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
so that it might be a vehicle for that first-born light. For just as fire is one thing and a lamp is another—the former having the power of giving light, while the latter was made to provide light for those in need—so now (on the fourth day, that is) the luminaries were prepared to be vehicles for that most pure light, which is separated from all dense matter.
Not long after, the same Basil speaks to this point: "And let the sun," says Moses, "be for the rule of the day." And how, he asks, does the sun have the rule of the day? Because, carrying the light within itself, as soon as it passes the horizon, it provides us with the day, having dissipated the darkness; and one would not be greatly mistaken in defining day as the air illuminated by the sun. In these words, this exceptional man shows quite clearly that only light-receptacles B were fashioned on the fourth day, and not light itself. These were indeed produced to receive that first light and to shine upon the earth. God did this, as Theodoret relates, in order that the first-born light, being divided into small and great luminaries, might emit a radiance commensurate with the eyes of living creatures. For had this not been so, creatures endowed with eyes would not have been able to endure the excessive brightness of the light. The same great Basil confirms these things, saying: "The sun itself is truly beautiful—that is, the solar disk—in which, as in a lamp, that first-born light was deposited; but it is beautiful also because of its moderation; for neither does the fire, because of that light's subtlety, pass through and burn up all things, nor does it, because of its density, transmit a duller efficacy toward us."
As for the time before the fourth day, that is, before the disks of the stars were created, as that philosopher C and witness of Christ, Justin, says—with the rest of the assembly of the Fathers in agreement—the light, being diffused everywhere throughout the air, neither moved with a steady motion nor defined the boundaries of the day; but, being gathered together, it gave way to the night. "And there was," as Scripture says, "evening and morning, one day." But when it was later joined to the solar disk, it perfectly fulfills the course of the day's hours through the body of the sun; and from this, the sun rising makes the day, while setting under the earth, it becomes the cause of the night. For this night is nothing else but the shadow of the earth, as the sun passes under the earth. This darkness was called "night" [νύξ] because it "stings" [νύττει] sleeping man, and, as it were, says to him: "Learn, O man, that being mortal, you are a slave to sleep." That night is a kind of stinging D is also shown by the prophet David, saying: "What you say in your hearts, be stung on your beds." According to these [reasonings], light, being something gentle and pleasant, is called "day" [ἡμέρα] because it makes all things "tame" [ἡμεροῦν]—whence also the domesticated animals are called "tame" [ἥμερα] for this reason.