem ex\nomni parte collocatam, ne­\ncesse est super orbem terrarum stabiliter permanere.\n\nErgo ampla nimis erat aquarum natura, ac non pro\nterne dimensione diffusa,\nsed multo largius illius am­\nbitum superabat. Ita ex initio magnificentissimus\n\nartifex futura prospiciens, sequentium utilitatem ex\npriorum dispositione\nconstituit. Quae causa fuit ergo\nut aquæ enormilas exuberaret in terris? Quoniam\n\nnecessaria erat rebus ignis natura, non solum erga\ndispensationem\nterrestrium, sed etiam ad perfectio­\nnem cunctorum. Etenim brevissima semiplenaque\n\nforent omnia, si maximis ac principalibus elementis\naliquid minus esset, quæ\nquidem contraria sibimet,\natque alternae\nsubstantia devoratoria scimus esse.\nIgnis enim consumit aquam, quando virtute\npræcellit,\naqua vero cum abundaverit exstinguit ignem. Erat\nergo\nnecessarium, neque concordare inter se firmiter\nhæc elementa, nee integra d\npenitus defectione alte­\nrius, præbere causam solutionis rerum omnium, ideo­\n\nque sufficientem gubernator mundi reposuit humoris\ncopiam, ut præscriptos sibi\nterminos non excedens,\nigneæ posset edacitati resistere. Deus enim, qui om­\n\nnia sub ponderationis et mensurae ordinalione con­\nstituit, cui etiam guttæ\nimbrium numeratæ sunt, teste\nJob (XXXVI, 27), noverat quanto tempore aqua in\n\norbe terrarum permanere deberet, et vel quantam\nigni alimoniam praepararet. Hæc\nest aquarum ratio\nsecundum creaturam. Verumtamen usus ignis quam\nnecessarius sit rebus humanis, quis ita vivendi peoi­\n\ntus expers habetur, ut hoc non aliter nisi ex e doctri­\nnae traditione\ncognoverit ? Nam non solum eae artes\nquae vitæ humanæ sustentatrices sunt,\nindigent ignis\nauxilio, sed arborum etiam germinatio, fructuumque\nmaturitas,\net animalium tam terrestrium quam ma­\nrinorum nativitas, neque principio\nprocessisset, ne­\nque perduraret in tempora, si caloris beneficium\n\ndefuisset. Aquarum quoque abundantia valde fuit\nnecessaria, ut incessabiliter et\nsine intermissione\npastum sibi de his ignis attraheret.\n\n6. Intuere denique diligentius creaturam, et inve­\nnies vim fervoris cunctis quae\noriuntur et occidant,\npotenter haerere. Propterea terris aquae largissimae\n\nsunt infusae, ultraque quam videntur sunt extensae,\nquae et fundum telluris attingunt; unde etiam fonti­\nbus et puteis largior\ncopia manandi suppeditat, praeci­\npitesque torrentium f cursus, ut humor in multis\nac\ndiversis videlicet horreis conderetur. Itaque abOrien­\nlis partibus\nhibernis progreditur Indus fluvius, om­\nniumviolentior fluentorum, sicut speculati\nsunt ii\nqui s lum orbis descripsere terrarum. De meridianis\nautem locis\nBactrus effluit et Choaspis, et Araxes, ex\nquo Tanais, abruptus in Mæoticam\ntransit paludem.\nPhasis autem de Caucasiis exit montibus, et inno­\nmerabiles\nalii g, de regionibus arctois ad Euxinum\nferuntur Pontum. Ab Occidentis vero\nclimatibus aesti­\nvis, subPyrenaeo vertice Tartesus, atque Ister, quo­\nrum\nunus in exteriora maria decurrit, alter veniens\n\nper Europam, digeritur in Pontum. Eos autem\nquid\nnecessc est enumerare, qui de Riphæis Scythiæ inte­\nrioris montibus\noriuntur? Quorum est Rhodanus, qui\ncum pluribus aliis navigalibus iluviis, Galatas\net He­\nsperios, Celtorumque gentem, multasque finitimas\npræteriens nationes,\npelago miscetur Occiduo. Nam\neorum qui ex superiore meridie per Æthiopiam de­\n\nscendunt, id est, a Tages, et Nisus, et Cremeas, et\nNilus; alii in nostrum\nmare influunt, alii in citerio­\nrem devolvuntur Oceanum; licet Nilus non sit Oumi­\n\nnihus comparandus, quippe qui more pelagi, tempore\ndiffusus aestivo, terram\nstagnare consuevit Ægyptiam.\nIta mundi pars habitabilis aquis tota repleta est,\nnon\nminus fluctibus xquoreis circumsepta, quam amnibus\nirrigata, propter\nineffabilem sapientiam Conditoris,\nqui\nrepugnatricem calori naturam, ut esset sufficiens\nordinavit. Erit autem tempus quo\nignis cuncta torre­\nbit, ut testatur Isaias, loquens ad omnium Dominum\nDeum:\nQui dicit abysso: Dissipaberis, et omnia flumina\ntua siccabo (Isai. XLIV, 27).\nDespecta ergo sapientia\nsæculari, recipe una nobiscum magisterium veritatis,\n\nnullis quidem facundiæ pbaleris exornatum, scientiæ\nvero ratione potissimum.\n\n7. Propterea : Fiat firmamentum in medio aquæ,\net sit dividens inter aquam et\naquam. Diximus quid\nsigniiicat appellatio firmamenti : id est, non duram\n\nfortemque naturam, quæ fulcimine aliquo sustentatur\net pondere. Nam multo proprius\nejusmodi vocabulum\nterra meruisset, sed propter substantiam superiorum,\nquæ\nsubtilis et rara est, nulloque sensu comprehen-\n\nsibilis habetur, firmamentum nuncupavit, compara­\ntione scilicet corporum\nleviorum, quæ nec visu, nec\ntactu valemus attingere. Et simul cogita locum quem­\n\ndam, qui discernit humorem, cujus partem tenuio­\nrem supernis stationibus\ndeputavit, crassiorem vero\nlimosamque inferioribus destinavit, ut illa quae ex\n\ninitio facta est temperatio permaneret, aquarum pau­\nlatim b minutione\nconfecta. Sed tu quidem liquoris\namplitudini non discredis, ad ignis autem vim non\n\nrespectas, qui licet exiguus habeatur in visu, multi­\ntudinem tamen aquarum\nvalet expendere. Semper\nenim trahit ad se subjectas undas, in modum medi­\n\ncatoriæ cucurbitæ; facileque consumit eas exemplo\nInminis lucernalis, quod per c\nappositam stuppam\nlambens oleum mox peredit. Æther autem quis dubi-\ntet flammeum esse atque torridum ? Quod nisi statu­\n\ntis sibi a Creatore finibus frenaretur, facile cuncta\nconsumeret: quæ res\nprohibet ut non totus humor\nqui rebus diversis insertus est calore solis voratus\n\naresceret. Ob hoc coelestis facta est aqua loco supe­\nriore collecta, quam\npaludes, et fluvii, pelagusque\nsurgentibus de\nse vaporibus exhalant, ut non ardor\naethereus omnia quæ subjecta sunt\nconflagraret. Si­\nquidem solem quoque videmus, aestate stagna leviora\n\nbrevissimo temporis spatio repente siccare. Ubi ergo\nest aqua illaY Demonstrent\nnobis callidi, dubium ne\ncuipiam potest esse quin fervore solis expensa defc­\n\ncerit? Licet nec calidum solon dicant csse, tanta illis\nsuppeditat in\nloquendo facultas. Et considerate quo\nfreti documento, rebus evidentissimis\nadversantur.\nQuoniam, inquiunt, candidus d color ejus est, cl non\nrubeus,\naut puniceus habetur, ob hoc non igncum\nsolem esse contendunt. Calorem' autem\nferunt ex\ne asperiore ejus circumversione procedere, hoc vidcli­\ncet\nargumentantes, ul asserant solcm nihil expendere\nde humore. Sed ego, ctiamsi non\nverum sit quod ob-\njicitur, non refutabo\nsermonem, ulpotc mihi astipu­\nlantem. Dicebatur enim propter ignis edacitatem\n\naquarum necessariam esse multitudinem : nihil tamen\ninterest utrum naturalis\nsit an quæsitus ardor, dum­\nmodo circa eamdem materiam similes casus exer­\n\nceat, id est, sive cum inter se ligna fricantur, flam­\nma consurgit, sive sponte\nsuccensus ignis, quæ fuc­\nrint injecta consumpserit, unus scilicet atque idem\n\nexitus ab utroque procedit. Et certe videmus mode­\nratricem sapientiam Dei,\nsolem in alias partes ex aliis\ntransponentem, ut non semper in eisdem commora­\n\ntus locis, fervoris aviditate mundanum depopuletur\nornatum. Sed nunc eum ad\nAustralem zonam, nunc\nad signa solstitialia pro temporum mutatione tradu­\n\ncit, atque inde in arctoam regionem convertit, ut\npaulatim per diversa commigrans terrenis fructibus\ntemperamenta custodiat.\nVideant tamen si non ipsi\nsibi probantur obsistere, cum mare ideo confirmant\n\nincrementis fluvialibus non augeri, quia calore solis\nabsorbetur, unde etiam salsa\net amara ejus aqua\nperficitur, ut pote quae saporem propriæ dulcedinis,\nf\nraptu fervoris amittit et ubi leviorem quidem par­\ntem secum aufert, graviorem\nvero et limosam, velut\nfæcem aliquam hic relinquit. Sed qui de mari modo\n\ntalia disserebant, rursum mutati nullam defectionem\nficri liquoris a sole\npronunntiant.\n\n8. Et vocavit Deus firmamentum cælum. Proprie\nquidem aliud illi conveniens fuerat\nnomen. Scimus\ntamen saepissimae cœlum dici locuin spissum densa­\ntumque\naeris istius palam nostris obtulibus occurren-\n\ntem. Cælum autem a cernendo vocari, quod ex Græ­\ncorum melius etymologia\ncolligimus, quod ούρανόν\n\nappellant, ἀπο τού όράσθαι sicut dicit Scriptura,\nvo­\nlatilia coeli (Psal. VIII, 9); et alibi, volatilia secun­\ndum\nfirmamentum cæli (Gen. I, 20). Tale est et quod\ndicitur : Ascendunt usque ad cœlum\n(Psal. CVI, 26).\n\na Et Moyses benedicens tribum Joseph, ex\nfinibus\ncoeli, et mutatione solis, et concursione mensium, et\nex vertice\nmontium benedictionem dat (Deut. XXXIII,\n13); ut pote regione telluris rerum\ntalium copiis abun­\ndante. Sed et in maledictis Israel : Sit, inquit, tibi\n\nsuper caput cælum æneum (Deut. XXVIII, 23), indicans\nintegram siccitatem, atque\ndefectum liquoris aeris per\nquem terrenis fructibus fecunditas optata præstatur.\n\nQuando ergo de coelo dicit emitti rorem vel pluviam,\naquas intellige, quæ\nsuperiorem tenere jussae sunt\nregionem. Conglomeratis enim vaporibus iit altum,\n\net aere ventorum flatibus condensato, exhalationes\nhæ quæ subtiliter nubibus\ninseruntur, per mutuas\naccessiones guttæ perficiuntur, suoque pondere col­\n\nlisae deorsum pelluntur. Hæc est imbrium generatio;\ncum vero fuerit despumatus humor, flabrorum vio­\nlentia repercussus, cum\nfrigore vehementius Indure­\nscit, concretis nebulis, nix gelata defertur ad\nterram.\nEt omnino b secundum ejusmodi rationem, licet tibi\nomnem aquarum\nexspectare naturam, quomodo cir­\ncumaerem qui super nos est congregantur. Nullus\n\ntamen argumentationi eorum qui de cœlo disputant,\nsimplicitatem spiritualium\nc velit conferre sermonum.\nQuantum enim recte viventium mulierum pulchri­\n\ntudo meretriciæ formositati præponitur, tantum no­\nster sermo saeculari noscitur\nprælatus esse doctrinae.\nII! i enim coactam verbis suasionem soliti sunt aC­\n\nferre; nos autem nudam d fallendi proferimus veri­\ntatem. Sed quid opus est nos\ncommovere certamen,\nillorum mendacia repellentes, cum possimus scri-\npturas suas sibimet conferentes, sine nostro labore I\n\nillorum exspectare conflictum? Qui nec eloquentia\ndifferentes, nec numero\npauciores, nec dignitate de­\nteriores, suis adversariis repugnantes, cum ignem\n\nomnia torrere penitus ac devorare confirment, rursus\nde recidivis seminibus,\nquæ ignis conflagratio dere­\nlinquit, causas regenerationis inducunt. Unde e etiam\n\nmundos innumerabiles introducunt.\n\n9. Sed illi utriusque professionis veritate privati,\nhinc inde per inopiam\nsubsidia sui erroris exqui­\nrunt. Siquidem et de his aquis quas firmamenti in-\n\nterjectio separavit, occasione allegoriarum\net sen­\nsus altioris, quasdam nobis figuras objiciunt, dicentes\nspirituales\nincorporeasque virtutes, mutabiliterf in­\ntelligi debere pro aquis, et sursum\nquidem super fir­\nmamentum remansisse digniores, in humilioribus\nautem\ndiversoriis ut pote crassioribus et cœnosis,\nnoxias constitisse. Propterea dicunt\neas aquas quæ\nsuper coelos sunt, laudare Dominum, id est, optimas\nvirtutes\nquæ dignae sunt, ob suæ meritum puritatis,\ndecentibus celebrare laudibus\nConditorem. Eas vero\nquae continentur inferius, spiritus esse pravitatis at..\n\nfirmant ex altitudine naturali in profundum malitiæ\ndevolutos, quos ut\nturbidos, ac seditiosos, et vitio­\nrum tumultibus fluctuantes, mare propter\nvarietatem\nsui propositi, quod mutatur assidue, nuncupatos. Sed\nnos hujusmodi sermones, ut somniorum conjecturas\n\net aniles fabulas omittentes, aquam intelligamus,\naquam esse veram,\nseparationemque firmamenti, ita\nut Scriptura tradit, accipiamus. Et si quando\nlaudem\ncommuni omnium Domino aquae dicantur offerre,\nnon ob hoc g\naestimandae sunt rationabilis esse na­\nturæ. Neque enim quia cæli enarrant gloriam\nDei\n(Psal. XVIII, 2),modis omnibus animati sunt, nec fir­\nmamentum sensibile\nanimal esse putandum est, quia\nenuntiat facturam manuum suarum. Quod etsi dixerit\n\nquispiam, cœlos h quidem contemplabiles esse vir­\ntutes, firmamentum autem\nfactricem Dei potentiam,\nsermonem quidem nos hujusmodi, quamvis sit com­\n\nmentitius, tamen non aspernanter admittimus, seJ\nverum hunc esse nullatenus\npatiemur. Nam nec ros,\naut bruma, vel frigus,\naut aestus, quoniam laudare\nomnium creatorem jubentur, ut ait l Daniel (Cap. III),\n\nsensibilis esse vel invisibilis intelligenda natura sunt;\nsed consideratio\neorum prudenter a sensum habenti­\nbus contemplata, glorificationem perficit\nCreatoris.\nNon solum enim aqua quae super coelos est, tanquam\ncaeteris\nhonore praecellens propter insitam sibimet\nvenustatem, laudem dependit Domino; sed\nidem fa­\ncere etiam quæ in terra sunt invilantur, id est, dra­\ncones, et\nomnes abyssi (Psal. CXLVIII, 7). Ita nec abys­\nsus, quam in pejorem partem\nconantur abjicere fa­\n\nbricatores allegoriarum, refutabilis æstimatur\na Psal­\nmista : cum et ipsa secundum suam qualitatem hym­\nnos potentiæ\nConditoris emittit.\n\n40. Et vidit Deus a quia bonum est firmamentum.\nNon oculorum probatione dixit\nbonum. Neque enim\ncorpoream delectationem praestant nobis quæ consti­\n\ntuuntur a Deo, nec ea illorum percipienda voluptas\nest quae videntur jocunda\nmortalibus; sed b bonum\ndixit opus quod artis suae ratione pensalur, et ad\n\nfinem futurae commoditatis intendit. Merito ergo\nr quidem in rationem gignentium\nmanifestam esse pro­\nposuit; illa quæ subinde per partes a effecta sunt,\n\nopifico suae virtutis sermone percurrens, ut pote mundi\nconsummatoria collaudavit.\nNam manus et oculus,\ncæteraque membra simulacri ænei sparsim projecta\nnulli videntur esse bona; cum autem in suum ordi­\n\nnem composita redigantur, speciemque congruæ for­\nmationis acceperint, a quolibet\nimperito facile discer­\nnuntur. At vero elementorum Creator, et ante singu­\n\nlorum compositionem, noverat cujusque operis bo­\nnum: singulaque collaudans,\ncogitationem suæ mentis\nad ® futurum exitum dirigit formatorum. Talis ergo\n\nnunc quoque artifex singularum partium Deus, as­\nsertor et prædicator; sed paulo\npost omni pariter\nmundo, competentem laudem, cum fuerit consum-\nmatus, impertiet. Sed hic jam narratio matutina se­\n\ncundæ diei terminum sortiatur : ut auditoribus stu­\ndiosis inducias\npræbeamus, quo inter se conferre quae\ndicta sunt, memoriæque beneficio, in intimis\ncordi­\nbus ad utilitatem propriam retinere f cuncta procu­\nreut, et usu\nmeditationis assiduæ, doctrinae cibum\nruminantes, post digestionem salubrem,\nresidui fla­\ngitent alimenta sermonis. His vero qui vivendi cau­\nsas manibus\nexercent indulgentiam medio tempore\ntribuamus; ut completis operibus animum\ncurarum\nnexu solutum, rursus dapibus exhibeant vespertinis.\nInterea,\nDominus, qui s magnifica fecit ex nihilo, et\na nobis hæc parva verborum proferri\nlibamina dis­\npensavit, det vobis intellectum suæ veritatis; ut ex\n\nvisibilibus invisibilem reputetis, et ex magnitudine\nac pulchritudine creaturae, h decentem gloriam Con­\nditoris meus vestra\npercipiat, ut et in terra, et in aere,\net in coelo, et in aquis, et inter diem et\nnoctem, et\nin omnibus quae cernuntur benefactoris monumenta\ncertissima\ncapiatis. Neque enim aut peccatis tempus\ndabitur, aut inimico locus suggerendi\ncontraria relin­\nquetur, Domino vestris sensibus adhaerente; cui glo­\nria et\nveneratio, nunc et semper, et per omnia sæ­\ncula saeculorum. Amen.\n\nLIBER QUARTUS.\n\nDe congregatione aquarum, et apparitione aridæ disputatio.\n\n1. Sunt urbes quaedam quarum populi spectaculis\nmirabilibus a matutino tempore\nusque ad vesperum,\nproprios oculos pascendo reficiunt : cantus etiam\n\nblandos, a modulationesque lascivas, luxum nimium\ngenerantes, sensibus suis\ninjiciunt, quorum ausculta-\nnone diutius\noblectati, nullatenus satiantur. Et ta­\nmen eos homines multi beatos appellare\nconsueve­\nrunt, quia necessaria negotia deserentes, et artes\nquibus vivendi\nsubsidia comparantur, per desidiam\net voluptatem statutum sibi tempus vitae\nperagentes,\ninanibus actibus occupantur, ignorantes quia saltatio\n\nspectationibus b approbata turpissimis, publicum et\ncommune perficit magisterium\nvitiorum. Lyrica etiam\ncarmina, cantusque tibicinum, et meretriciae cautio­\n\nnes, cordibus audientium lapsae, quid aliud quam in-\nfamiam spectatoribus inolescunt aemulantibus histrio-\nnes ? Nonnulli autem\ncircensium furiali ardore de­\ntenti, noctibus somniantes pro equorum velocitate\n\ncontendunt, modo « currus rotantes, modo aurigas\n\nin partem aliam transferentes, omnemque prorsus\n\ndiurnam cogitationem tempore soporis revolvere non\ndesistunt. Nos autem quos\nDominus, qui opifex rerum\nmaximus et valde mirificus habetur, ad demonstra­\n\ntionem suorum operum convocavit, deficere non de­\nbemus erga eorum spectacula, nec\ndesides fieri in\nauscultandis Spiritus sancti sermonibus; sed circum­\ndantes\npræclaram hanc divini operis stationem, trans­\nactaque tempora cogitationibus\nreputantes, contem­\nplemur coelum quidem levatum ut camcram, sicut\ndicit\npropheta (Isai. XL, 22), terram autem vastam\nnimis, immensitate vel pondere in\nsemetipsam con­\nstare fundatam, aeremque diffusum liquidumque na­\ntura ;\ncongruam et incessabilem spirantibus alimo­\nniam ministrantem, scindentemque sc\nmoventibus\nomnibus, leniterque cedentem\nmollitudinis intercessu;\naquam vero altricem corporum, et liumano gencri\n\nnimis ulilcm constitutam, ac moderate in deputatis\nsibi conceptaculis permanentem.\nQuas res, ita se ha­\nbere, dc his quæ recenter lecta sunt approbabis.\n\n2. Et dixit Deus : Congregentur aquæ quæ sub coelo\nsunt in congregationibus suis,\net appareat arida. Et\nvocavit Deus aridam terram, et congregationes aqua­\n\nrum vocavit maria. Quantas mihi calumnias in his\nquæ sequuntur objeceris, exigens\nquemadmodum\nterra possit invisibilis haberi, colore præsente, si­\nquidem\ncolor omnis sensu comprehenditur visionis,\ncL fortasse tibi non videtur esse\nsufficiens quod dixi­\nmus; quia non ad naturam, sed ad nos invisibilis\n\nfuisse terra relata est, propter aquarum videlicet in­\nc\njectioncm, quæ tunc * omnes terras operuissent.\n\nNunc vero ausculta Scripturam, quomodo scipsam\ndeclarat : Congregentur, inquit,\naquæ, et appareat\narida. Velamentum subducitur, ut conspicua fieret,\nquæ\ninterim non videbatur. Illud etiam forsitan quis\nrequiret, cur id quod per naturam\nsubest aquis, id\ncst, ut. semper ad procliviora contendant, hoc ad\n\npræceptionem Creatoris sermo convertit. Donec enim\nin planitie fuerit aqua\nrecondita, stabilis est, non\ninvcnicns quo declinet, ubi vero descensus\noccurrerit,\nirrumpente protinus parte priore, reliqua multitudo\nconsequitur\nproperanter effugiens, quae præcedit ur­\ngente venientis impulsu : tantoque\nvelocior meatus\naspicitur, quanto majoris ponderis fuerit aqua quæ\nconfluit,\nlocusque devexior. Si ergo talis natura li-\n\nquoris est, b differret utique præceptionem qua jus­\nserat aquas in unum\nconceptaculum congregari. Po­\nterat enim sine dubio, propter naturalem inpetum\n\nin regiones concavas sponte decurrere, priusquam\nterga compleret: nullus\nenim terrarum locus sic\næqualis est, ut aquarum situs. Deinde, inquiunt, quo-\n\nmodo in unam congregationem jussa cst\nconvenire.\ncum maria esse diversa sciamus, quæ certe multum\na se distare\nnoscuntur? A! illud igitur quod primum\nquæsitum est, hoc c respondebimus: quia tu\nquidem\npost editionem præcepti divini humoris motum co­\ngnovisti, et quia\ncircumfluus habetur semperque de­\ncurrens. Nam priusquam mcatum caperet ex aucto­\n\nritate cælesti, nec tu eum vidisti, nec ab alio qui vi-\nderat didieisti :\nunde debebis advertere quia vox Dei,\nnaturæ formatrix est, et praeceptio quæ tunc\ndata cst\ncreatune, dispositionem cunctis quae forent gignenda\npræbebat. Nam\net dies et nox semel factx sunt, et\nex illo usque nunc, sibimet vicibus\nsuccedendo, cur­\nriculorum suorum tempora certis portionibus divisa\n\ncustodiunt.\n\n3. Congregentur aquæ. d Jussum est aquarum na­\n\nturam diffluere, et nunquam deficit obsequendo man­\ndatis. Hoc autem dico\nrespiciens ad liquidam aqua­\nrum sortem, quarum aliæ semper manant ut fontes et\n\nfluvii, alias congregatae sunt et sistentes. Sed mihi\nnunc de fluentibus\nsermo est. Congregentur aquæ in\ncongregationem unam. Si quando te e stantem juxta\n\nrivum subit cogitatio, reputans cujus impulsu de\ntelluribus aqua\nprogreditur, vel quae sunt horrea de\nquibus tam largiter effunditur, aut qui locus\nad quem\ncogitur pervenire, vel quomodo nec illa dcficit qua\nsequitur, nec ca\nquæ praecessit exubcrat; profecto\nreperies omnia haec ex voce prima teneri, unde\netiam\nmeatus illi suppetit sempiternus. Quamobrem in omni\nsemper historia\nmemento primae præceptionis, quas\ndicit :\nCongregentur aquæ. Etenim oportebat eas de­\ncurrere properanter, ut devenirent ad\npropriam re­\ngionem : et postquam ventum esset, stare in conce­\nptaculis\ndeputatis, atque ultra nontenderc. Propterca\nest ab Ecclesiaste dictum : In mare\nfluvii delabuntur,\nsed mare non superimpletur (Eccle. I, 7). Quia et quod\n\naquarum cursus urgetur, et quod mare certis dr­\ncumscriptum finibus retinetur,\nprimæ præceptionis\nvirtus est : Congregentur aquæ in unam congregatio­\nnem :\nut non scilicet illa quae innuit, expletis conce­\nptaculis superfusa, cunctos\nsimiliter terrarum termi­\nnos inundaret; idciroo jussa fuit in unam se congre­\n\ngationem redigere. Propterea pelagus ventis saepe\nturbatum, ac fluctibus\naestuans, in altumque consur­\ngens, ubi littora vicina f tetigerit, fervoris\nimpetum\nspumando resolvens, mox frangitur atque\nsubduci­\ncitur. Aut me non timebitis, dicit Dominus, qui arenam\nterminum\npono mari (Jer. v, 22)? Etenim mirum est\nquomodo res omnium quae in terris g\nhabentur infir­\nmior arena, jussu Dei violentiam maris frenat. Q tod\nsi\nsecus esset, quae ratio vetare poterat Rubrum mare,\n\nut non Ægyptum totam, quæ utique dcvexior babe­\n\ntur, invaderet, proximoque pelago misceretur, nisi\npraecepto Conditoris\nesset inhibitum ? Nam quia hu­\nmilior est Ægyptus Rubro mari, certissime a doce­\n\nmur ab his qui Ægyptium et Iudicum mare conjun­\ngere Voluerunt, quorum\nprimus est Sesostres Ægy­\nptius, secundus Larius Medus. Hxc co dixr, ut divinæ\n\nsanctionis potentiam nosceremus. Congregentur aquæ\nin congregationem unam,\nid est, altera non procedat\nex illa, sed in primo conceptaculo, quæ collecta est\n\nteneatur.