61 ANNALES, PART I. 62 pleasure, just as for that same reason we call tame beasts *papa swa* [gentle/tame animals], as if they were grateful and lovely creatures. Thus, while the sun rises and sets, light and darkness necessarily follow, being contrary to one another, yet both necessary for mankind; for the one contributes to the work of human beings and reveals things done, while the other gives them rest and dissolves the weariness originating from work. Night, moreover, is found to be useful to mankind in this respect also: for, situated as it is between the days, it causes time to be measured. For if light had remained without succession, we would not have learned the cycles of years, and one day would have seemed by all means to be the measure of the present age. This we believe the expected age to come will possess; for to those who are becoming immortal and without succession, such an age is appropriate. In the present time, however, it was necessary to know the measures of time, so that, seeing it passing by, we might take care of ourselves and prepare for our departure; wherefore God most wisely ordained that night should intervene.
A In this way, then, the sun both rising and setting, it is necessary that either light or darkness should follow; which two things indeed are opposed to each other, yet both are useful to men. For light provides no small service to man for performing work, and points out to him things that fall under his gaze: but darkness, in turn, cherishes mortals through rest, and dissipates all the trouble conceived from labor. We also discern night to be useful to mankind in another respect. For since it is interposed between the days, it effects a measurement of time. For if light were continuous without any interruption, we would not have noticed the orbits and revolutions of the years, but the duration of the whole age would have seemed to be one day entirely, which we believe will be the case in the age about to follow. For since we shall be immortal in it and exempt from changes, such an age will also be suitable for us. But in this age it was necessary that the measures of time be known to us, so that, seeing it glide by swiftly, we might be solicitous about ourselves and prepare for our migration. And for this reason we see that God most wisely interposed nights between the days.
B And thus the prophets of the Spirit think and speak concerning the original production and constitution of the stars; but those who are always busying themselves with empty things—who say they are wise, but, to speak with Paul, have become foolish—have given themselves over to myriads of opinions on these matters. For immediately Anaxagoras conjectured these things concerning the nature of the stars: he said that stones were snatched up from the rotation of the universe, and these, being ignited and fixed on high, were named stars. The same view also appears to Democritus regarding this. Diogenes said they were like pumice, having certain pores. But he also argues that some of them fall into the earth, and being extinguished, it is proven that they possess the nature of stones. And he uses as evidence the one that once fell at Aegos-Potami in a fiery manner. Anaximander [held] that they were certain systems of air full of fire, compressed in the manner of a wheel, emitting flames from certain vents. Xenophanes said the sun and moon were ignited clouds, while others said they were a fiery mass or stones. Philolaus philosophized that the sun was glass-like, receiving the reflection of the fire existing in the world, and filtering it to us. Such were the vain things these wise men thought regarding the nature of the stars; for, ignorant of God their Maker, they did not allow a rational cause to preside over the genesis of all things. Hence the great Basil, lamenting them, says that they will be condemned and [suffer] more than others on the day of judgment, because they turned themselves so C towards vain things.
Table of Michael Glykas
A Concerning the false prophet Muhammad. Concerning the reign of Constantine Pogonatus. Concerning the reign of Justinian Rhinotmetus. Concerning the reign of Leontius. Concerning the reign of Tiberius Apsimar. Concerning the reign of Theodosius. Concerning the reign of Leo the Isaurian. Concerning the lecherous and merciful man. Concerning the virgin violated by the Emperor Zeno. Concerning the excommunicated monk. Concerning the excommunicated priest. Concerning the reign of Constantine Copronymus. Concerning the reign of Leo the Khazar. Concerning the dog. Concerning the reign of Constantine. Concerning the reign of Nicephorus. Concerning the reign of Michael Rangabe. Concerning Bardanes. Concerning the reign of Leo the Armenian. Concerning the reign of Michael the Stammerer. Concerning the reign of Theophilus the Iconoclast. Concerning Patriarch Methodius. Concerning the reign of Michael the Drunkard. Concerning the reign of Basil the Macedonian. Concerning the reign of Leo the Wise. Concerning the reign of Alexander. Concerning the reign of Constantine. Concerning the reign of Romanus Lacapenus. Concerning the reign of Nicephorus Phokas. Concerning the reign of John Tzimiskes. Concerning the reign of Basil Porphyrogenitus. Concerning the reign of Constantine. Concerning the reign of Romanus Argyropoulos. Concerning the reign of Michael the Paphlagonian. Concerning the reign of Michael Calaphates. Concerning the reign of Constantine Monomachus. Concerning Theodora. Concerning the reign of Michael the Warrior. Concerning the reign of Isaac Comnenus. Concerning the reign of the Caesar Constantine Ducas. Concerning the reign of Romanus. Concerning the reign of Michael Parapinaces. Concerning the reign of Nicephorus Botaniates. Concerning the reign of Alexius Comnenus, who left as his successor his son John. B
End of the table of the Annals of Michael Glykas the Sicilian, prefixed to the manuscript code of the library of the Archimonastery of the Order of Fontevraud, most generously communicated by the most serene Princess, Joanna Baptista of Bourbon, Abbess General of the entire Order.
