The works of God are exceedingly glorious and wonderful: no man is able sufficiently to praise him.
Gods incomparable excellencie appeareth in the heauens; 2. in the sunne, 6. moone, 9. other starres, 12. rainebow, 14. snow, 15. cloudes, 16. hayle, 17. winde, 18. thunder, 21. frost, 22. christal, 24. dew, 26. the sea, and innumerable thinges therin. 29. No man is able to praise God sufficiently.
1The firmament on high is his beauty, the beauty of heaven with its glorious shew.Bellezza dell'altissimo cielo egli è il firmamento; nell'ornato del cielo si vede la gloria.THE firmament of height is his beautie, the beautie of heauen is in the vision of glorie.Altitudinis firmamentum pulchritudo ejus est, / species cæli in visione gloriæ. 2The sun when he appeareth shewing forth at his rising, an admirable instrument, the work of the most High.Il sole uscendo fuora, col suo aspetta annuncia (il giorno), strumento ammirabile, opera dell'Altissimo.The sunne in sight declaring at his coming forth, a meruelous instrument, the worke of the Highest.Sol in aspectu annuntians in exitu, / vas admirabile, opus Excelsi. 3At noon he burneth the earth, and who can abide his burning heat? As one keeping a furnace in the works of heat:Nel mezzogiorno egli abbrugia la terra, e chi è, che possa reggere in faccia a' suoi ardori? Come chi mantiene una fornace pe' lavori, che si fanno a fuoco ardente:At noone it burneth the earth, and who can abide in the presence of the heate thereof: kepeing a fornace in the workes of heate:In meridiano exurit terram, / et in conspectu ardoris ejus quis poterit sustinere ? / fornacem custodiens in operibus ardoris: 4The sun three times as much, burneth the mountains, breathing out fiery vapours, and shining with his beams, he blindeth the eyes.Il sole tre volte tanto brugia i monti, vibrando raggi di fuoco, e col fulgore de' suoi raggi abbacina gli occhi.the sunne three times so much burning the mountaines, casting out fyrie beames, and shining with his beames blindeth the eyes.tripliciter sol exurens montes, / radios igneos exsufflans, / et refulgens radiis suis obcæcat oculos. 5Great is the Lord that made him, and at his words he hath hastened his course.Grande è il Signore, che la creò, per comando del quale egli accelera la sua corsa.Great is our Lord that made it, and by his wordes it hath hastened his course.Magnus Dominus qui fecit illum, / et in sermonibus ejus festinavit iter. 6And the moon in all in her season, is for a declaration of times and a sign of the world.La luna con tutte le fasi, e col suo periodo indica i tempi, e segua gli anni.And the moone in al in her time, is the shewing of season and the signe of age.Et luna in omnibus in tempore suo, / ostensio temporis, et signum ævi. 7From the moon is the sign of the festival day, a light that decreaseth in her perfection.La lana da il segno de' giorni festivi; luminare, il quale arrivato alla sua pienezza, decresce.By the moone is the signe of a festiual day, a light that diminisheth in consummation.A luna signum diei festi: / luminare quod minuitur in consummatione.
8The month is called after her name, increasing wonderfully in her perfection.Il mese ha preso il nome da lei; ella cresce mirabilmente fino alla pienezza.The moneth is according to her name, increasing meruelously in consummation.Mensis secundum nomen ejus est, / crescens mirabiliter in consummatione. 9Being an instrument of the armies on high, shining gloriously in the firmament of heaven.Un esercito è nell'eccelso, nel firmamento celeste, il qual esercito gloriosamente risplende.An instrument of the campe on high, shining gloriously in the firmament of heauen.Vas castrorum in excelsis, / in firmamento cæli resplendens gloriose. 10The glory of the stars is the beauty of heaven; the Lord enlighteneth the world on high.Lo splender delle stelle è la gloria del cielo: il Signore è quegli, che illumina il mondo lassù dall'alto.The glorie of the starres is the beautie of heauen, our Lord illuminating the world on high.Species cæli gloria stellarum: / mundum illuminans in excelsis Dominus. 11By the words of the holy one they stand in judgment, and shall never fall in their watches.Alla parola del Santo elle son pronte a' suoi ordini, né mai si stancano nello loro stazioni.In the words of the holie one they shal stand to iudgement, and shal not faile in their watches.In verbis Sancti stabunt ad judicium, / et non deficient in vigiliis suis. 12Look upon the rainbow, and bless him that made it: it is very beautiful in its brightness.Mira l'arcobaleno, e benedici colui, che lo ha fatto: egli è molto bello nel suo splendore.See the bow, and blesse him that made it: it is very beautiful in his brightnes.Vide arcum, et benedic eum qui fecit illum: / valde speciosus est in splendore suo. 13It encompasseth the heaven about with the circle of its glory, the hands of the most High have displayed it.Egli il cielo cinge con cerchio glorioso, le mani dell'Altissimo sono quelle, che lo han disteso.It hath compassed heauen in the circuite of his glorie, the handes of the Highest haue opened it.Gyravit cælum in circuitu gloriæ suæ: / manus Excelsi aperuerunt illum. 14By his commandment he maketh the snow to fall apace, and sendeth forth swiftly the lightnings of his judgment.Dio col suo comando fa subito venire la neve, e con celerità spedisce le folgora secondo il suo giudizio.But by his commandement he hath hastened snow, & he hasteth to send forth the lightninges of his iudgement.Imperio suo acceleravit nivem, / et accelerat coruscationes emittere judicii sui.
15Through this are the treasures opened, and the clouds fly out like birds.Per questo si aprono i tesori, e le nubi volano come gli uccelli.Therefore are the treasures opened, and the cloudes flie forth as birdes.Propterea aperti sunt thesauri, / et evolaverunt nebulæ sicut aves. 16By his greatness he hath fixed the clouds, and the hailstones are broken.Colla sua potenza grande egli addensa le nuvole, e ne stacca pietre di grandine.By his greatnes he hath set the cloudes, and the hailestones are broken.In magnitudine sua posuit nubes, / et confracti sunt lapides grandinis. 17At his sight shall the mountains be shaken, and at his will the south wind shall blow.A uno sguardo di lui si scuotono i monti, e per volere di lui soffia lo scirocco.In his sight the mountaines shal be moued, and at his wil the south winde hath blowen.In conspectu ejus commovebuntur montes, / et in voluntate ejus aspirabit notus. 18The noise of his thunder shall strike the earth, so doth the northern storm, and the whirlwind:Il rumor del suo tuono sbatte la terra: la bufera aquilonare, e i turbini di vento,The noyse of his thunder shal beate the earth, the tempest of the northwind, and the gathering together of wind:Vox tonitrui ejus verberavit terram, / tempestas aquilonis, et congregatio spiritus: 19And as the birds lighting upon the earth, he scattereth snow, and the falling thereof, is as the coming down of locusts.Spandono la neve, la quale vien già a guisa di uccelli, che calano a riposarsi, o come locuste, che si gettano sulla terra, e la ricuoprono.and as the bird lighting downe to sitte, he scatereth snow, and the falling thereof, is as the locust dyuing downeward.et sicut avis deponens ad sedendum, aspergit nivem, / et sicut locusta demergens descensus ejus. 20The eye admireth at the beauty of the whiteness thereof, and the heart is astonished at the shower thereof.L'occhio ammira il bel candore di lei, e la sua quantità cagiona spavento ne' cuori.The eye shal admire the beautie of the whitenes thereof, and the hart quaketh at the shower thereof.Pulchritudinem candoris ejus admirabitur oculus, / et super imbrem ejus expavescet cor. 21He shall pour frost as salt upon the earth: and when it freezeth, it shall become like the tops of thistles.Egli spande sopra la terra la brina come sale, la quale quand'è agghiadata si fa simile alle punte de' triboli.He shal power out frost vpon the earth as salt: and when it freeseth, it shal be made as the toppes of a thistle.Gelu sicut salem effundet super terram: / et dum gelaverit, fiet tamquam cacumina tribuli.
22The cold north wind bloweth, and the water is congealed into crystal; upon every gathering together of waters it shall rest, and shall clothe the waters as a breastplate.Al soffio del freddo aquilone l'acqua si congela in cristallo, il quale sopra ogni massa di acque si posa, e mette indosso alle acque quasi una corazza.The cold north winde blewe, & of water there frose chrystal, vpon al gathering together of waters it shal rest, & as a brest plate it shal put it self vpon the waters.Frigidus ventus aquilo flavit, / et gelavit crystallus ab aqua: / super omnem congregationem aquarum requiescet, / et sicut lorica induet se aquis: 23And it shall devour the mountains, and burn the wilderness, and consume all that is green as with fire.Egli divora i monti, e brugia i deserti, e secca ogni verdura al pari del fuoco.And it shal deuoure the mountaines, & burne the desert, & extinguish that which is grene as fire.et devorabit montes, et exuret desertum, / et extinguet viride, sicut igne. 24A present remedy of all is the speedy coming of a cloud, and a dew that meeteth it, by the heat that cometh, shall overpower it.Il rimedio a tutto questo si è una nuvola, che tosto comparisca; e una molto calda rugiada, che gli venga contro lo fa dar giù.The remedie of al is in the hastie coming of a cloude, and a dew meeting it by the heate that cometh, shal make it quaile.Medicina omnium in festinatione nebulæ: / et ros obvians ab ardore venienti humilem efficiet eum. 25At his word the wind is still, and with his thought he appeaseth the deep, and the Lord hath planted islands therein.Una parola di lui fa tacere i venti, e un suo volere mette in calma il mar profondo, e in esso il Signore pianta delle isole.At his word the wind was stil, and with his thought he appeased the depth, and our Lord planted Ilandes therein.In sermone ejus siluit ventus, / et cogitatione sua placavit abyssum: / et plantavit in illa Dominus insulas. 26Let them that sail on the sea, tell the dangers thereof: and when we hear with our ears, we shall admire.Quelli, che scorrono il mare, ne raccontino i pericoli; e noi all'udirli co' nostri orecchi rimarremo stupefatti.They that saile on the sea, tel the perils ther of: & hearing with our eares we shal meruel.Qui navigant mare enarrent pericula ejus, / et audientes auribus nostris admirabimur. 27There are great and wonderful works: a variety of beasts, and of all living things, and the monstrous creatures of whales.Ivi opere grandi, e ammirabili: vari generi di animali, e bestie di ogni sorta, e mostruose creature.There are goodly workes, & meruelous: diuers kindes of beastes, & of al cattel, & the creature of mightie beastes.Illic præclara opera et mirabilia, / varia bestiarum genera, et omnium pecorum, et creatura belluarum.
28Through him is established the end of their journey, and by his word all things are regulated.Per lui fu stabilito (ad ogni cosa) il fine del suo viaggio, e tutto ha posto in buon ordine col suo comando.Through him is the end of their iourney confirmed, and by his word al thinges are set in order.Propter ipsum confirmatus est itineris finis, / et in sermone ejus composita sunt omnia. 29We shall say much, and yet shall want words: but the sum of our words is, He is all.Diremo molto, e ci mancherà la parola: ma la somma di quel, che può dirsi, si è, che egli è in tutte le cose.We shal say manie thinges, & shal faile in wordes; but the summe of our wordes is, he is in al.Multa dicemus, et deficiemus in verbis: / consummatio autem sermonum ipse est in omnibus. 30What shall we be able to do to glorify him? for the Almighty himself is above all his works.Che potrem far noi per glorificarlo? perocché egli l'onnipotente di tutte le opere sue è più grande.Glorifying him how far shal we be able? for the omnipotent himself is aboue al his workes.Gloriantes ad quid valebimus ? / ipse enim omnipotens super omnia opera sua. 31The Lord is terrible, and exceeding great, and his power is admirable.Il Signore è terribile, e grande oltre modo, ed è mirabile la sua possanza.Our Lord is terrible, & exceeding great, & his might is meruelous.Terribilis Dominus, et magnus vehementer, / et mirabilis potentia ipsius. 32Glorify the Lord as much as ever you can, for he will yet far exceed, and his magnificence is wonderful.Lodate il Signore quanto mai potrete; perocché egli sarà sempre al di sopra, e la magnificenza di lui è prodigiosa.Glorifying our Lord as much as euer you can, he shal yet surpasse, and his magnificence is meruelous.Glorificantes Dominum quantumcumque potueritis, / supervalebit enim adhuc: et admirabilis magnificentia ejus. 33Blessing the Lord, exalt him as much as you can; for he is above all praise.Benedite il Signore, ed esaltatelo quanto potete; perocché egli è maggior d'ogni laude.Blessing our Lord, exalt him as much as you can: for he is greater then al praise.Benedicentes Dominum, exaltate illum quantum potestis: / major enim est omni laude. 34When you exalt him put forth all your strength, and be not weary: for you can never go far enough.Armatevi di valore per esaltarlo, e non vi stancate; perocché non ne ver rete a capo giammai.Exalting him be ye replenished with strength. Labour not: for you shal not comprehend.Exaltantes eum, replemini virtute, ne laboretis, / non enim comprehendetis. 35Who shall see him, and declare him? and who shall magnify him as he is from the beginning?Chi lo ha veduto, affin di poterlo descrivere? E chi spiegherà la sua grandezza qual ella è ab eterno?Who shal see him, and shal declare him? and who shal magnifie him as he is from the beginning?Quis videbit eum et enarrabit ? / et quis magnificabit eum sicut est ab initio ?
36There are many things hidden from us that are greater than these: for we have seen but a few of his works.Molte sono le opere nascoste maggiori di queste; perocché poco è quel, che veggiamo delle opere di lui.Manie thinges hid are greater then these: for we haue seene few of his workes.Multa abscondita sunt majora his: / pauca enim vidimus operum ejus. 37But the Lord hath made all things, and to the godly he hath given wisdom.Ma tutto è stato fatto dal Signore, ed egli a que', che vivono piamente dì la sapienza.But our Lord made al thinges, and to them that liue piously he hath geuen wisdom.Omnia autem Dominus fecit, / et pie agentibus dedit sapientiam.
43:1
Shew. We cannot behold these things without admiration of God.
43:2
Worthington
High. The sun is the most excellent of all irrational creatures, affording light (Worthington) and heat for the production of things; (Haydock) whence Aristotle (de Anima ii.) styles it "father of men and of gods." Yet it is inferior to man, being devoid of reason. All creatures manifest God's majesty; the little as well as the great. (Worthington)
43:5
Hastened. Some Greek copies read "slackened," alluding to Josue 10:13.
43:6
In all. Complutensian Greek, "to stand guard." Other copies agree with the Vulgate, though embarrassed.
43:7
43:8
Name. Meni is used for the moon, (Jeremias 65:11.) which resembles the Greek men, "month." This is also derived from mene, "the moon." We know not what Hebrew words were used, Ecclesiasticus 6:23. The two former may both come from manah, "to divide."
43:9
Armies. The stars, etc., are compared to a camp or army.
43:11
Calmet
Judgment. The angels are not pure before God; (Job 4:18., and 15:15.) or rather the stars obey his orders, Baruch 3:34., Judges 5:20., and Psalm 118:91. (Calmet)
43:12
Virgil
Brightness. Mille trahit varios adverso sole colores. (Virgil, Aeneid 5.)
43:14
43:15
Birds, sent to give information by letters, as the Egyptians still do. (Bochart 1:2.) (Isaias 60:8.)