\n\n4. Deinde cum diceret : Congregentur in unam con­\ngregationem, docuitquia multae\nerant aquæ variis di­\nvisæ modis. Loca enim convallia, profundioribus na­\n\nturaliter cavata- spatiis, habebant aquam collectam,\nnec non etiam campi pleni erant, similitudinem pe­\nlagi referentes,\naliaeque ejusmodi regiones, de quibus\nomnibus in unam congregationem confluere\nsunt\npræceptæ. Et nullus dicat, quia si totam terram, tunc\naquarum texerat\nmultitudo, nihilominus ea quoque\nloca, in quae postea jussæ sunt aquae concurrere,\nre­\npleta tune erant. Ubi ergo deberet aqua colligi, quæ\nomnes terrarum\npartes invaserat? Ad hoc responde­\nmus, quia quando præceptio data est ut in unam\n\ncongregationem coirent, tunc et susceptionis earum\ncausa processit. Neque\nenim eral illo tempore mare\nquod extra Gaddiros est, nec maximum illud, et so­\n\nlis audacibus navigabile pelagus, quod Britannicam\ninsulam, et Hiberos\nocciduos alluit, habebatur, sed\npostmodum jussu Dei capacitas sufficiens preparata\n\nest, ut aquarum ibidem multitudo conflueret.\nh De\nqua re quoniam repugnare videtur nostrae mundifica­\ntionis sermo,\ndicentibus philosophis, eo quod mini­\nme in unam congregationem, sicut experti\nsumus,\naqua collecta est, dicere quidem multa et omnibus\nnota possemus : c\nsed ne contendere cum talibus ri­\ndiculum videatur, quanquam etiam objicere nobis\n\ndeberent paludes et stagna, nec non eas aquas quæ\ncolliguntur ex imbribus,\nut per haec assertionem no­\nstri sermonis infringerent, sciant tamen quia maxi­\n\nmam, perfectamque aquarum omnium concursionem,\nDeus vocavit congregationem.\nNam et puteus aquæ col­\nlectio est manufacta, in profundam cavationem liquore\n\ndelapso. Non ergo quælibet aquarum conceptacula\ncongregationis illius\nvocabulum manifestant, sed illa\nmaxima\nexcellensquesusceptio, in quem d totum ele­\nmentum repente collatum est. Nam sicut\nignis in par­\nvulis ac diversis quibusque materiis est dispersus,\nperhibens\nomnibus usum necessarium, totus tamen\nin aethere continetur, similiterque aer,\nlicet singulis\ncorporibus sit illapsus,\nuniversum tamen orbem terrae\ncomplectitur; sic ct aquarum nalura quamvis variis\n\ncommissa stationibus teneatur, una tamen est maxima\ncongregatio, quæ omne\nillud clementum discernit a\nexteris. Lacus enim qui circa regiones habentur\n\narctoas, vcl in Hellesponto, seu in Macedonia, vel in\nDithynia congregationes sine\ndubio nominanlur; sed\nmodo nobis mentio est de illa, quæ reliquis omnibus\n\nita prolixior est, ut terrarum amplitudini coæquetur.\net quanquam e in minoribus\nquoque congregationibus\naquarum inesse multitudinem nullus obsistat, non\n\ntamen illas quis rite maria nuncupabit : quamvis\ncertae paludes salsugine maris\ninfectæ sint, sicut illa\nquæ vocitatur r Asfaltitis in partibus Judææ, vel Ser­\n\nbonitis, quæ inter Ægyptum Palæstiuamque jacens,\ndeserta contingit Arabiæ. Omnes hæ quidem paludes\nsunt, unum tamen habetur\nmare, sicut asserunt qui\nperagrando terras omnes obicrunt. Scd Hyrcanium,\n\nCaspiumque lacum quidam in semetipsos circumscri­\nptos esse pronuntiant. Et sane\nquoniam oportet nos\nhistoricorum cosmographiam diligentius intueri,\nquid de\nhis relatum sit audiamus. Ferunt itaque me­\nmoratos lacus occultis quibusdam\nperforatos cavernis,\nin mare maximum suos meatus evolvere; unde etiam\nRubrum\npelagus affirmatur in mare quod ultra Gad­\ndiros habetur eflluere. Quomodo ergo,\ninquiunt, si\nDeus diversas aquarum stationes, maria vocavit,\nquoniam in unnm\nconceptaculum convenerunt, ct\nrursus congregationes omnes, id est sinus, quos pro\n\nschemate suo terræ circumdalio comprehendit, ma-\nna nihilominus appellantur, id est, mare Arctoum;\nmare Australe, mare\nEoum, marc Occiduum, et ite­\nrum uniuscujusque pelagi propria nomina sunt, Euxi­\n\nnum, Hellespontum, Ægæum, Ionium, Siculum,\nTyrrhenum, et alia plurima,\nquorum omnium sin­\ngillalim vocabula percurrere longum nimis ct opero­\nsum\nest: propterea congregationes aquarum Deus\nmaria nominavit. Sed nos qudem nunc ad\nhoc præ­\ntereuntis ordo sermonis adduxit : ad illud vero quod\ndudum coepimus\nrevertamur.\n\n5. Et dixit Deus : Congregentur aquæ in congrega­\nlionem unam, et apparent arida.\nNon dixit appareat\n\nterra, ne iterum eam incompositam demonstraret,\nutpote limosam et adhuc ex\naquarum inundatione de­\nformem, alque invalidam ; simulque ne soli quispiam\n\ncausam terrenæ siccalionis ascriberet, merito\nnativi­\ntate solis anteriorem telluris ariditatem Creator in­\nstituit.\nAdverte namque sensu diligentius, quia non\nsolum aqua, quæ superfuerat terræ, sed\netiam illa\nquae in profundioribus partibus latitabat, famulata\n\npræcepto dominantis effluxit. Et factum est\nsic. Suf­\nlicit igitur adjectio ista, declarans vocem Condiloris\neffectui\nmancipatam; licet relatum sit in multis cos­\nmographiae codicibus: quia collecta\nest aqua, quæ fue­\nrat subter coelo in congregationes suas, et apparuit ari­\n\nda; quod certe nec rcliquorum commentariorum ita\nesse manifestat editio, nec usus\nexprimit Hebræorum.\nNam revera superflua videretur post testimonium\nquo\nasseritur, quia factum est sic, rursus de iisdem\nrepetita narratio. Et vocavit\nDeus aridam terram, et\nstationes aquarum a vocavit maria. Cur et in præce•\n\ndentibus dictum est, congregentur aquæ in congrega­\ntionem unam, et appareat\narida, cum magis dici de­\nbuisset, appareat terra; et iterum : apparuit arida, et\n\nvocavit Deus aridam terram? Quoniam arida videlicet\nproprietatis est species, designans illud quod naturæ\nsubjectum\nest; terra vero nuda causæ nuncupatio\nest. Sicut enim rationabilitas propria est\nhomini, ho­\nmo autem ipse, vox est significatoria illius animalis,\ncujus est\nproprietas, ita terræ propria præcipuaque\nariditas habetur. Ergo elementum quod\nproprie sor­\ntitum est siccitatem, terra non immerito nominatur;\nsi. ut\nanimal cui proprius est hinnitus equus appella­\ntur. Non solum autem hoc de\ntellure notandum est,\nsed etiam in aliis elementis propria cuique qualitas\n\nest decreta, per b quam a cæteris singula discernun­\ntur, et quale sit ipsum\nmanifeste dignoscitur, id est,\naqua suam retinens qualitatem, per quam frigida\n\ndemonstratur, aer habet humiditatem, ignis ardorem.\nSed ea quidem ut pole\nprincipalia compositarum re •\nrum elementa,\nsocundum rationem quæ dicta est,\nmente sola possumus contemplari. Ea vero quæ in\n\ncorporibus c illapsa sunt, et visui subjiciuntur, con­\njunctas sibimet\npossident qualitates, nullumque eo­\nrum absolutum potest esse vel simplex, quippe\nquae\noculis comprehenduntur, et sensu. Nam tellus est\narida et frigida, aqua\nhumida et frigida, acr ca!idus\net humidus, ignis calidus et aridus; d atque ita\nper\nhæc naturæ potentia provocata facit, ut temperamen­\nlis permixtionis\nalternae sibimet omnia copulentur,\nvicinoque elemento per sociam qualitatem unum­\n\nqvodque cohæreat, et propter insitam singulis com­\nmunitatem, contrariis\nmisceantur, sicut terra quæ\narida est et frigida, connectitur aquis per cognatio­\n\nnem frigiditatis; aeri autem per e aquam sociatur.\nEtenim media horum aqua posita, tanquam duarum\nporrectione manuum,\ngemina illis qualitate conjun-\ngitur, id est,\nper frigiditatem terræ, per humiditatem\naeri. Rursusque aer intercessione sua\nconciliator\nnaturæ repugnantis efficitur, id est, ignis et aquæ :\nigni\nquidem sociatus per calorem, aquæ vcro per\nhumorem. Ignis autem quoniam fervidus\naridusque\nnatura est, aeri quidem caloris interventu cohaeret,\nper\nsiccitatem vero terræ communicat; et hoc modo\nf quasi circulus quidam et chorus\ncompaginatus, a!­\nterutrum sibimet convenientibus elementis videtur\nesse\nperfectus. Hæc ideo disserui, ut ordo claresce­\nret, propter quem aridam Dominus\nterram nomina­\nvit; ct non potius tellurem vocilavit aridam. Siccitas\nenim\nnon postmodum secuta est, sed erat anterior;\nquippe quæ sit consummatoria\nsubstantiæ ejus, atque\nideo jure vocabuli hujus privilegiis honoratur. Unde\n\netiam tellus, ut pote principalis, causas suæ\nnotionis\nassumpsit.\n\n6. Et vidit Deus quia bona est aqua. Non omnimo­\ndis speciositatem eam quæ ex\nvultu maris emicuit,\nbonam Domino fuisse visam, sermo significat pul­\n\nchritudine creaturæ; sed ineffabili sapientia, quæ\nsunt facta intuetur. Nobis enim\nrevera voluptuosum\nest mare, cum stabili cœperit tranquillitate cande­\n\nscere, aut cum lenibus asperatum flabris, purpureum\ncolorem cernentibus I\nostentat; et quando non vio­\nlentis tellurem verberat fluctibus, sed velut\npacilicis\neam complexibus osculatur. Verumtamen non ita\nDeo videri bonum\nmare Scripturam dixisse putan­\ndum est; ibi enim bonum, non aspectu, sed facturæ\n\nratione censetur. Primo quia fons quidam totius hu­\nmoris qui terram rigat est mare : quod in occullis\ndiffusum venis,\nsicut approbant scrupea defossaque\nloca, per quæ commeans aqua marina cum\naliquibus\nmontuosis obstaculis retardata fuerit, impulsa spiritu\nquo urgetur\nperruptis obicihus procedit ad lucem,\npotabilis jam effecta, b per defecationem,\namaritu­\ndine deposita naturali; ilemque fervidam qualitatem\nrccipit, cum\nper certa quaedam metalla transcurrit,\net fit non solum calida, sed et ardens.\nQuod etiam\nin insulis plurimis et in diversis littoribus maritimis\n\ninvenimus, siquidem et in mediterraneis ita fieri re­\ngionibus constat. Cur autem\nhoc dixerimus? ut asse­\nrerem quia tellus omnis per abditas invisibilesque\n\nvenas, aquis est repleta manantibus quae trahunt ex\nmari principium.\n\n7. Bonum etiam mare Deo visum est, et propter\n\ndecursum quem peragit in profundo terrarum, et\n\na receptaculum est fluviorum cunctarumque\naquarum\nquae in se undique devolvuntur, manens intra termi­\nnos suos. Bonum\nquoque ob hoc, quod aquis acriis\nb fons quidam et origo est. Quæ cum fuerit fota\nca­\nlore solano, deponit humorem subtiliorem per te­\nnues vapores, qui\ntracti in altiorem locum, frigidique\nperfecti, ut pote qui nubibus obumbrantur,\nrores ge­\nnerant atque imbres. Et huic rei nullus erit incredu­\nlus, si ad\ncacabos spumantes fervore respexerit, qui\ncum repleti aqua fuerint, igne supposito\nvacui sæpe\nredduntur ; licet ipsa quoque maris aqua, solis dcco­\nqui radiis,\nut nautici referunt, affirmetur. Nam vapo­\nres exhalantes de pelago suscipiunt c\npenicillis, atque\nita sitis consolantur ardorem. Bonum nihilominus eo\n\nvidetur mare, quia constringit insulas, non minus\neis muuitionem perhibens quam ornatum, et quia\nclassibus invectabilem\npræstat accessum, divitiarum­\nque causas mercatoribus subministrat; et quia pluri-\n\nma terrarum incoHs ignota, navigantium\nrelatione\ndiscuntur, multumque penitus vitæ hominum commo­\nditatis cx mari\ntribuitur. Nam ea quæ nobis exube­\nrant, in alias provincias regionesque\ntransvehimus,\nct inde rursus quae minus hic suppeditant apportan­\ntur. Sed\nunde mihi possibile erit maris pulchritudi­\nnem designare, ita ut Conditori visum\ncst? Quod si\nmate bonum atque laudabile esi apud Dcum, quo­\nmodo non coetus\nEcclesiæ catholicæ pulchrior judice­\ntur, in qua aetatum omnium sexuumque\ndiversitas,\nvocibus glorificatoriis ad Deum fusis similem marinis\nfluctibus\nsonum reddit, quæ firmiter in pacis statione\nfundata, nullius quassationem\nturbinis sustentat hæ­\nretici ? Quamobrem perficite vos dignos remunera­\n\ntione cælesti, decus hujus ordinis conservantes in\nChristo Jesu, cui gloria nunc et semper, et in sæcula\nsæculorum. Amen.\n\nLIBER QUINTUS.\n\nDe herba seu lignis disputatio.\n\ni. Et dixit Deus : Germinet terra herbam pabuli,\nseminans semen secundum genus, et lignum fructuo­\nsum, faciens fructum\nsecundum genus : cujus semen in\nsemetipso est. Consequenter itaque postquam tellus\n\nrespiravit, eluctata jam pondus aquarum, datum illi\npraeceptum est germinare\nprius herbam, deinde pa­\nbulum : quod etiam modo fieri videmus. Nam vox\nquæ\ntunc emissa est, et prima illa præceptio It veluti\nlex quædam natune fuit, et\ninhæsit terræ : creandi\nfructificandique sibi perhibens in posterum faculta­\n\ntem. Germinet terra. Primum est in generatione na­\nscentium germinatio, deinde cum\npaulisper emerse­\nrit, herba fit, et cum creverit, pabulum habetur. Ea­\n\ndemque paulatim pubescens articulatur; et ita usque\nad tempestivam maturitatem\nseminis coalescit. Nam\nherbosa viridisque species omnibus est communis.\nGerrninet terra herbam pabuli. Per se videlicet tellus\n\ngerminare praecepta est, nullius indigens adjumento.\nQuoniam quidam\nopinantur plantis ac seminibus so­\nlem causas præstare crescendi, dum ea quæ de\nterra\npullulant, proprii caloris attractu, ab imis sedibus ad\nsuperna\nproducit, idcirco sole antiquior terrenæ fe­\ncunditatis ornatus emicuit, ut\noccasio venerandi sa­\nlem, ut pole auctorem nascentium, his qui in errore\n\npositi sunt auferretur, si tamen suaderi potuerint\nquia priusquam ipse creatus\nest, erat jam terra suis\nfructibus dccora ta, considcrantes quod herbis ct pa-\n\nbulis sol in nascendo b posterior est. Quid\nergo dice­\nmus, quia pecoribus quidem Conditor alimoniam. re­\nponebat,\nnostrum vero genus nullius cura dignum\nprovisionis habuerit? Non ita est. Nam qui\nbubus ct\nequis tuis paslum praeparavit, uberiores utique tibi\ndivitias, et\nfruendi copiam ministravit, et subsidia\ntuæ vitæ per illorum nutrimenta\nrecondidit. Seminum\nquoque produclio quid aliud debet intelligi quam tuæ\n\ndispensationis instructio? siquidem olera radicesque\npalmarum agrestium non sit\ndubium cibos homini­\nbus ministrarc. Quod ctsi c est aliquod genus herba­\n\nrum, alienis, non nostris usibus aptatum ; tamen id\nipsum videtur nostro\nnihilominus lucro proficere,\nnobisque omnium seminum commoditas deputata\n\nsentitur : et hunc esse profecto constat super his\nquæ dicta sunt intellectum.\n\n2. Germinet terra herbam pabuli et semen seminans\nsecundum genus. Recte inquit;\nsic enim ct narralionis\nconsequenter ordo constabit, qui nunc sibi quodam­\n\nmodo creditur repugnare; et necessitas naturalis di­\nspensationis implebitur.\nPrimo est enim germinatio,\ndeinceps herba, post hoc pabuli successio; quai\n\nmox seminis perfectio comitatur. Quomodo ergo\ncuncta quæ nascuntur e terra,\nseminaria esse sermo\ndeclarat, cum nec calamus, nec gramen, nec menta,\n\nnec crocus, nec alia plurima nascendi\nprincipium\nsorliuntur ex semine ? Ad hæc respondemus, quod\na quædam eorum\nquæ terra producit, in radici­\nbus et in fundo creduntur virtutem seminis obti­\n\nnere, sicut calamus post incrementa recentia, rur­\nsus aliam sobolem de\nradice submittit reparationem\nstirpis in posterum porrecturam. Hoc autem facit\n\nnon solum calamus, sed etiam alia mille, quæ sub\ntellure nascentia,\nredivivam prolem in radice cu­\nstodiunt. Unde verum esse probatum est quia uni­\n\ncuique nascentium, aut semen suppetit renovandi\ngeneris, aut vis quaedam\nseminaria sit adjuncta. Et\nhoc est quod dicit secundum genus. Neque enim ca­\n\nlami progenies potest olearum haberi creatrix; sed\nex calamo calamus alter, per\nsimilitudinem cogna-\ntionis exoritur, et ita\nquod de prima generatione\ntcrra produxit, usque nunc posteritatis successione\n\nservatur. Germinet terra. Respice quomodo ex parva\nvoce, et praeceptione\nbrevissima tellus arida, steri­\nlisque repente parturicns , et ad fctum\nfructificatio­\nnis impulsa , velut quodam luctuoso amictu depo­\nsito,\nsumptisque lxtioribus indumentis, et cullu\nproprii decoris exsultans, omnia quæ b\njussu cœlesti\nconceperat, effundebat. Cupio itaque in tuis sensibus\naltius\nhærere c creaturae miracula : ut ubicunque\nrepertus l.:eris et cuilibet nascentium\ngeneri specta­\ntor astiteris, magnificam percipias memoriam Condi­\ntoris, et\nante omnia cum videris herbam feni, vel\nnorc:n, mox te ad humanæ naturæ convertas\nima­\nginem : rccordatus Isaiæ sapientis exemplar: Quia\nomnis caro tanquam fenum, et omnis gloria hominis\ntanquam flos feni\n(Isai. XL, 6). Etenim vitre hujus\nbrevitas, et minimum gaudium, et super rebus\npro­\nsperis hilaritudo mortalium, congrue prorsus a pro­\npheta comparata\nest. Videtur enim hodie quispiam\nmembris refectus, facie robustus, ætate primævus,\n\nfremens viribus, atque impetu non ferendus. IIic\nsequenti mox die\nmiserabilis invenitur , dum aut se­\nnectute frangitur, aut languore tabescit.\nAlter itidem\nspectabilis habetur, et maximarum refertus opibus\nfacultatum,\nfultus obsequiis, susceptorum amicorum\netiam simulatorum stipatus examine, nec non\npara­\nsitorum , vel affinium adulatorum circumseptus ex­\ncubiis , a q !ibus\nomnibus, et procedens , et rediens\ninvidiam cum vitupcratione conquirit. Neque\nenim\npotest hunc morbum declinare qui eminet.\nAdde\ndivitiis civilem quoque potentiam, et honores delatos\na principibus,\ngentium regimenta, militum magiste­\nria , præcones d horrifica voce personantes\nante se­\nipsum, fasciumque vectorcs hinc et inde prosequen-\ntes, gravissimumque terrorem e supplicibus ferentes:\n\nadde verbera , proscriptiones, auctiones, vincula,\ncarceres, ex quibus\nintolerabilis glomeratur formido\nsubjectis. Quid postea ? nox una, et febris\naccessio,\nlateris dolor, pulmonisque suspirium, divulsum ex\nhominibus ducit\nhominem, f totaque ejus scena re­\npente detegitur, et illa tanta potentia velut\ntransa­\nctum somnium non videtur. Quapropter tempestive\npropheta florum\nimbecillitati, similitudinem gloriæ\ncomparavit humunæ.\n\n3. Germinet terra herbam pabuli, seminaus temen\nsecundum genus. Usque nunc igitur\nprimæ disposi­\ntioni trstis est ordo nascentium. Germinatio enim\nomnia quae\ngenerantur antevenit, et si quid de ra­\ndice prorumpit, ut crocus et gramen, prius\nid ger-\nminare nccesse est, et post hoc fenum\nviride videri,\natque ita in frugem maturam, stipula jam flavescente\nperduci.\nGerminet terra herbam pabuli. Semen igitur\ncum ceciderit in solum, et mediocriter\nhumore fue­\nrit et calore mollitum, mox gremio terræ connecti­\ntur, quædam\nsubinde genitiva fomenta suscipiens\net in venas ejus sensim labendo demergitur,\nsparsis­\nque minutissimis fibris tumorem superjectæ telluris\nnascendo\nperrumpit, fundatumque jam firmiter, fa­\ncite consurgit tot numero sursum calamos\nexplicans,\nquot deorsum radices extenderit. Atque ita teneri­\ntudo germinis\ntepcfacta, subjecto vapore, qui tractu\ncaloris illapsus est per radices, et terne\nnutrimentis \\\nadhibetur: partem sui diffundit in culMum, partem\nducit in\ncorticcm, partem ministrat in grana, partem\n\nporrigit in aristas. Et hoc modo g concretione per­\nrecta , paulatim ad sui\nmensuram singula quæque\nperveniunt. Ergo sive triticum fuerit, sive legumen,\n\nsive olus , sive arbustum , sufficienter instrucre po­\nterit luum sensum , quo\npossis intueri sapientiam\nconditoris artificis: qnomodo tanquam genibus qui­\n\nbusdam stipula frumenti succingitur, ut crebris com­\npagibus alligata, facilius\nvaleat onus subvectare spi­\ncarum, cum gravitudine maturitatis inflexæ deorsum\n\ncœperint inclinari. Et propterca calamus avenæ\ntotus vacuus habetur : quia\nnullum scilicet gerit\npondus in capite. Triticum autem longæ aliter natura\n\nmunivit, cujus grana providenter admodum locavit\nin thecis, ut. non diripiantur ab\navibus. Et idcirco ei\nrationabiliter aristas causa custodix, velut hastas\n\napposuit, quarum aculeis minores bestiæ\nrepellitur.\n4. Quid loquar; quidve reticeam, tam copiosos\nrespiciens\nthesauros creaturæ? est quidem difficilis\nassecutio meliorum, sed jactura non\ntolerabilis omis­\nsorum. Germinet terra herbam pabuli Mox cum vi­\n\nctualibus et perniciosa procedunt, id est cum a\ntri­\ntico cicula , cum reliquis seminibus helleborus, et\naconitum, et\nmandragora, et papaveris succus. Quid\n;rgo? postposita gratiarum actione super\nmunifi­\ncentia Conditoris, accusemus eum de noxiarum pro­\nductione causarum?