63 MICHAEL OF GLYCAS 64
A those who were blind. That great man B lamenting them, says that they will be condemned on the day of judgment more than others, because although they were so sharp-sighted for vanities, they were voluntarily blind in their search for truth. Now, why is it necessary to recount how many things these same people have conjectured regarding the magnitude of both the sun and the moon? Anaximander and Anaximenes said the sun is twenty-seven times larger than the earth; Anaxagoras, that it is larger than the Peloponnese; others, when they held it to be only a foot wide, even wished for the sun to be that same size. The same things are found handed down regarding the moon. For there were some who made it larger than the earth, while others established an equal magnitude for both, others smaller than the earth, and others asserted it to be only a palm-breadth wide; and thus, while ignorant of the depth of the sea—which nevertheless could be explored by dropping a sounding line—they were not afraid to profess with singular ambition that they knew the interval between the moon and the earth, and in turn between the sun and the moon. And thus far we have indicated what were the opinions of those we mentioned regarding the origin and magnitude of these stars. But that most expert man of sacred matters, the excellent Basil, added this also for the demonstration of their magnitude: Although the stars in the heavens are almost infinite in number, yet all their light combined is not sufficiently effective to dissipate the sadness of night, whereas the sun alone, appearing above the horizon, can melt and dissipate the air near the earth, which had been, as it were, frozen and thickened before it. Hence it comes about that we have morning winds, and in a clear sky, dews bedew the earth. But how could the sun illuminate the entire earth, which is of such magnitude, in a single moment of time, if its brightness did not proceed from a certain immense orb?
The same can also be seen in the moon. C For its body is truly great, and after the sun, it is the most splendid. For regarding these, the holy Scripture also says: "And God made the great luminaries." He calls them "great," not because they are larger than the lesser stars, but because they are of such amplitude that the splendor proceeding from them is sufficient to illuminate the heaven itself and the air, and at the same time to extend across the entire earth and sea. Therefore, beware lest you follow a false persuasion regarding this star, nor believe its magnitude to be cubital. For our vision, as if consumed and diminished in the air, is in no way sufficient for the accurate comprehension of those things which we behold above us. And so, the holy Scriptures call the sun "great" out of a certain admiration and wonder, and not by reason of any comparison. For those same Scriptures also call whales or sea-monsters "great," not because they are larger than a shrimp or a pilchard, but because they are like the greatest mountains. "And God made the great luminaries." And how, indeed, D [are they to be understood?]
≫ contraction of the light immediately found a place, that he called night. 4 "And there was evening, and there was morning, one day." And be persuaded by the great Basil, saying that the condition in the world before the generation of light was not night, but darkness. However, that which was divided toward the day, this was called night, which obtained a newer designation after the day. Therefore, the day precedes the night. For that light which was diffused everywhere was contracted by the command of the God who produced it, and being contracted, it gave way to the night, as Justin the philosopher, who is also a witness for Christ, says, and after him the great Basil. Hence, Moses, joining together the length of both and calling it one day, thus performs the measurement of time, saying: A "And there was evening, and there was morning, one day." Understand then, beloved, that since that darkness preceded the day, from thence Moses made his measurement of the days. These things are confirmed by him of the golden tongue himself. For in his third homily on the Six Days (Hexaemeron) he says that by Moses saying, "And there was evening, and there was morning, one day," he showed clearly that the end of the night is the completion of the day; for on this account he reasonably called the length of both one day. B Thus, then, the great Basil speaks concerning Moses, so that he might yield the primacy of generation to the day, he spoke first of the end of the day, then of the night, as the night follows the day. Therefore, leave aside the things of Josephus; for as he was a Jew full of darkness, he did not wish to look up to the light. Hence, he placed the night before the day.