Tempests execute God's judgments, Job 38:22.
43:16
Calmet
Broken, as from huge mountains, Job 38:39. (Calmet)
43:18
Haydock
Strike. Greek, "upbraid, (Drusius) or make the earth fall in labour," odinesen. (Grabe) (Haydock)
43:19
Haydock
Lightning. Greek, "flying, he." (Haydock)
Pliny
Locusts. "They cover the cornfields with a destructive cloud." (Pliny, [Natural History?] 11:29.)
43:20
Calmet
Shower, as if God were about to drown the world. The melting of snow occasions dreadful inundations. (Calmet)
Xenophon
Its whiteness sometimes deprives people of their sight. (Xenophon, Anab. iv.)
43:21
Menochius
Thistles. Greek, "stakes," pointed as it were with steel. (Menochius)
43:22
Calmet
Crystal, or ice. (Calmet)
43:23
Burn. Cold destroys verdure no less than fire, Genesis 31:40.
43:24
Haydock
Overpower it. Greek, "give joy; (25.) with," etc. (Haydock)
Warmth and rain restore beauty to the earth, after the horrors of winter.
43:25
Still. Literally, "silent," Matthew 8:26.
Calmet
Lord. Roman Greek, "Jesus planted it;" which is a mistake for nesous, islands. (Calmet)
Haydock
"He planted islands in it." Grabe thus corrects the Alexandrian copy, though it agree with the Roman and Aldine editions. (Haydock)
43:26
Possidip
Thereof. Psalm 106:23. "He who has not sailed has seen nothing evil." (Possidip.)
43:27
Haydock
Monstrous. Greek, "creation of whales." (Haydock)
43:28
Is. Greek, "his angel gives a prosperous journey."
Haydock
Regulated. Greek, "blended." (Haydock)
Grotius
If God be angry, all will go to the bottom. (Grotius)
43:29
All. Literally, "in all." Every thing obeys God, Ecclesiasticus 42:15., and Ecclesiastes 12:13.
43:30
Calmet
Him. So the Greek reads. Vulgate seems to say, "boasting in all, what shall we be able to do?" What is man, fighting against the Lord! (Calmet)
43:32
Haydock
His. Greek, "exalting the Lord, exert your power; and labour, for you will not come up to him: (35.) who," etc. (Haydock)
Calmet
He is above all praise, Psalm 144:3. (Calmet)
43:35
Haydock
From. Greek, "many hidden things are," etc. (Haydock)
Calmet
The angels, and many secrets of nature, have not been mentioned. (Calmet)
43:2
Of al sensles creatures, yea & of sensible also, that haue not reason, the sunne is most excellent. Of which al corporal creatures receiue their light: & by whose influence al generation of creatures procedeth: wherof is this Maxime in Philosophie, that the sunne and man begette a man, And Aristotel calleth the sunne the father of men and of goddes. li. 2. de anima But the faithful know it is a creature inferior to man, in respect of his reasonable soule, and in them both & in al other creatures, acknowlege superexcellent & infinite Maiestic in God.
43:22
VVhich also appeareth euen in the least creatures whose natural substances & qualities, with other accidents, the more anie man considereth the more he shal admire God, the onlie Creator of al.
43:12
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 10.8
8. And both of these points the Scriptures teach, for one in treating of the beauty of the heavens thus speaks; “The heavens declare the glory of God.” And again, “Who hath placed the sky as a vault, and spread it out as a tent over the earth.” And again, “Who holdeth the circle of heaven.”
43:20
Origen † AD 254 Origen De Principiis 2.8.3
… The prophet threatens that evils will be kindled by the north wind upon all who inhabit the earth. Now the north wind is described in holy Scripture as cold, according to the statement in the book of Wisdom, “That cold north wind;”
43:29
St Augustine of Hippo † AD 430 On the Holy Trinity 15.28
… but at least let my opinions, let my conscience, be safe from them, under Thy protection. When the wise man spake of Thee in his book, which is now called by the special name of Ecclesiasticus, “We speak,” he said, “much, and yet come short; and in sum of words, He is all.”
43:30
St Basil the Great † AD 379 De Spiritu Sancto 28
… They ought rather to bewail their weakness, in that we are powerless to express in words our gratitude for the benefits which we are actually receiving; for He “passes all understanding,” and convicts speech of its natural inability even to approach His dignity in the least degree; as it is written in the Book of Wisdom,
43:1
1. The firmament of height is its beauty, the appearance of heaven in the vision of glory. — He begins from the beauty of the firmament: for although the crystalline heaven is higher than it, and the empyrean even more beautiful; yet these are less visible to us on earth, since the appearance of the firmament shines forth to all through the stars. The pronoun "its" can first be referred to God; for it immediately preceded from God: "Who shall be satisfied seeing his glory?" Now this glory of God is seen most of all in the beauty of the firmament, which never satiates the one beholding it; so that the sense is, as if to say, "The height," that is the highest, "the firmament is its beauty," namely of God, or the most beautiful work, in which the beauty of God the artificer shines forth, according to that Psalm xviii: "The heavens declare the glory of God, and the firmament showeth forth the work of his hands." Furthermore Palacius explains it thus: The highest firmament is the beauty of God, that is the greatest; for those things which are of God are greatest. For just as in Psalm LXVII: "The mountains of God" are called the greatest and "the man of God" is called a divine man; and "the sons of God," Genesis vi, are called the most sublime or most holy: so the beauty of God is called "the greatest beauty;" secondly, more conveniently you would refer "its" to "height," by which it received the height of heaven and the world, so that the sense is, as if to say, "The height," that is of the highest heaven, the most noble part, namely "the firmament," or the heaven of stars, is "its beauty," namely of the height, that is of the highest heaven, as if to say: The firmament of the highest heaven is the ornament and beauty of that same heaven: for just as glory is of God, so beauty properly belongs to heaven and creatures, in which the glory of God shines forth. For nothing so adorns the whole machinery of the heavens as the beauty of the firmament, inasmuch as it shines forth with as many gems, carbuncles and diamonds as there are stars and constellations, whence it was said that heaven is as if studded with stars, Genesis i, 8. Indeed, as many stars, so many torches, so many lamps, so many fiery torches shine forth in heaven, and produce light to the whole world. Add the order of the stars, their motion and influence, their variety, their constancy. Truly the stars seem to represent, as it were the ordered array of God's soldiers, a most orderly army. Whence also God is called Sabaoth, that is of hosts, namely angelic and sidereal. Also "its" could be referred both to firmament and to height, as if to say: The beauty of the firmament is the beauty of the height, that is of the highest heaven, and of the whole world. Furthermore the Greek texts now clearly and elegantly have thus: γαυρίαμα ὕψους στερέωμα καθαριότητος, that is, as the Complutensian: The pride or glory of height, the firmament of cleanliness, as if to say: The proud glory of this high machinery of the world is the firmament clean, that is bright, pure, pellucid. The Roman: The glorying of height, the firmament of purity; the Zurich: The ornament of height, the firmament of purity; others: The exultation of height, the pure firmament; for γαυρίαμα is the same as pride, glory, joy, exultation. For the firmament, proud and glorious with so many and such great stars, brings joy to those beholding it, and thus seems to be the joy and exultation of Angels, men and the whole world, so that heaven could glory in it, if it had sense and were capable of glorying. Jansenius attempts to accommodate our Latin Vulgate to the Greek in this way: Our reading will have a similar sense, he says, if the genitive of height is not constructed with firmament, but with the substantive beauty, so that the relative "its" is redundant from the Hebrew phrase, as when it is said: "The Lord in heaven his seat," for the Lord's seat is in heaven. Thus the sentence will be distinguished so that after height a small point is made, and then follows: the firmament is its beauty, that is, the firmament is the beauty of that very height itself, because it adorns that height. But this is a harder and more obscure construction and interpretation. Clearly indeed Our author seems to have read otherwise in the Greek or Hebrew, than it now is in the Greek: for he omits the καθαριότητος, and in its place substitutes "its." Again if he had read as the Greek texts now have it, he would have clearly translated: The glory of height is the firmament of cleanliness; for why would he have inverted and obscured such ordered and clear Greek words, by translating: The firmament of height is its beauty; he seems therefore to have read in the Greek thus: ὕψους στερέωμα γαυρίαμα αὐτοῦ ἐστι, that is: The firmament of height is its beauty; which reading demands the sense which I gave in the second place. Whence explaining it he adds: The appearance of heaven in the vision of glory,—that is to say, the appearance and beauty of the firmament, which is the appearance and beauty of the whole heaven and world, is that in which is seen the glory both of heaven itself and of God, who is the author and creator of heaven. It is a hypallage inverting the order; for in the correct order it should have been said: The vision of the glory of God is in the appearance of heaven. To this pertains the exposition of Palatius: The appearance of heaven, he says, is in the vision of glory, that is, the appearance of heaven is the vision of glory, that is, it is as if you were seeing glory. Thus it is said in Psalm 75: "His place is made in peace," that is, peace is his place. Hence heaven in Greek is called οὐρανός from ὁρᾶσθαι, that is, to be seen, because it is exposed to the sight of the eyes, as St. Basil says, homily 8 on the Hexaemeron, or because it is open to sight and vision; or, as Aristotle (or Apuleius, as others wish), in the book On the World, it is called ἁλύσμος, as it were the boundary of the highest bodies. The same is called Ὄλυμπος, as it were ὁλολαμπός, that is, wholly shining. For light and splendor is the glory of heaven, which seizes and delights the sight. Philo agrees with Aristotle, in the book On the World; but in Latin it is called heaven (cœlum) as it were carved (cælatum), because it is marked with seals and as it were sculptured, as the Sipontine says. For "the appearance of heaven is the glory of the stars," says Sirach, verse 10, or properly "the vision"; in Hebrew מראה mare, often signifies metonymically the object itself, namely the thing seen or visible, that is to say, the appearance and beauty of heaven is discerned in the visible glory which heaven displays, namely in the spectacular display of brightness and stars, and this itself is a magnificent spectacle of heaven, as the Zurich Bible translates it. Thus Jansenius: By apposition, he says, "the appearance of heaven" is joined with "firmament," so that the sense is: The firmament, that is, the appearance of heaven, in the vision of glory, that is, having a glorious and illustrious aspect; this, I say, appearance and form of heaven is the beauty and glory of the height. Metonymically and mystically, the beauty of heaven, or the appearance and glory of the firmament, represents the beauty, appearance and glory of God, who, as it were, the uncreated heaven, inhabits the created heaven; and therefore the glory and majesty of created heaven is only a shadow of the glory and majesty of the uncreated and immense Most Holy Trinity: for this is its throne and seat of heaven; its symbol likewise is one, true or beautiful, and good. For one is appropriated to God the Father, who is one and the first source of the Most Holy Trinity: true or beautiful to God the Son, who is "the brightness of glory and the figure of his substance," Hebrews 1, good to the Holy Spirit, who is goodness, love and the bond of the Father and the Son. Similarly Plato explains and harmonizes these three: one, good, beautiful. For he himself, in the Meno, Protagoras and Alcibiades, defines the beautiful thus: "Beauty is vital splendor flowing from the good itself, poured forth through ideas, reasons, seeds and shadows, stirring souls so that through the good they are brought back to unity." For Plato held that one, good and beautiful are so joined together that he believed one could not be found without the other. He said God is the very one, the very good, the very beautiful: for these in God are God himself: one, is as it were the head; good, essence and end: beautiful, is the splendor shining forth from it: God, as one, most sweetly binds all things; as good, begets and perfects all things; as beautiful, stirs, invites and binds. Beauty, since it is splendor, excites admiration: therefore God, as beautiful, begets admiration, love and desire; as good, fulfills desires and perfects love; as one, most eminently, although among us conflicting, most happily binds all things. God is that most eminent trinity of one good and beautiful, as origin and principle: but mind and each of its ideas are such through their own form; soul through reasons; nature through seeds and shadows poured forth, stirring souls so that through the good they are brought back to unity. Allegorically, the firmament represents the Church founded on the rock by Christ. Thus Rabanus: "The beauty of the firmament," he says, "through the brightness of the stars shows the power of the Creator; but the beauty of the Church more abundantly manifests the excellence of the Redeemer in the virtues and miracles of the Saints, because he alone illuminates the faithful with his eternal splendor, and will punish sinners with the heat of his judgment." Hence the heavens are the Apostles, who declare the glory of God, Psalm 18, 1. And he is called lofty from heaven, as it were sublime and heavenly, as Isidore says, book 10 of the Origins. Anagogically, the firmament represents the empyrean heaven; for as many stars as the firmament has, so many Saints and their gifts and halos shine forth in the empyrean heaven, according to that passage in Daniel XII: "They that are learned shall shine as the brightness of the firmament, and they that instruct many to justice, as stars for all eternity." And I Corinthians XV, 41: "One is the glory of the sun, another the glory of the moon, and another the glory of the stars. For star differeth from star in glory; so also is the resurrection of the dead." Wherefore we ought continually to turn and fix the eyes of both our mind and body, torn away from the earth, thither, so that with St. Ignatius of Loyola, frequently gazing upon heaven, we may say and sigh: "How vile does the earth appear to me, when I behold heaven." Socrates, in Plato's Phaedrus, says that a good bodily form is an argument for, or at least an aid to, a good mind. St. Ambrose, in Book II On Virgins: "The beauty of the body is an image of the mind, and a figure of integrity." And an anonymous author in a most elegant Panegyric to Constantine: "Not in vain," he says, "do learned men say that nature itself measures dwellings of bodies worthy of great minds, and that it can be gathered from the face of a man and the comeliness of his limbs, insofar as the heavenly spirit has entered as an inhabitant therein." The same thing is found in Latinus Pacatus, in his Panegyric to Theodosius, after which he adds: "Thy virtue merited empire; but to virtue form added its support; that brought it about that thou shouldest become prince, this that it was fitting." To the same point tends that saying of Porphyry from Euripides: "The appearance of Priam worthy of empire." And that of Pliny, in his Panegyric to Trajan: "Now," he says, "the height of body, now the honor of the head, and the dignity of the face far and wide shows forth the prince." So also Claudian, On Stilicho: Already then conspicuous, already then venerable thou didst go; And the fiery splendor of thy lofty countenance and the proportion of thy limbs pledged a leader. And with Fulgentius contemplating the splendor and pomp of the Roman court: "If thus shines Rome earthly, how shall shine Jerusalem heavenly?" Thus the holy mother of the Maccabees, encouraging her son unto martyrdom: "I beseech thee," she says, "my son, that thou look upon heaven, etc. Thus it shall come to pass that thou shalt not fear this executioner, but made worthy of thy brethren receive death, that in that mercy with thy brethren I may receive thee," II Maccabees VII, 28. Thus likewise the mother of St. Symphorian encouraged him unto martyrdom, crying out to him: "Son, son, remember eternal life, look upon heaven, and behold him reigning there; for life is not taken from thee, but changed for the better." Wherefore the young man, bravely offering his neck to the executioner for the cause of Jesus Christ, underwent a noble agony of martyrdom at Autun, on the 22nd day of August, on which day the Church celebrates his memory renewed every year. Furthermore, the Zurich Bible, joining this first verse with the second, thinks all these things to be praises, not of the firmament, but of the sun. For thus it translates: The ornament of the height and purity of the firmament, and the magnificent spectacle of heaven is the sun announcing light, etc., as if to say: The sun is the ornament of the highest heaven, and the firmament and foundation of the purest light, and the magnificent spectacle of heaven. But all the others understand these things of the firmament or starry heaven, not of the sun: for the sun follows after. It pleases me here to exclaim with the great and holy Boethius, Book II of the Consolation at the end:
43:2
O happy race of men, if love, by which heaven is ruled, should rule your hearts! Symbolically, St. Bernard understands the firmament to be the Blessed Virgin; thus he says in sermon 3 on Hail Queen: "Let there be, he says, a firmament, and let it divide the waters from the waters; more firm than all firmaments is the firmament thou, O lady; thou didst contain and conceive him whom the heavens of heavens could not contain, thou didst bear and didst not fail, thou didst bring forth, nourish, and educate. Thou in the midst of the waters didst divide the waters from the waters, namely the affections of eternal things from the affections of temporal things. God placed in this firmament the sun and moon, Christ and the Church; and the stars, many prerogatives of graces." And shortly after: "She herself is the tabernacle of God, she herself the temple, she herself heaven, she herself earth, she herself sun, she herself moon and morning star." Symbolically, the heaven, recreating all things by its beauty, and vivifying and making fruitful all things by its influence and motion, signifies that the great and magnificent ought to be supremely beneficent toward all. Cyril represents this same thing by an apt comparison of heaven and earth, with wise sayings as it were heaven studded and eyed with stars, in book III of his Moral Apology, chapter xxi, which has the title: That the liberal man should give to all whom he is able: "The earth, he says, beholding that the first mobile, apart from itself, by divine motion communicated to all, would sweep all visible things along with it, spoke to it saying: Why dost thou disturb all things? Why is thy motion not sufficient for thee alone, to impart thy motion only to one? And the same answering from above said: Thou hast spoken well, like the earth, dark in understanding, dry in tenacity, perpetually thirsty in desire. Dost thou not observe that my disturbing is to fly, my moving is to clarify, and my sweeping is to give most liberally? For to all things that move with me I communicate my nature, I impart virtue, I distribute causality: but if perchance thou didst wish to impart my benefit superabundantly to one or few illiberally, then certainly thou didst envy me, not others, cruelly. Consider, I pray, that as the universe receives, so universal virtue acts commonly. Therefore, just as true justice, so also beneficence flows freely to all." He then demonstrates the same thing by the example of the sun, liver, and brain: "Thus the Titan sprinkled all things with most liberal ray, nor ever confined the boundaries of his splendor's outpouring. The liver distributes nourishing blood to all members, and the heart diffuses vital vapor throughout the whole body. The brain imparts sensation to all members also, and makes the whole body subject to it alive by the soul. Therefore he who gives liberally accommodates to whom he is able: because he is not a respecter of persons, but a common bestower of benefits. When these things were heard, the modest earth was silent." 2. The sun announcing in its going forth, a vessel of admiration, the work of the Most High. — The Arabic: He created the sun, that by it they might be illuminated, and the fathers might glorify him (it is an exclamation)! Admiration, the art of the Most High; the Zurich: The sun announcing light, when it emerges, an admirable machine, the work of the Most High. The Syriac refers these things to heaven or the firmament, of which verse 1; for it translates: He made heaven to be seen, and to be glorified, a vessel of admiration, the work of the Most High. From the firmament it passes to the sun, as it were the primary and most magnificent work of God. The participle announcing depends on the verb burns, in the following verse. But what does the sun announce? Jansen responds, the glory of God; for this is to be understood. Whence for ἐν ἐξόδῳ, that is in its going forth, the Complutensian edition reads ἐν ἐνδόξῳ, that is in the glorious, as if to say: The sun announces the glorious and supreme glory of God; but more simply by a Hebraism thus expound it: The sun in its aspect, that is announcing an aspect; for the Hebrews construct words of contact, both mental, such as I announce, and bodily, with ב, that is in, and the ablative. Thus they say: I believe in God, that is I believe God. Now by aspect he understands light and rays: for by these the sun looks upon and illuminates the earth. The sense therefore is, as if to say: The sun announcing an aspect, that is light, dawn and day, that is the time of working, announces in its going forth, that is in its egress and rising. Thus Vatablus: The sun, he says, announcing light, when it emerges. Or, which amounts to the same thing, that is to say, "The sun in its aspect," that is in its rising by which it begins to behold the earth with its light, "announces in its exit," that is its exit or rising, namely the dawn. For then the golden sun rising, and proceeding like a bridegroom in beauty, showing forth its appearance, as it were greets men and all creatures, and silently wishes them well, saying: Hail, mortals, I pray a good day for you. Behold, the darkness of night having been dispelled, I rise for you; behold I bring you light, joy and life. Rise therefore, awake with me. Flowers, bloom; leaves, put forth leaves; trees, bear fruit; birds, sing praise to God; animals, go forth to pasture; men hasten to their works, according to that in Psalm 103, 22: "The sun is risen and they were gathered together, etc. Man shall go forth to his work, and to his labour until the evening." This exit therefore does not signify the setting (as Palacius wishes, that is to say, the sun in its setting announces fair weather, or winds, or rains; for these things are known from the setting of the sun), but the rising of the sun: for the Hebrews call this מוצא motsa, that is exit or rising, according to that in Psalm 18, 6: "He as a bridegroom coming out of his chamber. He hath rejoiced as a giant to run the way, his going out is from the highest heaven." For in its rising and at dawn the sun appears most beautiful like a bridegroom, crowned with a golden and purple crown of rays. Whence by the Poets it is called ῥοδοδάκτυλος, that is having rosy fingers, golden, golden-haired, flaming, fiery. Thus Virgil, Aeneid VII: Aurora in roseis fulgebat lutea bigis. And book VIII: Qualis ubi Oceani perfusus lucifer unda, Quem Venus ante alios astrorum diligit ignes, Extulit os sacrum cœlo, tenebrasque resolvit. Note: The sun, in Hebrew, has three names. First indeed it is called שמש schemesch, that is minister, from the root שמש schamas, that is he ministered, because it administers light to all, and because it is appointed by God as the universal minister of light, by which it cherishes, nourishes, and makes fruitful all things. Secondly, it is called חמה chamma, from heat, because it heats all things, and thus gives them life: for חמם chamam means to heat. Thirdly, it is called חרס cheres, from dryness and desiccation, which it effects by its heat and burning: for cheres is called a dry and parched vessel. Hence concerning the sun it is said in Ecclesiasticus this chapter, verse 3: "At midday burning the earth, and in the sight of its heat who can endure?" In the sun therefore three things are to be admired: namely supreme light, supreme heat, supreme swiftness. Whence St. Ambrose, IV Hexaemeron 1: "The sun," he says, "is the eye of the world, the joy of the earth, the beauty of heaven, the grace of nature, the excellence of creation." Mystically our Pineda, in Job chapter 36, 33, to that passage: "He declareth concerning it to his friend, that it is his possession." As the Wise man wrote: "The sun in its aspect announcing in its rising." What does the rising sun announce? Some think that light is announced by it; but coldly: for what need is there to announce what is seen? That is more true, to announce the glory of God, which the heavens also declare. But what do you think is announced by the sun exerting the glory of God, except that he is the lord and king of glory? that is, in the image of the sun and in the splendor of light to announce to his friends that God himself is light, and that light itself is God's possession and treasures. A vessel admirable, work of the Most High. — Dionysius, chapter IV On the Divine Names, says "the sun is a significant, expressed and evident image of divinity and divine goodness." As the sun, so far more God, he says, "illuminates all things, effects them, vivifies them, contains them, perfects them, and is of those things which are, both the measure, and eternity, and number, and order, and complex, and cause, and end." And with a few things interposed: "Clear," he says, "and expressed image of divinity is this great sun, wholly shining and always splendid; and it shines together with all things also which are able to receive its light, and has light diffused through all things upward and downward, and if there is anything which does not participate in it, this is not to be attributed to the tenuity or smallness of its light, but to those things which, because they are not apt to receive light, do not unfold themselves to receive it. And so its ray with immense magnitude of splendor penetrates, excites to life, nourishes, increases, completes, purges, renews; and light is the measure and number of hours, of days, and of all our time; it gathers and turns to itself all things which are seen, which die, which are illuminated, which are heated, and in one name those things which are contained by its splendor: and so ἥλιος, that is sun, is said, because it gathers ἁολλέα ποιεῖ, that is, gathers and binds together scattered things and all those things seek it which are perceived by sense, or which wish to see, or to feel, to be illuminated, to be heated and altogether to be contained by light." The sun therefore is "a vessel admirable, a work of the Most High," because it not only represents God most clearly, but also liberally pours forth and distributes the treasures of His divinity into all the creatures of the earth. Note the word "vessel." For the Manichees thought the sun to be as it were a vessel and a ship, as I shall presently show; but the sun is called a "vessel," not because it has the form of a vessel or ship, but "vessel," that is, an instrument, an organ. For thus the Hebrews call כלי kele, that is vessels, that is instruments "of war;" thus Simeon and Levi are called "vessels," that is instruments, "of iniquity," Genesis cap. xlix, vers. 5; and St. Paul is called "a vessel of election," that is an instrument chosen for preaching, Acts ix. Add that the sun has the form of a round vessel, or of a spherical globe, which as it were contains within itself the forces of lower things, as Palacius says. The sense therefore is, as if to say, The sun is a vessel, that is an admirable organ and instrument of God, and therefore a work most high worthy of God most high, and of His majesty and magnificence. And this first, by unity: for the sun is unique in the world, as it were the arbiter of light and monarch of the orb, and therefore the phoenix of the ages: for the phoenix is nothing other than the sun, as I have shown in Genesis. Hence the sun is the symbol of God one and alone, and therefore the most beautiful image of God, "whom, because He alone regards all things, you could truly call the sun." Whence also the sun is so called, because it alone among all the stars is so great, or because it alone, when it has risen, appearing with all others darkened, as Cicero says, lib. II De Nat. deorum. Secondly, by purity and splendor: because the sun appears to be nothing other than all purity, all light and clarity. Hence it is the leader and prince of all stars. Whence the Second Philosopher, when asked by the Emperor Hadrian: "What is the sun?" answered: "The eye of heaven, splendor without setting, the ornament of day, the distributor of hours." And Alcuin or Albinus Flaccus, in his Disputation with Pepin the son of Charlemagne: "What," he says, "is the sun? the splendor of the orb, the beauty of heaven, the grace of nature, the honor of day, the distributor of hours." Thirdly, by magnitude: because the sun is one hundred and sixty times greater than the earth; whence it would contain and embrace 160 globes of the earth within itself. Others think the sun to be far greater. I heard in Rome a distinguished mathematician, who asserted that the sun was eight hundred times greater than the globe of the earth, and that he had ascertained this with certainty by dioptres and mathematical instruments. Fourthly, by altitude: for the firmament is distant from the earth eighty million miles and a half; but between the firmament and the sun only Saturn, Jupiter and Mars intervene. Consider therefore how great the altitude of the Sun is, namely that at the very least the sun is distant from the earth four million miles, as I have shown Genesis 1, 16. Fifthly, by position: for it is positioned in the midst of the planets, as it were a king illuminating and directing all. Whence Statius, lib. V: The Sun in the midst of the works balanced the shining horses from the highest Olympus, as if they stood still. Modern mathematicians by means of an optical tube have discovered that Mercury and Venus, and even Mars, move and revolve around the sun, and as it were perform a dance and a triad around it. Sixthly, by motion and velocity: because the sun in 24 hours daily traverses the circuit of its orbit, and of the whole vast heaven, from the East through the South to the West and North.