\nMinime : considerantes illud,quia\nnon omnia propter nostrum facta sunt ventrem;\nsed\nvobis quidem deputatae dapes , tam promptæ quam\nnotæsunt. Unumquodque\nvero eorum quæ generata\nsunt, habent propriam rationem. Neque enim quia\n\ntaurini sanguinis haustus lethifer habetur, idcirco\nanirnal ipsum fieri non\noportuit, aut penitus non\nvideri, cujus utique labor, ad varios vitæ nostræ\n\n.sus valde necessarius æstimatur. Sed b tibi quidem\nsufficiet rationabilitas\nfamiliaris hominibus, ad de-\nclinanda quæ noxia\nsunt. Etenim si ovibus et capris\nsensus suppetit naturalis cavendi contraria, solo\nin­\ntellectu discernentibus lesionem : tu cui ct sermonis\nfacultas præsto\nest, et artis medicinæ solertia sup­\npetit, remedia sanitatis explorans, et rerum\nfrequens\ncxperientia, malorum nobis effugia demonstrando, dif­\nficile, dic\nmihi, poteris periculosa vitare, quorum nihil\nest otiose vel inutiliter\nconstitutum ? Aut enim paslum\nministrant certis quibusque pecudibus, aut nobis\nægro­\ntantibus solatia conferunt ad salutem. Nam cicutam\nsturni solent edere\n: cujus vcneaum pro qualitate sui\ncorporis dicuntur effugere. Tenuissima enim sunt\nadja­\ncentia eorum cordi spiramina, priusque illis evenit ut\ndigcrant quæ\nsumpserunt, quam frigiditas ad intima\neorum intestina perveniat. Coturnicibus\netiam in usu\nescæ habctur helleborus, hujus\nvirus pestiferum na­\nturæ suæ quadam temperatione dcvitant; hæc autem\nomnia\nnos ipsos quoque juvarc creduntur. Ex man­\ndragora enim somnifera medicamina\ncomponuntur\ngravissimis membrorum doloribus profutura. Quidam\nautem per\ncicutam molestissimam vescendi rabiem\nmitigarunt; nonnulli per helleborum diuturna\nvilia\ncorporis exstinxerunt. Ergo unde putabas Condilori\ncrimen objicere,\ninde potius referendae sibi laudis\naugmenta sortiris.\n\n5. Germinet terra. Quantam igitur dicit alimoniam\nsponte in foliis herbarum, et\nradicibus et seminibus\ninveniri, vel quantum ex cultu et diligentia conferri,\n\nquanquam non continuo præcepit fructum semenque\nproduci, sed germinare prius\nstatuit, et virere tel-\nlurem. et tunc maturare\nsemen, ut prima illa præ-\nceptio documentum\nnaturæ fieret ad rationem sequen­\ntium. Quomodo ergo secundum genus semina terra\n\nproducit, cum fulvum triticum serentes, atrum d ple­\nrumque colligimus ?\nQuod non pertinet ad mulationem\ngeneris, sed infirmitatem quamdam et languorcm se­\n\nminis fuisse diccmus. Neque enim desiit esse frumen­\ntum quod adustione\nnigratum est, sicut ex ipsa possi­\nmus appellatione cognoscere, quia nimietate\nfrigoris\nexcoctas species, in alium semen et colorem transtulit\net saporem.\nSicut econtra, si ager fecundus exsti­\ntcrit, et cœli clementia potiatur , mox ad\npristinum\nschema revertitur. Loliurn vero et cætera adulterina\ngenera, quæ\nzizania sole! nuncupare Scriptura, vi­\nctualibus admixta segetibus, non ex tritici\ncorru­\nptione gignuntur, sed ex sua propria nascuntur ori-\ngine. Horum consideratio illis conferenda est, qui\n\nDomini mandata subvertunt, et non sincere verbum\nmonitionis accipiunt; sed maligno\nmagisterio de­\npravati, audent se membris Ecclesiæ salubribus ad­\nmiscere,\nut morbi sui clandeslinam perniciem laten­\ntcr mentibus integri inolescaut; licet\nDominus per­\nfectionem e credentium in eum merita semiais com­\nparat\nincrementis, ita dicens : f Ut homo mittat\nsementem super terram, et ille dormiat,\net surgat nocte\nac die, messis autem lavatur et crescit, ipso nesciente.\n\nSponte enim terra fructiferat : primo fenum, postea\nspicam. Germinet terra herbam\n(Marc. IV, 26). Initur\niu brevissimo temporis momento, a germinatione\ntellus\nincipiens, ut legem Creatoris impleret, per\nomnes crescendi profecta gradus, mox\nad maturita-\ntem quæ nascebantur evexit.\nCerneres eo tempore,\nsaltus omnes herbarum viriditate splendescere :\ncampos\netiam turgidis messibus exornatos, imaginem\nquodammodo pelagi fluctuantis spicarum\nmotibus\næmulari. Omne tunc fenum et omne genus olito­\nrium; et si quid\narbustivum vel seminarium est, co­\npiosis super terram fructibus eminebat. Nulla\ntunc\nerat desperatio metuenda seminibus : non ignavia\nculpanda cultorum, non\n« aerum intemperantia, non\nullius causae querela corruptelam frugibus appor­\n\ntantis, non condemnatio, quæ fertilitatem posset im­\npedire terrarum. Postea enim\ndelictum exstitit; pro\nquo sumus addicti, ut in sudore nostri vultus pa­\nnem\nmanducaremus.\n\n6, Inter hæc præcepit quoque lignum nasci fru-\n\nctuosum faciens fructum; cujus semen in seipso cat\n\nsecundum genus et similitudinem. Hujus igitur\nedi­\ntione sermonis omnia confestim ncmora densabantur,\narbores etiam quibus\nmos est in altum surgere, id\n.ist, olea, vel cedrus, et cypressus, et pinus, nec\n\nnon frutices foliis vestiebantur, et frondibus virgulta.\nQuin etiam a quae\ncoronaria vocitantur, roseta dico,\ntmyrteta, et laureta sub uno temporis momento,\n\nI :um ante non essent, singula cum sui proprietate\nsurgebant: alterum ab\naltero, manifestissima pro­\nbatione discretum, et certa designatione productum.\n\nVerumtamen illo tempore rosa sine spina fuit. Nam\npostea pulchritudini ejus\nadjuncta est, ut esset vide­\nlicet voluptati sollicitudo contigua ,\nreminiscentibus\nnobis peccatum, cujus gratia dumos et vepres gene­\nrare\nterra damnata est. Quæ b quidem jubetur et\n\nlignum faciens fructum producere; sed multa ligna\nvidemus, neque semen, neque\nfructum ferentia.\nAd hoc dicemus , quia quae sunt utiliora, man­\ndari\nmemoriæ principaliter meruerunt, deinde sub­\ntiliter inquirentibus patefiet aut\nseminarias esse om­\nnes arbores, aut similem semini habere virtutem.\nPopulus\nenim vel ulmus, et salix, et aliæ tales, fru­\nctum quidem nullum c videntur\nafferre manifestum;\nsemen tamen in eis, si quis attentius scrutetur inve­\n\nuiet. d Subjectum est enim earum foliis granum quod\nmischum nuncupare solent hi\nqui vocabulorum com­\npositionibus operam dederunt, hoc vim seminis ob­\n\ntinet. Nam, ea quæ de ramorum plantatione nascuntur,\nex semetipsis, quamplurimum\nradicesfundunt. Forsi­\ntan et illae gemmæ quæ de stirpe truduntur, rationem\n\nquamdam seminis habent, quas agricultores\navulsas\nreparandi causa generis, pastinare consueverunt.\nPrimo tamen, ut\nsupra diximus, arbores illæ dignæ\nmemoratu habentur, quæ nostram vitam suis fru­\n\netibus sustentantes, atque hominem nutrientes invi­\ndiosam ei facturae erant\nfruendi libertatem : sicut\nvitis quæ vinum generat lætificans cor hominis, et\n\nolea fructum ferens, qui viltum exhilarat, in miseri­\ncordia. e Quanta alia\ntunc simul emergebant ur­\ngenter, hæc producente natura !.Itaque radix vineæ\n\nhabet in circo sarmenta virentia, diffusa per terram :\nex quibus primo germen\noritur, quod fit labrusca,\npost hoc uva. Sufficit igitur vinea quoque prudenter\n\ninspecta, recordationem tibi naturæ subjicere. Me­\nministi enim dominici\nsermonis exemplum, quo se\ndicit esse vitem, Patrem vero cultorem. Singulos au-\n\ntcm nostrum, qui per fidem inserti sumus\nEcclesiæ,\nsarmenta nuncupavit: r provocans nos\nad fructifica­\ntionem copiosam, ne desidiae accusati, flammis con­\ntradamur\næternis. Denique non cessat; ubique ani­\nmas hominum vitibus comparando. Sic enim\ndicit:\nVinea facta est dilecto in cornu pingui (Isai. v, 1).\nEt iterum: V\nineam plantivi, et sepe circumdedi (Matth.\nXXI, 33), animas videlicet indicans\nhominum; quas\ncœlestium mandatorum munitione consepsit : appo­\nsita\nnihilominus angelorum cuslodia., sicut scripltum\nest : Immitt et angelum Dominus\nin circuitu timentium\neum, et eripiet eos (Psal. XXXIII, 8). Deinde velut vallos\n\nquosdam quibus fulciremur crexit : constilutis in\nEcclesia, primo apostolis,\nsecundo prophetis, tertio\nmagistris (1 Cor. XII, 28). Atque ita nos exemplis ve­\n\nterum sanctorum suscitans in sublime provexit : nec\nomnino passus est mentem nostram humi jacentem,\nfieri dignam\ncalcationihus aliorum. Vult etiam nos\nvelut g quibusdam viteis claviculis, id est,\namplexi­\nbus caritatis astrictos, et proximum quemque dili­\ngentes, impetu\nanimi semper ad superiora conten­\ndere : similes effectos sarmentis quæ solent\npaulatim\ncrescendo, ad summos arborum vertices pervenire.\nExigit nos etiam\nfossionem pati. Foditur autem mens,\nsæcularium depositione curarum; quae cordibus\nno­\nstris onus grave b conficiunt. Ergo qui illecebras cor­\nporeæ voluptatis\nabjecerit, et exsecrabilis ambitum\ngloriæ divitiarumque contempserit, tanquam\nfossio-\nnis cultura nitescens, aspirare libere incipit, omni\nlabe terrenæ\nconversationis abstersa. Convenit etiam\nnos secundum proverbii rationem, minime\nluxurian-\ntes effluere, id est, non\nostentatorie vivere, nec ca­\nptare decus laudis externæ; sed fertiles nos vero de­\n\nmonstratore cultori bonorum operum præferentes\nindustriam. Tu autem sicut\noliva fructifera nulla te\nspe nudaveris, sed semper babeto fidei viridem vali­\n\ndamque constantiam. Ita enim vivacitatem illius ar­\nboris, et opulentiam\nfructuosam videberis imitari ,\nsi uberrime misericordiam omni tempore\nlargiaris.\n\n7. Sed jam redeamus i ad scrutationem dispositio­\nnis artificis. Quanta tunc\ngenera exstitere lignorum,\nquorum quædam fecunda sunt, alia projectibilia,\n\nnonnulla navibus fabricandis accommoda, quæ­\ndam focis necessaria ? Rursus in his\ni varius\nspectatur ornatus, quorum et proprietatis inve­\nstigatio difficilis\nhabetur et differentia singułorum.\nNam alia profundioribus, alia summis et levibus\nsunt\nannexa radicibus : alia in altum porrecta,\nsingulis­\n\nque defixa stipitibus, alia humiliora ; et de a\nstirpi­\nbus suis oculos plures fundentia. Et quorum vertices\nsunt excelsi,\neorum radices multiplices et profun­\ndiores habentur, in circoque diffusæ : quas\nvelut\nfun lamina quædam natura subjecit, quibus moles\nsuperposita valeat\nsustentari. Quanta etiam diversi­\ntas in corticibus est, b quorum alii lenes sunt\net ni­\ntidi, nonnulli nodosi et asperi, alii simplices, certi\netiam multis\nconscrti caudicibus ? Et quod magis mi­\nraberis, senectutis et juventutis humanae\nsimilitudo\nreperitur jn eis. Nam novellorum et pollentium vir­\ngultorum\ndeductus et tensus est cortex; senescen­\ntium vero rugosus et scaber. Ex bis\nquædam cum\nfuerint amputata regerminant, alia mox cum trun­\ncantur arescunt,\ntanquam mortem quamdam ex in-\ncisionis injuria\nperferendo. Multis sane probatum est\nquia exustæ vel incisae e pinus in nemus\nglandiferum\nse transformant. Notum est etiam quasdam diligen­\ntia cultorum\ncuratas, naturali penitus malitia ca­\nruisse. Nam mala punica quæ sunt acidiora,\nvel\namaras amygdalas, hoc modo ferunt posse molliri,\nIi juxta radicem,\ntruncis earum terebratis tædæ cu­\nneus per medium cardinis transfigatur, omnem mo­\n\nlestiam saporis incongrui, mutatione dulcedinis\nexempturus. Idcirco nullus\nhominum caligine mali­\ngnitatis d offusus de propria salute desperet, sciens\n\nquod agricultura quidem pomorum qualitates redu­\ncit in melius, labor autem\nspiritalis potens est om­\nnium morborum superare nequitiam. Et sane tan­\ntam\nin arborum fecunditatibus videmus esse distan-\n\ntiam, quantam nec verbo quidem possumus expli­\ncare. Neque enim solum in alterno\ngenere discretio\nfetuum continetur; sed in singulis etiam plurima di­\n\nversitas invenitur. Siquidem aliud specimen mascu­\nlini fructus, aliud feminini,\ncultorum fertur tradidisse\nsolertia : e qui etiam palmas gemini esse sexus affir­\n\nmant. Nam videtur quomodo apud eos quæ femina\nnominatur, ramos proprios\nincurvat ad marem velut\nconcubitum petens, ut possit ex ejus admixtione\n\nconcipere. Unde ingeniosi agricolæ, sublatos de ma­\nsculo certos oculos, feminæ\ndicuntur inserere; et ita\nquasi coitu desiderato repleta confestim subductis\n\nbrachiis pristinum recurrit ad statum. Hxc autem de\n\nficis quoque narrantur. Nam quidam plantas agrestes\nhortensibus narratur apponcre : nonnulli etiam fru­\ncIum caprifici\ndomesticis alligant, conferendæ valitu­\ndiuis causa, quo possint germina sua\nretinere caden­\ntia. Cujus rei videlicet figura monere nos creditur\nut\nagnoscamus quia oportet plerunque etiam ab\nalienigenis capero nos fidci\ndocumentum, ad profes­\nsionem bonorum operum declarandam. S1f enim vi­\nderis\nquempiam de genlilibus aut hæreticis ab Ec­\nclesia Domini segregatum, vitæ\nmorumque cultibus,\nhonestatum ; eniti debebis impensius, et studium tuum\n\nmagis ac magis augere quo possis accedere prope iI­\nlam fructiferam ficum, quae de\nsocietate silvestrium\nvigorem mutuata fecundum, vitia quidem molesti\nfluxus\ninbibuit, subsidia vero vicinae fertilitatis ar­\nripuit.\n\n8. Igitur si tanta ratio generationis illarum est, ut\n\nvix pauca pro multis potuerimus exponere, quis om­\nnium fructuum varietates,\nqualitates schematave\npercurrat, et quanta in singulis habeatur utilitas,\n\ncum sint alae quæ sole I decoctæ maturescunt, aliae\nquae tegumentorum præsidio\ndefensæ plenescunt ? Et\nquomodo eorum quæ mollem fructum ferunt folia\n\nfortiora sunt, sicut fici; quorum autem fructus du­\nnor habetur membranarum\ntextura h tencrior est,\nsicut nuces : quia ficus videlicet propter imbecillita­\n\ntem nicrito flagitat opem majoris auxilii, nucibus au­\ntem læsionem facere\npotuisset denSior opacitas folio­\nrum. Pampinus etiam quam rationabiliter\nmultifida\nformatione perfectus est, ut uva per eam partem quæ\ntegitur, aeris\nrepellat injuriam, per eam vero quæ\npatet,\nfomenta solani caloris excipiat. Nihil itaque\nfortuitum, nihil irrationabile\nfactum videmus. Est in\nomnibus ineffabilis quædam mirandaque sapientia.\nQuae\nautem mens aut cujus facundia sufficiet i com­\nprehendere cuncta subtiliter, ut et\ncontemplari pro­\nprietates valeat, et discernere differentias singulorum,\n\nvel latentium penitus causarum secreta rimari? Quo­\nmodo unus idemque humor per\narbustorum radices\nattractus, in officia numerosa dispergitur, aliter ip­\n\nsam radicem nutriens, aliter corticem, aliter truncum,\net aliter medullam ? et\nquomodo nunc folium fit,\nnunc in pahnites ramosque formatur, et fructibus\n\npræbet alimenta crescendi? Lacrymas etiam quasdam\nper ramos eadem fundit materia,\nquarqm quanta sit.\n\nnter se differentia quis poterit explicare?\nAlia est\nenim a lacryma schini , alius balsami succus, alius\netiam de\nÆgyptiis Libycisque ferulis sudor emanat,\nFama est quoque qnod electrum lacryma\nsit cujus­\ndam ligni, more lapidis obdurata. Cujus rei testimo­\nnio sunt\nsurculi, vel musculæ parvæ, quæ considen­\ntes in electri manantis succo, cum\ngelaretur hæse­\nrunt. Et omnino de eorum qualitatibus, nisi qui ex­\nperiendo\ndoctus fuerit, plenam rationem proferre non\npoterit: quomodo iterum ex ipso\nhumore, vitis qui­\ndem vinum generat, olea oleum. Et non solum hoc\nmirabile\nest, quia dulcis hic, et ibi pinguis efficitur :\nsed quod in ipsis fructibus\nmultiplex admodum b sa­\nporis mutatione demonstratur. Alia est enim dulcedi­\n\nnis qualitas in uva, alia in malo, alta in ficu, alia in\ndactylo, Volo c itaque te adhuc hoc enucleatius exa- I\nminare\nnegotium; quomodo labiorum sensui, gustui­\nque placidissimus videtur humor, cum in\nquibusdam\npomis allata maturitate dulcescit, in aliis acerbus\nhabetur et\nanxius cum acescit. Contristat autem sen­\nsum per amaritudinem nimiam, cum se in\nabsynthio\nvel in scamonia diffuderit. In quernis vero, vel in\ncorneis pomis,\nstipticus et durus efficitur; in terebin­\ntho autem vel nuce, mollem recipit\npinguemque sub­\nstantiam.\n\n9. Sed cur d longinqua prosequimur, cum in una\ncademquc ficu, modo amarissimus\nsit humor in succo,\nmodo dulcissimus in fructu, in vite autem sit acer­\nbus\ncum germinat, suavis in uva matura ? Colorum\nquoque quantas dicas esse\ndiscretiones ? Denique\nsi-quando florea rura\nrespexeris, videbis eumdem­\nliquorem, quomodo puniceus quidem habetur in\nhoc\nflore, purpureus autem vel candidus, vel au-'\nrosus in alio, majoremque rursus\nodoris differen­\ntiam, quam coloris ostendit. Sed jam sentio mihi\nsermonem\nin immensa spatia contemplationis avidi­\ntale proserpere. Quem nisi vinctum ad\nnecessi­\ntatem creaturae redegero, dies me profecto deMet,\nmagnificam vobis\nsapientiam, ex minorum compara­\ntione pandentem, Germinet terra lignum fructuosum\n\nfaciens fructum. Mox ut præceptum est datum,\njuga\nmontium arboribus comantia crebrescebant, horti\ncernebantur exculti,\nripæ fluminum diversis frondium\ngeneribus replebantur. Quarum quædam dispositæ\n\nsunt mensas exornare mortalium, nonnullæ pabuła\nprebere pecudibus, aliæ\nmedicandi usibus c aptaa­\ntur; et, ut carptim dicam, quaecunque nobis expe­\n\nrientia rerum diuturna congessit, undique necessaria\ncolligens, hæc velocissime\ndispensatio Conditoris, ab\ninitio futura prospiciens generari constituit. Sed tu\n\ncum videris domestica, silvestria terrena, aquaria,\nflorea, majorem\nrecognosce per minima, ita tamen\nut admirationi propriae dilectionem Creatoris\nadji­\ndas, inquirendo quemadmodum certa lignorum facit\nsemper esse virentia,\nnonnulla quae nudantur hyber-\n\nno, et rursus eorum quæ semper virentia sunt, quæ­\nclam solent folia mutare\nlatenter, ut per hoc nunquam\npossint propriis frondibus spoliari, sicut I est\noliva\nvel piuus; alia sempilernis induta foliis esse præcipit,\nut palmam,\nquibus ex principali germinatione per­\nceptis usque ad extremum finem creditur\nesse con­\ntenta. Illud quoque considera, quomodo arbor ea quae\nmyrice\nnominatur, velut ambigui generis est, quippe\nquæ non minus locis humidioribus quam\nsiccioribus\ndelectatur. Propter quod Hieremias (XVII, 16) mores\nvarios et\nmutabiles huic virgulto prudenter æquiparat.\n\n10. Germinet terra, Igitur parva ista præceptio co­\ngit eam vires proprias g\nquanta habet, singulis an­\nnorum curriculis ad informandum genus herbarum,\n\nseminum lignorumque producere. Nam sicut turbo\n\npineus, ictu prioris verberis incitatus, curvatis spa­\ntiis gyros explicat\ntortuosos, acutoque fundamine\nsemel defixus semetipse circumfert ; ita nature\nratio\nex priore Dei mandato sortita principium, per om::e\ntransit sevum,\ndonec ad communem terminum finem­\nque perveniat. Ad quem nos quoquo bonorum ope­\n\nrum repleti fructibus properemus, ut plantali in do­\nmo Domini, floreamus in\naula Dei piissimi, in Christo\nJesu, cui gloria et honor sit semper, et in sæcula\nsæ­\nculorum. Amen.\n\nLIBER SEXTUS.\n\ni. Athlelicorum certaminum spectatores, oportet\ndimicantium valetudinis esse\nconsortes, quod ab edi­\ntoribus ludorum lustralium facile probabitur, qui\n\ncongregatos in stadio nudato capite sedere praeci­\npiunt. Propterca, ut mihi\nvidetur, ne non solum spe­\nctator intersit unusquisque, sed etiam particeps\n\nsudoris existat. Ita videlicet maximorum atque ex­\ncellentium spectaculorum\nquæsitorem, et summæ\nsapientiæ atque ineffabilis auditorem convenit afferre\n\nproprias causas ad contemplationem rei proposite.\nmecumque a partiri laboris onus,\nut poterit, socium\nse magis arbitrans astare quam judicem; ne forte\n\nlateat nos veritatis inventio, et mea culpa\nflat cum\nauditoribus commune dispendium. Quorsus hæc di­\nxerim? Quia\nvidelicet proposita nobis est disputatio\nde mundi compositione, non ex sæculari\nsapientia\nnacta principium, sed ex quibus famulum suum Moy­\nsea Dominus\ndocuit in specie, non per figuram lo­\ncutus ad eum. Ergo necesse est maximarum\nrerum\nstudiosissimos spectatores, a non inexercitato animo,\n'questionibus\ninteresse pResentibus. Itaque si quando\nsub serenitate nocturna, ineffabilem\nsiderum pulchri­\ntudinem b desuspexisti, credo te captum de rerum\nomnium\nconditore quæsisse, quis noribus ejusmodi\ncoelum variaverit, et quomodo in iis quæ\ncernuntur\nmajor delectatione probatur utilitas, itemque si in­\nterdiu,\nsobria mente discutiens, considerasti diurna\n«\nmiracula, per visibiliumque rationem, eum qui ba­\nbetnr invisibilis reputasti,\nomnino promptus ad au­\ndiendum venisti, dignum te demonstrans celebritate\n\nhonesti hujus beatique spectaculi. Quapropter faciam\nquod solent hi qui urbium\nperegrinos, manu compre­\nbensos, d ad destinata perducunt, id est, ut vos ad\n\nocculta miracula maximae hujus civitatis, utpote ne­\nscios introducam. In hac\nigitur urbe sita est antiqua\npatria nostra, ex qua nos traduxit homicida diabolus,\n\nsuis sollicitatos illecebris. Hic conspiciens primam\nhominis generationem,\net mortem quæ nos subinde\ne secuta est, quam peperit peccatum, quod est pri­\n\nmogenitum vetusti dæmonis germen; ibi recognoscis\nhominem, natura quidem terrenum,\nsed opus esse\nmanuum divinarum; valetudine multum pecoribus\ndeteriorem, sed animantium inanimatorumque prin­\n\ncipem constitutum; instrumentis naturalibus imbe­\ncillem, sed ad coelum ipsum ope\nrationis elatum. Si\nhæc didicerimus, nos quidem ipsos recongoscemus,\nDeum\nreminiscemur, Conditorem adorabimus, Do­\nmino serviemus, patrem glorificabimus,\nbenefactorem\nreverebimur, auctorem vitæ nostræ præsentis et fu­\nturæ non\ncessabimus venerari, qui per eas quas lar­\ngitus est nobis divitias, etiam earum\nfidem quas pro­\nmisit ostentat, et qui experimento præsentium, illa\nquoque\nquæ sperantur affirmat. Si enim temporalia\nsunt ejusmodi, qualia sempiterna? Si\nvisibilia tam\nbona, qualia quæ non videntur? Si cœli magnitudo\nmensuram\nhumanæ mentis excedit, quis sempiter­\nnorum naturam sufficiat aestimare? Si f\ncorruptioni\nsol obnoxius, tam bonus et magnus\nest, mobilitate\nvelox, discursibus ordinatus, habens congruam am-\n\nplitudinem, qua statutam rebus omnibus mediocrita-\ntem transgredi non queat? Decor autem naturæ velut\noculus quidam\nperspicuus ornamentum mundo per­\nhibet. Si insatiabilis est ejus aspectio, qualis\nin pul­\nchritudine sol putabitur esse justitiæ? Si cæco jactura\nest hunc non\nvisere, quantum dispendium p. ttur\npeccator, vera luce fraudatus?