"And there was evening, and there was morning, one day." For what reason did he say "one day" here, and not say "first day"? Although this would have been more logical, since he was about to say after this, "And there was evening, and there was morning, second day"; for the first necessarily begins and precedes the second and third. He said therefore "one day," defining the measure of day and night, and joining together the time of the day-and-night, as twenty-four hours fulfill the interval of a day, with the night obviously being understood along with the day; for the return of the heaven from the same point to the same point happens in one day.
And concerning the essence of the heaven, one should not be too curious, C since indeed the prophet Isaiah also says it was solidified by God like smoke, thereby presenting its nature, that it is very thin. Plato says the heaven was endowed with essence from the most self-similar part of the four elements, and in this it differs from the remaining bodies; for these bodies have obtained their generation from the thicker portion. Plato certainly thought these things, because he supposed the incorporeal matter to pre-exist, from which, then, the four elements came. But let them perish, as great Maximus says, those who say that nothing was made from non-existence; for we say that just as there is no end to the greatness of the Maker, so there is no grasp of His wisdom and power. Aristotle calls the heaven heterou-sian (of a different substance) and a fifth body. He calls it heterousian and something else besides the four, because the motion of both is different. For those move upward as light things, D while others again have their motion downward as being heavy; but the heaven has circular motion, on which account he considers it something else besides the four. And these, then, are [their opinions]. But we, leaving them to be cast down by one another, let us be persuaded by the God-seer Moses, saying, "In the beginning God created the heaven and the earth." And thence, from the beauty of the things seen, we understand the supremely beautiful; likewise, from their size we calculate the infinitely great; for according to the wise Solomon, from the greatness and beauty of the creatures, their Creator is contemplated. And what need to say much? The creatures were composed of four elements, except that the elements did not receive their being from incorporeal matter according to those outside, but from the Creator and God of all Himself; for on the first day, in which God brought the heaven and the earth from non-existence, at that time He also brought into existence the elements themselves, so that from then on all things might be brought to being. And such is the case concerning the heaven. And concerning the earth, you should know that it is suspended in the middle of all things. And you might know this from the motion of the stars. For all appear to us to be of equal size as they rise, reach the meridian, and set. And this is what the great Basil says in his sixth homily regarding the luminaries: "To the sun, no one is nearest and no one is furthest, but it strikes with equal distance those living in every part of the earth." Observe, therefore. For if the earth had shifted from the middle, it would have been necessary that toward whichever of the surrounding parts it had moved, one would see the stars become larger there, while from those from which it had moved away, one would behold them smaller. But now, because they are seen to be equal from everywhere, it gives us to understand that the earth is suspended in the middle of all. For if this were not so, if it were not suspended as we said at the beginning, its local motions would not be caused by winds. For God is the cause of the earthquake according to the prophet who said, "who looks upon the earth and makes it tremble," but the continuous...
the ocean’s waves, and we are illuminated by it at one time in one way, and at another in another, according to the sun’s A light. Is the sun not great, if it is many times larger than the earth itself? For if this were not the case, it would not have been able, upon appearing above the horizon, to encompass everything at that moment with its own power. Great, too—as has been stated—is the body of the moon, and truly the most luminous after the sun. For even if its light does not remain entirely immobile, this must be referred to the ineffable wisdom of the Creator of all things, so that by the spectacle of the moon we might be instructed in our own affairs and might from this source become thoughtful regarding the swift vicissitudes of human life. I also believe that the constitution of animals and of other things growing from the earth has no small dependence upon the change occurring in the moon; for bodies are affected differently when it is waning and differently when it is waxing, becoming—while it is failing—loose and empty, but, when it is waxing and brought toward its fullness, they too are again filled, because it silently injects a certain moisture tempered with heat into their very depths. This is also demonstrated by those who sleep under the moonlight and find the cavities of their heads filled with excess moisture, and furthermore by the flesh of newly slaughtered animals, which quickly spoils when subjected to the moon's influence. For this reason, they place the moon on a chariot with two bulls harnessed to it, as if it were circling the world, plowing and sowing, moistening B and heating. Yet all these things it could not have accomplished by its own changing, if it did not possess a certain transcendent and surpassing power, according to the testimony of the Scripture. Thus, from this cause, the affections of the air also arise, as is witnessed for us by the sudden disturbances that often occur at the time of the new moon—when, from a state of calm and stillness, clouds are suddenly agitated and collide with one another—as well as the flux and reflux in the straits, and the ebb and flow in what is called the Ocean, which those who dwell nearby have discovered to follow the moon in its courses in an orderly fashion. These things, then, the great Basil also discusses, wishing to demonstrate the magnitude of these luminaries. But you, beloved, in addition to what has been said, must also know this: that all the other stars possess their own light, that is, the light originally C distributed and given to them, while the moon alone possesses no light of its own. For even if some say that it also possesses some faint light, nevertheless its increments and decrements—in which it is seen as crescent, full, and gibbous—all surely come to it from the sun, according to their conjunction and separation. Learn, therefore, that the moon puts on alien light, and that the part which faces the sun—that is, the sun itself—is illuminated by it. And this is clear from D
ANNALIUM PARS I.