43:3
Seventhly, by its circuit: because it revolves through all the regions of the world, so that it may illuminate all provinces, peoples, and all other things. Whence Virgil, IV Æneid:
43:4
The sun which with flames dost purify all the works of the earth. Eighth, efficacy: because the sun gives vigor, motion and life to all things. Whence that saying of Aristotle: "The sun and man generate man." And therefore when the sun departs through night and winter all things become flaccid, torpid, weakened and die. Ninth, by heat, which is so great that it burns the torrid zone; whence the sun is an image of the Holy Trinity. For just as the sun produces from itself splendor, and through it heat; so the Father produces the Son who is the splendor of the Father, Hebrews 1, and through the Son produces the Holy Spirit, who is the heat and love of the Father and the Son. Finally, than the sun nothing in this visible world is either more beautiful in appearance, or more fruitful for the generation of things: which communicates vital and healthful power to plants and animals: which is in the ether what the heart is in an animal: which tempers the changes of seasons and the year ever returning with new flowers according to the use of nature, and divides its parts so that they are joined together as in a choir: whose force and power moderates the motion of the other lights by established measure: which with widely diffused splendor illuminates all things above and below, and even the fires of the stars: whose influence penetrates even into the most hidden recesses, and waters the bowels of the earth, and produces gold and gems: which like a giant completes its course with the utmost swiftness, like a bridegroom whose appearance adorns all things with grace: which is as it were the heart of the universe, the eye of the world, the joy of day, the beauty of heaven, the grace of nature: which finally God has placed in heaven as it were the most beautiful image of himself. Whence Anastasius of Sinai, book I of the Hexaemeron, derives the Greek ἥλιον, that is, sun, from the Hebrew עליון elion, that is, the Most High, such as God is, because the sun is the highest, and represents the majesty of God to bodily eyes by its splendor, heat and power. "Sun" truly is said in Latin from "solus," because it alone among all the stars is so great (namely one hundred and sixty times larger than the globe of the earth), or because it alone, when it has risen, appearing with all others darkened," says Cicero, book II of On the Nature of the Gods. Hence the Persians and other peoples worshipped the sun as God, and the Manichaeans believed the sun to be Christ. Varro truly, book IV of On the Latin Language: "Sun is said," he says, "because it alone shines so that from it day is; moon, because it alone shines at night; and therefore called the Night-shiner, to which there was a temple in the palace." More truly the Psalmist, Psalm 18, 6: "In the sun," he says, "he hath set his tabernacle;" the Chaldean: "In the sun he set his tabernacle, his illumination in them," that is to say, God has placed the throne of his brightness in the sun, so that from there he might vibrate his rays of splendor in every direction. Hence the ancient theologians of the Gentiles, such as Iamblichus and Macrobius, book I of the Saturnalia, chapters 25 and 30, placed all the deities of the Gentiles in the sun. Finally, the sun is a symbol of eternity, justice and truth; whence that saying of Pythagoras: "Speak not against the sun (that is, truth)." And Orpheus calls the sun the eye of justice: and judges in Bithynia exposed their tribunal to the sun, as if about to judge most sincerely after the manner of the sun. Thus our Conimbricenses, book II On the Heavens, chapter 5, Question II, article 2. More concerning the praises of the Sun see in Plutarch, book On the Doctrine of Princes, Macrobius, book I of the Saturnalia from chapter 17 to 23, St. Ambrose, book IV of the Hexaemeron, chapter 1, St. Dionysius, On Divine Names, chapter 4, St. Gregory of Nazianzus, oration On the New Lord's Day, and oration 2 On Theology, Eugubinus, in his Cosmopolis, chapter 1 on Genesis. Pierius considers the Hieroglyphics of the sun, hieroglyph 44. On account of these such outstanding gifts of the sun St. Francis composed a hymn, which he himself called the Sun, to praise God his maker in the sun, which he wished to be recited daily by his followers. He composed it having received a revelation concerning his predestination and election to glory, in thanksgiving, namely about two years before his death, shortly after the stigmata of the five wounds had been impressed upon him by Christ. Whence also dying he wished the same to be sung to him. The hymn is as follows: "Most High, Almighty, Good Lord, Thine are the praises; glory, honor, and all blessing are to be referred to Thee alone, and no man is worthy to name Thee. Be Thou praised, O Lord my God, for all Thy creatures, and especially for our honorable brother the sun, who makes the day, and illuminates us through light; he is beautiful and shining, and of great splendor, and bears Thy symbol, O Lord. Let my Lord be praised for our sister the moon, and the stars, which Thou hast created in heaven bright and beautiful. Let my Lord be praised for our brother the wind, the air, the clouds, the serenity, and for all the seasons through which Thou ministerest food to all creatures. Let my Lord be praised for our sister water, which is very useful, humble, precious and chaste. Let my Lord be praised for our brother fire, through whom Thou illuminatest the night; he is rosy, shining, unconquered and keen. Let my Lord be praised for our mother the earth, which sustains and nourishes us, and brings forth various fruits, variously colored flowers and herbs." Thus Waddingus, in the Annals of the Minors, in the year of Christ 1224, n. 32, who also adds that St. Francis, having recited this hymn through his companions before the Sienese, settled their grave discord. Allegorically, the firmament is the Church, the sun is Christ, the moon is the Blessed Virgin, the stars are the Saints. Thus Rabanus, namely: The star of the Virgin shines among all, as the Moon among lesser fires. Hence of Christ it is said, Malachi iv, 2: "And unto you that fear my name, the sun of justice shall arise, and health in his wings." See the sayings there, and Isaiah xlv, 1. Furthermore, it is easy to accommodate mystically to Christ all the qualities of the sun, which I have already enumerated. Most excellently the Blessed Damascenus, in the sermon On the Transfiguration, asks why the face of Christ shone therein as the sun; and he answers that the sun bears an express type of Christ. For just as in the sun there are two things, namely light and body, so in Christ there is the Word and flesh, or divinity and humanity. Again, just as light was prior to the sun, that is to the solar body, for it was created on the first day of the world, but the sun on the fourth day; so divinity was prior to humanity. Thirdly, just as the light of the sun is indefinite and uncircumscribed, but the body is definite and circumscribed: so also in Christ the divinity is immense, but the humanity is circumscribed by the limits of body and place; just as therefore light clothes the solar body and makes it most luminous: so the Word clothed flesh, and made it most radiant with all grace and wisdom. Add: just as the sun makes all things luminous, joyful, vigorous and living; so also Christ. Whence the Psalmist says of Him, Psalm xviii: "There is none that can hide himself from his heat." I have said more concerning the sun, as it is a type of Christ, in Apocalypse cap. 1, 16. Hence Christ appeared to St. Lutgard not as one sun, but as a thousand suns. Hear Thomas of Cantimpré, in her Life, in Surius, 16 June: "When a certain spiritual friend asked what manner of face of Christ she saw in contemplation, she answered: In a moment there appears to me a splendor beyond estimation, and like a flash of lightning I see the ineffable beauty of his glorification, which unless it were quickly withdrawn from the sight of my contemplation, the weakness of this mortal life could in no way bear it. After that brightness there remains an intellectual splendor, and with it I seek Him whom I saw in a flash, but I do not find Him. She even said that the eyes of Christ shine with such ineffable radiance, that if that splendor were poured into the light of the sun, it would far more obscure the sun than the rays of the sun obscure the light of the stars. A certain religious priest wished to know what those words meant to him: His eyes are fairer than wine. Therefore, celebrating the divine mysteries in the holy chalice, he saw the face of Christ, and his eyes shining with such light, that the whole world, even in the midst of darkness, would be illuminated far more abundantly than a thousand suns could illuminate it. Nor could it easily be believed how much Lutgard burned with the desire of seeing Christ." Thus far Cantimpré, who was conscious of and minister to all the secrets of St. Lutgard. The Saints share in Christ the Excellent One, so that they are and are called Suns; because just as suns by their wisdom and holiness illuminate and kindle worldly men, and therefore as suns they will shine forth before other Saints, according to that saying of Christ: "The just shall shine as the sun." These therefore are suns alone, suns and heavens, so that of any one of them it can be said: "This is an admirable vessel, the work of the Most High;" because by the love and grace of God on high he heroically surpasses both in acting and in suffering. Thus St. Paul was a vessel of election of God on high, Acts IX. Imitate thy Christ, O Christian, be a sun of the world like St. Paul: a sun in the temple, a sun in the street, a sun in the school, a sun in the forum, a sun at table, a sun in the chamber, everywhere vibrating the rays of thy virtue. Thus St. Remigius, with heavenly light like the sun itself shining upon him, was designated Bishop of Rheims, as witness Hincmar, in his Life. The mother of St. Columban, being pregnant with him, saw in dreams a resplendent sun shining forth from her bosom, gleaming with exceeding brightness, and providing great light to the world, which wise men interpreted to mean that Columban would illuminate the world by his doctrine and holiness. This is what Deborah sings, Judges v: "But they that love thee, as the sun when he riseth in his glory, so let them be." Thus Jonas the Abbot, in the Life of St. Columban, cap. II, is found in Surius, on the 21st of November.
43:6
But above all and beyond all things, the Blessed Virgin was an admirable vessel of God. Hear St. Bonaventure, In the Mirror of the Virgin, chapter vii: "Mary," he says, "was full of the reflection, or expression of divine glory, according to that passage of Ecclesiasticus: The glory of the Lord hath filled all his works. By way of eminence, the wonderful work of the Lord is Mary, of whom it is said in Ecclesiasticus: A vessel admirable, the work of the Most High. Truly a wonderful work, because nowhere is a like one found. Whence of this it is said: There hath not been made such a work in all kingdoms, neither in the kingdom of the heavenly, nor of the earthly, nor of the infernal. For this work is full of the Lord's glory, because above every mere creature it reflects and shines most fully in Mary. For besides the nature assumed by the Word, there is no work, no creature, in which so much matter of divine glory shines forth, as in Mary." And further on: "All the earth is full of his glory, as it is said in Isaiah: All Mary is full, with the most full divine glory shining in herself." Thus he. Hence also Christ confessed to St. Bridget, saying: "My Mother is the sweetest food, by which I draw men to myself." 3. In the meridian (time) he burneth the earth, and in the sight of his heat who shall be able to bear it?—that is to say, The sun at midday, especially in summer time, heateth and burneth the earth, so that scarcely anyone can bear and endure its heat. In Greek it is: In his meridian he drieth the earth, and in the sight (that is, the sight) of his heat who shall bear it? The Zurich version: When he who is meridian burneth the regions, who shall endure his heat? The Syriac: In the meridian he burneth the earth, and before his heat who can stand? Literally this is an enigma of the sun; mystically, of charity. For the sun is a symbol of burning charity and great beneficence, because by its rays it heateth and inflameth all things. Cyril hath a notable apologue on this matter concerning the sun and night, lib. III of the Moral Apology, cap. xxii, which hath the title: That the liberal man giveth greatly: "At the presence of the sun," he says, "when day had been made and night had been wholly excluded, immediately it said to him lamentably: Why hast thou poured forth such great abundance of clear light, and driven me wholly from the whole inhabited world? Was it not enough for thee to have poured forth light for the necessity of sight? To which he replied: Surely thou art cooling to the body and constricting to the breast, and on account of this thou speakest as one avaricious. What is virtue? Is it not defined by philosophers as the ultimate of power? Whence he who acteth below the validity of his power is convicted of not having acted virtually. Wherefore he who hath not benefited as much as he could, erring from virtue hath failed. But what else is liberality than a great will of free beneficence? Man surely is more deficient if he giveth less than he can; for the evident sign of will is the benefit bestowed. In therefore bestowing gifts, the dignity of the recipient is not to be regarded, but of the giver, because in benefits virtue is regarded, not the person." He then bringeth forth an example of each: of liberality Alexander, of illiberality Antigonus: "Antigonus illiberally denied a talent to one who asked for it; because he palliated his avarice with the unworthiness of a philosopher: It is more," he said, "than it is fitting for thee to be given. But not so Alexander the Macedonian, when he was reproved that he had given too much beyond what was sufficient to someone; straightway he replied liberally, namely: I did not regard the dignity of the person, but looked to the greatness of royal munificence." Finally he proposeth God, most liberal in himself and in his creatures, especially in the soul, the silkworm and the phoenix, as an example of beneficence to be imitated by all: "Attend to the primary fountain of liberality, whence every vein of goodness is drawn; how much reality hath he given to the world? How much beauty hath he made the firmament? And how much splendor hath he placed in it? Did he leave in the universe any point empty of the benefit of his goodness? Thus surely the soul acting liberally giveth to the subject body as much as it could. Thus the liberal worm giveth its own bowels wholly to the benefit of all. Thus the most generous phoenix in the generation of another, poureth itself wholly in the dust of seed. Truly therefore the benefit of liberality is not dear, but dearer; nor is it greater, but greatest; neither so much, but all good. Which being said, the master of truth was silent." 4. Keeping the furnace in works of heat, the sun burning the mountains threefold. — For keeping, the Greeks read φυλάσσων; now they read φυσῶν, that is, blowing; but it comes to the same sense. For whoever wishes to preserve and keep a kindled furnace must necessarily blow into it frequently, and by blowing excite and sharpen its heat. There is to be understood here a note of similitude, "as, so;" for the Hebrews often pass over and understand this. For he compares the heat of the sun with the heat of a furnace, and prefers that to this, as if to say: Just as a keeper who has charge of a furnace, so that he keeps it kindled for works of heat, for example for baking bricks by the heat of fire, frequently by blowing into it excites great heat; so likewise, indeed "threefold," that is, as the Syrian translator rendered it, the sun by its heat burns the earth thrice as much, and especially the mountains, which it strikes and beats with fiery rays from early morning until evening continually, as if to say: The sun burns and scorches more than a furnace, in which by the force of fire bricks, glass, or metals, such as iron, bronze, tin, bells, and engines of war are worked. Indeed I have seen in the mountains of the Ardennes furnaces in which iron is melted, so burning that they presented to me the appearance of the fire of hell; consider therefore how great is the heat of the sun, which surpasses all furnaces in its glow. Furthermore, the sun effects this, breathing forth fiery rays; and shining with its rays blinds the eyes — "breathing forth," that is, sending forth, vibrating, darting. The Interpreter reads with the Complutensians ἐκφυσῶν, that is, breathing forth: now the Romans read ἐμφυσῶν, that is, breathing in; but it comes to the same sense. For when the sun sends forth and breathes out fiery rays from itself, it sends them forth and breathes them into the earth. For blinds the eyes the Greek is ἀμαυρόω, that is, obscures, as if to say: So great is the heat of the sun that it burns the mountains; so great in turn is its brightness that it obscures, dulls, and as it were blinds the keenness of human sight. Whence Vatablus clearly translates: The sun heats the mountains thrice as much as he who blows the furnace for burning works, and breathing forth fiery vapor, strikes the eyes with the brightness of its rays. Moreover St. Augustine, in book II of On the Morals of the Manichees, chapter viii: "This sun," he says, "to which you bend the knee, than which truly nothing more beautiful is found among visible things, quickens the eyes of eagles, wounds ours with its sight and darkens them; but it comes about through habit that we too can fix our gaze upon it without discomfort."
43:7
Note the "threefold": For the Manichees believed the sun to be a triangular vessel, similar to a ship. So also the moon, "which they said was filled," says St. Augustine, epistle 119 to Januarius, "as a ship is filled, from the fleeing part of the day, when a great part of the day, purged by great labors from defilement, fleeing from the whole world and all sewers, shall be returned to God mourning." The same, in book XX Against Faustus, chapter vi: "You say," he says, "that the sun is a certain ship, so that you not only err, as is said, throughout the whole sky, but also swim. Then when it shines round to all eyes, and that figure is perfect for its position in its order, you declare it to be triangular, that is, through a certain triangular window of the sky this light shines forth to the world and to the earth. Thus it comes about that you bend your back and neck to this sun indeed; but not to it itself so clearly visible in its roundness, but to some ship gleaming and shining through a triangular opening, which you think is contrived, you worship. Which indeed that craftsman would not make, if, just as wood is bought, from which the planks of ships are made, so also words were bought, from which the fables of heretics are contrived." Therefore this is their delirium. "Threefold" therefore is the same as manifold, or rather the same as that the sun burns thrice as much as a furnace. Otherwise Palacius: The sun, he says, operates threefold, inasmuch as it burns the mountains, vomits forth fiery torrents, and shines very far. A witness to this is Mount Etna burned by the heat of the sun, breathing forth fiery rivers like rays, and shining with ejected flame. Nor Etna alone, but also other mountains which, in book II, chapter vi, Pliny relates many. Finally the sun blinds the eyes with its rays; so great is the abundance of its most clear light that mortals cannot endure it with eyes not closed. Mystically, the sun burning the mountains threefold is the divine Spirit, or its consolation, which, first, fills the memory with holy thoughts; second, illuminates the intellect; third, inflames the will; but by its brightness it blinds the eyes, for when the heavenly light increased in us, which opens how little we know and are, all previously conceived presumption vanishes. Thus St. Bonaventure, and from him Alvarez de Paz, On the Proclamation of Humility, chapter vi. From this passage and similar ones, certain ancient writers, and indeed also distinguished modern mathematicians, have held and do hold that the sun is of a fiery nature, and therefore is truly fire and a heavenly furnace. First, because this seems to be what Sirach says in this place; second, because this seems to be argued by its heat, which is so great that it surpasses all the heat of fire; third, because all light, which vibrates light and rays from itself, is fire: for if light is the flame of fire, then likewise the light of the sun is flame and fire; fourth, because this seems to be argued by the spots and bright areas, which are constantly seen through the optical tube to roll and revolve in the sun; just as in a furnace flame is rolled and revolved with smoke. For this reason it seems fitting that Sirach compared the sun to a furnace, because the sun does not appear to be anything other than a rolling and revolving of bright areas and flames. Whence the Syrian translator rendered it: Vapor raised up from it (the sun) like the vapor of fire. For these and other reasons many have held that the sun and stars are of a fiery nature, indeed fires themselves, according to that: "You eternal fires, and inviolable divinity." Thus the ancient Egyptians thought stars to be fires: Anaximander taught that the sun is the purest fire: Anaxagoras that the sun is a glowing plate, or iron: Plato, in the Timaeus, teaches that it is necessary, because the visible heaven is, to consist of fire, at least in its principal part: the Stoics likewise all teach that the stars are fiery, and are nourished and sustained by vapors drawn up from waters and earth, and attracted to themselves; which Balbus also follows and defends in Cicero, book II On the Nature of the Gods, and after him Pliny, book II, chapter ix, Seneca, book VII of Natural Questions. Plutarch also commemorates similar things, book II On the Opinions of Philosophers, adding, chapters xiii and xx, that Diogenes held the stars to be earthy and pumice-like, and as it were the breathing-holes of the world: that Empedocles thought the fixed stars to be attached to crystal, the wandering ones to be free: that Xenophon formed the stars from ignited clouds, which would be extinguished by day, and revived for the darkness of night, like coals; and thus that risings and settings are ignitions and extinctions: that Democritus and Metrodorus placed the sun as iron or ignited stone: that Philolaus the Pythagorean placed it as glass: that Epicurus placed it as earthy density and a mountain of pumice material. But the opinion of Anaxagoras is especially celebrated by writers, who, when a huge stone of burnt color fell from heaven into the river Aegus in Thrace, which he himself had predicted would fall, affirmed that the entire heaven consists of stones; and that the sun itself is burning stone. Whence Euripides, his disciple, in the tragedy of Phaethon, called the sun a golden clod. Plutarch mentions this same stone in the Lysander, Damachus in his writings on religion, Pliny, book II of Natural History, chapter lviii. But also St. Augustine, adhering to the same opinions of the Stoics and Plato, indicates in several places that heaven and the stars consist of a fiery nature, as the Master of the Sentences also noted, book II, distinction xiv. For in the book On Genesis According to the Letter, chapter iv, when Augustine acknowledges only four simple bodies, from which this whole world is constructed, earth, water, air and fire, he assigns this especially to heaven. And in book II of Genesis According to the Letter, chapter iii, he says: "Therefore above the air pure fire is said to be heaven. Whence also the stars and luminaries are conjectured to have been made, namely of that fiery light conglomerated and arranged in those forms which we perceive in heaven." Clement of Alexandria, book VIII of the Stromata: "The Stoics," he says, "say that the sun is ἅναμμα ἐκ θαλάσσης ὑδάτων, that is to be an intelligent bond from sea waters, as some translate; but incorrectly; for it should be translated as being something kindled from sea waters endowed with intelligence; for the Greeks call ἅναμμα that which is kindled. Chrysippus calls it ζῶπυρα, because the Stoics held that the stars are nourished by sea moisture. Many other holy Fathers favor the same opinion, whoever have handed down that the waters above the firmament are true waters, and were placed in heaven to cool and temper the heat of the stars. But also Gregory of Nyssa seems to have sensed openly that the entire firmament is of a fiery nature, in the Hexaemeron, likewise Alcuin, Question xxiii on Genesis 1, Anselm, book I On the Image of the World, chapter xxv, and Dionysius the Carthusian, Commentary on Genesis, article xx.