\n\n2. Et dixit Deus : Fiant luminaria in firmamento\ncoeli ad illuminandam terram, et\ndividant inter diem\net noctem. Cælum scilicet et terra præcesserant, lux\n\nsuper his jam fuerat fabricata, dies a nocte discretus,\narida jam rcvelata erat,\naqua congregata in stationem\nsibi deputatam, terra suis erat fructibus repleta ;\n\nquippe quae tot herbarum millia germinaverat et va­\nriis plantarum generibus\nabundabat : sol autem nec­\ndum erat et luna, ne principem videlicet patremque\n\nluminis eum vocarent, vel auctorem e terra\nnascen­\ntium, qui Deum nesciunt, opinarentur. Propterea\nquarto die dixit:\nFiatU luminaria, et g fecit Deus duo\nluminaria. Quis præcepit? Quis obsecutus est?\nNum\nconsideras in his duplicationem personarum ? ubique\nigitur dogma\nDcitatis mystica narratione consertum\nest historiæ, causaque præsto est creandorum\nlumi­\nnariorum ad illustrandam terram. Quomodo ergo si\nlux antecesserat,\nnunc ad illuminationem sol dicitur\nconstitutus? Primo quidem sermonis nostri\nsimplici­\ntas nullum tibi risum moveat, si facundiae vestrae non\naffectamus\nelegantiam, nec compositiones sequimur\nclausularum. Non enim consuevimus verbomm\nin­\nstructuras, vel euphoniam pronuntiationis excolere ;\nsed honestam\nsignificationem nominum ubique duci-\nmus h\npræponendam. Adverte itaque quomodo per\nnaturam sufficienter quod voluit,\ndeclaravit : pro il­\nluminatione enim luminaria nominat, quod utique\nnon\nrepugnat his quæ de luce prædicta sunt. Tune\nenim natura luminis est producta;\nnunc autem sola\nnum corpus effectum est, quo superfertur illud pri.\n\nmogenitum lumen. Sicut enim aliud est ignis, aliud\nlucerna, quorum unum\nillustrandi vim possidet, aliud\nministrandi causa luminis, his qui ejus indigent\nest\nformatum ; sic et mundissimæ illi et sincerissimæ luci\npro vehiculis\nquibusdam luminaria ista subjecta sunt,\nlicet Apostolus (Phil. II. 15) quosdam\nluminaria\nmundi nominat. Sed alia est vera lux mundi, ex cu­\njus\ntransfusione lustrati sancti, luminaria fiebant ani­\nmabus his, quas veritatem\ndocenles, de tenebris eas\nignorantiæ\nliberabant. Sic et sol iste visibilis illo\nprincipali fulgore flammatus\nelucet.\n\n3. Et nulli videatur incredibile, quod diximus aliud\n\nesse luminis splendorem, aliud subjectum lumini\ncor­\npus, primo quia quæ composita sunt, in duas partes\ndividuntur, id est,\nin materiam receptricem, et in\neam quæ sibi evenerit qualitatem. Sicut ergo aliud\n\nest naturalis candor, et aliud quod candescit : sic illa\nquæ dicta sunt\ndistare a se quidem natura videntur,\nsed Creatoris virtute conjuncla sunt. Et non\nmihi\ndicas impossibile est hæc a ab alterutrum separari;\nneque enim ego\nseparationem luminis a solano cor­\npore comprehensibilem mihi tibique confirmo,\nsed\nquia nobis opinatione sola divisibilis æstimatur. Plane\nnutu Conditoris\npossunt hæc a natura sua facile se­\njungi. Denique nobis impossibile penitus est\nardorem\nsolis a splendore discernere, sed Deus volens famu -\nlum suum\nmirifica visione convertere, sic apposuit\nrubo\nflammam, ut solam vim claritudinis ejus, de­\nposita torriditate, monstraret. Sicut\net psalmus te­\nstatur dicens : Vox Domini intercidentis flammam\nignis (Psal.\nXXVIII, 7). Unde etiam in retributionibus\ndclictorum quæ in vita contraximus,\nratio quædam\nnos secrelior docet partiendam ignis esse naturam :\ncujus lux\nad illuminandos deputabitur justos, ardor\nautem ad concremandos b proficiet\npeccatores. Licet\nct dc lunae quoque passionibus facile queamus fidem\ncapere\nquæsitorum, decrescens enim, non toto cor­\npore prorsus expenditur; sed insertam\nsibi lucem\nmodo deponens, modo recipiens, concietionis et cii­\nminutionis\npropriæ quasdam nobis exhibet fantasias.\nNam quia senescente ea minime totum\ncorpus ejus\nexpeaditur, testimonio sunt quæ videmur : licet enim\ntibi aere libero ncbulosisque carente vaporibus, spe­\n\nctare lunam deficientem, quando rotunda sccundum\nr schema est, quando globus\nejus, ex eo latere quod\ntenebrosum est, tali orbe circumscribitur, quali cum\n\nluce plena est. Quem evidenter integrum pei fectum­\nque conspiciens, ea\nmanifestatum parte qua fulget.\nEt non mihi dicas quia lux cius adventitia est,\nquo­\nniam minuitur quidcm quando contra solem vertitur,\ncrescit autem cum ab\neo discesserit. Nam nec nobis\nhoc modo discutere propositum est, sed quia aliud\n\nest ejus corpus, aliud causa luminis. Tale d quiddam\nergo mihi, et de natura\nsolis intellige, qui ob hoc tan-\ntum discrepare\nvidetur a luna; quod hic quidem su­\nsceptam semel insitamque sibi lucem minime de­\n\nponit, illa vero sæpius exuta, « iterumque induta\nlumen, facile poterit ex\nse etiam quæ de sole dicta\nsunt confirmare. Hæc ergo luminaria statuta sunt\n\ndividere inter diem et noctem, f quorum naturam\ntunc ab alterna contrarietate\ndestituit, ut erga se ir­\nreprehensibiliter haberentur, nullaque communitas\n\ntenebris esse possit cum luce. Quod g enim est uln­\nbra interdiu, hoc obscuritas\nhabetur in nocte. Et sic­\nut omnis umbra de corporibus lumini subjectis emit­\n\ntitur, mane quidem tendens ad occasum, vespere\nvergens ad Orientem,\nmeridianis se horis ad partem\nSeptentrionis inclinans, nox quoque ipsa, retrorsum\n\nlucis radiis repercussa secedit. Cujus quid aliud in-\ntelligenda natura est, quam mundi obumbratio? Sicut\nenim lucido die\nstantem quempiam sub aurora solis\nmox umbra comitatur, sic obumbrato aere qui\nterras\nproximus est, nox efficitur, et hoc est quod dicit,\nSeparavit Deus\ninter lucem et tenebras. Nam fere sem­\nper obscuritas refugit lucis adventum,\nquippe quibus\nex prima generatione alienatio inter h se naturaliter\nest\naptata. Nunc autem solem precepit spatia diurna\npcragere, lunam vero cum orbem\nsuum compleverit,\nmoderatricem noctis statuit : pro certaque dimen­\nsione\ninvicem sibi luminaria ista succedunt. Nam sole\nprocedente, luna si plena cst,\nstatim du itur ad oc­\ncasum. Rursus autem cum sol cursui suo metas po­\n\nsneriL, hæc incipit exoriri. Sed si secundum alia\nschemata minime spatio noctis\nlunare lumen aequi­\nparat, non interest\npropositæ quæstionis, solum nubis\nillud asserentibus, quia quando perfecta est\nluna,\nnoctis obticet principatum, proprio superans astra\nfulgorc, terramque\nperlustrans ; temporis autem\nmensuram ;rqualilcr cum sole par titur.\n\n4. Et sint, inquit, in signis, et in temporibus, et in\ndiebus, et in annis.\nNccessarias igitur humanae vitæ,\nsicut longior usus docet, signorum notationes ct\nob­\nservationes invenies, si tamen non amplius eas quam\noportet inquiras.\nMulta enim super futuris imbribus\ni possumus discere; plurima quoque de vaporibus\n\nterrarum, motibusque ventorum, seu per partes ve­\n\nnientium, seu generaliter ubique spirantium, et\nutrum\nviolenter, an placide sint venturi. Unum itaque ex\ndemonstrationibus\nhabetur solum, quod ostendit no­\nbis Dominus, dicens futuram tempestatem cum cae­\n\nlum coeperit igneo ruborc tristari (Matth. xvi, 3).\nNebulis enim\nsubeuntibus, obfuscati radii rutilo san­\nguineoque colore cernuntur ; aeris\nvidelicet densitate\ntalem speciem nostris obtutibus exhibente, qui nec­\ndum\nvi caloris expressus, a propter exhalantes sub­\ninde vapores, et augmentis aquarum\nmagis magisque\ncrassatus, certissimam tempestatem regionibus in\nquibus\nfuerit glomeratus intentat. Similiter etiam fit\nquando habetur luna circumflua,\nvel cum solem cir­\ncumdederit area quæ vocatur, nimirum aquarum mul­\n\ntitudinem, aut ventorum fremitus futuros annuntiat,\nvel cum visi circa eum fuerint discurrentes, ii qui\nb soles contrarii\nnominantur : profecto casus aliquos\nætherei tractus imminere portendunt. Sicut et\nvirgae\nillac quæ in iridis colore sub matutinis nubibus os­\ntenduntur,\nvehementes pluvias et procellas, aut ali­\nquam omnimodo cæli perturbationem\nsignificant.\nPlurima etiam indicia crescente vel senescente luna,\nqui huic\nscientiæ studuerunt notasse dicuntur : asse­\nrentes quod aer terræ proximus,\nnecessario pro lunæ\nschematibus qualitatibusque vertatur. Nam c cum\nfuerit\ntertia, si gracilis et minime cornibus obtusis\nappareat, serenitatem stabilem\nfirmamque declarat.\nSin autem rubicunda, pinguisque cornibus habeatur,\n\nimbres nimios, australemque violentiam minatur.\nHonim igitur observatio quantum\ncommoditatis im-\npendat hominibus, quis\nignorat? Possunt enim navi­\ngaturi intra portum retinere classem, futura pericula\n\nprevidentes ; viator item cautus effectus ex calli\ntristitia,\ntranquillitatis tempus exspectat ; agriculto­\nres quoque seminibus et plantis\nsollicitam diligentiam\ncommodantes, ex memoratis instructi signisopportu­\n\nnitatem congruam praestolantur. Quid, quod d solu­\ntionis etiam rerum omnium in\nsole, lunaque et stet­\nlis, visenda prodigia Dominus prædicavit dicens :\nSol\nvertetur in sanguinem, et luna non dabit lucem\nsuam (Joel. II, 31 ; Act. II, 20).\nVerum haec indicia\nsunt mundanae consummationis, ut diximus.\n\n5. Sed illi qui ultra fossam sallus suos conantur\nextendere, ad rationem genesis\ncursum propositi ser-\nmonis inflectunt. Ferunt\nenim vitam nostram de\nmotu pendere coelestium; propterea Chaldæi notatio­\n\nnes astrorum ad casus humanos asserunt pertinere,\nsimplexque dictum Scripturae\nquod ait in signis, non\nad mutationem videlicet aeris vel temporum qualita­\n\ntem, sed ad sortem vitæ transferentes humanae, prout\nsibi videtur, exponunt;\ndieentes quorumdam discur­\nrentium siderum complexionem, cum ad illas stellas\n\nquae in zodiaco moventur circulo, si e secundum tale\nverbi gratia schema\ncoierint, certam genesin solere\nperficere ; rursusque si alter habitus illarum\nfuerit,\ncontraria decreta componit. De quibus non erit for­\ntassis inutile,\nsi aperiendae quæstionis gratia, paulo\nsuperius repetita serie narrationis\nexordiar. Dico au­\ntem non meum quid proprium, sed confutationis illo­\nrum causa, suis utar elogiis : ut et ii qui errore præ­\n\nventi sunt, remedia conceptæ læsionis accipiant, et\ncæteri munimen aliquod,\nne similia patiantur, inve­\nniaut. Repertores igitur genesiacæ rationis diuturni-\n\ntate temporis experti, quod eos de schematibus multa\ndiffugiant, in angustum\npenitus temporis redegere\nmensuram, ut etiam minutissimo intervallo, sicut\n\ndicit Apostolus : In momente, et in puncto (I Cor.\nxv. 52), magna sit f inter\ngeuesim genesimque distan­\ntia, asserentes quod ille qui natus est in hoc puncto\n\nrex erit gentium princepsque populorum, maximam\npotentiam multasque divilias\nsortiturus; eum autem\nqui in illo momento creatus est, mendicum, et vagum\n\nfore, quotidianique victus causa, diversorum januas\nobiturum. Ideo namque circulum\nqui signifer appel-\nlatur in g duodecim\npartibus dividunt; quoniam sol\nper triginta dies egreditur duodecimum h locum\n\nsphæræ, ejus quæ άπλανής , id est, inerrabilis\nvoci­\ntatur. Et rursus unumquodque membrum partium\ntricenarum per spatia\nduodena deducunt: quorum\nsingulas iterum portiones in alia sexaginta distribuunt,\n\neorumque sexaginta sexagies portiones enumerant.\nHujusmodi ergo nascentium\ngenesim disponentes,\nvideamus si possunt hanc subtilitatem sub temporis\n\ndimensione servare. Mox enim ut infans processerit\nex utero, speculari necesse est\nobstetricem quæ dicat\npuer sit an puella quod natum est, et exspectat va­\n\ngitum quo capiat parvuli viventis indicium. Quanta\nvis dum haec aguntur, sexagies\ndicas transisse mo-\n\nmenta. a Itaque dum manifestatur editus puer\nma­\nthematico, quanta dicimus elapsa esse- puncta, dum\nmedia responsa\nredduntur. Quod etsi configerit extra\nfores cubiculi stare eum qui nascentis horam\ncolligit,\noportet visitari laterculum, ut diligenter, et sine ulla\n\niutermissione calculari possit cursus horarum, sive\ndiurui fuerint, sive nocturni.\nQuantorum igitur sexa­\ngesimorumnumerus, eo ipso tempore præteriisse puta­\n\nbilur? Necesse est enim ut inveniatur stella, quæ non\nsolum in quota parte duo\nlecimi spatii, sed etiam in\nquoto puncto duodecies divisæ portionis assistit, vel\n\npotius in quoto momento sexagesimorum reperitur,\nin quibus diximus\ndecretorum sortem fuisse divisam,\naut ut omnino veritas inquiratur, in quoto eorum\n\nscxagesimorum ostento, quæ a primis sunt sexagesi-\nmis b reparata. Verum istam sic enucleatam, et in­\ncomprehensibilem\ntemporis inventionem, in singulis\nquibusque planetis licri, necessarium esse\nconfir­\nmant : ut agnoscatur qualem habitum gesserit adver­\nsus erralicas\nstellas, vel quale inter se schema tenue­\nrint, cum nasceretur infanlulus. Nam si\nhora sollicite\nnon fuerit custodita, contigeritque vel modicum quid\nde illa\nsubtilissima ratione mutari : prorsus obser­\nvatio tota confunditur. Sunt quidem\nrisu digni qui\nhojus inexplicabilis disciplinae studiis vacaverunt :\nsed\nmulto magis illi qui avidius in eos inhiant, tan­\nquam scientes aliquid.\n\n6. Itaque solent eventus, et effigies quoque praedi­\ncere singulorum, declarantes\nillum crispo capillo fu­\nturum et alacrem; quoniam in ariete posita est ejus\n\nhora, talis enim species est ejus animalis;\neritque\nmagnæ potentiæ, quoniam principalis est aries. Prae­\nsidalcm quoque\nfuturum, et quaestuosum, quoniam\npecus istud sine molestia depositam lanam facile\nre­\nsumit ministrante natura. Qui autem sub tauro crea­\ntus est tyrannicus\nerit, et laboriosus, idemque servi­\nlis, taurus enim jugo submittere colla\nconsuevit. Qui\nvcro signo scorpii nascitur, vulnificus habebitur, ut\npote\nsimilis illi; qui autem sub hora libræ fuerit edi­\ntus, justus efhcitur; propter\næquitatem quæ servatur\nin trutina. Quod his risibilius fieri poterit? Aries igi­\n\ntur ex quo genesiru inutuaris hominibus, duodecima\npars coeli habetur; in\nquo si sol constiterit, ætherea\nsigna contingit; libra quoque vel taurus duodecima\n\nportio est signiferi circuli. Quomodo ergo\nprincipales\nc inde causas asserendo vitæ mortalium, de terrenis\npecudibus\nnascentium formas mentes, et dicis muni­\nficum fore arietinum homhiem : non quia\nmorum\nejusmoJi pars illa coeli perfectrix est, sed quia natura\ntalis est\novis? Hortaris ergo nos prælata dignitate\nstellarum, aut potius suadere conaris,\nper bestias\nmutas accommodare tibi consensum. Quod si de ani.\nmalibus\nassumptas morum proprietatcs habet polus\nipse quoque subjacet necessitatibus\nalienis; d quippe\nquia nactus est ex quadrupedibus causarum ducta\nprincipia.\nSi autem hoc dicis ineptum esse, multo\nillud pronuntiabis ineptius, ut auderes de\nhis rebus\nassertiones afferre, quæ nihil nobiscum videntur ha­\nhere commune.\nVerum hæc illorum argumenta sirui-\nlia sunt a\ncassibus aranearum, in quibus si culex,\naut musca consederit, tenetur innexa; cum\nautem de\nfortioribus aliquid inciderit, ipsum quidem mox pe­\nnetrat, textus\nvero perrumpit invalidos.\n\n7. Tamen his non usquequaque contenti sunt, sed\nlonginquius progrediuntur\nerrantes. Nam res quæ in\narbitrii nostri libertate sunt positæ, id est, virtutes\n\naut vitia, coelestium necessitatibus applicant. Quibus\ncontradicere quamvis\nrisibile sit, tamen quia plures\nhac f seductione prolapsi sunt, congruum mihi\nvide­\ntur non transire silentio. A quibus illud principe\nin loco postulamus\nagnoscere : si non diebus sin­\ngulis millies schemata mutantur astrorum. Semper\n\nenim moventur atque g discurrunt eæ stellæ quæ\nplanetæ vocantur, quarum aliæ\nceleribus se vesti-\ngiis consequuntur, nonnullæ\ntardius discurrentes,\nsub eadem hora sæpius, et aspiciunt se, et abscon­\n\nduntur. Maxima sane vis habetur in genesi, ut illi\ndicunt, si aut bona stella\nrespexerit, aut maligna\nnascentem. Fit autem plerumque ut eo tempore, quo\n\nbona stella præfuerit, mathematicus non inveniens\ntempus edicere propter\nignorationem unius minutis­\nsimarum, quas supra retulimus portionum, sub caco­\n\ndæmone illum jacere describat, ut ipsorum sennoni­\nbus cogar uti, in quibus\nest quidem magna dementia,\nsed major habetur impietas. Nam maligniores stellæ\n\ncausas nequitiæ propriae in suum transferunt condi­\ntorem : quibus si ex\nnatura subesset improbitas, con­\nditor profecto malignitatis h auctor exstiterit.\nSin\n\nautem proposito faciente sunt pessimae, primo\nqui­\ndem a animalia quædam putanda sunt arbitrio suo\nfamulantia, absolutoque\net libero impetu, ad hoc\nquod sibi libuerit incitata, siquidem totius modum\n\nfuroris excedit insimulare res exanimes. Deinde\nquanta irrationabilitas est,\nbonum, malumve, non\npro sua cujusque dignitate distinguere, sed ex loci\n\nqualitate, aut respectu alterius, vel optimum fieri\ndefinire, vel pessimum ? Et\ncum paulisper de sche­\nmate stella diverterit, suae propriæ dicitur maligni­\n\ntatis oblita. Sed hæc quidem hactenus sane per sin­\ngula momenta temporis, ut\ndicunt, in aliud atque\naliud schema se transferunt. In his itaque tot tanta­\n\nrumque mutationum millibus, quanta quotidie nata­\nlium regiorum decreta formari\nputanda sunt. Cur\nergo non singulis diebus\nprincipes procreantur? Aut\nquare apud illos successio semper pateru: custodiatur\n\nimperii? Quoniam Demo videlicet eventus suorum\nliberorum refert ad schema\nstellarum; quippe quibus\nregnum non genesis fato, sed generis jure defertur.\n\nNonne igitur Joatham generavit Ozias, et de Joatham\nnatus Acbam est ? Et tamen\nnullus illorum servilis\nhoram conditionis incurrit. Deinde si virtutum vitio­\n\nrumque principia non ex arbitrio nostro, sed ex\ngenesis necessitate\nsortimur, supe; flui sunt, ut viJeo,\nlatores legum, sequenda nobis vel fugienda\nmandan­\ntes : superflui quoque judices honestos laudibus ex­\nornantes,\nimprobos suppliciis punientes : insohs\netiam censenda est homicidae, vel furis\naudacia, qui\netsi cubibere manus proprias a faciuore maluissent,\nm :ime potuissent, propter iudecliuabilem necessita­\n\ntis impulsum. Vani omnes artifices æstimandi sunt,\nvitæ subsidia manuum\nlabore quærentes. Supervaca­\nneus porro sudor agricolarum, quibus copiæ fructuum\n\npossint etiam non operantibus abundare. Mercator\netiam dives efficeretur in\notio, cui vel nolenti pecu •\nniam genesis apportasset. Christianorum vero spes,\n\nquæ magna est, sublata penitus interisset, quoniam\nfrustra vel justitia\ncolitur, vel damnatur iniquitas, si\nomnino nihil ex sententia facere permittimur.\nEtenim\nquando genesiaca vis, et decretio fatalis incumbit,\nnullum locum\nprorsus invenit examinalio justi ju­\ndicii. Hæc quidem adversus illos disseruisse\nb suffi­\nciat. Neque enim aut vos prolixioribus sermonibus\nindigetis, ut\npote mentis santate pollentes, aut tem-\npus\npatitur ulterius limitem disputationis extendi.\n\n8. Scd sermonem magis ad reliqua retorqueamus.\nSint, inquit, in signis et in\ntemporibus, et in diebus,\net in annis. Diximus\njam de signis : tempora sane\nintelligimus esse partes quatuor anni vertentis, id\n\nest, ver, æstatem, autumnum, atque hiemem. Hæc si­\nbimet succedendo vicissim\nproluminariorum dispositis\ncursibus temperantur. Hiems enim fit in australibus\n\nsole regionibus commorante, nocturnamque opacita­\ntem, circa clima, c quod\nnos habitamus, spatio loa­\ngiore ducente. Unde fit ut aer terræ proximus frigidus\n\nefficiatur, omnesque nebulosi vapores conglomerati,\npluvias et nives,\nglaciesque perficiant. Cum autem\nde meridiana plaga rediens sol, medium orbem cœli\n\ntenuerit, tunc diebus ac noctibus tempus æquale\ndistribuit. Quantoque altius\na terra subvehilur, tanto\nmagis paulatim componit temperiem, per quam ver\n\nprocedit, cujus beneficio frutices arboresque fron-\ndescunt, et animalia cuncta terrena, vel aquaria,\ngenitali calore\nstimulata d prupagationem generis,\nsuccessione prolis extendunt. Inde sol mox ad\næsti­\nvam lineam deflectendo, per confinia transit arctoa,\ndies nobis\nlongiores efliciens, diutiusque commoratus\nin aere, ipsum quidem flagrantem reddit\nac torri­\ndum, tellurem vero perficit sicciorem, unde matu­\nrandis\nseminibus, atque pomis, facultas optata præ­\nstatur. Eoque tempore habetur\nardenlior, et umbras\nmeridianas facit breviores, quoniam de alto nimis\nloco\nnostram respicit regionem, dicsque majores\nhabentur, tunc quando breves sunt umbra\n: sicut e\ncontra dies parvi sunt, cum fuerint umbræ longiores:\nquod apud nos\nqui e eteroscii nominamur, i d est, alias\numbras habentes, et paries habitamus\narctoas, ita\ncontingit. Naiu sunt quidam qui\nper integrum b duum\nsingulis annis omnimodo sine umbra sunt cum sub\n\nMeridiano sole constiterint, quos, quia sol contra\nipsum veriicem positus\næqualibus undique spatiis\nilluminat, in nullam penitus partem flectere sinit\n\numbras. Nam et putealis apud eos aqua, vix tenuis-\nsimum potest f in alveum de\nsole lumen excipere,\npropter quod eos quidam ascios, id est, exumbres\n\nappellant. Illi autem qui extra terras odoriferas habi­\ntant, in utramque partem\nmutant umbras. Nam soli\nqui nostram videntur incolere regionem, adversus\n\naustrum semper, id est, ad meridiem umbras cre­\nduntur emittere : unde etiam a\nquibusdam amphiscii,\na id est biumbres nominantur. Verum htec omnia solo\nad\npartes boreales commeante proveniunt. Ex his\n\nconsiderandum est, quantus radiorum ferv r habca­\ntur, et quantos hominibus casus\nefficiat. Post hæc\nigitur tempus autumnale succedit, quod frigoris ct\n\ncaloris æquatas obtinens portiones, sine\nmolestia nos\ntradit adventui a sequentis hibernii, denuo videlicet\nsole ad\naustralem regionem de aquilonis partibus\nremeante. Hæ sunt vicissitudines\ntemporum, quæ\nsolis discursibus famulantes, vitam nostram dispen­\nsare\ncreduntur. Et sint, inquit, in signis et in diebus :\nnon ut diem faceret sol, sed\nut diei moderaretur. Nam\nolim nox et dies, antequam luminaria crearentur,\n\neffectæ sunt, quod declarat et psalmus dicens : Posuit\nsolem in potestatem diei,\nlunam, et stellas in potesta­\ntem nocti, (Psal. CXXXV, 8). Quomodo b igitur sol\n\nhabet diei potestatem? quia lucem in se ipse circum­\nferens, cum ad orbem\nquem nos habitamus accesse­\nrit, solutis tenebris, diem præstat. Non ergo fallitur\n\nquisquis diem vocitaverit aerem istum, solis radiis\nillustratum, et hanc diurni temporis esse mensuram,\nquod in\nhemisphærio, ut opinantur, quod supra ter­\nrani est, commoratur. Sed et in annis,\ni.quit, signa\nista disposita sunt. Cum duodecies igitur spatia sui\ncursus\nluna peregerit, annum facit: unum tamen in­\nseii sibi flagitat mensem, ut\ndiligentius horarum pos­\nsit colligi perfecta concursio : sicut Hebræi annum\n\nantiquilus observabant, et Graecorum vetustissimi.