A inquiry is not necessary, if the prophet Isaiah says that it was established by God like smoke, thereby demonstrating its nature, that it is extremely subtle. Plato says the heaven was endowed with substance from the more self-similar portion of the four elements, and in this it differs from the rest of the bodies; for these had their origin from the thicker portion. Plato held these opinions absolutely, since he supposed that incorporeal matter pre-existed, from which the four elements were derived. But let those be dismissed, as the great Maximus says, who say that nothing was made from non-existence; for we say that just as there is no limit to the greatness of the Maker, so there is no grasp of His wisdom and power. B Aristotle calls the heaven of a different substance and a fifth body. He calls it of a different substance and something other than the four, because the motion of both is different. For things above are carried as light, while those again possess their movement downwards as being heavy; but the heaven has a circular motion, from which he supposes it to be something other than the four. And these are the opinions of those.
But we, leaving them to be overthrown by one another, let us be persuaded by the man of God, Moses, saying: "In the beginning God created the heaven and the earth." And from here, from the beauty of the things seen, we perceive the super-beautiful, and likewise from their magnitude we calculate the super-great and infinite; for according to the wise Solomon, from the greatness and beauty of the creatures their Originator is contemplated. C And what need is there for many words? Therefore, the creatures consisted of four elements, but the elements did not receive their existence from incorporeal matter according to those outside, but from the Creator and God of all Himself; for on the first day, when God brought forth the heaven and the earth from non-existence, at that time He brought forth the elements themselves with them, so that from this everything is brought forth to exist. And such things regarding the heaven.
Regarding the earth, you must know that it is suspended in the middle of the whole. And you would know this from the movement of the stars. For all appear to us to be of equal size when rising, and when in mid-heaven, and when setting. And this is what the great Basil says in his sixth homily on the luminaries: "To the sun, no one is nearest D and no one is furthest, but it approaches those inhabiting every part of the earth from an equal distance." Take heed, therefore. For if the earth had shifted from the center, it would have been necessary for the stars, upon approaching either of the surrounding parts, to be seen larger there, and from those from which it is distant, to observe them as smaller. But now, from all sides...
a body to be a vehicle for that primordial light, B and transmits an energy from it. C That this is so, and that the moon borrows its light from the sun, one might clearly learn from the lunar eclipses themselves. And how, listen. The luminaries have set themselves in opposition, and between them the body of the earth itself is suspended. The solar rays, therefore, rush as is their custom to pass through and grant illumination to the lunar disk, but they do not manage to reach it, inasmuch as the body of the earth, as we said, intervenes and obstructs them. And do not ask me, if things are in this state, why a lunar eclipse does not occur at every opposition; for I am not suitably prepared to answer you on this point in the present treatise; and for this reason, forgive me. D For those who are occupied with such matters [say that] some ecliptic nodes, as they are called, must necessarily be present during the conjunctions and full moons. For the body of the moon or the earth alone cannot cause an obstruction, whether in the case of the sun or in the case of the moon, unless an ecliptic node is also found there, as they are lead to believe. And specifically, an eclipse would be said to occur in the case of the moon itself; for because it is clothed in solar light, it is stripped of it again for the reason we stated. In the case of the sun, we have learned to call it not an eclipse, but an obscuration. For the solar light will never be eclipsed; but because the lunar body, being closer to the earth, happens to run underneath during the time of conjunction, and thus obstructs the solar rays, the air above our heads is at that time cast into darkness, inasmuch as those [rays] are not cast downward to illuminate the perigee. If you also seek to learn, among other things, how and in what manner the moon, having possessed no light of its own from the beginning, borrows it from the sun, you ought to know that the Creator and Maker of all things, God, did not introduce this novelty because He was lacking another light, but in order that a rhythm and order might be instilled in creation, according to John Damascene, of one that rules and one that is ruled, and so that we ourselves may also be taught from this to share and impart to one another.
this body was made to be a vessel for that primal light, conveying its energy. A For as fire is one thing and the lamp another—the former having the power to illuminate, while the latter is fashioned to display it to those in need—so too were the luminaries now fashioned as a vessel for that purest, sincere, and pristine light.