43:8
There is added a reason from sight and observation; for the sun and stars appear to be not only luminous, but also of a certain flaming and glittering nature, as is gathered from the perpetual scintillation of almost all stars. The same is signified by the name Aether, to say nothing of the empyrean heaven, which is said to be named from fire. Therefore aether is fire, not elemental, but celestial. To this are added also those doctors who hold that the stars are of a fiery nature, but the heavens are composed of waters. Thus St. Cyril, Catechesis 9, expressly teaches that "water is heaven, and in it the sun is fiery, and the moon and stars." The same teaches Josephus, Book I of Antiquities, chapter 1, Clement of Rome, Book II of the Recognitions, Theodoret, Question xi on Genesis, Gennadius, Severianus, the Venerable Bede in the Hexaemeron. That the sun is also fire is expressly asserted by Tertullian, Book On the Soul, chapter viii, at the end, St. Basil, homily 3 of the Hexaemeron, St. Ambrose, Book II of the Hexaemeron, chapter iii, Caesarius, Question lxviii, St. Chrysostom, homily 6 on Genesis, Procopius, on chapter 1 of Genesis, Arnobius, Books II and VIII Against the Gentiles, Anastasius of Sinai, Book II of the Hexaemeron, Lactantius, Book II, chapter vi, Alcuin and Bede, Question I on Genesis, Isidore, Book III of the Origins, chapter xlviii, Hugh of St. Victor, on Genesis chapter 1. Hence also the Church in an ecclesiastical hymn sings: On the fourth day who established the flaming wheel of the Sun. Our Salian recites the words of the Fathers already cited at the beginning of volume I of the Annals, on the fourth day of the world.
43:9
The Hebrew etymology favors this. For the sun in Hebrew is called שמש schemesch, as if to say שם אש schames, that is, there is fire, just as the heavens composed of waters are called שמים schamaim, that is, there are waters, as I said at the beginning of Genesis. Finally, some recent mathematicians, who have carefully observed the sun and the sun's form through very effective dioptric instruments over many years, assert that the sun is ignited, and they gather this from the spots and bright areas, as I said, which they continually observe in it, so that some are constantly succeeded by others. They confirm the same from the fact that, although light can exist without fire, as is evident in the light diffused from the sun in the air, nevertheless the light itself, which diffuses the light, is everywhere seen joined with fire, as is evident in the light of a candle, lamp, fire, etc. Therefore the light of the sun is likewise ignited light, and therefore fire. They gather the same from the effect: for the sun by its light and rays heats the whole globe; but heating and heat is the proper action and effect of fire. Some add that from this celestial fire will come the fire by which on the day of judgment the world will be consumed by conflagration, just as from heaven came the waters by which the world was overwhelmed in the flood. For what other fire would be sufficient to burn up the whole world? Thus they. But Aristotle, whom philosophers and theologians follow in many places, teaches that heaven and the heavens are not elements, nor fire, but of a celestial nature; which he therefore calls the fifth essence; and therefore they are not actually, but virtually hot, because they have the power of heating. See the Conimbricenses and other books on the Heavens. Allegorically Rabanus: "This sun," he says, "which rises in the sight of those who fear God, that is, in the presence of his incarnation, evangelized the kingdom of God, whose singular nativity is admirable; because the Word was made flesh not from the seed of man, but from the power of the Almighty. In the sight of his heat, who will be able to endure? because no one can bear the splendor of his divinity with bodily eyes. Therefore he assumed the veil of flesh, so that the frailty of men could in some way endure the divine splendor. He guards a furnace in works of heat, because he prepares punishments for sinners in the fire of hell, burning the mountains in three ways, when he torments the proud with eternal flame for evil thought, for wicked speech, for iniquitous deed. With his rays he blinds the eyes of the wicked, when with mystical words he deceives the understanding of those who are proud in their wickedness," Matthew xiii, 13. 5. Great is the Lord who made him, and in his words he hastened his course. — "Hastened" is taken actively for hastened, accelerated his course, that is, by the Word and command of God the sun runs through its course most swiftly, so that it seems rather to fly, according to that concerning the sun, Psalm xviii: "He hath exulted as a giant to run the way;" for the sun in any hour by its motion accomplishes a million miles, and moreover one hundred and forty thousand miles, which is as much as if it ran around the circumference and circuit of the earth fifty times, as I showed in Genesis 1. The Syriac: Great is the Lord who created him, and in the words of the Holy One he accelerated his steps; the Zurich: Great is the Lord the creator of it, by whose command it accelerates its journey. Moreover for κατέσπευσε, as the Roman, Our, Syriac, Zurich and others read, that is, hastened, accelerated; the Complutensian reads contrarily κατέπαυσε, that is, caused to cease, which also has a true sense, that is, the sun immediately ceases from its motion, however swift, when God commands it. Thus Joshua, chapter x, at God's command the sun stood still, and Isaiah, chapter xxxviii, verse 8, before Hezekiah the sun went backward by ten lines. 6. And the moon in all things in its time, a showing of time, and a sign of the age. — He passes from the sun to the moon, and celebrates its wonderful light and use; for these are the two greatest luminaries of heaven, but the sun is greater, the moon lesser, Genesis 1. For the sun is one hundred and sixty times greater than the whole earth, the moon truly twenty-nine times smaller than the globe of the earth, as astronomers teach; and yet it itself appears to us on earth almost equal to the sun, because the moon is near and close to the earth, the sun truly highest and most remote. Hence the moon is a rival of the sun, and the ornament of night, and therefore by the Poets is called Phœbe as if the sister of Phœbus, that is of the sun; and moon as if shining alone, because it alone shines in the night, illuminating it, as the sun does the day. For "in all things" the Interpreter reads with the Romans: ἐν πᾶσι; now the Complutensian edition reads εἰς στάσιν, that is into a state or station. Whence thus they have: The moon he made into a state for its time, a demonstration of times, and a sign of the age; others: And the moon he made into a station for its time, an indication of times, and a sign of the age; he calls stations the fixed changes and vicissitudes of the moon, by which now it is new, now waxing, now full, now waning, and this through fixed times. The Syriac: The moon stands in times, a designation of times, and a sign from the age; the Zurich: The moon likewise he made, so that in its time it might be an indication of times, and a sign of the age. Furthermore, Jansenius thus clearly expounds the sense of our version: After the sun, he says, also "the moon in all things," that is among all nations, or rather in all its changes, which happen to it in its time, is "a showing of time and a sign of the age," that is of time: for it signifies the beginnings of months, and the parts of them following; because in each month it completes its circle. The sun indeed also shows time; because by its departure and arrival it shows summer, winter, spring and autumn, and by its circle completed it shows the year to be completed. But peculiarly to the moon is attributed that it is a showing of time, because more swiftly, more often and more distinctly from the various change of the moon the frequent and continuous change of time is perceived. Finally, the moon is not only a sign of the age and of worldly things, but also a cause; for it rules over moist things. Whence by astronomers it is said to preside over infancy, silver and phlegm; hence also in the full moon oysters are fuller. Again, the flux and reflux of the sea is caused by the moon; and in the night when the moon shines, moist things grow, such as dew, rains, waters: "Greater waters flow more at night," says Aristotle, book III of the Meteorology. The cause is the moon, as I said, and the absence of the sun, which by day drawing vapors from the waters, thus diminishes the waters. Whence Palacius: Note, reader, he says, that word: "And the moon in all things in its time," which word contains the highest philosophy and the highest praises of the moon. For the sense is, that all these lower things almost are subject to the moon, and are governed by the moon. See the tides of the sea, plantings, cuttings and graftings of trees, collections of fruits, infirmities of lunatics, bloodlettings of the sick, and finally there is scarcely anything in this orb of ours, which in some way does not depend upon the moon. Furthermore, Palacius takes "into a sign of the age" or of the age, as if it were the same as that, Genesis 1, 14: "Let there be luminaries, etc., and let them be for signs," namely of serenity, of winds, of rains, of heats, etc. Hence the Second philosopher, when asked by the Emperor Hadrian: "What is the moon?" says: "The purple of heaven, the rival of the sun, the enemy of misdeeds, the solace of travelers, the presage of storms." Apuleius, On the God of Socrates: "The moon," he says, "the rival of the sun, the ornament of night, is the helper of day, the eye of night; the stars are the fates of men." But these fates are the feigned inventions of the Genethliacists. And Alcuin Flaccus, Disputation with Pepin: "The moon is the eye of night, abundant in dew, a presage of storms; the stars are the picture of the summit, the governors of sailors, the ornament of night." This is relevant to that of the Astrologers: The pale moon rains, the ruddy blows, the white brings clear skies. See concerning the presages of the sun and moon our Conimbricenses, tract. 7 in the Meteorology, cap. iii. To this belongs the riddle of the moon and of lunations, or of the lunar year, which the moon describes in its course through twelve months, which was proposed by Cleobule daughter of Cleobulus of Lindos, as witness Giraldus, in the Riddles:
43:10
There is one parent (he says) whose pledges are twice six; to these also thirty daughters, but of different form. In appearance these are snowy, those are dark of face. All are immortal, and all die. Now the solution of such an enigma is this: The Moon, or the lunar year, has twelve lunations or months, each of which is completed in thirty days, distinguished by light and darkness. They are immortal generically, because the succession of days and nights and months never ceases; specifically however, or rather individually, each one dies and ceases to be. Wherefore Theodectes proposed this enigma thus: There are, he says, double sisters, of which one bears the other, and she who is born destroys the one bearing her, and bears another, by whom she herself is destroyed. For the preceding day begets the following one, and is destroyed by it; because it yields its place to it, and ceases to be. But the sophist Nectenabo, king of Egypt's, proposed a similar enigma to Aesop: "There is," he says, "a great temple, and in it a column having twelve cities, each of which is sustained by thirty beams; but two women go around these beams." Aesop, resolving it: "The temple," he says, "is the world, the column is the year, the cities are months, the beams are days, and the two women themselves are day and night." Finally Albinus Flaccus, in his Disputation with Pepin, the son of Charlemagne: "What," he says, "is the year? the chariot of the world. Who drives it? night and day, cold and heat. Who is its charioteer? the sun and moon. How many palaces does it have? Twelve. Who are the governors of the palaces? Aries, Taurus, Gemini, Cancer, Leo, Virgo, Libra, Scorpius, Sagittarius, Capricornus, Aquarius, Pisces." 7. From the moon a sign of the feast day, the luminary which is diminished in the consummation. — That is to say: From the moon we Jews receive the sign and indication of the feast day. For the feast of the New Moon, that is of the new moon, fell on the new moon; but the feast of Passover, from which the others were reckoned, fell on the full moon, namely on the 15th moon or 15th day of the first month Nisan. He calls the moon "the luminary which is diminished in the consummation," that is in perfection, namely in the full moon; for after that is completed the moon soon diminishes, becomes horned and wanes, while the sun always remains the same and full in its orbit.
43:12
Whence others translate: Light at the end waning, in Greek, φωστὴρ μειούμενος ἐπὶ συντελείας, that is, as in the Roman version: The luminary which is diminished upon the consummation. The Complutensian: in the consummation. The Syriac: For from the moon the signs of feasts, the luminary which fails at the extremity. The Zurich: The moon designates the feast day by waning light until it fails. Wherefore although the moon's increase from darkness to the highest glory of light is wonderful, yet the whole wonder is diminished by change and decline. Hence the moon is a symbol of inconstancy and mutability, according to that in chapter xxvii, 12: "The holy man remains in wisdom like the sun: for the fool is changed like the moon."