\nAnnus autem solauus vocatur\nordinatio solis, de\ncerto signo in eodem rursus per sua se vestigia revol­\n\nventis.\n\n9. Et fecit Deus duo luminaria magna. Nuncupatio\nigitur magnorum duplex est,\nquorum una intellectum\nhabet absolutum, alia vero est quæ rospectu minoris\n\nillud quod est majus assignat: ut puta magnus equus,\naut magnus bos. Non enim ex nimia immensitate\nsuorum corporum, sed ex\ncomparatione alterius,\ntestimonium sortiuntur ejusmodi. Quomodo ergo\nnunc\nsensum super magnorum appellalionem duca­\nmus? Sed priorem sine dubio sensum.\ntanquam mi­\nnora majoribus conferentes, velut formicam, aut\naliud quoddam\nanimal natura parvum maximorum\ncollatione postpositum; an potius quia pro ingenti\n\nforma sua merilo luminaria magna dicuntur? Et ma­\ngis opinor ita debere\nintelligi. Non enim quia majora\nsunt aliis stellis magna nuncupantur, sed quia\ntanta\namplitudo est orbis illorum, ut fulgor qui ex ipsis\neradiat, aerem\ntotum sufficienter illuminet, et c ubi­\nque porrectus, terras omnes mariaque\ncontingat. Qui\ncum in qualibet poli parte, vel oriendo vel occidendo\nconstiterit, cunctorum mortalium visibus acqualiter\n\napparescit. Cujus magnitudo certissimum habet docu­\nmentum : quia nec\nipsorum luminariorum collatione\nlatitudo terræ, quanta sit assignatur; ut per hoc\nsol\net I una vel minores esse comprehendi valeant, vel\nmajores. Nam semper\nea quae eminus posita sunt,\nexigua nostris putantur obtutibus : cum vero juxta\n\nvenerimus, magnitudinem corum quanta sit\nfacilius\nreperimus. Sol autem nulli unquam, vel longius asse­\nritur d esse,\nvel propius, ita ex omni parte quæ sub­\njecta sunt, æqua lance respectat : quem\nIndi atque\nBritanni similiter intuentur. Neque enim vergens in\noccasum,\nhabitantibus Orientem, de sua quippiam\nmagniludine sentitur amittere; nec in\nOccidente po­\nsitis, minor apparet exoriens, nec quando medium\ncoeli tenet\naxem, utriusque lateris immutat aspectum.\nNon te ergo brevitas ejus contemplata\ndecipiat, Me\nquia cubitalis visentibus orbis suus putatur esse, re­\nvera\ntalis haberi putandus est. Semper enim cohaerere\nsolet intervallorum tractui rerum\nprolixitas spectata­\nrum; aciesque oculorum interjecti spatii longitudinem\n\nnon assequitur intuendo, sed tanquam deficiens ex-\npenditur, et magis aestimatione quam visu, ea quae\ncernuntur attingit : et\nideo pro sua tenuitate res\nparvas existimat esse quae magnæ sunt, imbecillita­\n\ntem videlicet suam bis quae conspicit ascribendo,\nProfecto ergo falluntur\nobtutus, et judicium fidele\nnon habent. Recordare namque infir.nitatcm pro­\n\npriam, et ex te ipso capies eorum quæ dicta sunt\nargumentum. Itaque si quando ex\nalto montis vertice\nsubjectam camporum planitiem respexisti, nonne\njuga boum\ntam grandia, vel aratores eorum, formias\nsimiles judicasti ? Nihilominus etiam dum\nin excelsa\nspecula locatus, oculos in pelagus convertisti, quales\ntibi\nvidebantur insulæ? Nonne columbarum parvissi-\nmarum tibi phantasiam quamdam\nperhibebant ? aut\nnaves ingentes, velis e tumescentibus candidis pro-\nspectæ procul nigræ putabantur? Ob hoc videlicet,\n\nquia sensus ut diximus oculorum, aeris distentione\ntenuatus non sufficit\ncomprehendere plenius quae\nvisuntur. Nam et rupium maximarnm in altum cava­\n\ntarum rotunda plenaque putatur aspectio; dum emi­\nnentibus undique marginibus\noccupata, medium ca­\nvationis locum, non valet visio defectionis attingere.\n\nIta nec corporum schemata, qualia sint advertit in­\ntuitus, sed teretes esse\nturres quæ quadratxsunt\nopinantur. Certum est ergo, quia in r prolixioribus\n\nintervallis non definitam, sed confusam corporum\ncapimus visionem. Sic et magna\nluminaria, secun­\ndum Scripture testimonium, multipliciora sunt quam\n\ncernuntur.\n\n10. Licet illud quoque magnitudinis eorum sit pro-\nbabile documentum, quia cum sint infinitæ numero\nstelLe, fulgor tamen qui\nprocedit ex eis, non potest\nnocturnam scindere densitatem. Sol autem fusa per\n\nmundum luce, non modo cum visus fuerit, sed etiam\ncum venire speratur et\nantequam terras illuminet,\nobscuritatem noctis infringit, et superat astra g can­\n\ndore, aeremque terrae proximum, frigore nebulisque\n\nconcretum dissolvit v ac discutit : ex quo\nmatutinus\nventus, et humor roscidus, quando serenum est ge­\nneratur. Tellus\nautem cum sit ampla nimium, quo­\nmodo poterat sub uno temporis momento, raJiis\ntota\nlustrari, nisi de maximo solis orbe lux ei largissima\npræberetur Hic\nnunc sapientiam Conditoris adverte,\nquomodo immensitati ejus mediocrem vim\nfervoris\nadhibuit : ut nec ardor immoderatus terram possit\nexurere, nec\ninfructuosam eam denegatio penitus\ncaloris efficeret. His vero consentanea de luna\nquo­\nque intelligito, cujus corpus cum sit lucidum, non\ntamen semper\nmagnitudo conspicua est, sed nunc\na quidem perfecta videtur in globo, nunc\nsemiplena\nscilicet, sed minuata monstratur, defectumque suum\ngemina parte\ndesignat. Alio enim latere deprehendi-\ntur esse\ntenebrosa, cum crescit, et alio cum senescit.\nRatio sane secretior est,\ndispensationem declarans\nartificis Conditoris, per quam lunæ varietas, naturæ\n\nnostræ nobis exemplum subjicit, eo quod nihil in re­\nbus humanis\nperseverabile, b diutinumque consistat,\nsed ea quae de nihilo producuntur, ad\naliquid cum\nadoleverint, ad summamque mensuram suæ fuerint\naetatis erecta,\npaulatim tabescenlia dissolvuutur. Ex\nlunæ ergo consideratione docemur advertere\nres\nmortales, et mutabilitates illarum cogitatione capien­\ntes, cavere\ndebemus ne rebus elati secundis, affecte­\nmus superbiam vel insolentiam, nec\nconfidamus tem­\nporali potentiae, nec opibus, aut divitiis, quæ nimis\n\nincertæ sunt, exaltemur : sed cupiditatem corporis\ncastigemus, quae maxime habetur\ninstabilis, et dili-\ngentiam potius animæ\ntribuamus, cujus bonum sem­\nper manet immobile. Quod si te forsitan luna con­\n\ntristat, sensim deposita luce deficiens; plus te anima\ndebebit afficere,\nquae honorem quem ex divina vir­\ntute percepit, amittit intemperantiæ vitio,\nnunquam\nfirmum propositum servans, sed assidue se vertens,\nut pote nullis\nconstantiæ fulta repagulis. e Re enim\nvera secundum proverbium : Sine voce luna\nmutatur\n(Eccli., XXVII, 12). Opinor autem quod et animalibus\ncreandis,\ncaeterisque omnibus quae terra producit,\nnon parva confertur ex lunae mutatione\nformatio.\nAliter namque cum perfecta est , et aliter cum de­\ncrescit, eorum\ncorpora disponuntur. Modo enim\nlaxiora videntur et vacua cum senescit, modo inte­\n\ngra et repleta cum crescit : quoniam humorem quem-\ndam cum calore permixtum, interius his latenter in­\nfundit. Quod\nita esse demonstrant ii qui sub divo\ndormientes\nlucente luna, postquam surrexerint, in­\nvemunt capita sua largissimo rore\nmadentia. Sed ct\nrecentes carnes, si sub luna jacuerint, fluida mox\n\nputredine corrumpuntur. Idemque significat pecori­\nnum cerebrum, vel etiam viscera\nmarinorum anima­\nlium, quae sunt humectiora, nec non arborum medul­\nlæ, quæ\nomnia utique nullatenus sufficeret ad suam\nluna redigere qualitatem, nisi\namplitudine virtutis\nexcelleret, secundum Scripturæ testimonium.\n\nii. Sed et acris motus, hisdem ipsis commutatio-\nn bus continetur, sicut lunae\nnovitas attestatur, quæ\nex longa plerumque serenitate subito nubium glome-\n\nrationes, et perturbationes exsuscitat. Euriporum\nquoque meatus refluus hoc\nindicat, d vel etiam reci­\nprocatio Syrtium, quæ vicinæ habentur Oceano, quas\n\npro lunæ schematibus concilari locorum accolæ\npro­\ndiderunt. Euripi etiam in utramque partem soliti\nsunt propria leniter\nfluenta convertere, rcliquo omni\ntempore : cum vero luna nascitur, nullomodo pos­\n\nsunt quiescere, sed vehementi fervore semper exæ -\nstuant, donet luna rursus\nappareat, sedationem\ncommotis turbinibus allatura. Similiter occiduum\nmare\ncrebros accessus patitur et recessus, modo a!-\nluens littora fluctibus, modo\ndestituens. Ita velut\nquibusdam lunae spiraminibus retro subducitur, et\n\niterum ejus exundat impulsibus. Hæc igitur disserui\nad exprimendam magnitudinem\nluminariorum, et\nquia nec usque ad unam syllabam otiosum quid esse\npotest\nspiritalium praeceptorum, cum certe nihil de\nsecretioribus sermo deprompserit.\nMulta enim super\namplitudine, vel intervallis\nsolis et lunae, reperire\npoterit cogitando, qui non desidiose affectiones eo­\n\nrum virtutesque disquiriL. Quamobrem oportet accu­\nsare suam quemque potius\nimbecillitatem : ut non\nmagnificentiam creaturæ verbis humanis metiri pos­\n\nse credatur. Sed ex paucis quæ dicta sunt, considera­\nre convenit, quanta et\nqualia sint illa e quæ præte­\nrivimus. Non ergo velis oculis lunam, sed ratione\n\npotius æstimare, quæ validius quam aspectus, ad in­\nvenlionem valet\nveritatis accedere. Fabulae igitur\naniles, atque risibiles ubique percrebuerunt :\nquia\nmagicis carminibus luna sedibus evocata de propriis\ndeducatur ad\nterram. Primo quidem quomodo potest\nvi cantuum submoveri, quam ipse firmavit\nalLissi­\nmus? Deinde quis eam locus susciperet descenden-\ntem? Vis tamen ex parvis indiciis magnitudinis ejus\n\naccipere documentum. Civitates igitur quae in orbe\n\nterrarum positæ sunt, longis a se spatiis\ndisjungun­\nlur. Harum plateæ, quæ ad partem respiciunt Orien­\nlis, æqualiter\nomnes lunare lumen excipiunt. HiS\nigitur cunctis, nisi coram luna vidcretur, solos\nillos\nqui adversus eam positi sunt angiportus perlustraret,\neos autem qui\nlatitudinem illius excedunt, ut pote ex\ntransverso venientes, nullo modo\nvisitaret. Quod\netiam Lucerna domi accensa declarat, quam si plures\n\ncircumsteterint, umbra illorum qui coram fuerint\nrecta porrigitur, reliquorum vero\nin utramque flecti­\ntur partem. Ita nisi immensitate et amplitudine luna­\nre\ncorpus excelleret, nunquam omnes simul attinge­\nret. Nam cum de solstitialibus\nexoritur partibus, eos\nqui septentrionalis axis habitant frigidam regionem\n\nacqualiter illuminat, et illos a qui in inferioribus me-\nridianæ plagæ solis sub zona versantur xstifcra vali­\ntudine\ncomplectens, certissimum propriæ nobis ma­\ngnitudinis præstat indicium. Quis ergo\ncontradicere\npotest, astruens non esse corpus ejus immensum,\ncum per tot\ntantaque terrarum intervalla tendatur?\nEt de\nmagnitudine quidem solis et lunæ hactenus.\nQui vero nobis præstitit intellectum,\nut ex minimis\ncreaturae rebus, infinitam sapientiam cognoscamus\nartificis,\npræstet etiam super majoribus nos maximas\ncogitationes de Conditore percipere,\nquanquam ejus\ncullatione, sol et luna formicarum credantur habere\nmensuram.\nEt ideo licet digna non sint, b ut ex his\ndivinæ magnitudinis contemplatio\ncapiatur, ranis\ntamen quibusdam caliginosisque parabolis videmur\ninstrui,\nsicut nonnunquam animalia minora, velher­\nbas conferre solemus ingentibus. Nunc\nvero contenti\nsimus serie narratorum; me videlicet agente gratias\nei, qui\nmihi hoc pusillum sermonis exigui munus at­\ntribuit : vobis vero largitorem\nspiritalis alimoniæ\nprædicantibus. qui vos velut bordeaceo pane, id est,\n\nnostræ vocis tenuitate cibavit in præsenti,\npascatque\nin posterum ; pro rata cujusque fidei portione, præ­\nstans nobis\nrevelationem Spiritus (I Cor. XII, 7); cui\ngloria in Cbristo Jesu, nunc et semper,\nin saecula sæ­\nculorum. Amen.\n\nLIBER SEPTIMUS.\n\n1. Et dixit Deus : Ejiciant aquæ reptilia animarum\ntirarum, et volatilia volantia\nsub firmamento cœli.\nPost a luminariorum formationem, aqua etiam reple­\ntur\nanimalibus; ut et hoc ornaretur videlicet ele­\nmentum. Terra enim jam dudum de\npropriis germi­\nnibus congruum decus acceperat : cœlum quoque\nstellarum\nflores assumpserat : et velut geminis ocu­\nlis, id est, conjunctione maximorum\nluminum fuerat\nvenustatum. Reliquum erat, ut aquis etiam familia-\nris decoratio redderetur. Venit b præceptio : confe­\n\nstimque lacus et fluvii pro suo quoque genere vel\nnatura perficiebantur\nuberrimi, mare quin etiam ita\ndiversorum natantium fetura complevit, ut cœnosæ\n\npaludes, vadosaque stagna otiosam vel irritam mi­\nnime vim generandi\ntenuerint. Ranæ etiam et mu­\nscæ, culicesque inde sine dubio pullularunt. Nam ea\n\nquæ modo videntur, transactorum faciunt documen­\ntum. Ita omnis aqaa\ncogebatur opificibus c servire\npræceptis. Nam quorum nec genera quidem quispiam\n\nsufficit explicare, eorum vitam mox vegctam, mobi­\nlemque monstravit\nineffabilis et magnifica Dei vir­\ntus, simulque præceptionem, quae data est aquis,\nop-\nportunitas vivificationis insequitur. Ejiciant aquæ re­\nptilia animarum\nvivarum. Nunc primum animalia spi­\nrantia, sensusque capacia d generantur.\nVirgulta\nenim et arbores quanquam vivere dicuntur, utpote\nalendi\ncrescendique nacta virtutem, non tamen con­\ntinuo :minantia sunt intelligenda. Et\nob hoc dixit:\nEjiciant aquæ reptilia. Omne genus igitur natantium,\nsive quod summis fluctibus superfertur, sive quoa\n\nin altis gurgitibus diversatur, profecto uaturam re­\nptandi sortitum est; dUm per\naquam I corpus trahi­\ntur, quanquam et pedibus nonnulla utantur et gres­\n\nsibus. Et licet multa de illis habeantur ambigua,\nsicut vituli marini, et\ncrocodili et ranæ ct cancri, ta­\nmen eis precipuus est natatus. Propterea,\nEjiciant\naquæ reptilia. In bis igitur brevissimis sermonibus\nomnia genera\ncontinentur. Quid enim non compre-\nhensum est i præcepto creaturæ? Sive illa\ndixeris\n\nquæ calulos pariunt, id est, vitulos marinos,\nel tor­\npedines, et delphinos, et his similia, sive ovifica no­\nminaveris,\nqualia sunt omnia pene genera piscium.\nEt vox quidem praECeptionis exigua est, imo\nnon vox,\nsed potius momentum solum, et impetus voluntatis :\nintellectus vero\nejus tam multiplex habetur, quam\nipsa piscium inter se potest esse discretio. Quos\nom­\nnes verbis assequi non minus operosum est, quam si\nundarum numerum\ndesignare coneris : vel\" quot am­\nphoras habeat pelagus explicare. Ejiciant aquæ\nrepti­\nle. In his sunt æquorei, liLtorei, altivagi, petrei, gre­\ngales,\nbelluini, immanes minutique pisces, sub ea­\ndemque virtute præcepti, tam maximi,\nquam miniml\ncontinentur. Itaque cum diceret, Ejiciant aquæ : de­\nmonstravit\nquanta sit b natantium cum aqua cogna-\ntio.\nDenique si paulisper ad terram fuerint educti\ndeficiunt. : neque enim suppetit\nillis spiramen, quo\npossint auras vitales capere. Nam sicut terrenis ani­\n\nmantibus datus aer est , sic piscibus aqua. Et ratio\nmanifesta* est, quia nobis\nvidelicet adjacet rarus et\npatulus pulmo, qui per distinctionem pectoris aerem\n\ntrahens, interiorem calorem ventilando contemperat :\nillis autein faucium\ninterseptio complicabilis, modo\nsuscipiens, modo diffundens aquam, respirandi ex­\n\npie! officium. Est etiam propria sors piscibus propria­\nque natura, et cibus\ndiOerens, certaque vivendi con­\nditio. Propterea nihil de aquariis mansuescit, nec\n\npatitur hominum se manibus contrectari.\n\ni. Ejiciant aquæ reptilia animarum vivarum. Unius­\ncujusque generis originem,\nnunc velut quoddam se­\nmen, præcepit educi, nam\nmultitudinem postmodum\nservavit in sobole, quando eos crescere multiplicari­\n\nque necesse est. Itaque alterius generis sunt, qui\ntesticutes nominantur, sicut\nconchæ, pectines, et\ncochleæ marinæ, ac diversorum ostreorum millia, et\n\nalterius ea quæ mollitestia nominantur, id est astaci,\ncercini, et his proxima.\nAliud quoque genus est illo­\ncum quæ Græce malacia vocitantur, id est quorum\n\ncaro tenerior habetur et laxior, sicut sunt sepiæ et\npolypodes, et his similia. In\nhis iterum magna diffe­\nrentia est. Draconcs enim et murænæ, et anguillae,\n\nquæ in coenosis fluviis paludibusque nascuntur, vene­\nnosis potius serpentibus,\nquam piscibus pro naturæ\nsimilitudine copulantur. Aliud etiam genus est, ovili-\n\ncorum : et aliud c catuligenorum. Facit autem catu-\nlos mustella, et asellus, et omnia quæ sine squamis\nsunt, quæ salatia Græci nominant. Sed et belluarum\n\npars maxima, et delphini, et phocae catulos pariunt,\nquæ fetus suos recenter\neditos, cum ex aliqua causa\nterriti fuerint, denuo sublapsos in uterum, protegere\n\nac fovere narrantur. Ejiciant aquæ reptilia secundum\ngenus. Aliud genus est\nimmanium, et aliud minuto­\nrum piscium. Item in his ipsis multæ differentiæ, pra\n\ngeneris qualitate divisæ sunt, quibus et vocabula pre­\npria sunt, et\nalimenta discreta, et magnitudo mem­\nbrorum dispar, et diversa inter se specie\nseparantur\nQuis igitur tynnorum speculator tantorum, nobis po­\nterit\nexplicare distantiam, quamquam eos d asserunt\nconspectis piscium maximis gregibus\nnon solum ge­\nnas, sed etiam numerum posse signare? Quis autem\nnobis eorum\nartificum qui in liltoribus habitantes.\net in\nmarinis diversoriis senescentes, notitiam subti\nliter valebit patefacere\nsingulorum? Alios cnim pisces\nnoverunt hi qui in mare piscantur e Indiacum, et\n\nalios qui pelagus rimantur Ægyptium. Alios etiam\nsciunt insularum incolæ :\net alios Maurusii piscato­\nres. Sed omnes tam tenues, quam majores similiter\n\nprima præceptio, et ineffabilis virtus illa produxit.\nMagna est illis vivendi\ndiversitas, nimia etiam in cu­\njusque generis successione diseretio. Multi piscium\n\nnon incubant suis ovis, sicut aves, nec nidos aedifi­\ncant, nec cum labore\nproprios natos enutriunt : sed\naqua suscipiens ovum, facit animal, manetque in\n\nsingulis generibus immulahilis ad aliam naturam, in­\nconfusaque progenies,\nac non sicut mulorum ter­\nrestrium, vel alitum i manifestarum stirpem, adulte-\n\nrina corrumpit admixtio. Nullus piscium, ex\nparte\ndimidia, dentibus est armatus, sicut oves videmus\nesse et boves, nec\nruminat quisquam piscium præter\nscarum, ut quidam tradiderunt. Cuncti vero pisces\n\nacutissima dentium acie condensantur : ut non esca\ndiutius ore subacta\ndifflueret, quæ nisi discerpta ce­\nleritcr utero traderetur, facile immutata,\nspargeretur\na fluctibus.\n\na. Victus vero alius aliis secundum genus aptatu?\nest. Nam certi limo aluntur:\nnonnulli herbis quæ\nnascuntur in aqua, contenti sunt, plurimi autem de­\n\nvoratione satiantur alterna, semperque qui minor est\napud eos, majori fit cibus.\nEt si quando contigerit\neum qui minorem ceperat, morsu validioris absumi :\n\nin unum uterque alvum posterioris injicilur. Quasi\nvero nos homines aliud quid agamus dum inferiores\n\na potentia premimus. Aul quid distat a pisce\nillo no­\nvissimo, vir qui divitiarum amore flammatus, captos\ninopes\ninexpletis hialibus propriæ rapacilalis absor­\nbuit? Alter substantiam pauperis vi\nsublatam reten­\ntabat. Hunc tu minis ac terroribus circu.nventum tui\nrecUti\npatrimonii portionem, atque ita injusto inju­\nstior exstitisti, et raptore\nrapacior. Cave igitur ne te\nidem qui pisces eventus excipiat, I. id est hamus, aut\n\nrete, vcl cophinus. Nam nos quoque necesse est, ne­\nfandis facinoribus\ninquinatos buprema supplicia non\nvitare. Præterea imbecillibus etiam animalibus\nsub­\nesse dolos et insidias expertus, malo te callidorum\nfraudes eflugere.\nFerunt c namque cercinum ostreæ\ncarnem concupiscere : eujus captio difficilis est\nilli,\npropter operimenta testarum, quibus mollitudinem\ncarnis cjus natura consepsit unde etiam testicoria\nnominatur. Ergo\nquia sunt concava, facile ostreæ\ninteriores partes complicata defendunt, et ob hoc\n\nirrita fit impugnantis aggressio. Quid molitur ergo\nadversarius? Quando\nviderit in apricis locis ostream\nse libenter sub sole d pandentem, minutum tenens\n\ncalculum ei latenter apponit, cujus objectu nequeat sua\ntegimenta\nconcludere, atque ita quod efficere virtute\nnon valuerat, astu potuit impetrare.\nHæc igitur est\nmalitia eorum quibus nec ratio, nec vox ulla suppe­\nditat.\nSed ego te cupio lucrativa machinamenta cer­\ncini contemplatum, abstinere a\nkesionibus proximo­\nrum. Talis est enim qui subdolo animo pergit ad\ne\nfratrem : vel propinquorum bona devastat, vel qui\nalienis calamitatibus\noblectatur. Quapropter desine\nvituperatos\næmulari, paupertas enim cum veritate\nmaximis upibus a sapiente præfertur. Itaque\nnon\npraeteribo calliditatem fraudulenti furacisque polype­\ndis, qui cum\naliquod saxum porrectis crinibus am­\nplexatur, tUtus assumit colorem, multique\npiscos illuc\nimprudentes allapsi, velut ad petram simpliciter se\ntrahentes\ndecipiuntur, facilem sui captionem maligno\nprotinus exbibentes. Tales sunt qui\nsummatibus ob­\nsequentes assidue, mentis varietate mutantur; nec in\nuno\nproposito perdurantes, alios atque alios se de­\nmonstrant, pudicitiam cum castis,\nluxuriam cuin\nlibidinosis exercentes, et omnino ut cujusque mens\nfuerit, ita proprios aptantes mores. Quos etiam vitare\n\ndifficile est, propter nequitiam quae f in sim latione\nlatet onicii.