But proceeding further, he continues word for word: "And let the sun be for the rule of the day." How is it, he says, that the sun possesses the rule of the day? Because, carrying light within itself, whenever it crosses the horizon, it provides day by dissipating darkness, so that no one would err by defining day as the air illuminated by the sun. B Clearly, then, the great one here showed that they were merely light-receptacles, not the light itself, that were created on the fourth day. They were created, however, in order to receive that first light and to shine upon the earth. God did this, as Theodoret says, so that the primal light—being divided into both small and great luminaries—might emit a radiance proportionate to the eyes of living creatures. For had this not been the case, animals with eyes could not have endured the excess of such light. The great Basil confirms this as well, saying: "The sun is beautiful—that is, the solar disk—in which, as in a lamp, that primal light was deposited; and it is beautiful also because of its moderation: for neither, because of that light's subtlety, does the fire go beyond its bounds and consume everything, nor because of its density does it send a C duller force toward us."
Now before the fourth day, that is, before the disks were created—as Justin the philosopher and witness of Christ says, along with the rest of the catalog of the Fathers—the light, being diffused everywhere through the air, neither moved in a steady course nor defined the measures of the day, but by contracting gave way to the night. "And it was," as it says, "evening, and it was morning, one day." But when it was later joined to the solar disk, it completes the journey of the day's hours through the body [of the sun] without fail; and hence the rising sun makes the day, while setting beneath D the earth it becomes the cause of the night. For this night is nothing other than the shadow of the earth, as the sun travels beneath the earth. This darkness was named "night" (nyx) because it pricks (nytto) the man who is sleeping, and thus, as it were, speaks to him: "Know, O man, that being mortal, you are a slave to sleep." That night is a piercing (katanygmos), the prophet David also declared, saying: "What you say in your hearts, be pierced (katanygete) upon your beds." By these same terms, the light, as something gentle and pleasant, was called "day" (hemera), because it makes all things mild (hemeroun); and for this reason even tame animals (hemera) are so called.
D Those things which are present more sharply in domestic plants are transmitted invisibly to wild ones. They also cure the feebleness of fruitful and domestic trees by grafting wild figs onto them, checking the fruit that is already flowing and scattering by connecting the wild figs to them. The Creator of these has permitted these things to happen in such a paradoxical way, so that we too might often gain strength from the things that oppose us, even for the showing forth of virtues; for not a few of them choose to live lawfully, even if they err in their dogmas. But the palm tree also, while bearing sweet fruit, is mostly found in salty places; this very thing hints that we ourselves are able not to destroy what is in accordance with our purpose, even if we live among certain opposites. See, beloved, that all fragrant things, when garlic and onions are planted beside them, become more fragrant, because whatever is sharp-smelling and foul-smelling in them naturally flows off into the sharper of the seeds, and what remains becomes most fragrant. And rue, when planted under a fig tree, becomes sharper than itself; for the heavy scent in the fig tree is transferred into it, and from thence the figs become better. Furthermore, certain meats hung near a fig tree become tender. For the plant, as has been said, is the most oposite of all. It emits a hot, sharp, and cutting spirit, and this breaks down and ripens the flesh of the bird. Whence even the most ferocious of bulls, when tied to a fig tree, remains quiet and endures being touched, and lets go of its rage as if it were withering away. This spirit, therefore, when it falls upon meats, separates the flesh and tenderizes it. For these reasons, even before the sweet fig, other figs called "wild figs" (olunthoi) draw the useless moisture of the plant into themselves and release it more wholesome. For this reason Scripture says: "The fig tree brought forth its wild figs," that is, the soul, through purification, brought forth and drained away all the uselessness as if it were a wild fig. Nor is this worth your passing over; for there is a theory that amber is also the sap of plants hardening into the nature of a stone. But some plants are evergreen, while others are stripped bare; and of the evergreens, some are deciduous while others are always leafy. Deciduous are the olive and the pine (for they change their leaves stealthily, so as never to appear stripped of their foliage), but the palm is ever-leafy, having the same leaf remaining from its first sprouting until the end. And so much for these things. Do not marvel, beloved, if holy Scripture says that the water was gathered into "one collection," but where into "collections"; for both this and that happened, and they are not mutually opposed. Theodoretus says that it is well said both "collection" and "collections" regarding the waters; for the seas seem to be divided according to their external surface (for the Indian sea is one thing, and the Hyrcanian another), but from below they are connected through certain subterranean channels. Externally, the great sea lies upon us, that is, the Ocean, which is also called the Atlantic. It is called so because of the mountain there, Atlas. This Atlas is so high that it is even called a pillar of heaven by the poets; no one has seen its head because it is covered with snow. Thus said the aforementioned Theodoretus, while the great Basil says that "into one collection" is well stated. For so that the water flowing in, overflowing the places receiving it, might not transit further, and by filling one after another, continually flood the entire continent, He said "let the waters be gathered into one collection," that is, let no other reach out from this, but let what is gathered remain in the first gathering. In accordance with this, Ecclesiastes also says that all the torrents go into the sea, and the sea is not filled, since the flowing is in the waters because of the divine command.