43:13
This very thing is represented by the Hebrew name; for the foolish man is called in Hebrew kesil, on account of inconstancy, as if to say, He who does not stand firm in mind, nor always maintains the same counsel and purpose, but is changeable, who is transformed from hour to hour, and is agitated by various desires; he is most similar to the inconstant moon, not always showing the same face, and not so much repairing its losses by the swiftness of days, as losing its gains from time to time. Pearls imitate the moon, which Dioscorides wrote are found full when the moon is waxing, and after the full moon when captured they diminish and wane with time, as Cesalpinus relates from certain experiments, in book II On Metallics, chapter xxii. Mystically our Aleazar, in the Apocalypse chapter xii, verse 1, notes two things: The moon, he says, is the Blessed Virgin, first, because she draws the greater light of grace from Christ who is the sun of justice, more than the other stars, that is, the Saints; and through gratitude she directs all the light she has drawn back to Him from whom she receives it, which Pliny likewise writes of the moon; secondly, because just as the moon chiefly dominates the earth and sea, so also the Blessed Virgin dominates those born of earth, and shines forth to them with clear light in the night of this age; thirdly, because just as the moon, according to Pliny, "is humble and exalted, because now brought near to heaven, now touching the mountains:" so also the Blessed Virgin was humble in her own eyes, but exalted in the eyes of God. She herself named herself the handmaid of the Lord, when she was greeted by the Angel; therefore she became the mother of God. And so marvel in her at a threefold union of things most disparate, which is represented by her very name Mary. The first union is of humility and sublimity or majesty, in that she, humble and poor, became the Mother of God and queen of Angels; both are signified by the name Mary. Mary (for thus the Syrians pronounce it) indeed signifies a drop of the sea; for mar to the Syrians is a drop, or a drop from a bucket, and yam is sea. Behold humility. For what is more minute than a drop? Again, Mary is said as it were marom, that is, sublimity. She therefore is a drop of the sea through humility, and therefore she is likewise sublimity and a star of the sea, as St. Bernard, Euthymius, St. Jerome, and the whole Church call and invoke her in the hymn: Hail, star of the sea. Finally, she herself is a sea of wisdom and graces. The second union is of purity and penance or the cross. Purity is again signified by the drop of the sea; for pearls (which are a symbol of purity and virginity) grow from drops of dew in sea shells. Again, Mary in Hebrew is the same as myrrh or bitterness of the sea, which is a symbol of penance and the cross, which the Blessed Virgin underwent throughout her whole life, especially standing by Christ crucified, so that she might teach us that penance and mortification are the mother of purity and chastity. The third union is of poverty and wealth. For the Blessed Mary, that is, "a drop of the sea," was most poor to herself; the same, as "Mary," that is, "lady of the sea," was made most rich by Christ, so that as it were like rain, she pours down all grace from heaven upon those who invoke her. Just as therefore the moon "is diminished in its consummation;" so the Blessed Virgin, humble and diminished, is in her perfection and exaltation, so that, when she became the mother of God, she called herself a handmaid. Allegorically, Hugh understands by the moon the Church. See him adapting individual things to the Church. Furthermore, Xenophanes, in Cicero, book IV of Academic Questions, held the opinion that the moon is inhabited, and that it is a land of many cities and mountains. Others think the same of Mars and other planets, because Mars, observed through an optical tube, is found to have around or above itself other stars, which illuminate its surface, just as the sun and moon illuminate the earth on account of its inhabitants and dwellers. Moreover, Plutarch, in book II On the Opinions of Philosophers, chapter xxx: "The Pythagoreans," he says, "say that the moon appears to be terrestrial, because just as our earth is inhabited round about by animals indeed greater and more beautiful, containing fifteen times the quantity of ours, and casting forth no excrement; with such length of day likewise." The same, in the tract On the Face in the Orb of the Moon, discusses at length concerning the inhabitants of the moon, and among other things says: "I think those who dwell in the moon marvel much more when they behold the earth, as the dregs and mud of the universe appearing through so many humors, clouds and mists, a place dark, humble, immobile, able to produce and nourish animals endowed with motion, respiration and heat." But these things are paradoxes to Philosophers. This name and this enigma Cyril decorates tropologically with an apt and learned fable of the moon and the ape, lib. I Apolog. moral. cap. ix, whose title is: Love only the eternal, and thou shalt never grieve: "At the full moon," he says, "an ape, exulting in the joy of its heart, was soon approached by a fox, and she spoke thus: Tell me, sister, why dost thou exult thus, that I may rejoice with thee; what is the reason of such great joy, and what the cause of thy exultation? But she, being joyful, answered joyfully: Truly, the moon, which I love, I now enjoy in full light; because I love this, and I rejoice in it as others enjoy it. To this the fox added: I certainly thought, dearest one (be not troubled), that by hand, nose, nearby eye, and excellent estimative power, thou hadst approached the nature of reason before all living creatures; but as I perceive from vain congratulation, thou still remainest from afar. For the more we are separated from reason, the more indeed do we differ from man. I think, if I am not mistaken, that to love true light is good, if indeed it has a stable foundation; because to love something perishable is nothing other than finally to grieve. For as much as we rejoice that what we love is possessed, so much do we also soon grieve when it is lost. Whence it comes to pass that delight in a thing which is lost is straightway turned into sorrow, and love and joy into mourning." The fox then, explaining this, subjoins: "Therefore I praise thee that thou lovest light; but I do not praise thee that thou enjoyest the changeable light of the moon. For if on this night thou art joyful in the full moon, when it shall have waned on the following evening, thou shalt be sad. For it is impossible not to grieve when the beloved is lost; and thus what shall remain to thee from past joy except present sorrow? The beloved carries away with it wherever joy; but the same, when it has passed, soon occupies its bounds with mourning. But it is not the part of the wise to rejoice so as to grieve, but to mourn for a time, so as always to rejoice. Wretched indeed is the change from joy to mourning; but blessed is the change from weeping into joy. For this reason, dearest one, that thy joyful love and enjoyment may be enduring, love only that light, and enjoy it, which is daily and unchangeable and supreme. For its joy is secure and full. For this reason, moreover, as we love, so are we; for love has the regard of a chameleon, whence we pass with the beloved, or remain; and with the same we become base, or are dear. But didst thou not hear what the wise raven answered to the grieving chameleon, when its color was changed from golden to yellow? Close, set down gold, mud over it, and henceforth look upon gold. Having said these things, farewell, adding more, he departed." 8. The month according to its name. — "Its" refer not to the month, but to the moon; for in Greek it is feminine αὐτῆς, which can refer only to the moon. Whence the Zurich version translates: The month takes the name of it (the moon). Thus, cap. vi, 23, he said: "Wisdom according to its name," namely, harsh and difficult, as preceded. The sense is, as if to say, The month, as it receives its beginning, middle and end from the moon, so likewise from the same it obtains its name. For in Hebrew (for the elder Sirach wrote this in Hebrew, which the younger translated into Greek) month is called חדש chodesch, that is, renewal, from the new moon and its renewal; for the root חדש chadesch signifies to renew. Thus likewise the Greeks call the new month νουμηνία, and the Latins, novilunium from the new moon; indeed lunation is the same as month. Whence it follows concerning the moon and its renewal, which takes place at the beginning of the month. Growing wonderfully in consummation. — Because the moon grows and becomes horned variously and wonderfully, until it is consummated, that is, until it receives consummated and full light at the full moon. For which reason Vatablus translates: And growing in changes is wonderful. See Pliny, lib. II, cap. ix. The Syriac: The month according to its name, and it grows sublimely in change. Again, "month" in Hebrew is called ירח iereach, from ירח iareach, that is moon, because the moon by its lunation, that is by its orbit and circular course, describes a month. For the sun requires a year in its course and circuit through the zodiac, but the moon a month; hence "month" received its measure and name from the moon; it is the same as lunation. Thus also among the Greeks a month is called μήν, from τῆς μήνης, that is from the moon; indeed Macrobius derives the Latin word mensis from the Greek μήν, although Cicero, in book II of On the Nature of the Gods, derives month from measuring. For he says: "Those, because they complete measured spaces, are called months." Thus likewise the Belgians and Germans call the month maent from maen, that is moon. Thus also among the English monat is called a month from mon, that is moon. In a similar way the Author of the book On Spirit and Soul, found in St. Augustine, vol. III, cap. x, derives the word mind from the moon; because "just as the moon," he says, "grows and wanes, and is changed by various alternation, yet in the end restores itself with a certain perfect newness: so the mind now raises its head to the highest things, now falls to the lowest, now bringing itself down refutes the false by the true; now it is bent toward governing corporeal things, now it clings to eternal reasons for contemplating or consulting them. Mind capable of all things, and marked by the likeness of all things, is said to be all things." Yet the same author shortly after: "Mind," he says, "is called, as it were, eminent," because it stands out in the soul, and rises up to contemplate divine things. For "growing wonderfully in consummation," the Complutensian edition reads, αὐξανόμενος ἐθαυμάστωσεν ἀλλοιώσει, that is growing, or increased, made wonderful by change, that is, as the Zurich edition: Growing is wonderful in changes. The Roman edition, for ἐθαυμάστωσεν, reading with our text θαυμαστός, translates: Growing wonderfully by change; others, with change. For the moon alone among the stars continuously grows and wanes throughout each month, is filled and diminished. Wherefore the moon with horns cast out was among the Egyptians a hieroglyph of the month, as Pierius testifies, hieroglyph. 44, cap. xviii. 9. A vessel of the camps in the high places, shining gloriously in the firmament of heaven. — He calls the moon "a vessel of the camps," that is an instrument of war and of the camp of God: both because by its own light it stands out among the stars, which in Scripture are called the camps and militia of God: whence Rabanus and others read shining glorious, and because it is as it were the light of the stars, indeed the sun, the leader and standard-bearer, and thus appears to be the nocturnal sun illuminating heaven, the stars, and the whole world. Whence among them it proceeds as a queen of the glory of light and beauty, mighty and admirable; hence also the moon is called because it shines with light alone through the night, or because it shines with borrowed light. He alludes to the nocturnal stations of the camps, whose four watches of the night, by which the guards and sentries were changed, they divided according to the motion of the moon. Allegorically Rabanus: "The moon," he says, "is the Church, which from Christ as from the sun borrows its light and grace, which now by persecutions appears to be diminished, and again having received tranquility is filled with the gladness of most brilliant light. Whence it is said that it grows wonderfully in consummation. It itself is indeed a vessel of the camps in the high places, shining gloriously in the firmament of heaven; because in it consists the multitude of faithful souls, which in the firmament of truth and divine preaching shines gloriously throughout the whole world."
43:14
Secondly, by enallage of number "vessel of the camp" can be understood as vessels of the camp, such as the stars, that is to say, as it were the instruments and weapons of war of God are the stars, which shine gloriously in the firmament; for stars are called weapons, indeed soldiers and the militia of God; because in great number, in ordered and constant series they proceed and advance as it were in a battle line ordered by God. Thus Palacius and Jansenius: "Vessel of the camp," he says, "calls the whole apparatus of stars which is seen in the heavens, beautifully ordered and arranged like a camp." Whence also "the militia of heaven" is said, and the army of God, which God uses to accomplish His commands. For it is in Greek σκεῦος παρεμβολῶν, which can rightly be translated as apparatus, instruction, or armature of the camp; for from σκεῦος indeed, which signifies vessel, and any weapons, the verb σκευάζω is derived, which means I prepare and I equip. He says therefore after the sun and moon that there is also in the heights a notable "vessel of the camp," that is to say as it were a military apparatus shining in the firmament of heaven, which itself also wonderfully declares the glory of God. Whence the Syriac version translates: Vessel of the army in the heights, which shines in the firmament of heaven; the Zurich version: Military apparatus in the height, in the celestial vault, the splendor of heaven is resplendent, the glory of the stars; which Our author translates in the following verse: The appearance of heaven, the glory of the stars. For this verse seems to look to the following one, and to be completed there. In the stars indeed first, there is a wonderful, and as it were military order, and that certain and constant. Whence also star is said from standing, because stars appear to stand in heaven: "For the good of the universe (and of each thing) consists in order," says Aristotle, book XII of the Metaphysics. Secondly, Cicero in book II of On the Nature of the Gods, Plato, Pliny and others cited above hold that stars are of a fiery nature. Whence also they are called burning by the Poets. Truly a modern Poet: "Bright," he says, "lamps of heaven the stars, torches of nature, eyes of night, handmaids of the moon, little flames of the sun." Thirdly, the multitude of stars is great, such as is that of soldiers in camps. Pliny, book II, chapter 45, asserts that there are 1600 stars in the firmament notable in effect and to sight. Astrologers indeed count 1022, but there are far more, which either are not seen, or are seen only confusedly, such as those in the galaxy which exhibit a mixed light, and make the milky way. Whence "the more keenly each one observes the stars, the more he sees," says St. Augustine, book XVI of the City of God, chapter 23. Fourthly, stars are eminent in magnitude. For any star whatsoever in the firmament is far greater than the whole earth. Astrologers distinguish stars into six differences of magnitude, and they relate that those which are of the first and highest magnitude contain the magnitude of the earth one hundred and seven times; those of the second, ninety times; those of the third, 72; those of the fourth, 54; those of the fifth, 39; those of the sixth and lowest, eighteen times. Moreover, astronomers have reduced the stars noted by them into 48 constellations, or images. Now a constellation is a certain number of stars representing by their position and order the form of some animal, or of some other thing. Hence a star was a hieroglyph of God, says Horus Apollo. Hence also Pan the God (as it were the author and comprehender of all nature) was painted adorned with stars, of whom Orpheus: Pan by voice great, who contains the whole world. See Pierius, book 44 of the Hieroglyphics, chapter 24. As often therefore as by night we behold the heaven distinct and radiant with so many stars as with gems, let us raise our mind to their maker God, and with the Psalmist congratulating him let us sing together: "Give praise to the Lord of lords: for His mercy endureth for ever. Who made the great lights, etc. the sun to rule the day: the moon and the stars to rule the night: for His mercy endureth for ever." Moreover, how from the sun, moon and stars we can ascend to God, to contemplate, admire and venerate Him, the Cardinal Bellarmine teaches piously and learnedly, in his book On the Ascent of the Mind to God, degree 7, so that from there we may learn to seek heavenly things, to despise earthly things, to do mighty deeds, to suffer mighty things. For by this way one goes to the stars, this is the journey to the empyrean. By this way the Saints went to heaven, who therefore shine in heaven as stars. See what I have noted on Daniel 12:3; Genesis 1:16; Apocalypse 2:28, where I have given various analogies of the Saints and the stars. For God in heaven among the gold of light, diamonds and gems, His Saints and elect as stars carved and engraved with the chisel of His eternal decree, according to that saying of Christ: "Rejoice ye, because your names are written in heaven," Luke 10:20. Toward these stars, and this heaven of theirs, St. Martin, now dying, was yearning, when burning with fever he lay on his back looking up at it, and his disciples were humbly begging him that, turning his body somewhat, while the force of the disease should relent, he might rest: "Allow me," he said, "to look upon heaven rather than earth, so that my spirit, about to go on its way to the Lord, may be directed by its own journey." For which reason he himself, with eyes and hands always intent upon heaven, did not relax his unconquered spirit from prayer, as Sulpitius says in his Life.
43:15
even of the philosophers and gentiles, hear Lactantius teaching, book VI, chapter XX: "The philosophers say," he writes, "that it is much more glorious and worthy of man to gaze upon the heaven rather than upon carved images, and to marvel at this most beautiful work adorned with the twinkling lights of the stars, as if with flowers, rather than to admire painted and false things and things distinguished by gems. But although they have expressly exhorted us to contempt of earthly things, and have stirred us up to the spectacle of heaven; nevertheless they do not despise these public spectacles." From among them I shall produce one, Seneca: "While my eyes are not withdrawn from that spectacle, of which they are insatiable, while it is permitted me to gaze upon the moon and sun, while to cling to the other stars, while to investigate their risings and settings, intervals and causes, to behold so many stars twinkling through the nights, while I am with these, and mingle with the celestial things (as far as is permitted to man), while I keep my mind tending toward the sight of kindred things, always in the sublime, how much does it matter to me what I tread upon?" Thus Seneca, Consolation to Albina, chapter IX. Finally, that the sun, moon and stars are moved by God through intelligences, that is, angels, who, as the Apostle says in Hebrews I, are ministering spirits of God and of divine governance, is the constant opinion of philosophers and theologians, and from this it is clear that so much constancy and order flows forth in their motion. Thus teaches St. Dionysius, Celestial Hierarchy, chapters V and VIII, St. Augustine, book III On the Trinity, chapter XI, Origen, homilies 13 and 14 on Numbers, St. Gregory, IV Dialogues IV, St. Thomas, Opuscule X, Question III, Bonaventure, in II distinction XIV, article 3, Question II; Plato, book I On Laws, Aristotle XII Metaphysics VIII, and others. See the Conimbricenses, book II On the Heavens, chapter V, question V.