\nHujusmodi homines lupos raplorcs Do­\nminus appellavit, vestitu se simplices oves\nesse fia­\ngentes (Matth. VII, 15). Fuge igitur ejusmodi morum\nvarietatem, et\nsectare potius veritatem, sinceritatem,\ninnocentiam, quoniam et vipera varia est;\npropter\nquod eam Dominus ventre serpere condemnavit. Ju­\nstus nihil habet\nfictum sicut Jub : propterea Dominus\ninhabitare x faciet unius moris in domo\n(Psal. LXVI),\n7). Hoc mare magnum et spatiosum : illic serpentes\nquorum non\nest numerus, anirmalia pusilla et magna\n(Psal. CIII, 25). Sed tamen est in his\nsapiens quædem\net moderata dispositio. Non ergo totos pisces debi-\nmus\narguere, sed etiam certos quosque laudare atque\n\nimitari. Nam vide quomodo singula genera resiones\nsibi detinent deputatas;\nnullusque alterius fines oc-\ncupal, sed suis quisque sedibus est contentus. Et\n\ncerte nullus eis agri mensor habitacula h defendenda\ndistribuit, nec murorum\ncircumscriptione signavit,\nnec terminos posuit observandos : sed omnibus uti­\n\nlitas in commune i collata est. Hic etenim sinus cer­\ntum piscium genus\nnutrit, alter aliud. Et qui in hoc\nabundant loco, minus littoribus habentur in\naliis:\nnon quod aliquibus montium jugis asperrimis sepa­\nrentur, aut\nfluviorum interpositis obicibus arceantur\na transilu; sed lex naturæ singulis\naequabiliter proot\nusus cujusqne postulat, quod necessarium est impe­\ndendo,\ncunctos observatione suae sanctionis astrinxit.\n\n4. Sed nos tales non samus : nam et majorum\n\nnostrorum fines audacter escedimus, et i saltus trans­\ngredimur vicinorum, et\ndomos domibus, et agros\nagris adjungimus, et aliena jura mutilamus (Prov.\n\nxxn, 18). Sciunt k marini cetus concessum sibi a\nnatura diversorium, quod in\nextremis pelagi situm\nest partibus, eui nulla penitus in conspectu tem\n\nmonstratur, quodque innavigabile penitus habetur.\nNam nec quale sit, vel hisloria\nreferente compertum\nest, ut pote nemine inde confidente transire. In hoc\n\nigitur loco memoratæ belluae quæ sunt instar mon­\ntium commorantur, neque urbibus\naliquibus, neque\ninsulis infestantes. Ita singula genera in stationibus\n\nsibi datis a nalura, velut in regioaibus\nterrarum la­\nrem proprium incolere coguntur. Certi sane pisces,\nquasi\ncommuni quodam decreto civium, ad exteriora\ndirecti, laborem peregrinationis\narripiunt, simulque\nomnes tanquam signo dato ad longinqua discedunt.\nNam cum\nfetandi coeperit tempus vigere, alii ex alio\nsinu, naturæ legibus excitati,\nprofectionem mox ad\npartes pelagi Borealis intendunt. Quos in revertendo\ncum\nvideris densissima glomeratione consertos, tor­\nrentem violentissimum putabis\neffluere, per a Pro­\npontidis littus, ad mare commeautes Euxinum. Quis\n\nigitur eos exagitat? quæ imperantis auctoritas? quæ\nedicta proposita statutum\nillis tempus annuntiant?\nqui sunt duces eorum? Nonne vides ordinationem\n\ndivinam cuncta complentem et per hæc etiam parva\nb diOusam? Pisces igitur Dei legibus non repugnant,\net homines minime\ndoctrinam recipiunt salutarem.\nNon spernas pisces, quia muti sunt et\nirrationabiles,\nsed verere potius ne et illis e irrationabilior æstimeris,\n\npræceptionibus Creatoris obsistens. Ausculta pisces,\nqui tantum quod vocem non\nemittunt, nam certis\nsignificationibus rari videntur, quia propter immor­\n\ntalitatem generis desiderabilem peregrinationem sub­\nire coguntur. Hi non utuntur\nsuis sermonibus, sed\nhabent legem naturae fortiter illis hærentem, et quæ\n\nsunt agenda demonstrantem. Pergamus, inquiuat, ad\nBorinum pelagus, dulcior enim\ncaeteris æquoribus est\nejus aqua, quoniam brevi tempore sol ibidem com­\n\nmoratus, non totas penitus radiis potabiles exhaurit\naquas. Nam dulcioribns aquis\netiam marina animalia\ndelectantur; unde procul\na pelago vementes pisces\nper fluvios sæpe cernuntur ascendere. Propterea\n\npontum libentius expetunt quam sinus alios, quia\nmagis opportunus est eis ad\nedendam fevendamque\nprogeNiem. Qui cum sufficienter destinata per gerint,\n\ncatervatim cuncti simul revertuntur ad propria. Qaæ\nautem ratio sit, a d tacitis\naudiamus. Quia humile\nvidelicet est Arctoum pelagus et devexum, et ob hoc\n\nexpositum violentiæ commotionique ventorum : quod\ntempestatibus exortis, ab imo\nfundo concutitur, adeo\nut arena inferior nonnunquam summis fluctibus mi­\n\nsceatur. Sed et frigidum nimis est hiemali tempore,\nat pote multis ac maximis\namnibus repletum. Quo\ncum fuerint aestivis potiti mensibus, rursus asperitate\n\nsuccedentis bibemi deterriti, in altiora\nmaris loca,\nquæ sunt tranquilliora, se conferunt.\n\n5. Spectavi hæc ego et admiratus sum Dei sapien­\ntiam, quia irrationabiles\nanimantes, providæ custo­\ndesque salutis habentur propr iæ, ct intelligunt quid\n\nsibi sit conveniens, quid adversum. Nos igitur e quid\ndicemus, qui ratione\nsumus honestati. promissioni­\nbus invitati, spiritaliter eruditi, piscibus\nirrationabi­\nlius nostra negotia disponentes? Licet illis etiam stu­\ndium\nsit scientiæ futurorum. Nos autem infidelitate\nfuturi sæculi depravati, nostram\nvitam per actus fœ­\ndissimos, et illicitas voluptates expendimus. Pisces\n\nigitur tot maris intervalla transcurrunt, ut possint\ninvenire quod utile est. Quid\ntandem tu dicturus es,\nhabens cohærentem tibi desidiam, quæ nequitiæ prin.\n\nceps e t ? Nullus igitur de ignoratione\ncausctur : ra­\nturalis enim nobis iisita est ratio, vel in appetendam\n\nbonorum familiaritatem, vel in declinandam noxiorum\nlæsionem.Itaque non recedam ab\nexemplis animalium\nmarinorum; quoniam hæc nobis exempla proposui­\nmus\nexaminanda. Audivi ego quemdam de littoreis\nhabitatoribus referentem quia\nmaritimus echinus,\ncum sit vilissimus ac sprebilis, fit index saepe navi­\n\ngantibus futurae serenitatis aut hiemis. Nam cum præ­\nsenserit flatus imminere\nventorum, sub lapide ?e col.\nlocat, quo velut f anchoræ dente subnixus, quassa­\n\ntionem tempestatis evitet. Patiturque se tantisper\ndeprimi pondere\nsuperposito , dummodo non jactetur\na fluctibus. Hoc com viderint signum nautici,\nsciunt\nmox ventorum fremitum concitandum. Et certe nul-\nlus astrologus, aut Chaldæus ortu siderum colligens\n\naeris qualitatem, docuit echinum : sed inanis tempe­\nstatumque Dominus huic\nquoque animali exiguo, ma­\ngnificæ sapientiae suæ manifesta vestigia signavit. Ita\n\nnihil improvidum, nihil prætermissum est apud Deum:\ncuncta enim specu!atur\noculus ille insopitus, et om­\nnibus præsto est, remedia salutis portans. Qui si\n\nechinum suæ visitationis non reliquit exsortem : tc,\ntuaque o homo non\nrespiciet? Viri, diligite vestras\nconjuges (Ephes. v, 25). Quod etsi terrarwu\ninterjecta\nprolixitas disjungere vos ad tempus forte videbitur,\nnaturæ tamen\nfoedus, et benedictionis jugum sit vo­\nbis indiscreta conjunctio. Vipera cum sit\nsævissima\nserpentium, pergit ad connubium murænæ, sibilis ;ue\n\nsigniificans se venisse, provocat eam de\nprofundo ma-\niis, ad cousortium nuptiale procedere, quæ mox obe­\ndiens\ncopulatur ei. Quid igitur iste sermo desiderat?\nquia licet ct asper sit vir et\nmoribus habeatur immi­\ntis, hunc tamen uxor ferre necessario debet, nullis\n\noccasionibus contractam semel dirimens affectionem.\nAt vero dicis illum iracundum\nesse vel crudelem, sed\nmaritus est; vinulentum, sed conjunctus tibi est per\n\nnaturam; durum et implacabilem, sed corporis tu!\npars habetur preliosior.\n\n6. Audiat et maritus congruam sibi admonitionem.\nVipera pestiferum virus evomit\nnuptialis causa reve­\nrentiæ; tu feritatem animi et amariludinem non de­\n\nponis, coactus pudore conjugii? Forte autem viperæ\nnobis exemplum alias etiam\nreperiemus esse conve-\nfiens, quia magis\nadulterium naturae facit coitio vi­\nperæ cum muræna. Recognoscant igitur, qui\nalienis\nmatrimoniis insidias parant, quali bestinæ comparan­\ntur. Itaque\nullum est semper propositum, quo possit\nEcclesia fabricari : et ob hoc hortor, ut\ncessent libi­\ndines flagitiosorum marinis exemplis ct terrestribus\n\ncastigandæ. Hic me sermonem statuere, tam vesper­\ntinum tempus, quam corporis\ncogit infirmitas. Nam\nplura forent quæ a tractatui deberemus adjicere, prae­\n\nsertim cum studiosi sint auditores, et super his quæ\nin mari nascuntur,\nadmiratione dignissimis, vel de\nipso mari, quomodo aqua ejus gelatur in salem, vel\n\nquomodo lapis ille pretiosus, qui corallius nominatur,\nherba est dum habetur\nin pelago, postquam vero in\naerem fuerit inde educta, mox mutatur in lapidem.\n\nVel unde vilissimis animantium ostreis,\nmargaritam\npretio gravem natura subjicit, ut eam quam reges\nmagnopere\ndesiderant, per littus et asperas cautes\nteta inclusam conchæ, pauper piscator\ninveniat.\nUnde aurosam lanam maritimæ nutriunt pinnæ; vel\nunde purpuram\nconchilia ministrant imperatoribus,\nqu;c florum omnium pulchritudinem, venustate\npro­\nprii coloris cxsuperat. b Ejiciant aquæ. Quid non ne­\ncessarium factum\nest ? aut quid non optimum, vitæ\nnostræ collatum est? quorum pars ministeriis\nhomi­\nnum proficit, alia sibi contemplatio mirabilis vindi­\ncat creatura.\nNonnulla terribilia, quæ nostram scili­\ncet desidiam coercerent. Fecit Deus cetos\nc magnos,\nnon vero quia ab aliis piscibus exiguis majus est, id-\ncirco magnum dicitur, sed quia immanitate membro­\n\nrum, montibus coæquatur excelsis, quod etiam sæpe\nputatur esse insula, cum se ad\nsummas undas leni\nnatatu sustuleriL. Hoc tamen non in littoribus usita­\nlis,\naut in locis habitabilibus diversatur, sed d acti.\nquum pontum fertur incolere.\nTales igitur ad inca­\ntiendum nobis timorem atque terrorem belluæ sui t\n\nformatæ. Cum vero audieris, quia naves ingentes,\nsinu tumentes velorum, ventoque\nprospero volitantes\nin pelago piscis tenuissimus ita retardat ac retinet,\nut\ndiutius efficiantur immobiles, velut quibusdam fun­\ndatæ radicibus in profundo :\nnonne et fer e hoc mi­\nnimum animal divinae virtutis accipies documentum\n\nNeque enim solus canis aut xifius, aut balaena formis\ndolosa est; sed etiam\npastinacæ aculeus, f et certe\ndefunctæ.\nlepusque marinus, pari timore caventur;\nindeclinabilem celeremque portando\nperniciem. Quæ\ncum ita sint, maluit te providentia Conditoris semper\nesse\npervigilem : quatenus in eum fidens, cunctas\nsubinde noxias pestes effugias. Sed\njam de gurgile\npelagi remeantes revertamur ad terram. Nam alia\nnobis ex\naliis occurrentia creatune miracula, velut\nquidam fluctus crebris alternisque\njactationibus no­\nstrum submersere sermonem. Et a sane mirabor, si\nnon\nsensus noster causis ingentioribus occupaius in\nterram denuo, sicut Jonas in mare\nrefugiat. Quamob­\nrem videtur mihi disputationis series nostre, multis\n\nimplexa miraculorum millibus, ac suae mediocritatis\noblita, similis esse\nnavigantibus in alto, qui ad cer­\ntum locum cursum miniine dirigentes, ignorant\nquan-\ntum spatii velificando peregerit. Quod\nutique nostro\nsermoni provenisse probavimus, qui dum per cvea­\ntura tramites\nlatius evagatur, multiludnem relato­\nrum sensu non percipit. Sed quanquam sit\ncupidus\naudiendi coetus astantium, jucundissimaque cordibus\ncorum videatur\ndominicorum narratio mirabilium;\ntamen hic finem facimus disserendi, sequenti die\nre­\nsidua fenoris soluturi. Nunc vero simul omnesgratias\nsuper his quæ dicta\nsunt referamus: et supplementum\neorum quæ minus explicuimus, postulemus, faciatque\n\nnos inter ipsas epulas reminisci, quæ vel mane, vel\nad vesperam noster\naffatus exprompsit, eorumque\nmemoriam cohaerere vobis, etiam cum somno quie­\n\nscitis, et suavitatem quam interdiu percepistis, noctis\n\nquoque ruminare tempore; ut ita liccat vobis\ndicere,\nEgo dormio et cor meum vigilat (Cunt. v, 2), medi­\ntando die\nnoctuque legem Domini, cui gloria et ho-\nnor.\nnunc et semper, et in sæcula sæculorum.\nAmen.\n\nLIBER OCTA V US.\n\nI. Et dixit Deus : Ejiciat terra animam secundum\ngenus : quadrupedes, et\nserpentes, et bestias secundum\ngenus. Et facfum est sic. Venit præceptio passim\ngra­\ndiens, et recepit terra proprium a cursum. Ibi jussit\naquas ejicere\nreptilia animarum vitarum : hic, Ejiciat\nlerra animam vivam. Putasne ergo est\nanimatatellus,\nei locus præbebitur vaniloquis Manicbxis, animam\nterræ dandi\n? Non omnimodis, quia dixit, Ejiciat,\nquod in ipsa erat, eduxit, sed Dens qui\npræceptionem\ndedit, etiam virtutem terra\ntribuit educendi. Neque\nb enim cum audisset, ut herbam germinaret feni, et\n\nlignum fructuosum, latens intra se videlicet, herbam\nfeni tantum protulit, nec\npalmas, aut esculos, aut\ncypressos, in suis abstrusa sinibus, ad superna pro­\n\nduxit; sed sermo divinus nascentium profecto creator\nest. Germinet terra,\nnon ut quod habcbat, educeret;\nsed ut quod non haberet assumeret, Deo scilicet\nope­\nralionis ci præbente virtutem. Sic et modo : Ejiciat\nanimam : non eam\nquae recondita erat in terra, sed\nquæ illi a Deo collata est per mandatum. Deinde\nin\ncontrarium Manichaeis sermo vertendus est. Si enim\nanimam quam habebat\ntellus eduxit, exanimis ipsa\nfacta est. Sed corum quidem detestabilitas nota sub­\n\ninde est. Illud sane videamus, cur aquæ jussæ sunt\nreptilia vivarum animarum producere, tellus autem\nanimam vivam.\nArbitramur igitur eo quod natura\nnatantium c imperfectam quodammodo putatur ha­\n\nbere vitam : ob hoc quia crassiores sunt aquæ. Nam\ndenique tardior auditus\ncst animantibus in aqua de­\ngentibus, et visas hebetior , ut pote per aquam cer­\n\nnendo, nec ulla apud eos d memoria, vel opinatio,\nvel agnitio est\nproximorum. Declarat ergo sermo\ndivinus, quia vita carnalis aquariorum moderatur\n\nanimi motionibus. Nam in terrigenis bestiis, quæ vi­\ntam perfectiorem\nsortitæ sunt, animus corporis obti­\nnet principatum. Etenim sensus earum vegetior\nest,\nmanifestaque animalia cum praesentium maximam\ncuram gerant, tunc\ndiligenter memoriam custodiunt\ntransactorum. Unde considerandum est e quod pi-\n\nscium quidem corpora animala produxit aqua :\nrepti­\nlia enim animarum vivarum produxit, ut ScriptuM\nsignificat, in\nterrestribus autem anima corpus regens.\ngenerari præcepta est, ut pote quae plus\nvivificæ vir­\ntutis assumpserint, quanquam ipsa quoque terrestria\nsint\nirrationabilia, tamen unumquodque eorum multo\nper naturalem vocem super animi\npassione signiticat.\nNam et lætitiam et moTorem, et inediam, et separa­\n\ntionem suorum, variasque molestias voce declarant,\ncum aquaria non f solum muta.\nsed etiam immitia\nsint et indocta, et ad omnem\nvitæ societatem prorsus\nbominibus iutractabilia. Recognovit bos possessorem\n\nsuum, et asinus præsepe domini sui (Isai. I, 3), piscis\nvero nunquam potuit\ncognoscere nutrimenta præ­\nstantem. Intelligit asinus et hominis consuetam vo­\n\ncem, novit iter quod sæpius ambalavit, interdumaque\ndux fit agitatori suo,\ncum erravcrit, ad audiendum\nita vehementer acutus, ut nullum ei possit de terrc­\n\nstribus comparari. Camelus habet semper tenacem\nmemoriam malorum ; et ad\niracundiam gravis, et\nperseverans est. Denique si fuerit percussus, diu dis-\n\nsimulato dolore, cum reperit opportunum tempus.\nillatam protinus reponit injuriam.\nSed hunc nulla do\nmarinis belluis imitatur. Audite igitur, iracundi homi\n\nnes, qui recordationem dudum læsionis acceptæ pro\nvirtute maxima affectatis, cui belluae similes habc­\nimm, quando proprium\nbilem, g tanquam aliquam\nscintillam cinere sopitam, usque eo retinetis in cor­\n\ndibus, quousque nacti occasionem, stimulos doloris,\nvelut igniculum parvum,\nfomite nutritum suscitetis\nin flammam.\n\ni. Ejiciat terra animam vivam. Cur terra producit\nanimam vivam ? ut differentiam\ndiscas animæ pecoris\nhominisque. Et paulo quidem inferius cognosces\nquomodo\nanima sit hominis constituta : nunc vero\naudi de anima mutorum, quia secundum\nScripturam,\ncunctorum animalium aniina sanguis est proprius.\nSanguis autem\ngelatus converti solet in carnem, caro\nautem corrupta redit in terram. Merito ergo\ntabida\nest anima jumentorum. Ejiciat terra animam vivam.\nVide consequenliam h animac ad sanguinem, sangui-\n\nnis ad carnem, caruis ad terram. Iterumque\nresolvens\nhæc, redi repedando per eadem, id est de terra ad\ncarnem, a carne\nin sanguinem, a sanguine in animam,\net invenies quia pecorum animus terra est. Nec\neam\nopineris antiquiorem esse substantiae corporalis illo­\nrum : nec a\nexspectare, ut cum corpore dissolvatur.\nFuge garrulitates anxias philosophorum,\nqui asse­\nrere non erubescunt suas canumqae animas similem\ntenere speciem.\nSiquidem profitentur etiam mulieres\nse quondam pisces fruticesque fuise. Ego autem\n\nsi fuerunt aliquando pisces, quod non credam; tamen\ndum ista scriberent,\nirrationabiliores piscibus habe­\nbantur. Ejiciat terra animam vivant. Quare igitur\npas­\nsim currente sermone, subito non brevi tempore con­\nticuerim, credo\nmirari nonnullos astantium, quan-\nquam\nstudiosissimos auditores non arbitror causas\nignorare silentii; quippe qui\nrespectu nutuque inter\nse vicissim, ad memoriam nos eorum, quae intermi­\n\nsinus reduxerunt. Certam enim partem creaturæ non\nvilissimam pene b præterivimus\nindiscussam. Ejiciant\nequæ reptilia animarum vivarum, secundum genus,\net\nvolatilia volantia sub firmamento caeli. c Dixeramus\nsuperius de natantibus,\nquantum tempus permiserat\nvesperti.um; hodie transimus ad examinationem\n\nterrestrium, Sed interea nos in narratione media vo­\nlucres effugerunt. Quapropter\nimitandi sunt nobis\nobliviosi viatores, qui cum aliquid in mansione reli­\n\nquerint pretiosum, quamvis maximam partem viæ\nprogrediendo coufecerint,\nrevertuntur : dignum la­\nborem suae negligentiae perferentes : d sic et nobi\n\nper eumdem quem venimos callem redeundum est.\n\nNeque enim contemptibile est quod omisimus: ut pote\nquae tertia portio sit\nanimalium creaturæ. Nam tria\ngenera sunt animantium, terrestrium, volatilium,\n\nmarinorum. Ejiciant, inqnit, aquæ reptilia animarum\nvivarum secundum genus,\net volatilia volantia sub fir­\nmamento coeli secundum genus. Cur igitur ex ele­\n\nmento maris, avibus quoque nativitatem tribuit?\nQuia velut affinitas quædam\nvolucribus habetur et\npiscibus. Sicut enim pisces aquam secant motibus\n\nalaruni in priora tendentes, caulæ vero gubernaculo\nflexus dirigunt proprios, ita\net aves aerem pennis\ncreduntur natando perrumpere. Ergo quoniam una\n\nproprietas in genere utroque natandi est, e eadem\nillis etiam suppetit ex aqua\ncognatio. Quorum hæc\ndifferentia est, quia\nnullus alitum sine pedibus esse\npotest, ut pote qui pastum consequuntur e terra,\net\nob hoc necessario pedum potiunlur obsequio. Rapto­\nribus autem etiam\nunguium acies, ad convectandas\nprædas accommodata est. Nam cæteris tam propter\n\nalimoniae quæstum, quam propter aliam vitæ dispen­\nsatinem pedum ministeria\nsunt tributa. Pauce vero\navium pedes inutiles habent, neque gressui neque\n\nvenatui opportunos, sicut hirundines, meropesque,\nquibus esca solo præbetur ex\naere. Sed hirundo solet\nvolare depressior, terramque pene contingere, ut\nper\nhoc usum pedum videatur explere.\n\n5. Sunt sane multa genera quæ, si quis eo mouo\nvoluerit explicare quo nos pi cium\nmultitudinem pro\nparte descripsimus , inveniet unum quidem avium\ncunctarum generate vocabulum, sed plurimas in bis\n\ndifferentias, vel habitus, vel r magnitudinis, vel colo­\nrise Nam et morum, et\nactuum, et victus nimia diver­\nsitate distinctæ sunt. Quidam autem affectaverunt\n\nnominibus circa eas uti variis, ut tanquam per inu­\nsitata sigilla novæ\ninauditæque nuncupationis pro­\nprietas in singulis volucrum generibus g\nagnoscatur.\nSed nobis sufficiens est signiflcatio, ad qualitatem cu­\njusque\ngeneris contemplandam , ususque communis\nScriptune, quæ mundas irnmundasque\ndiscernit.\nAliud enim est genus earum quae carne vescuntur,\naliaque forma,\nsuis congruens moribus : habent enim\nfalcatos ungues, obuacu:n rostrum, volatom\nperni­\ncem, quo præda citius capiatur, discerptaque pedi­\nbus, facilem cibum\nsugg<*ral capto.-i. Alia species est\nearum\nquæ seminibus nutriuntur, et alia earum qw\npro alimonia percipiunt quidquid casus\nobtulent. Et\nin his rursus maxima differentia est. Quædam enim\nsunt\ngregales, exceptis prædatricibus : quarum nulla\ncum aliis preter coitum sociatur.\nAliæ sunt commu­\nniter viventes, sicut columbae, sturni, grues, et gra­\nculi\n: ex quibus quædam sine ducibus habentur, se­\nmetipsas regentes, aliæ sub\nmoderamine continentur,\nut grues. Est etiam in eis alia discretio, secundun.\n\nquam certas videras advenas esse, alias indigenas.\nNonnullas hieme compellente, h\ncausa pastus, ad pe­\nregrina discedere. Plurimas mansuetas fieri, et pa­\n\ntientes : exceptis infirmioribus, quæ propter nimiam\ntimilitatem, contrectationem\nmanus nequeunt tole­\nrarc. Aliae inter homines diversantur, iisdem quibus\n\nilli domiciliis colnmanentes , aliæ lucis\ndesertis ut\nmontibus delectantur. Est etiam avibus magna diffe­\nrentia\nvocum, et sua cuique proprictas. Sunt cnim\nqu;rdam loquaccs et garrulæ, aliæ\ntaciturnæ : non­\nnullæ canone atque clamosx, certæ stridulæ, nullum­\nque\npenitus habentes cantum. Aliæ naturaliter æmu­\nlatrices sunt, vel ex hominum\ntraditionibus eruditæ.