THIRD DAY
On the third day all the waters were gathered into their own collections according to the divine command, and thus the dry land appeared. Then indeed it was also adorned in a paradoxical way with all kinds of plants and trees. For being strengthened by the divine will, as the Nyssene says, it suddenly gave birth to all things, not needing time for the increase of those things which were produced from it, but by budding forth the fruits at the same time as the flowers, it was a heart-delighting spectacle. For if the thorn is an unpleasant thing and a provider of pain, it was not that the earth produced even this from its beginning, but when, after the transgression, Adam heard: "Cursed is the ground in your works; it shall bring forth thorns and thistles for you." For so that we might have sorrow placed beside pleasure, and from this remember sin, as the great Basil says, for this reason the thorn grew joined to the rose. Observe then. For if Adam had not heard "Cursed is the ground in your works," perhaps the earth might have continued to provide you with fruitful plants not needing time for growth. For then, indeed, before the transgression—evidently, as the great Basil says—at the moment of time from the sprouting, the earth, in order to keep the laws of the Creator, having passed through every stage of growth, immediately brought the sprouts to perfection. For there were deep meadows with the abundance of grass, and the fruitful fields, heavy with crops, preserved an image of a swelling sea in the motion of the ears of corn. And these things were when God said: "Let the earth bring forth the herb of grass"; and when He added, "And the fruit-bearing tree producing fruit, whose seed is in itself, according to its kind and according to likeness, upon the earth," then indeed, then all the thickets became dense, and all the trees ran up: firs and cedars, pines and cypresses, and such things, and the rosebushes and myrtles and laurels; all were brought into being in a single moment of time, not having been before, each with its own proper characteristic. Do not marvel if not all herbs are edible. For those things which are not useful to man are useful to the animals created for his sake. And if poisonous plants are also among them, one ought not to be surprised at this either. For often these also become remedies for ailments; for when mixed with other herbs, they become antidotes and providers of health. Thus, therefore, the great Basil also says that nothing of the poisonous things was made originally or without use, even if it causes us, being ungrateful, to think against the Maker. For some of them provide food for some of the irrational creatures, or are discovered by the medical art even for us for the alleviation of certain illnesses. For the fish feed on hemlock, being able to reject the harm from the poison due to the constitution of their body.A He set these as signs and for seasons. It is fitting for you to pay attention here to the great Basil; for in the sixth of his homilies on the Hexaemeron, he says the following about the observation of the stars: "The observation of the luminaries is necessary for human life, provided one does not inquire into their signs beyond what is proper. For much may be learned concerning rains, and much concerning droughts and the movement of winds, whether particular or universal, violent or gentle. For as to one of the things indicated by the sun, the Lord Himself handed it down to us, saying that there will be foul weather, because the heaven looks threatening. For when the rising happens through mist, the rays of the sun are obscured, and it appears coal-colored and blood-red to the sight, the thickness B of the air causing this appearance to the eyes. But also, when the moon is surrounded by clouds, it portends either a mass of heavy rain or a violent movement of the south wind. And when the so-called halos form around the sun, or what they call 'anthelia' when they run along with the path of the sun, certain ominous signs of events occur; just as indeed the bars [sundogs] that appear in the clouds, imitating the color of the rainbow, indicate extraordinary rains and storms, or in general a long-lasting change in the air. Many things have also been observed by those who have devoted themselves to these matters concerning the waxing or waning moon, as signs, since the air around the earth necessarily changes along with its phases; for when it is thin and clear around the third day, it promises steady fair weather, but when it appears thick at the horns and reddish, it threatens heavy water from the clouds or a violent movement of the south wind. No one is ignorant of how much benefit the indication from these things provides for life. For see how even those who sail look to the stars and travel the accurate path, and by paying attention to their position they steer their ship; since the nature of the waters does not retain footprints, by which travelers on land make their journey without doubt, God has given to those who traverse vast seas the position of the stars as it were footprints of the sea-paths. And thus concerning these matters, such is the opinion of the holy Fathers."