43:16
11. In the words of the holy one (Rabanus read less correctly "from the holy ones") they shall stand unto judgment, and shall not fail in their watches. — That is to say, the stars as most obedient and ready soldiers "shall stand," that is, are accustomed to stand, and continually stand, "in the words of the holy one," that is, in the command and precept of the most holy God, "unto judgment;" so that, namely, they may inviolably execute His just sentence and holy dominion, avenging His enemies or protecting His faithful servants. Then perpetually they keep watch and vigil, and never wearied do they fail, so as to rest or cease from their watches and vigils committed to them by God, as on earth our soldiers and watchmen grow weary. Then for kata krina, that is, unto judgment, the Complutensian edition by synæresis reads in a single word katakrina, that is, immediately, forthwith, at once, as if to say the stars stand ready before God, so that immediately they execute His commands; or rather, as the Complutensian translates: In the words of the holy one they shall exhibit (for choura is active, signifying they shall stand, they shall cause to stand) condemnation, as if to say by the command of God the stars immediately shall exhibit His sentence of condemnation, so that they may present the vengeance and plagues decreed by Him. By stars understand both the stars themselves and the Angels, the movers of the stars and 10. The beauty of heaven the glory of the stars, illuminating the world in the high places the Lord. — That is to say, "Beauty," in Greek kallos, that is, comeliness; the Syriac, ornament of heaven, is glory, that is, glorious brightness, the number and order of the stars, by which the Lord dwelling on high illuminates the world. Our text reads kosmos photizōn, that is, illuminating the world; now they read kosmos phōtizōn, that is, adorned illuminating. Again our text reads Kyrios, that is, Lord; now they read Kyriou, that is, of the Lord, in the genitive. Whence thus they translate: The beauty of heaven is the glory of the stars, the ornament illuminating in the high places of the Lord. Complutensian: In the highest places of the Lord. The Roman edition reads: The beauty of heaven the glory of the stars, the ornament illuminating on high the Lord. But the common Latin reading flows better, and therefore is more true. Tigurinus: The glory of heaven the glory of the stars, and the ornament illustrious in the lofty region of the Lord. These last words signify the reason why the stars adorn heaven, because namely the Lord resides in them; and it is fitting that the throne of the Lord be adorned with these lights. Furthermore, how this beauty of heaven and stars feeds the eyes, the rulers. For "shall not fail" our text reads ou dialuthēsetai, that is, shall not be dissolved, shall not crack, shall not fail; the Complutensian read ou ekkausthēsontai, that is, shall not be kindled, shall not blaze forth, as if to say the stars, although they continually keep watch, shine and burn, yet never blaze forth and are inflamed with fire, much less with anger and impatience, so as to abandon their order and station and set the earth on fire and consume it; as the Poets fable that Phaethon, the son of the Sun, did, fallen from heaven. Some Greek codices read both; Tigurinus: At the command of the holy one they shall stand in their order, nor shall they depart from their stations. Syriac: By the words of the holy one they shall stand according to what is prescribed to them, and in their course they shall not vary. It alludes to Baruch III, 33: "He sendeth forth light, and it goeth, and he called it, and it obeyeth him with fear. But the stars gave light in their watches (in Greek it is the same word as here, namely phylakais), and rejoiced: they were called, and they said: Here we are: and with cheerfulness they gave light to him that made them." And to Judges V, 20: "The stars remaining in their order and course fought against Sisara;" for the angels, the movers of the stars, from the stars and heaven hurling and hailing stones, thunders and lightnings upon Sisara and his camp, destroyed them, just as with the same they routed Pharao and the Egyptians in the Red Sea, Exodus XIV, 24.
43:17
Paul explains it differently, Palacius, as if to say "in the words of the holy one," that is, if God the holy one shall have spoken, so that the stars stand still, they will stand ready awaiting God's judgment and decree, and they will hold their course, although they run with most rapid motion.
43:18
Mystically, Rabanus: "The ornament of the Church," he says, "is the beauty of the saints; these, remaining in holy words, that is in the doctrine of true faith, await the judgment of God; nor are they broken by the adversities of this age, nor are they stirred to wrath; but bearing all things patiently they persist in the care of the flock committed to them, always mindful, and turning over that saying of the Lord diligently in their heart: Let your loins be girt, and lamps burning in your hands, and you yourselves like to men waiting for their lord, when he shall return from the wedding. Be you ready: for at what hour you know not, the Son of man will come. In your patience you shall possess your souls." 12. Behold the bow, and bless him that made it: it is very beautiful in its brightness. — After the firmament, the sun, the moon and the stars, in the fifth place he exhibits and celebrates the rainbow, as a beautiful work of God; so that from this we may be stirred to the praise of God, and as often as we behold the rainbow, so often may we rise to God, and in the rainbow may we praise the magnificence of God. He says therefore: "Behold the bow," namely the heavenly one, that is the rainbow, "and bless it," that is praise and glorify God, "who made it," because "it is very beautiful in its brightness." For the rainbow is three-colored; it exhibits indeed a threefold color, and that a bright and shining one, namely red, green and purple, and the first subordinated and tempered to the second, the second to the third, with beauty, so that it exhibits a beautiful harmony of colors, and as it were a music to the eyes of those beholding. Aristotle gives the physical cause why the rainbow is made and is three-colored, lib. III Meteorol. cap. III. The Syrian omits these and the following passages up to chapter XXIV. The Zurich Bible: Contemplate the bow, most elegantly splendid (others, brilliant) in its brightness, and congratulate its author, saying: Blessed art thou, O Lord, who hast created so beautiful and brilliant a rainbow. And if that shines so beautifully, how beautiful, how brilliant art thou, O God our God, who in immensity surpassest the beauty and brilliance of the rainbow and of every creature, so that those compared with thee appear deformed, dark and shadowy. Furthermore, the cause of the rainbow is the reverberation of the rays of the sun opposite in a dewy, opaque and concave cloud. Wherefore, although three primary colors of the rainbow have already been mentioned, it nevertheless takes on and assumes many others according to the diversity of clouds and the reverberation of the sun's rays, and so much so that, as Virgil says, V Aeneid: It draws a thousand various colors against the sun. The same author, lib. IX, calls the rainbow the glory of heaven. Ovid, however, VI Metamorph., describing the rainbow graphically, thus sings of it: As when a rainbow, struck by the sun's rays from the rain, is wont to stain the vast sky with a long curve. In which a thousand colors shine with diversity, yet the transition itself deceives the eyes of those beholding. 13. It hath compassed the heaven about with a circle (in Greek, en kyklōsei, that is in circling: thus the Complutensian) of its glory: the hands of the Most High have displayed it. — He celebrated the rainbow from its appearance and brightness: now the same he celebrates a second time from its figure, namely from its curvature through the middle of heaven, saying "it hath compassed," that is it girded, encompassed heaven "about with a circle," that is through a circle, "of its glory," that is of its glorious beauty and splendor. For the rainbow, like a great bow, by curving encompasses our whole hemisphere, and extends from East to West, or from South to North. Vatable beautifully: Its glorious curvature girds heaven with a circle. The rainbow therefore appears to be a glorious belt of heaven, a zone and girdle. Others: It encompasses heaven with a glorious circle; for the curvature of the rainbow is everywhere so precise and exact that it appears to be drawn and circled as if by a compass to a lathe. Whence Manilius, lib. I: And as the Iris circles her arcs through the clouds. Thirdly, he celebrates the rainbow from its amplitude, saying: "The hands of the Most High have displayed," in Greek anēsan, that is unfolded, extended, "it." Whence the Zurich Bible: With the hands of the Most High extending it; for the rainbow is extended and stretched from one extremity of heaven to another; wherefore no human or angelic hand, but the divine hand alone extends it. These therefore are three wonderful things and as it were miracles of the rainbow. Add a fourth, namely constancy. For the rainbow never changes its three colors, brightness, curvature in whatever diversity of clouds, and different density, rarity, dewiness, etc., although nevertheless the phenomena of the air and clouds often change appearance, color, form and position on account of the different disposition of clouds: but the rainbow in all things, everywhere, and through all things always maintains the same tenor, color and form, which is indeed admirable, and a certain sign that it is formed by the hand of God always constant to himself. Fifth is that a rainbow in the morning portends rains, in the evening fair weather. Thus Julius Scaliger, Exercise 80. For in the morning it is formed in a dewy cloud, and one prepared to dissolve into water. Whence Ovid, I Metamorphoses: The rainbow conceives waters, and brings nourishment to the clouds. But Seneca, lib. I Natural Questions, cap. VI: "The arc," he says, "arising from the South carries a great force of waters. If it shone forth around the West, it will drizzle and rain gently. If it rose from the East or around it, it promises fair weather." Some read "will thunder" for "will drizzle"; whence from Seneca they judge that a rainbow born from the South foretells rains, from the North wind, from the West thunder, from the East fair weather. Sixth is that the rainbow is rain-bearing, and through the rain which it brings, it makes the earth fertile. Moreover the rainbow is formed opposite to the sun, as if looking down upon the earth, and likewise upon the cloud; but so that the earth is as it were in the middle between the cloud and the sun; whence it comes to pass that the lower the sun and the nearer to setting, the higher the rainbow; and the higher the sun, the lower the rainbow; because it is opposite to the sun. Thus Valesius, Sacred Philosophy, cap. LXXVIII. Seventh, that the rainbow, as Aristotle teaches, lib. V History of Animals, cap. XXII, contributes much to the generation of manna, or aerial honey. Furthermore Pliny, lib. XII, cap. XXIV, and lib. XVII, cap. XV, teaches that the rainbow imparts a wonderful sweetness and odor of aspalathus and other herbs and plants. Lucretius asserts that roses bathed in the most healthful rain of the rainbow smell more fragrant. Eighth, is the order of colors; for in the rainbow there are three semicircles of three colors. The first and highest is crimson or citrine: the middle is green, the lowest is purple. The cause is that a ray of light with slight opacity produces a crimson color, with moderate opacity green, with greater opacity purple. But such variety and order of opacity is in the cloud when the rainbow is formed in it. Hence the rainbow is called of the air, because it descends through the air to the earth. Thus St. Isidore, lib. XIII Origins, cap. X. Wherefore Plato, in the Theaetetus, thought the rainbow was called the daughter of Thaumas on account of admiration. Whence Ovid, IV Metamorphoses: The dewy Thaumantian rainbow cleansed with waters. Ninth is that the colors of the rainbow are not true, but apparent; for from the transparency of solar light through cloud and water, this appearance of colors is caused. Thus apparent, not true, multicolored color appears in the neck of a dove, in halos, rods, parhelia, and other phenomena which appear in the air and clouds. Wherefore physicists thus define the rainbow: "The rainbow is a multicolored arc in a dewy, opaque and concave cloud, appearing to the eyes of observers from the reflection of the opposite rays of the sun." Hence the rainbow is also made and appears near fountains, when in the morning they are struck by the rays of the sun. Likewise near the light of a lamp, when that is refracted by soot and smoke. For this reason the rainbow does not fall under our sight, unless we are placed between the cloud in which the rainbow shines and the sun itself; because the cloud itself is as it were a mirror, from which reflection is made to the eyes, as Aristotle teaches lib. III Meteorology, cap. IV. Tenth is that several rainbows can be made at the same time, and this in two ways. First, if each rainbow is made directly from the sun, for example if the sun is in the middle of the sky, and on both sides, namely at the East and West, there is a cloud apt for the impression of a rainbow; then indeed one rainbow will appear at the East, another at the West. Second, when from the reflection of the first rainbow a second is made, which for this reason is weaker; and from the reflection of the second a third is made, which therefore is very weak, so that it is scarcely seen.
43:19
Eleventh, and greatest is that the rainbow is a sign of divine clemency and beneficence, and of the covenant with Noah and men, that he will henceforth bring no flood upon the world; for thus God covenanted with Noah, Genesis IX, 13. And for this reason on account of the rainbow he is especially to be blessed and glorified.