\nAliæ unicum, nunquamque mutabilem sonum vocis\nhabent.\nLascivus est gallus, diligens pavo, libidinosa\ncolumba, domesticaque gallina.\nDolosus et zelotypus\nperdix; interdumque venanlibus hominibus, ad alio­\nram\ncaptum malitiose consentiens; et omnino mul­\ntiplex in illis actuum morumque\ndiscretio est.\n\n4. Sunt et certa animalia urbana, si tamen urba­\nli tatis est ad unum communemque\nfinem, operatio-\na in perducere singulorum :\nsicut in apibus est vi­\ndere, quibus communis habitatio est, et volatus, et\n\nunus labor omnibus, et quod maximum est, sub rc­\ngibus et ducibus unaquaeque\nproprium munus excr­\ntt. Nec prius audent campos patentes appetere,\nquam\nsuum principem viderint volasse. Rex autem\napud eas non constituitur a populo, nam\nsæpe snf­\nfragia multitudinis imperite solent indignos ad cul­\nmen imperiale\nprovehere, nec regnum sorte præsta­\ntur. Sunt enim irrationabiles exitus urnæ,\nquippe\nqure sæpius infimo cuique potestatum decernit insi­\ng ia. Sed nec ex\nparentum hæreditate imperialia\nsceptra traduntur, quoniam principum liberi per vo­\n\nluptates et delicias facile corrumpuntur, et vecordes\nrofficiuntur ac\nstulti. Sed naturae judicio, qui dignus\nfuerit,\ninfulas a accipit principatus, non minus pro-\nceritate membrorum quam lenitate\nmorum caeteris\npræstans, et babet spicula quædam, sed his ad læ­\nsionem non\nutitur aliorum. Ita leges quasdam tacitns\neis natura praescripsit, quibus\nretinentur ad inferenda\ntormenta supplicibus. Ipsre vero apes si secutæ non\n\nfuerint instituta regnantium, propria pœnitudine ca­\nstigantur. Nam si pupugerint\naliquem, dimittuat ani­\nm am cum aculeo simul in vulnere. Audiant hæc\n\nChristiani, quibus mandatum est, nulli malum pro\nmalo reponere , sed in bonitate\nsuperare malitiam.\nQuamobrem imitamini mores b apium : quæ nulli\nn:olestiam\nfacientes, nec aliena patrimonia rapientes,\nfinguat quidem favos constructos ex\nfloribus, mel\nautem de humore roscido, qui arborum foliis insidet,\nore collectum in cereis recondunt cellis.Nam denique\n\nliquidius habetur mel, quod primo percipitur, deinde\npaulatim tempore\nprocedente digestum, ad suam\nspissitudinem suavitatemque revertitur. Non home­\n\nrito ergo tantarum laudum apes gloriam consequun-\ntur : utpete quas laboriosas et sapientes vocitavit\nantiquitas. Ita\nstudiose victum proprium reponentes,\nquarum usus, tam regibus quam privatis\nremedia\nsalutis impertit. Et sic, quia sic c sapienter horrea\nmellis\nædificant. In tenera enim membrana crebras\nthecas, sibique contiguas exstruunt: ut\nearum con­\ndensatio tenuissimæ textu compaginationis arctata,\net fulta velut\nquibusdam repogulis opus omne conti­\nneat. Unumquodque vero spiramen mutuo\nstrictum\nnexu sustentatur ab alio, et subtilissima forulorum\ninterseptione\ndiscluditur : qui binis aut ternis super-\nse sunt ordinati tegminibus. Neque enim\ndirectas vel\nsimplices cavernarum profunditates efficere malue­\ni unt, ne\nsui pondere stipatus humor d manaret ex-\nIrinsecus. Disce quomodo geometriæ\naffectatio. sa-\npientissimis apbus comparata\npostponitur. Sex enim\nangulis totidemque lateribus, cerarum fistulæ conti­\n\nnentur, nec tamen erectæ sunt, ne fundus videlicet\nlaboraret, si juncturarum\nvacuus foret auxilio. Sed\ni: feriores illi sex anguli, sedes et firmamentum\n\nquoddam superjectis habentur : quo e tolcrabiliter\npondus superpositum\nsubvectarent, humoremque\nrcconditum in cavationibus singulis conservarent.\n\n5. Quis igitur volatilium valeat diligenter cunctas\nproprietates exponere? Vel\nquemadmodum grues\nexcubias vicissim noctu suscipiunt, quarum aliis cor­\npora\nsopore curantibus, nonnullæ tuitionem illis\nperhibent vigilando. Quae cum statutum\nsibi tem­\npus excubandi peregerint, ipsae quidem clamore\ndato, quiescere\nincipiunt, aliæ vero sorte succe-\ndunt. Hunc\nautem ordinem et in volatu custodiunt,\ndum diversis vicibus f operam ductandi\ncoguntur ex­\nplere. Ciconiæ sane non procul distant ab his,\nquibus\nrationabilis collata prudentia est. Nam uno\ntempore simul omnes adveniunt, itemque\nsub uno\nsigno cunctæ pariter ad longinqua discedunt. Suf­\nfragantur autem\neis cornices, quas et proficiscen­\ntes. honorifice prosequuntur, et sicut mihi\nvidetur\nauxilium praestant illis, adversus quasdam volucres\npugnaturis.\nCujus rei certum est documentum : pri­\nmum quidem, quia cornix eo tempore penitus\nnon\nvidctur : deinde quod sauciæ redeuntes, manifestis­\nsima præliorum signa\ndemonstrant. Quis, rogo, illis\nhospitalitatis jura mandavit? Aut quis sub commina­\n\ntione præcepit ut ciconias in procinctu positas suo\nnon destituerent comitatu? Audiant hæc avari homi­\nnes, qui g\nnegata peregrinus adventantibus humani­\ntale, januas suas claudunt, et nec tectis\neos succe­\ndere noctis aut biemis tempore patiuntur. Liberalilas\nvero quæ\nsenibus ciconiis a junioribus exhibetur\n\nsufficeret hominum filios, si mallent\nadvertere, ama­\ntores suorum reddere genitoruin. Quis enim tam in­\nsipiens\nest, ut non se a censcat ignominia notari, cum\navibus irrationabilibus cullu\npostponitur pietatis?\nIllæ parentes suos ætate confectos pennisque eorum\n\nvetustate dejectis, circumstantes, propriis plumis fo­\nvent, alimoniamque\nconvectant, et in volatu quod\npotuerint, binc inde se supponentes, senectæ lassi­\n\ntudinem consolantur, alarum suarum eas auxilio\nsustentantes. Quae res per\nomnes ubique gentes ita\npercrebuit, ut hodie remuneratio delati benclicii apud\n\nGræcos άντιπελάργωσις nominetur. Quapropter nemo\n\nse penitus obtentu paupertatis excusans, de vita pro­\npria desperet, quamvis\nnullæ domi suppeditent fa­\ncultates, dum b ingeniosam contemplatur birundi­\n\nnom. Illa enim in fabricando nido paleas\nquidem ore\ncomportat, limum autem pedibus ferre non valens,\nalarum\nsummitates humectat in fluvio, deinde in ci­\nnere volutata, cæmenti usum videtur\nexplere. Paula­\ntimque surculos inter se luto apposito, velut quadam\nglute\nconjungens, suos educat pullos. Quorum si quis­\npiam oculos effoderit, habet eorum\nmater a natura\nsibi traditam medicinam, qua mox ad sanitatem fe­\ntuum suorum\nreducat aspectum. Hæc te videlicet\nhortabuntur, ne ad c improbitatem velis\negestatis\noccasione converti, ncc in pessimis artibus spem\nvivendi\ncollocans, immunis bonitatis exsorsque red­\ndaris, sed ad Deum coafugias : qui cum\nhirundini\ntam magna donaverit, quanto majora præstabit his\nqui eum tota\nmentis intentione implorant? Alcyon\navicula est\nquædam in littoribus marinis fetare con­\nsueta, quæ super ipsam arenam ponit ova,\neo tem­\npore quo mare multis gravibusque ventorum flatibus\n. ommovetur : sed\ntamen omnes tunc tempestates\nprocellæque sedantur per integros septem dies, qui­\n\nbus avis memorata cubare narratur : nutriendorum­\nque gratia pullorum,\npostquam fuerunt de ovis edu­\ncti, septem dies alios illi Deus magnorum largilor\n\nadjecit, quos dies nautici diligentius observantes, at­\ncyonios eos vocant.\nHæc tibi præscripta sunt, super\nremediis indubitanter a Deo salutaribus\ndeprecandis.\nQuid enim non mirabile fiat tui causa, qui ad imagi­\nnem Dei\nfactus es, cum propter avem parvulam ma­\nxiinum formidolosumque mare videas\ntempestuoso\ntempore fieri tranquillum, divina præceptione ire-\nnatum?\n\nG. Turturem ferunt si quando casu aliquo separe­\ntur a conjuge, nullatenus coire\ncum allero, sed me­\nmoria prioris connubii perdurante, contractum\nsecundæ\ncopulationis abnuere. Audiant mulieres\nquomodo\napud aves irrationabiles continentia vidui­\ntatis f. equentibus nuptiis\nantefertur. Aquila in edu­\ncandis pullis propriis injusta fertur esse. Duobus enim\n\nproceatis, unum verberibus alarum d mulctatus'\nprojicit in terram, alterum\nretentalum fovet. Ita pro­\npter victus inopiam cogitur negare quem genuit, nec\n\ntamen eum sinit interire ossifragus, sed assumptum\npropriis applicat pullis,\net studiose nutrit. Tales sunt\nnonnulli parentes hominum, qui paupertatem caa­\n\nsat! suos exponunt libero , vel hærelitatis sortem,\nnon æquam constituunt\ninter cos. Quibus quoniam\npares causas prætstere nascendi, justum esset ut his\n\nvivendi etiam parem tribuerent portionem. Ne velis\nergo prædatricum avium\nmores æmulari, quæ cum\nviderint pullos suos jam volatui e confidentes, de ui­\n\ndis eos præcipites exturbant atque\nprojiciunt, nullam\npenitus illis curam deinceps impendentes. Laudatur\ne\ncontra circa natos cornicis affectio, quos et volan­\ntes prosequitur, et escam\nlargitcr subministrat. Cfr­\ntæ vero volucres, ad nutriendos fovendosque fetus,\n\nmasculorum juvamine non utuntur. A!i;c sane earum\nquæ altius volitant\nsteriles ommino sunt, sicut vultu-\nres, quos asserunt sine coitu generare,\npræcipue cum\nsint longævi. Nam vitain eorum centum annis ma­\nnere r\naffirmant. Sit igitur hæc tibi pars historiæ\nnotata de avibus, ut cum videris\naliquos cachinuan­\ntes, propter ineffabile mysterium catholicae Me!,\nquod\nquasi impossibile sit, alienumque naturæ virgi.\nnem peperisse, statu virginitatis\nintegro custodito,\ncogites quia ille qui dignatus est in stultitia prædica­\n\ntionis salvare credentes, idem quoque nobis\ninnu­\nmerabiles causas ex natura sumptas ad fidelitatem\nmirabilium\npræstitit.\n\n7. Ejiciant aquæ reptilia vivarum animarum, et ro­\nlatilia volantia super terram\nsub firmamento cæli. Vo­\nlare ideo g jussæ sunt super terram, quia victus om­\n\nnibus e terra suppeditat. Sub frmamento autem cœi\ndixit, propter illa quæ\nsupra disseruimus. Cœlum\naute hic intelligere debemus, a cernendo dictum:\n\nGraece enim ρανός vocatur πό οὺ\nςὰσθαι .Nam\ncomparatione corporis ætherei, aer ite, qui super\nnos\nest, ex vaporibus terræ concretus et crassus ef­\nficitur. Habes igitur polum\ndecoratum, terram fur­\nmosissimam, mare opulentissimum, aerem repletum\n\navibus : quæ omnia ex nihilo ad hanc vitam Dei\n\nfreceptione producta sunt. Et alia multa quæ nunc\nconsulto sermo præteriit, ne in\nhisdem diutius com­\nmoratus, modum disputandi videretur excedere. Tu\nautem\ncuncta hæc tecum ipse reputans, et intente\nsapientiam Dei, quæ in omnibus habetur,\ninquirens,\n\nnuquam a deiicias admirando, nec Conditiorem\nglo­\nrificando desistas. Habes etiam volatilia nocturna b et\ndiurna.\nVespertiliones enim et noctuæ lucifugæ sunt.\nLrgo si quando te minime sopor\noppresserit, suffi­\nciet te conversationis eorum examinatio, vitæque\n\nproprictas ad prædicandam sapienliam Creatoris im­\npellere, quomodo luscinia\nvigilat ovis incubans omni\ntempore noctis cantilenam trahendo, quomodo etiam\n\nvespertiliones non minus quadrupedes sunt quam\npennatæ, quas etiam solas ex avibus\nomnibus dentes\nhabere conslat; et catulos procreare feruntur; aut in\naere\nnon plumis, sed quadam membrana pellita vo­\nlare. Est etiam illis mutua inter se\nmagnaque dilectio\nper naturam. Nam velut setæ quædam c piscatoriae de\n\nalternis hærent nexibus : quod in hominibus utique\nvidemus non facile provenire, quorum nonnulli se­\nparati ah aliorum\nconversationibus singularitate et\nsolitudine delectantur. Quomodo etiam noctuarum\n\noculis similes habentur sæcularis sapientiæ professo­\nres. Nam et illarum\naspectus noctibus quidem acrior\nest, exorto autem sole cæcatur, sicut istorum cum\n\nsit acutissimus ad contemplandam vanitatem sensus,\nerga inquisilionem veræ\nlucis hebescit. Interdiu au­\ntem facile tibi est admirationem Conditoris undique\n\nattrahere; quemadmodum gallus domesticus homines\nad labores compellit et\nopera, claraque voce procla­\nmans, solem procul advenire significat. Anserum\n\nquoque genus, quam vigilans habetur et providum,\nct cito sentiens quæ tentantur\nocculte! Ii quondam\nurbem Romam nocturnis hostium liberasse dicuntur\ninsidiis : quos per d occultos aditus latenter ingredi\n\nmolientes arcemque pervadere, festinanter prodidere\nclama; do. In quo autem\ngenere propria miracula non\nusquequaque natura demonstrat? Quis vulturibus fu­\n\nturam nuntiat hominum mortem , quos contra se\nb ella gesturos, mox catervæ\nvulturum proscquuntur,\narmorumque instructione vel apparatu, qualis sit\n\nexitus habendus intelligunt? Quod quidem non pro­\ncui est ralionis humanæ.\nQuemadmodum etiam tibi lo­\ncustarum expeditiones c aperiam ? Quæ sub uno signo\n\nI ropriis egressae de sedibus in spatioso campo castra\nconstituunt, et non\nante subjecta contingunt, quani\ndatur eis divina præceptio. Quomodo etiam mergus\n\ninsatiabilem vescendi patitur orexim, per quam vul­\nueribus sui ventris\nremedia sanitatis f acquirit. 0\nvirtutis\nadmiratio cœlestis! quæ rabiem famis in usum\n\nmedicaminis reformavit. Quanta quoque ratio est in\ncantibus cicadarum, quæ sub\nardenti sole plus reso­\nnant tractu acris impulsae, qui per earum pectus illa­\n\nbitur dum respirant? Sed jam sentio sermonem no­\nstruni noa minus miraculis\nvolatilium superari, quam\nsi experirer ipse pernicitatem suam meis pedibus\n\nantcire. Sane cum videris apes et vespas, considcra\nquia nullus eis spiritus aut\npulmo subest, sed semper\nex aere nutriuntur. Denique si oleo tactæ fuerint,\n\ncontinuo perimuntur, utpote præclusis carum spira\nmentis : et si aceto « rursus\nillas aspereris, revivi­\nscunt, venarum videlicet meatibus patefactis. Ita nihil\n\nquod supersit, aut desit nostris utilitatibus, fecit Dcu:.\nIterum si\naquariorum genus examinare volucris, in­\nveuics in illis aliam dispositionem.\nPcles enim non\nhabent fissos ut corvus, nec\nuncos ut aquila, sed la­\ntos atque membraneos, ut natantes facile supere­\n\nrantur undis, tanquam remis quibusdam pedum nisi­\nbus repellentes aquam. Item si\nconsideres quomodo\ncycnus in altum guttur extendens, ab imo fundo\ntrahit\nalimoniam, tunc advertere poteris sapientiam\nCreatoris, h qui ob hoc illi longiora\ncolla quam pedes\nadhibuit, ut tanquam setam quamdam porrigens se in\n\nprofundum, reconditum possit invenire nutrimen.\n\n8. Igitur simpliciter inspecta verba Scripturæ syl­\nlabæ quædam videntur esse :\nEjiciant aquæ volatilia\nvolantia super terram sub firmamento cæli. Si consi­\n\ndcrala fuerit vis verborum, tunc Conditoris mirifica­\ntio declaratur, qui futuras\navium differentias longe\nprævidit, easque secundum genus a se discrevit. Dies\n\nme profecto deficiet, si cuncta vobis aeria\nmiracula\nreferre voluero. Verumtamen terra nos vocat ad in­\nspiciendas\nbestias, et pecudes ac serpentes. Parata\nest enim similia piscibus et volatilibus\nquadrupedum\net virgultorum genera demonstrare : Ejiciat terra\nanimam vivam.\nQuid dicitis, qui Paulo apostolo de\nresurrectione non creditis, cum videatis certa\nde ac­\nreis animantibus figuram propriam commutare, sicut\nIndiacum vermem,\nqui est corniger, primo in i veru­\ncæ se speciem transformantem, deinde fieri\nbombu­\nlionem, nec tamen in eo schemate persistentem, sed\nmembranis\nmollioribus i ac latioribus plumescentem\naligcrum reddi? Itaque vos, matronæ,\nquando sedetis\neorum revolventes opera, id est stamina quæ Sercs\nhuc\ndirigunt ad confectionem vestium delicatarum.\n\nreminiscimini hujus animalis refigurationem, ut evi-\n\nceus de resurrectione capiatis exemplum, eL\nnihil\ndubitetis de reformatione corporis, quam Paulus ex­\njonit. Sed jam\nsentio me modum disputationis excc­\ndere. Etenim si al multitudinem respexero\nrelato­\nrum, ia infinitum videhor sermone a prolapsus. Sin\nautem oculos ad\ndiversitatem creaturæ convertero,\nnec exordium narrationis arbitror assumpsisse.\nVe­\nrumtamen non est utile vos praeterire transcursu.\nQuid enim facietis\nusque ad vesperam ? A pransori­\nbus certe non urgemini, nec conviviorum apparatus\n\nabirc pos admonet, quoniam tempus jejunandi est.\nQuapropter si placet,\nabstinentiam corporis in volu­\nptates animi convertamus. Sæpius utique corporibus\n\nparuist s, hos saltem dies deputemus usihus animo­\n! uni, sicut scriptum est\n: Delectare in Domino, et da-\nbit tibi\npetitiones cordis tui (Psul. XXXVI, 4). Si divitias\namas, opes tibi præsto sunt\nspirituales id est, judi­\ncia Dei vera, justificata in semetipsa, desiderabilia\n\nsuper aurum et lapidem pretiosum (Psal. XVIII, 10). Si\nelax et gulusus es,\nhabes verba Domini dulciora super\nmel et favum (Ibid.). Nunc si dimisero vos\ncoctumque\n<!issolvero, alii mox vestrum currunt properanter a!\naleam, in\nqua juratio et contentio vehemens, et lu­\ncrandi cupiditas habetur, astatque dæmon\nobscenus.\nmodo hunc crigens exsultatione\nvictoriæ, faciensque\nadversarium tristem, modo illum alacrem superbum­\nque\ndemonstrans. Quid juvat corpore jejunare, si\nanimus multis pravitatum millibus\noneratur? Porro\nqui non ludit tesseris, sed vacat, quas non vanitates\nex ore\ndepromit, aut quid non percipit auribus exse­\ncrandum? Ita otiositas sine timore\nDei magistra ne­\nquitiæ est. Et quidem præsumo aliquid vobis utilitatis\nex\nhis quae locuti sumus acquiri. Quod si secus fuerit,\nlamen peccato vos vacuos b\ncommoratio loci hu­\njuscemodi perficiet. Quantoque plus vos in Ecclesia\n\nDomini retentamus, tanto magis a malorum cogita­\ntionibus separamus. Sufficientia\nsunt quæ disc­\nrunnus apud aequissimum cognitorem, si tamen non\nad copiosas\ncreaturæ divitias, sed ad parvitatem no-\nstræ\npossibilitatis aspexerit, vel ad mensuram f super\nlætitia capienda præsentium. Sit\nitaque terminus lic\nmatutini convivii, ne ultra modum ingesta satietas\n\nfastidium vespertinæ vobis epulationis injiciat. Do­\nminus sane, qui creaturæ suæ\ncopiis cuncta comple­\nvit, et qui in rebus omnibus mirabilium suorum nobis\nd\næterna monimenta præbuit, cumulet mentes nostras\ngaudio spiritali in Christo Jcsu,\ncui gloria et honor\nnunc et semper, et in sæcula sæculorum. Amen.\n\nLIBER NONUS.\n\ni. Dicite quæso qualis vobis nostræ fermocinatio­\nnis matutina visa est mensa.\nMihi enim a libet com­\nparare tenuitatem nostram egeno cuipiam exhibenti\n\nconvivium, qui munificentiam animi sui copiose de­\nsiderans ostentare, deficit\nfacultatum retardatus ino­\npia, et ob hoc apparatum pauperem qualiscunque est,\n\nlargius ministrare molitur, risum de se perhibens in­\nvitatis. Ita fit ut\nexprobrationis ignominia liberalitas\nadectata non carcat. Talc quiddam est et in\nnobis,\nsi tamcn vos non aliter sentietis : verumtamen ut­\ncunque se habent\nnostra , ncn extenuabuntur a vo-\nbis. Ncque\ncuim Helisæum ut improbam pasto­\nrem h refutabant illius temporis convivæ (IV Reg.\n\nIV, 59) : ea. certe agrestibus eos reficiebat olusculis.\nCompertas itaque\nhabeo leges quasdam super alle­\ngoria, non quas ex meipso confeci, sed quas didici\n\naliorum voluminibus recensitis, per quas hi qui ac­\nquiescunt communibus\nconsentire scripturis, aquam\ndicunt non esse aquam, sed aliam quamdam natu­\n\nram, pisces quoque vel serpentes, aut bestias, non\npro veritatis rationc, sed pro\nsuo commentantur ar­\nbitrio : sicut interpretes somniorum, visis per sopo­\n\nrem variis imaginibus, quid futurum sit pro sua vo­\nluntate pronuntiant. Ego autem\ncum audiero fenum,\nhoc intelligo quod dictum est. Item pisces aut qUI.\n\ndrupedes, aut virgulta, quomodo relata sunt, ita\npercipio : Neque enim erubesco\nEvangelium (Rom. II,\n16). Nam licet hi qui de mundo plura scripserunt.\ncerta\nde terræ schematibus disputarint, modo eam\nsphæræ, modo cylindro, modo circulo\nsimilem, et\næqualibus undique collectam partibus designantes,\net in medio esse cavam. Ad omnes eram hujusmodi\n\nopiniones, scriptores cosmographiæ prolapsi sunt,\nalter alterius dogmata\nrescindendo. Ego tamen non\nadducor ut dicam idcirco deteriorem nostram mun­\n\ndificationem videri : quia nihil de schematibus ejus\nfamulus Dei disseruit, et\nquia non dixit tot millia\nstadiorum ambitum telluris tenere, vel quod mcti­\n\ntus non est quantis spatiis obumbratio ejns in acre:\ndistenditur, cum sol proprios\ncursus agit sub teria,\n\nqui cum lunæ, propinquaverit, luminis ei\ndefectum\npræstat. De quibus omnibus prudenter ille reticuit,\nsciens inutilia\nnobis haberi quæ ad nos minime per­\ntinerent. Ideone * debemus verba spiritualia\nviliora\nesse vanissimis philosophorum assertionibus arbi­\ntrari, et non\nglorificare potius Deum qui nostram\nmentem superfluis quidem questionibus\nliberavit,\nad excitandas vero æ,dificandasque nostras animas\nproiicere c\nncta disposuit? Unde videntur mihi qui­\ndum rcrum ignari, seductionibus pravis et\nsuasioni­\nbus falsis eniti, quo possint b honestatis quemdam co­\nlorem, per\nargumenta propria, divinis Scripturis ob­\nducere. Quod quid aliud intelligendum\nest, quam\nsapientiores se esse tales homines verbis spiritalibus\nprofiteri,\nsuaque magis dicta sub prætextu interpre-\n\ntationis astruere? Quapropter ut scriptum est intel­\nligatur : Ejiciat terra\nanimam vivam pecudum et bes­\ntiarum et serpentum.