C But others, misinterpreting the Mosaic saying which has been discussed by us, say that all human affairs are administered and governed by the mixture and configuration of the stars, deriving therefrom both prosperity and misfortune, and simply all things that happen unexpectedly to life each day. But you, my beloved child, do not for a moment endure to be persuaded by such arguments, unless you wish to find that the stars—and consequently their Creator, God—are unjust; for if they make some men fornicators, others adulterers, and others still murderers and robbers, then God Himself, who created them, would be found unjust, threatening sinners with the fire of Gehenna and outer darkness. But it is not
MICHAELIS GLYCÆ TABULA
Concerning cranes and bees. Concerning storks. Concerning the swallow. Concerning the halcyon. Concerning the turtledove. Concerning the eagle. Concerning the ossifrage. Concerning the crow. Concerning vultures. Concerning the raven. Concerning cicadas. Concerning the feathers of the eagle. Concerning the plover. Concerning the nightingale. Concerning the bat. Concerning geese. Concerning vultures. Concerning mice, frogs, and eels. Concerning the heron or erodius. Concerning the pelican. Concerning ravens. Concerning the bee and drones. Concerning the ibis. Concerning the cercopithecus monkey. Concerning the weasel or cat. Concerning the stone which is called lychnus. Concerning the phascusa. Concerning the phoenix. Concerning the Libyan sparrow, or ostrich. Concerning the cuckoo. Concerning the bee-eater. Concerning the domestic rooster. Concerning flies, bees, and ants.
DIES VI.
Concerning the sixth day of the creation of the world, when quadrupeds came forth from the earth. Why He did not bestow a blessing upon terrestrial animals, as He did upon the fish. Concerning the ass. Concerning the camel. Concerning the elephant. Concerning the leopard. Concerning the lion. Concerning medicinal herbs. Concerning the bear. Concerning the tortoise. Concerning the elephant. Concerning the land hedgehog or porcupine. Concerning the ant-lion. Concerning hares. Concerning the hind. Concerning the calf. Concerning the beaver. That cats and bats see at night. Concerning the lion whelp. Concerning the wolf. Concerning the giraffe. Concerning the unicorn. Concerning the ant. Concerning the chameleon. Concerning the pig or boar. How the horse and the boar produce foam. Concerning dogs, and that they suffer from rabies in the summer. Concerning the bear. Concerning wild asses. Concerning foxes. Concerning the wild goat.Naturae Adami explicatio.
Concerning the formation of Adam and Eve, and concerning paradise. Concerning the soul. Concerning the power of the soul. Concerning the concurrence of the soul and the body, of things existing on both sides. Concerning the faculties.He states that fire and water exist in the heavens, and likewise that fire and water are hidden beneath the earth, from which sources, like siphons of a sort, springs gush forth for the use of our life. John Damascene, however, hints that the Ocean surrounds the whole earth like a river; concerning which the Holy Scriptures also seem to me to speak, when they report that a river goes forth from paradise, bearing sweet and drinkable water, and that it is then divided into four headwaters, that is, four rivers. But if you also wish to know for what reason the rain-waters, after they have come down to us, to such an extent become corrupt and putrefy—the sun filtering out the most subtle part and drawing it upward—behold, we shall willingly set this before you as well. The nature of these waters is most mixed; for the sun draws something upward from every kind of moist thing. Therefore, this instability is very movable and looks quickly toward corruption. Furthermore, the heaviest and thickest part of the moisture brought up by the sun is carried down again, since heavy things are by nature inclined to be carried downward; meanwhile, the most subtle part of the exhalation is converted into the nature of wind. And let these things be said thus far.
THE FOURTH DAY
On the fourth day God created the luminaries and placed them in the firmament itself. When you hear them called luminaries, do not think of them as anything other than vessels and receptacles of light. For God, having taken that light which was produced on the first day and having distributed it to all the luminaries—although it seems otherwise to the golden-mouthed John regarding these matters—placed them like lamps so that they might shine upon the earth. For that divine man, in his fifth discourse on the Hexaemeron, used these words regarding this: "Observe the wisdom of the Creator. He spoke only, and this wonderful element was produced, I mean the sun." For he calls this a great luminary and says it was made for the beginnings of the day; for this makes the day more radiant. For this reason he created it on the fourth day, so that you might not think that it constitutes the day. For there were three days before the creation of this, but the Master willed through this also to make the light of the day more radiant. Pay attention, beloved. For here the most divine John seems to say that the light produced on the first day is one thing, and that of the fourth day is another, much brighter than the former. But the great Basil, in his sixth discourse on the luminaries—not to mention the other holy Fathers—discourses more clearly on this matter, and says: "If the genesis of light had already preceded [the fourth day], how is it that the sun is said to have been made for shining?" At that time, then, the very nature of light was produced, but now the solar [body was fashioned].A Do not marvel that while the water flowing into the sea is fresh and potable, this alone appears salt and undrinkable. For because of that smoky exhalation which is near it, and which, as it were, scorches and parches it, and imparts to it a salty quality, the salt water remains as a sort of residue. The water of rivers should indeed also appear salty, as it too experiences exhalations and is scorched; however, the continuous motion of it does not allow this. But that water, stagnating in a hollow place and remaining and standing by itself, is easily susceptible to the causes of saltiness. John Damascene confirms this view, saying: “The Ocean, being potable and very sweet, supplies water to the sea; yet, as it lingers and stands still and motionless, it becomes bitter, as the sun is always drawing up the finer part, even through siphons, whence clouds are formed and rains occur through the percolation, the water being sweetened.” Thus, also, the most divine Anastasius the Sinaite explains this matter in his *Hexaemeron*, saying: “The sea was sweet at the beginning and had a potable stream; but later, in time and by [the interaction of] the elements, it received this change.” For the sun, as has been said, by its own heat causes the sea to evaporate, and drawing up and lightening the sweeter part toward the air, it leaves the saltier and heavier part below. And that sea water is thicker than river water, the thing itself demonstrates; for in rivers ships bearing a heavy load cannot sail, but in the sea they are carried easily because of the underlying thickness. B There is no reason for you to wonder that the waters flowing into the sea are fresh and drinkable, while the sea itself is bitter and of no use for drinking. For because of that smoky exhalation which is in it, which as it were draws out the fumes and burns the sea, and imparts to it an C amarulent quality, the saltish water is left behind like a sort of sediment. And the riverine water would surely be rendered salty as well, since it too is affected by exhalations and is burned; but the perpetual motion of it does not allow this. But the sea, stagnating in a hollow place and remaining and standing apart by itself, easily admits the causes of saltiness. Our reasoning is confirmed by John Damascene when he says: “The Ocean, which is otherwise potable and sweet, supplies water to the sea. But when it persists for a long time in one place and is not moved, it becomes bitter, the sun, of course, perpetually drawing up what is finer, and likewise by certain siphons, whence clouds exist and rains are produced, the water having been sweetened by a certain percolation.” In the same way, Anastasius the Sinaite explains this matter in his commentary on the works of the first six days. D “The sea,” he says, “was sweet in the beginning and contained a potable liquid; but subsequently, by the lapse of time and the elements themselves, it received this change which we now experience. For the sun, by its heat, creates certain exhalations of the sea, and drawing upward the sweeter part and lifting it into the air, leaves behind what is heavy and saltier; and that the water of the sea is thicker than river waters, the fact itself teaches. For in rivers, heavily laden ships cannot be carried, whereas the sea bears them quite lightly due, clearly, to its thickness.”
In addition to these things, you must also know this: that all waters, both fountain and well waters, have their beginnings from the sea. For the land neighboring the sea is porous and has underground channels, having, as it were, certain veins through which it receives water from the sea and sends forth springs. Therefore, according to the quality of the earth, the water of the springs also rises. Hence, there are waters that are acidic, or oily, or ash-colored, and all such things; for they all partake of the quality from the earth through which they pass and rise. Thus, also, warm waters, passing through fiery earth, as the great Basil says, or being compressed and broken through by force, draw their heat from thence. Furthermore, great springs occur in mountains for this reason: that the drawing and exhalation from the depths reaches even to the very summit of the mountain, especially if the mountain happens to be porous and suited for this attraction. Then, the water flowing down from here and there, and collecting in some place, bursts the earth there and thus issues forth with force. And the spring is perennial because the sun’s attraction from the depths is continuous. The greatest of the mountains bear witness to this argument: Caucasus, Parnassus, Pyrene, and such like; for therefrom the mightiest rivers arise, having sprung from great fountains. And what