\n\ni. Adverte igitur Dei verbum currens per om­\nnem creaturam. Quod quidem olim\ncœpit : sed usque\nnunc operatur et properat ad finem, donec consum­\nmationem\nmundus accipiat. Sicut enim pila cum ab\naliquo fuerit impulsa, cum spatia devexa\nrepererit,\nipsa sui volubilitate, locique proclivitate velocius\nincitata\nperfertur, nec prius stare poterit, quam ad\nplana descendat, ita natura rerum Dei\npræceptione\ncommota, nascentium morientiumque facturam pas­\nsim penctrans,\nuniuscu jusquc generis sobolem per\nsimilitudinem sui custodit æqualiter, donec ad\nsta­\ntutum terminum valeat pervenire. Equum enim facit\nequo succedere, et leonem leoni, et aquilam aqui­\nlae , et singulas\nanimantes sequentium successione\nservata, u-que ad finem rerum m omnium exitumque\n\nperducit. Nullum enim tempus valebit proprietates\nanimantium commutare, sed\ntanquam nuper consti­\ntuta natura sit, ita recens fertur cum tempore. Eji­\n\nciat terra animam vivam. Hæc præceptio mansit in\nterra , et nullatcnus famulando c\ndesinit Conditori.\nCerta enim ex eorum posteritate quæ prima facta\nsunt,\nnasci non dubium est, alia de terra nunc etiam\nformari ct vivilicari conspicimus.\nNon enim cicadas\nsolum ex imbribus rigata producit, vel alia plurima\n\nvolatilium millia, quorum maxima pars propter sui\ntenuitatem vocabulis caret; sed\netiam mures et ranas\nex terra generari videmus. Denique in Ægyptiacis\nThebis , si pluvias largiores æstivo tempore fudcrit,\n\nmox infinitis muribus regio tota completur. Anguil­\nlas etiam non aliter\nnisi de coeno nasci certissimum\nest, quarum genus nec ovum, nec alter aliquis par­\n\ntus instaurat, sed,ut diximus, de limo gignendi sor-\nliuutur originem. Ejiciat terra animam vivum. Pecu­\ndes omnes\nterrena; sunt, ob hcc inclinantur ad ter­\nram. Sed alia est d planta cœlestis homo\n: qui\nquantum habitu figuræ, tantum dignitate distat a pe­\ncoribus. e\nIllorum Caries deorsum flexa, uterumque\nprospectat, et quod ejus libidini jucundum\nest,\nhoc sectatur : tuum vero caput ad cœlum semper\ncrigitur, oculi tui\nsuperna respiciunt. Sed si tu quo­\nque corporis te voluptatibus fœdaveris,\nobediendo\nluxui ventris, et inferionibus ejus partibus, compara­\ntus es\njumentis insensibilibus, et similis illis factus\n( Psal. XLVIII, 15). At vero tibi\nalia sollicitudo nimis­\nque decora est quærendi sublimia, uhi habetur\n\nChristus (Col. in , i). Convenit enim altius te ferri\nterrestribus, ut quomodo\nnatus es. ita propriam dis-\nponas vitam.\nConversalio tua sit in cælo (Philip. III,\n20), vera tibi patria est superior\nHierusalem, cives\net sodales habes primogenitos ascriptos in cœlo\n(Hebr.\nXII, 2).\n\n3. Ejiciat terra animam vivam. Igitur quadrupe­\ndum anima , non olim sub terra\nreposita, subito\ntunc ejecta prosiluit, sed simul creata est cum præ­\ncepto.\nUna est illis anima, et decor omnis in figura\nI locatus : proprietatibus variis\nsingulæ discernun­\ntur. Boves graves sunt, et constantes, asini hebetes,\n\ncalidi equi desiderio feminarum. Lupus indomitus\nvulpes dolosa , cervus limidus,\nlaboriosa formica,\ngratificus canis, et memor amicitiæ, sitgularumque\n\nnativitatibus morum etiam qualitates aptate sunt,\nsicut iracundia congenerata\nleoni est, et solitudo\nconversationis,\nsimiliumque vitatio. Nam vc!ut ty­\nrannus qudiam bestiarum, vitio superbiæ\nnaturalis\nelatus refugit aliorum consociationem, nec quoti­\ndiano ciho\npascilur, quamvis reliquias suæ cajtionis\nadierit. Huic nimium grandc vocis\nministerium na­\ntura perhibuit, adeo ut certæ quadrupedes cum sint\ncursu\nvelociores, rugitu eius pavefactæ deficiant.\nTorvus est parJus et acutus in\nimpetu, conveniens­\nque animi sui motibus habet corpus. Ursorum se­\ngnior\nnatura est, mens aspera, subdola, et non g mi­\nnus fetis, quam simultate contecta.\nQuod si sermo­\nnem latius extendentes, voluerimus asserere quanta\nmultis\nanimalibus diligentia conservandæ propriæ\nsalutis sine cujusquam, traditionc\nsuppeditet, fortasse\nquidem incitabimur erga studium nostræ munitionis :\n\nsed vereor ne in æmulandis quoque bestiis\nminores\nesse credamur. Ursus lethali vulnere sæpe transfixus,\nomnibus utitur\nmachinamentis, ut se curare præva­\nleat, herba præcipue quadam natura sicciore\nplagas\nproprias oppilando. Vulpes etiam frequentius depre­\n\nhensa est, succo pineo sibiMet remedium\ncontulisse.\nTestudo autcm cum viperinis visceribus ingluviem\nventris\nexpleverit, organi medicamine quod est ser­\npentibus contrarium , pestem venenost\ncibi fertur\neffugere. Coluber vero dolores gravissimos oculorum,\nfeniculum\ndepastus exstinguit. Nam præscientia pccu­\ndum de futuris coeli mutatioriibus, a\nquam non ratio­\nnabilem prudentiam creditur superare? ltaque ovis,\n\nimpendente hieme, herbam carpit avidius, tanquam.\nreficere se largius indicans ad\ntolerandam ex futura\ntempestate penuriam. Boves autem cum diutius in­\nclusi\ntempore fuerint hiberno, perturbationem aeris\nnaturali præsentientes intellectu,\nde stabulo foris\nsimul omnes aspiciunt mutantes vultum. Multi sane\nhomines\ncchinum terrestrem captaverunt duplices\n\ncavernas in suis fecisse cubilibus, ut cum flatibus\naquilonis urgetur, ad\naustralem se conferat partem;\niterumque cum notus spiravcrit, boreale foramen\n\naperiat. Quid igitur nobis hominibus per hæc signa\nScriptura significat? non\nsolum ut per omnia nostri\nCreatoris quanta sit erga nos indulgentia contemple­\n\nmur, sed etiam consideremus, quia cum nimia futu­\nrorum providentia in mutis\npecoribus habeatur, nec\nutique nos debemus præsentis vitæ voluptatibus con­\n\ntaminare, sed intentionem nostram ad venturum\nsæculum destinare. Tu ne ergo homo\nnon laborabis\nin hoc mundo, ut possis tibi subsidia quietis futuræ\nreponere,\ncum b videas formicam hiemis memorem,\nvicLum sibi studiose tempore ætatis\nattrahere? Quæ\nnon ideo minus diligens est, quia nondum pcricula\nexperitur hiberni, quin potius omni nisu curaque I\n\npervigili laborat et operatur, cunctaque discurrendo\npertentat, quo possit\nsufficientia sibimet alimenta\nrecondere : mirabilique prudentia prospicit, ne spe­\n\ncies quæ collectæ sunt corrumpantur. Secat enim\ndentibus granum, ne\nincipiens germinare pastum sibi\npraeberet inutilem : semen quoque ipsum si fuerit\n\nhumectatum vapore c telluris, siccat in solem; nec\ntamen semper hoc facit,\nsed cum serenitatem stabi­\nlem fore præsenserit, Denique non videbis imbres\n\nemitti de nubibus, quousque formica torrendum sub\nsole semen exponit. Quis igitur\nsermo comprehen­\nderc, quis auditus capere, vel quanlum temporis\nsufficere\npoterit, ad explananda cuucla mirabilia?\nQuapropter et nos simul cum propbeta\ndicamus :\nQuam magnificata sunt opera tua,\nDomine! omnia in\nsapientia fecisti (Psal. CIII,\nX4). Ergo non proderit\nnobis illa satisfactio, qua putamus excusare nos posse\n\ndicentes, minirne litteris didicisse quod expedit, cum\nlegis rnagislerio\nnaturalis electionem utilium perce­\npisse credamur. Nosti enim tu bonum quod\nfacere\ndebebis in proximum, et malum quod idem nolis aL\nalio perpeti. Nulla\nscilicet ars medendi, nec aliquis\nusus herbarum remedia pecoribus querenda\nmonstra­\nvit, sed naturaliter animal unumquodque novit pro­\npriæ saluti\nconsulere, et ineffabilem diligentiam geni­\ntiva captare prudentia.\n\n4. Sunt d tamen et apud nos genera nonnulla vir­\ntutum : quas non ex hominum\ndoctrina, sed ex na­\nturæ traditione sortimur. Sicut enim nulla nos insti­\n\ntutio monet odisse languorem, sed sponlaneum habe-\nmus erga omnia quæ nos contristare creduntur hor­\nrorem; sic et animo\nnalurale subest officium noxia\ndeclinare. Omne autem * malum morbus est animi,\n\nvirtus autem rationem sanitatis apportat. Unde bone\nquidam statuerunt,\nasserentes sanitatem esse motuum\nnaturalium constantiam. Quod etiam in animi\nvigore\nprofitendo quis non judicabilur errare? Sui enim seni­\nper appetens\nest naturaliter animus: idcoque laudanda\nprudentibus est castitas, assequenda\njustitia, sectanda\nsapientia, miranda fortitudo. Quæ res magis animis fa­\n\nmiliares sunt quam corporibus valetudo. Parentes, di­\nligite filios: filii, nolite\nparentes exasperare (Ephes. VI,\n4). Nunquid non hoc idem natura f pnecepit ? Nihil\nergo\nnovi Paulus hortatur, sed astringit altius vineula na­\nturæ. Cujus\ntanta vis est in affectu, ut etiam lupus pro\n\ncatulis suis pugnet. Quid dicturus est homo, qui et\nmandatum spernit, et naturam\ndespicit, cum aut ju­\nvenis deformat injuriis canitiem genitoris, aut pater\n\nsecundas nactus nuptias liberos ex patrimonio priore\ncontristat? Infucatus est\namor ferarum inter parentes\net filios, quoniam qui eas creavit Deus quod h minus\n\nillis in ratione præstitit, sensus beneficio compensavit.\nEx quo fit ut\npræsentibus tot ovium millibus, de\nmandra laxatus agnus mox matris vocem agnoscat\n:\net ad eam currat exsullans, fontesque lactis inquirat.\nQuod etsi forte\nmater sterilior habeatur, ipsa sola\ncontentus ubera præterit aliena, quamvis\ncopiosa sint\net referta. Materque nihilominus in tanta multitudine\nsuum\nrecognoscit fetum. Et certe vox una est in di­\nversis, color unus et odor idem,\nquantum nos videli-\ncet nostro possumus odore\ncolligere : verumtamen\n\nest illis acutior intellectus a ab homine : per\nquem\ncuique suppetit agnitio propriorum. Necdum scilicet\ncatulo dentes\nformali sunt, et tamen infestantes co­\nnatur ore repellere. Nondum vitulo cornua\nsurrexe­\nrunt, et novit jam in qua parte futura sibi sint arma\npugnandi. Hæc\nigitur indicium nobis faciunt, quia\nnaturalis prudentia doctrinæ traditione non\nutitur, et\nquia nihil inordinatum, vel improvidum habetur in\nrebus : sed\nomnia certissimum specimen in se sapien­\ntiæ Couditoris ostentant, qui sic\ninstructas pecudes\nad defensionem propriæ salutis in tituit. Expers qui­\ndem\nrationis est canis, sed æquiparantem rationi sen­\nsum creditur possidere. Nam ea\nquæ per otium vitæ\nlongum quidam sedentes vix invenire potuerunt, id\nest\nphilosophi sxculares, syllogismorum dico tendi-\n\nculas beneficio naturali canis consecutus asseritur\nb quia vestigia ferarum\nsagaciter indagando, cum\nviderit multipliciter intercisas semitas, omnes discur­\n\nsibus interrumpit, c vocem tantum articulatam non\nemittens : nam per ea quæ\nagit indicat profecto, quo\nbestiæ quæ lustrantur abierint. Nec illum relinquens\n\ninexploratum locum, ubi suspicio nulla vestigii est,\ndonec omnibus odore\nrepetilis explicatisque fallenti­\nbus viis, d cubile reperiet. Quid amplius hi\nfaciunt\nin descriptionibus, qui otiose sedentes, pulverem\nstylo signant, et\nex tribus propositionibus duas aure­\nrunt, in illa autem quae reliqua est\ninveniunt verita­\ntem? Memoria igitur canis erga depensum sibi bene­\nficium,\nquem non ingratum hominem suo benefactori\npudore confundit, cum etiam dominis\ninterfectis in\nloco deserto, multi canes\nobservatione longissima\ndefecerunt? Alii peremptis dominis indices homicidii\n\nfuerunt, reosque præsentavere judiciis, accusationem\nlatratu peragentes. Quid\nigitur dicturi sunt qui crea­\ntorem pastoremque suum Deum non modo non diU­\n\ngunt, sed etiam maledicos ejus habent amicos, et in\neadem cum illis simul cibantur\nmensa, largitoremque\nepularum sacrilegis blasphemorum sermonibus e lace­\n\nrari patiuntur?\n\n5. Sed nunc ad creaturae contemplationem redea­\nmus. Ideo scilicet imbėcilliores\nbestiæ fecundiores\nsunt, id est lepores et damæ, ovesque silvestres : ut\nnon\nfacile deleretur genus earum, a carnificibus ex­\npensum feris. Hae autem quæ\ndevoratrices sunt alia­\nrum, steriliores habentur. Nam denique leoni vix\n\nleæna fit mater: unguibus enim dum nascitur,\nvulvam\ngenitricis exulcerat, sicut vipera quæ non aliter nisi\nmatris exeso\ndiscerptoque ventre procedit, congruam\ncrealrici mercedem pro tali partu\nrependens. Ita nihil\nin rebus humanis habetur improvidum : nec ulla dili­\n\ngentiæ sibi competentis immunitas est. Quod si stu­\ndiosius ipsa f pecorum membra\ndiscusseris, invenies\nnihil illis superfluum dedisse Conditorem, nihil neces­\n\nsarium denegasse. Belluis namque carnisumis acutos\ndentes apposuit, quoniam\ntalibus opus erat ad spe­\nciem alimonix præfinitæ ministeriis. Eis vero quibus\n\nex una parte dentes instituit, plurimorum recepta­\ncula pabulorum inesse\ndisposuit, ut pars q x prior\nassumpta est de stomacho, denuo decurrat ad dentes,\n\nquo facilius eam possit ruminando conterere, ac sine\nlabore digerere. Neque enim g sine causa gurgulio­\nnem,\nstomachumque certis animalibus dedit, utpote\nnecessarios usus praebentem. Camelus\nigitur idcirco\nlongum guttur habet : ut coæquatum pe dibus, facile\nescam\nquam quaerit attingeret. Brevis autem humeris­\nque suppressa cervix ursorum est,\nitemque leonis et\ntygridis, et similium ferarum, quibus herbosa non sunt\n\nalimenta, nec habent aliquam necessitatem inclinandi\nse ad terram : quippe quæ\ncarne vescuntur. Quid de\npromuscide elephanti dicamus, qui cum omnium sit\n\nmaximus belluarum, visentibuque terribilis, par fuit\nut membris immanibus\nformaretur? Quorum magni­\ntudini si cervix fuisset aequiparans, immobilis habe­\n\nretur, pondere ipso deorsum curvatus. Nunc autem\npaucis ossibus cervices et\ncaput innexum spinæ co-\nhaeret, habetque\npromuscidem ministerium sibi colli\nlongioris explentem, quæ pastum h percipit et\naquam\ntrabit. Pedesque ejus nullis geniculorum conjungun­\ntur articulis, ut\ntanquam columnae quædam gravita­\ntem superjecti ponderis subvectarent. Si enim\ngra­\ncilia nutantiaque ejus fuissent crura, sine dubio\nejectiones\njuncturarum pateretur assiduas, utpote\nnon sufficientium molem tantam sublevare,\ncum sur\ngeret. Itaque vides quomodo velut quædam corporeæ\nturres belli\ntempore locantur ante aciem, vel montes\nanimati opponuntur, hostium munimenta\nrupturi.\nQuorum si magnitudini fundamina gressuum non\nhaberentur æqualia,\nnullatenus tanta membrositas\nportaretur. Fertur i autem elephantum trecentos\n\nannos et amplius vivere, ministerioque promuscidis\n\ncibum sibimet, ut diximus, admovere; qui velut\nser­\npens quidam siauosus et lubricus, huc atque illuc\nflectitur. Ita verus\nest sermo qui asserit nihil minus,\nnihil superfluum in a rerum creatura reperiri.\nHanc\ntamen ipsam belluam tam ingentem Deus subjectam\nnobis esse præcepit, ut\not quod doceretur intelligat,\net dum cæditur patiatur, manifeste declarans cuncta\n\nnobis ideo fuisse suhjugata, quia nos ad imaginem\nDei facti sumus, et non\nsolum in maximis animalibus\nejus inæstimabilem sapientiam possumus contemplari,\n\nsed in minimis quoque bestiolis eadem considerare mi­\nracula. Sicut enim non\nsatis admiror magnorum ver­\ntices montium quia, cum proximi nubibus habeantur,\n\nassiduis flatibus gravissimas perferunt tempestates,\nvel e contra\nspeluncarum cavationes, quia non solum\nventorum\nfremitus evitare solent, quibus ardua qua­\ntiuntur, sed sempiterna etiam b\ntemperie gratulantur:\nsic et in animalium forma, non tantam vastitudinem\n\nelepbanti stupeo, quantum murem, qui formidolosus\nelephanto est, vcl aculeum\nsubtilissimum scorpii,\nquem tanquam tistulam quamdam sapientia perfora­\nvit\nartificis, ut per eam virus a se vulneratis injiceret.\nSed nullus ob hoc\nreprehendat Conditorem: qoed\nvitæ nostræ bestias venenosas adhibuit. Ita c enim\n\nquis et præceptorem insimulabit infantum, qui offi­\ncia eos disciplinæ\neustodire compellens, lascivias et\nprotervitates illorum minis verberibusque\ncastigat.\n\nG. Quin potius confessionem fidei nobis intelligi­\nmus res noxias indicare. Si\nenim confidis in Domi­\nnum, super aspidem et batiliscum ambulabis, et con­\n\nculcabis leonem et draconem (Psal. xc, 45).\nRemini- I\nscere namque quomodo Paulus cum ligna colligeret\nmorsu viperx\nsauciatus, nihil læsionis accepit: ob\nboc scilicet, quod fidei plenus vir ille\nsanctissimus\nd habebatur. Sin auLcm fueris infidelis, non tam ser­\npentem\nmetuere debebis, sed infidelitatem propriam,\nper quam tu te ipse perditioni\nobnoxium perfecisti.\ne Sed jam sentio me humanae nativitatis debito flagi­\n\ntari, et auditorum voces in cordibns audio mussi­\ntantes, eo quod nostra quidem\nqualia sint doceamus,\nnosmet vero ipsos ignoremus. Necessarium est ergo,\n\nnubem illam quae hominum sensus caligat eripere :\nnam rcvera omnium causarum\ndifficillimum est se\nipsum cognoscere. Non enim solus oculus ea quæ\n\nextrinsecus habentur inspiciens, seipsum non valet\nintucri: sed etiam mens ipsa satis acute aliena de-\nlicta contemplans, tardior est erga suorum cognitio­\nnem vitiorum ,\nunde etiain nunc quoque velociter\nalienis acUbus f sermo decursis, obtusior\nhabetur et\npigrior ad cxaminanda quæ sunt: et non tam ex\nelementorum\ncompositione reputare possumus Cun­\nditorem, quam etiam ex nostra ipsorum\nformatione:\nsi tamen se quisque velit prudenter inspicere, sicut\ndicit\npropheta : Mirificata est notio tua ex me (Psal.\nCXXXVIII, 6); id est, dum me\nipsum intueor, ineffa­\nbilis ture sapientiæ disco virtutem. Et dixit Deus,\n\nfaciamus hominem. Ubi sunt nunc Judæi, qui I in\nsequentibus vclut per quasdam\ncavernas Deitatis\nluce fulgente, secundaque persona quæ mystice qui­\ndem\ndeclaratur, necdum tamen manifeste conspici­\ntur, repugnabant dicentes sibimet\nipsum loqui Deum,\nquoniam ipse dixit et ipse\nfecit, Fiat lux, et facta\nest lux? Erant quidem in promptu, et nunc quae\n\nmodo proferuntur ab eis ineptiæ. Quis enim faber\nferrarius , aut carpentarius, aut\nconorum cmfector\nsolus in suo consistens ergastulo, cui b uullus artis\n\nsocius præsto est, sibimet ipse dicit, faciamus gla­\ndium, vel aratrum\ncompaginemus, aut fonuemus\ncalceum; et non magis tacitus speciem quam mente\n\ndestinavit inceptat? Etenim vana garrulitas est, ho­\nminum quempiam , velut\njudicem aut censorem di.\nstricte sibimet aliquid imperare. Quanquam hi quo.\n\nque qui Dominum crucifixerunt, quid non dicturi\nsint, eXercitatas ad mendacium\nlinguas habentes,\nlicet præsens vox eorum penitus ora præcluserit?\nEt dixit\nDeus, Faciamus hominem. Donec igitur uni­\nnime\nqui doceretur existeret, in profundo fuit abdita\nprædicatio Deitatis. Ubi vero\ncœpit hominis exspe­\nctari creatio, revelata est fides, et evidenter dogma\n\nveritatis emicuit. Ausculta, Judæe Christi repugna­\ntor, quomodo socium\nmundificationis alloquitur, per\nquem sæcula fecit, qui agit omnia verbo potentiæ\n\nsuae: sed tuus animus verba non recipit pietatis. Si­\ncut enim feræ cum\nincluduntur in caveis, vulvas\nearum dentibus exedunt, amaritudinem propriam\n\ndemonstrantes , furorem tamen suum nequcunt ex­\nplere: sic Judæus adversarius\nveritatis, alligatio­\nnum coarctatus angustiis, multas asserit esse perso­\n\nnas, ad quas Verbum Dci processisse mentitur. Fe­\nrunt enim, quod angelis dixerit:\nFaciamus hominem,\nJudaica vere fictio, suaeque digna perfidiæ fabulosi-\ntas! It unum non recipiant, plurimos confitentur,\n\nfiliumque famulis per participationem\ndignitatis asci­\nscunt, et a conlbertos nostros auctores humanæ\nformationis\nefficiunt, hominisque perfectorum vo­\nlunt angelis coæquare, cum sit absurdum ut\nquali­\nbet factura possit æqualis esse factori. Considere­\nmus quoque\nsequentia : Faciamus hominem ad ima­\nginem nostram. Quid respondes? Nunquid Dei et\n\nangelorum una imago est? Nam Patris nccesse est\neamdem esse quam Fil.i, sic\ntamen, ut Dco decens\nintelligatur esse figura, id est, b non in habitu cor­\n\nporeo, sed in divina proprietate consistens. Ausculta\ntu etiam, qui de nova\ncircumcisione progrederis,\nJudaismi cultum sub Christianitatis simulationc com­\n\npend ins.Cui dicit, Ad imaginem nostram nisi illu­\nminationi glori æ, et\ntitulo paternæ sub stantiæ, qua\nest imago Dei\ninvisibilis(Hebr. I, 3)? Suas ergo\nloquitur imagini, quæ dixit: Ego et Pater unum\ntu­\nmus (Joan. x, 30) ; et, Qui me videt et Patrem meum\nvidet (Joan. XIV,\n9), huic dicit: Faciamus hominem\nad imaginem nostram. Etenim ubi unitas imaginis\n\nest, nihil potest esse dissimile. Non enim dixit ad\nimagines nostras, sicut\net Scriptura testatur : Fecit\nDeus, inquit, hominem; non fecerunt. Prudenter vi­\n\ntavit nunc multitudinem personarum : ut c ubi qui­\ndem Judæum confunderet,\nhic ritum gentilitatis ex­\ncluderet. Ideo commemoravit unitatem, ut et Filium\n\nsimul esse cum Patre cognosceres : et periculum de\npersonarum multitudinedeclinares.Ad imaginem\nDei fecit hominem.\nRursum cooperantis persona u\ninducit. Non enim dixit : Fccit ad imaginem suam,\n\nsed ad imagin m Dei. Et in quo quidem dispositum\nest hahere hominem imaginem\nDei. vel quomodo\nd recipit similitudinem Divinitatis, in sequentibus Chri-.\n\nsto sensum largiente narrabitur, nunc vero tantum\ndixisse suflicict, quia una\nimago est. Tibi vero cur\nincidit in mentem , tam sacrilege blasphemare, ut\n\ndiceres Filium Patri esse dissimilem ? 0 animum in­\ngratum! similitudinem Dei quam\ntu ipse sunpsistl,\nbenefactorem tuum habere non pateris. Et tibi qui­\ndem\nproprium vis esse quod de coelesti gratia per­\ncepisti, filio autem simililudincm\nnatura insitam,\ncum genitore non sinis esse communem. Sed jam\nnobis silentium vespere tempus indicit : dudum ad\n\noccasum sole delapso. Quapropter hie n os etiam\nsermonis e curricula terminemus,\nhis contenti quæ\ndicta sunt. Tantum enim in præsentia disseruimus,\nquantum\nintentionem vestram possumus acuere. Ple-\nniorem vero de propositis quæstionem\nalias vobis ,\nsancto Spiritu f astipulante, reddemus. Ita nunc ex­\n\nsultantes, et pro dapibus copiosis pomisque diversis,\nmemoria relatorum mensas\nvestras instruite. Con­\nfundatur impius, erubescat Judæus, exsultet justus\n\nprædicationibus veritatis : glorificetur Dominus, nunc\net semper et in sæcula\nsaeculorum. Amen.\n",
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