43:20
Hence the rainbow has been celebrated by the wisest men with unanimous praise: by Chrysostom it is called the deed of reconciliation between God and men, by Jerome a likeness of heavenly clemency, a pledge of celestial truces, by Damascene, by Augustine a token of divine friendship, a hostage of the eternal covenant by Bernard, by Ambrose a specimen of inviolable divine power and manifold grace, a type of heavenly benignity by Cyprian, by Gregory an idea of the Holy Spirit, a testimony of the most benevolent Godhead by Nazianzene, by Basil a mediator of peace, by Bede a symbol of divine propitiation, Mercury of the gods by the Pagans, by Anaxagoras a prelude of serenity, daughter of Thaumas or of wonder by Plato, an image of divine splendor by Pythagoras, manifold ornament of light by Philo, by Macrobius a most benign prodigy of heaven, the language of the stars by Homer, by others finally a certain divine astrologer, ambassador of the heavens, index of felicity, herald of tranquility, joyful precursor. Moreover by a modern Poet it is greeted with these praises: Most illustrious pupil of light, foster-child of the air, Born of the sun as mother, heaven as fatherland. Prodigal of light, messenger of divinity, Ambassador of serenity, presage of felicity. Hostage of the covenant, guest of the ether, citizen of the stars. Cupbearer of peace, lamp of nature. Spectacle of day, Miracle of God. Progeny of colors, collection of colors. A face irradiated with a thousand lights, varied with spots. Empress of heats, and likewise their moderatrix. Offspring more illustrious than an illustrious parent. What the rainbow signifies mystically and symbolically, I have said at length at Genesis IX, 13; Apocalypse IV, 3, and Ezekiel I, 28. To which add that the rainbow is a symbol of the cross of Christ; for on the cross as on a bow Christ is stretched and extended, and has shot forth most powerful arrows of prayer and love upward to God the Father; with which he wounded his heart, that he might have mercy on us, and remit our sins to us; indeed and adopt us to himself as sons and heirs. Finally, St. Basil appropriately, in epistle 43 to Gregory Bishop of Nyssa his brother concerning the difference of ousia and hypostasis, compares the Holy Trinity to the rainbow. First, because just as the rainbow is one and yet three-colored: so God is one in essence and threefold in persons; secondly, just as the rainbow produces these three colors through the refraction of the rays of the sun in a cloud: so the Trinity of persons arises from the intellection of the divine Sun, that is the eternal Father, which has the force of generation and spiration; thirdly: "Just as in the rainbow," he says, "we clearly know the distinctions of colors, and yet the discord of one to another cannot be perceived by sense: so also the properties of the three hypostases, just like a certain flower of those colors which are seen in the rainbow, shine forth separately in each person which is believed in the Holy Trinity; but of that property which is according to nature, no difference of one person to another can be conceived; but in the communication of divinity, the proper notions shine forth commonly in each." Thus far St. Basil. 14. By his command he hastened the snow, and hastens to send forth the coruscations of his judgment. — For coruscations, in Greek it is astrapas, that is lightnings and thunderbolts. For hastened, the Complutensian edition reads katepausen, that is caused to cease. But the Greek codices corrected at Rome, and the others have katespeusen, that is hastened. Whence the Zurich edition: By his command he urges the snow (so that it may swiftly come forth into light) and stirs up thunderbolts for his judgment. The sense is, as if to say, God does not produce and send forth snow so dense and copious with long effort, as men do, but swiftly and almost in an instant, so that with its flakes it fills the whole air; so much so that it intercepts the rays of the sun, and the very heaven from our sight. For snow, like other things, obeys God so that, summoned by his word and command, it immediately presents and makes itself present to him: so great is the efficacy of the word of God, so great is the obedience of snow to
43:21
God calling with obedience. Moreover, not in vain, but for the great benefit of the earth and of men, does God wonderfully send forth snows. For first, He sends snows, as it were birds of the air, so that by flying through them, they may purge and purify it; for as many as are the flakes of snow, so many as it were are the birds of heaven, so many as it were are the white feathers of swans; secondly, snow dissolves cold; for it breaks the rigour of the air congealed and as it were frozen; thirdly, snow makes the earth fertile. Whence the Spanish have this proverb: "A snowy year, a fertile and abundant year." Finally the Psalmist, Psalm CXLVII: "He that giveth snow, saith he, like wool." For snow in whiteness, lightness, density, warmth and softness, saith Theodoret there, is similar to wool. For snow as it were like wool covers the earth to cherish it, to warm it and to make it fertile; while it restrains the breathings and exhalations of the earth, and drives them inward; and while dissolved, melted like sugar, it gradually waters and enriches the earth. Wherefore there exists this riddle of snow: Whiter than the feathers of swans, I am the daughter of winter, Harder than ice less, but no less cold: Rarer, and fluid I melt into liquid in warmth. If nine be the sign, should the first letter be cut off: If you join me to heart, scarcely is any bird darker. Mystically, snow is a symbol of temptation and tribulation, by which the virtue of the faithful is tested and strengthened. Whence St. Ephrem, in Serm. ascet. in imitation of Prov.: "In the time of snow, saith he, the wild beast is tracked, and in the time of temptation Satan investigates the monk; but the proof of the monk appears in temptations." And before: "Many in the habit of monks, but few are wrestlers; but in the time of wrestling the proof of monks appears." Again much more does God "hasten" the "coruscations" and lightnings; because as it were in a moment lightning appears, and passes from the East to the West. Similar, but more efficacious is the thunderbolt, which is nothing other than an exhalation from the collision of clouds ignited, and thence bursting forth or discharged with great force. The marvels, and as it were miracles of the thunderbolt are these: first, its swiftness; secondly, its fiery nature, likewise its efficacy, for there is nothing so strong that it does not lay low; thirdly, its variety, for one thunderbolt pierces, because namely it is very subtle and flaming; another scatters, because it is very conglomerated, and conflated from spirits forced together with admixture; a third burns, because it is ignited; fourthly, that thunderbolts strike more often the high mountains and very lofty towers. The cause
43:22
is that since they are borne obliquely, all the highest things meet them, and therefore they frequently strike upon them. Whence Claudian, to Hadrian: The heavenly flame hath never rested on willows, Nor did small shrubs merit the anger of the Thunderer: Mighty oaks, aged firs the thunderbolts strike. Fifthly Pliny relates, lib. II, cap. LV, lib. XXXVII, X, that the laurel is not struck by lightning, nor the eagle, nor coral, nor the sea-calf. But these things seem fabulous, or at least doubtful. For Vicomercatus narrates that the laurel was touched by lightning, in lib. III Meteorol. cap. X. Sixthly, that lightning does not harm rare and soft things; because it passes through them most swiftly, but strikes and lays low dense and hard things, which resist. The reason is that in hard things, in order to overcome their obstinacy, it lingers longer, and gathers and brings forth all its forces, saith St. John of Damascus in Physicis, cap. XVII. Thus lightning melts the sword enclosed in an unharmed sheath; the purse untouched melts the gold, bronze and silver enclosed; the wood unviolated around the iron dissolves the balls; the flesh intact crushes the bones. Albert the Great, lib. De Tonitruo, cap. XXI, relates that a barrel seized by lightning is broken and burned, but the wine itself suddenly congealed stands, so that that rigour lasts for three days. They say moreover that wine, which was congealed by lightning, when it returns to liquid, when drunk causes death, or induces madness. The reason is, because lightning has in itself the noxious qualities of sulphur, or of some similar matter, by which it infects the wine. Finally it is well known that things poisoned sometimes after the stroke of lightning lose the poison; and on the contrary things which had no poison before, conceive it. The reason is, because lightning burns out the poison from those; but from these it imprints the sulphurous and noxious quality. Thus the Conimbricenses tract. 2 in Meteora, cap. VI. Moreover he says "coruscations" are "of his judgment," namely divine. First, because God according to his, not men's, nor angels' judgment, when namely it seems good to him, creates and sends forth thunderbolts. Secondly, because through thunderbolts, his judgments, that is threats and vengeances, he exercises; while through them he strikes sinners with fear, and then strikes them with death; and this the etymology of lightning and thunder signifies. For, as St. Isidore saith, lib. XIII Orig. cap. VIII and IX: "Thunder is called, because its sound terrifies; for tone is sound, lightning and thunderbolt, the stroke of a heavenly dart, called from striking; for to lighten is to strike and to smite." Hence that of the Poet: I lighten, and thunders that move human minds.
43:23
See there the things said, cap. XVI, XVIII.
43:24
Thirdly, because the day of judgment will be terrible with most frequent and violent flashes of lightning, according to that in Psalm XCVI: "His lightnings have shone forth to the whole world." The same is evident in Apocalypse cap. VIII, 5, and cap. XVI, 18. Fourthly, by the force of His judgment He signifies that God does not emit lightning rashly, but with great consideration, judgment and reason. Thus Vatablus. Truly wonderful is God's judgment, in that lightning levels high and hard things, but passes through low and soft things, as I said a little before. Mystically, snow is the purification of sins through penance and tears, according to that in Isaiah cap. I, 18: "If your sins be as scarlet, they shall be made as white as snow: and if they be red as crimson, they shall become as wool." Thus St. Jerome in Psalm CXLVII. Whence David, Psalm L: "Thou shalt sprinkle me, O Lord, with hyssop, and I shall be cleansed: Thou shalt wash me, and I shall be made whiter than snow."
43:25
15. Therefore the treasuries are opened, and the clouds flew forth like birds. — For clouds, in Greek it is nephelas, that is, clouds, because a cloud is a lowered cloud, or one occupying the lower region of the air. Zurich: For this reason the inner chambers are unlocked, and clouds fly forth in the manner of birds. For He calls treasuries the storerooms and storehouses in which money, grain and riches are locked away; not that God truly has such storehouses, but because clouds and mists are in God, and in God's will and omnipotence, as if locked away in a treasury and storehouse, and at His nod, as if from an opened storehouse, are brought forth into light and leap into the air, according to that in Job XXXVIII, 22: "Hast thou entered into the treasures of the snow, or hast thou seen the treasures of the hail? Which I have prepared for the time of the enemy, for the day of battle and war?" By "clouds" understand both any kind; for even those which are in the middle region of the air fly like great birds, and from them fly forth snows, rains, hail, etc., like smaller birds; whence concerning these the Psalmist immediately adds: "In His greatness He set the clouds." Then particularly understand clouds and frost; for these are as it were white and bright birds of winter, which fly through the air in harsh frost and settle on trees and herbs. Concerning which the Psalmist, Psalm CXLVII: "He scattereth the frost (in Hebrew kephor, that is, as St. Jerome translates it, frost) like ashes." For frost is similar to ash in color, abundance and power; for like ash it burns and consumes excessive moisture of the earth, and thus makes it fertile and fruitful. For otherwise a cloud properly so called is that part of a cloud which is unsuitable for generating water, remaining after the cloud is resolved into rain, as it were the excrement of the cloud. Whence Aristotle, lib. I Meteor. cap. IX, calls "cloud" a sterile cloud, and asserts that it is a sign of future fair weather. Hence mystically, frost is sorrow for sins and compunction. For this burns the mind equally with sorrow and love; and thus it purges it and makes it capable of grace and fertile in virtues. Thus St. Jerome, in Psalm CXLVII. Secondly, very aptly Palacius: Because, he says, after a great flash of lightning rain is accustomed to descend, he rightly says "therefore," that is on account of the flash of lightning, "the treasuries are opened," both in the sea and in the air, so that rain may fall from there. Whence it follows: "The clouds flew forth like birds;" for it is wonderful to tell how, when the flashes of lightning fade away and the rain ceases, the clouds fly away, the sky becoming clear, as if there had been no storm, according to that: "After the storm, Thou makest a calm," Tobias III, 22. 16. In the greatness thereof he set the clouds (in Greek, in his magnificence he strengthened the clouds, that is, in his magnificence he fortified or strengthened the clouds; our translator seems to have read for strength, that is, he strengthened, the word stood, that is, he set), and the stones of hail were broken. — Zurich: The clouds increase by great power so as to hurl down hailstones. The past tense, he set, he strengthened, are taken in the Hebrew manner for the present, he sets, he strengthens. The sense is, as if to say, God by his great power "sets," that is, places, packs, condenses and strengthens the clouds; and from those thus condensed he breaks forth, as it were in fragments, little stones and globules of hail, not because the clouds are immediately converted into hail, as Isidore wishes; but because the clouds are resolved into drops of water, which by the force of cold are immediately constrained and congealed into globules of hail. Thus from Aristotle Valesius, in Sacred Philosophy cap. LIV: Hail, he says, seems to some to be made from clouds, first indeed hardened into ice; then broken into fragments by the cold of winds, or even by the heat of the sun: and so hail is fragments of broken ice, which become round in the descent itself, as if rolled by that long fall. This opinion was held among ancient philosophers by Epicurus; among Christians, by St. Isidore of Seville; who seem to be supported by those words of chapter XLIII of Ecclesiasticus: "In the greatness thereof he set the clouds, and the stones of hail were broken." For these words seem openly to suggest that hail was made from broken stones (namely from ice). However, Aristotle clearly enough refuted this opinion, in Meteorology cap. XII, with these words: "Moreover it is absurd to suspect that water congeals in a higher place; since it cannot happen that this follows before water is produced, nor can water suspended remain at any time;" thus Aristotle. From which it is plain that from a cloud water drops are made first, these then falling separately and freezing make hail, and retain the form of those drops themselves. But you should understand that passage of Ecclesiasticus thus: the stones of hail are broken, that is, separated from the cloud, not indeed already frozen, but the cloud going off in particles into drops; yet truly in this way also the stones of hail are separated from the cloud; although they are not made separated stones already, but after separation they harden into stones. This is what Job, celebrating God, says, cap. XXXVIII, 30: "The waters are hardened in the likeness of a stone," namely in ice and hail; for this is water constrained by cold and stones-
43:26
like. And the Psalmist, Psalm CXLVII, 17: "He sendeth his crystal as morsels," as if to say, God sends forth hail congealed like crystal, "as morsels," that is, as fragments and pieces. For crystal in Greek is called from kryos, that is, cold, and stellō, that is, I contract, I constrain. Whence also the gem crystal to Pliny is nothing other than ice beneath the earth so constrained and hardened by excessive cold that it cannot be dissolved, concerning which verse 22. Moreover hail makes the earth fertile; for the grains of hail, like grains of sugar, sweeten the earth, moisten it and nourish it. The clouds do the same thing more, when resolved into rain they pour down upon the earth and impregnate and make it fertile, according to that Psalm CXLVI, 8: "Who covereth the heaven with clouds: and prepareth rain for the earth. Who maketh grass to grow on the mountains, and herbs for the service of men. Who giveth to beasts their food." And Psalm CIII, 13: "Watering the mountains from his upper rooms: the earth shall be filled with the fruit of thy works, etc., that thou mayest bring forth bread out of the earth: and that wine may cheer the heart of man: that he may make his face cheerful with oil. For the earth impregnated by rain produces wheat, wine, oil, and all fruits, herbs, trees and plants.
43:27
Mystically, hail signifies the threats of hell, the wrath and vengeance of God, which no one can bear; God liquefies these when He softens and soothes them with His consolations and promises; thus He sweetens, moistens, nourishes the earth of our heart, and makes it fertile for good works. Thus St. Jerome in Psalm CXLVII. Likewise hail is persecutions; such was the hail of stones with which Stephen was assailed, whom Saul, raining down those stones, converted by his prayer, and made him Paul. Whence Prudentius in the Passion of Stephen: The number of martyrs under every hail always grew. These are the treasures of God in snow and hail of persecutions, says Rabanus, who also adds: "Hail also is the free rebuke of the saints. For hail coming strikes, and liquid waters. But holy men, terrifying the hearts of their hearers, strike, and soothing, pour in; for as they strike, the Prophet testifies, saying: They shall speak of the might of Thy terrible acts, and shall declare Thy greatness, and as they soothe and water, he continues: They shall utter the memory of the abundance of Thy sweetness, and shall rejoice in Thy justice," Psalm CXLIV, verses 6 and 7. Symbolically, clouds are a symbol of loftiness and ambition, which begets hail of tumults and humiliations. With an elegant parable of clouds and earth, Cyril sets this before the eyes, book II of Moral Apologies, chapter XII, whose title is: Against the appetite for worldly loftiness: "A little cloud," he says, "having arisen from the earth, immediately began to be borne upward by an innate desire. To which the earth, its mother, says: Tell me, from whence and where were you born? Were you not born in me and from me? Why then do you raise yourself above your mother, and, having become a stranger, do you leave your native soil, most pleasing to all? Nay, even raised on high, you are either wrapped up by tempests or consumed by the heat that meets you. I beg you therefore, my child, rest, and recline in the bosom of your native salvation of humility. But she answered less prudently: A certain desirable appetite for loftiness compels me to ascend upward, and if it were permitted to contradict it, it does not please me. To this the earth, much sympathizing with her, said: Tell me, I beseech you, to what height do you desire to be raised? To which the cloud: I long," she said, "to reach the heights of the North, where, being established, I may be preferred to the whole visible universe. Hearing this, the mother earth, deriding the blindness of the mist, subjoined: It is sufficiently clear that you, born but a short time ago, have spoken childishly. For you have by no means learned the order of the celestial position, nor have you attended to the wonderful arrangement of the world." She demonstrates the same thing by this physical and astronomical reasoning: "Answer me, which part first moves in the heavens, is it not the Eastern? For from there the morning star ascends, and as it were by its motion, with the stars rising there, is rightly called the East. Therefore this part is the right side of the heavens; for which part in an animal first moves, this is called the right. Therefore if, as is evident, the East of the heavens is judged to be the right, it necessarily follows that its Antarctic pole is upward. For from it the philosophers say the principle of the Eastern motion is derived. Moreover, in the body of an animal, that part is the right into which the head first flows. But the first motion of celestial revolution is known to take its principle from the Southern pole by this reasoning: Because namely with the vertex of man situated toward it, soon its right, if it revolves, moves from the East. Therefore if the Southern pole in the heavens is upward, the Northern will be downward by consequence." From which he concludes, and gathers this epimythium, as it were the scope and fruit of the parable: "Wherefore, dearest, if your mind is inclined to be ventilated toward it, thinking yourself to be raised, you will be plunged down; and when you believe yourself to be going upward, then you are submerged in the greatest abyss of the world, and it will happen to you thus with the proud to be deceived, who while they think themselves to be raised upward by the blast of boasting, fall downward to the depths of hell, and are plunged by the stroke of divine justice; and when they seem to be raised most highly, deceived by the mirror of fallacy, then they are plunged most deeply. For he who raises himself against the true course of the world, necessarily has his place prepared for him in the opposite place in hell. But from the providence of the Creator, the place of the proud is situated beneath the Northern place, so that from the situation of the world they may learn that which according to the aspect of worldly vision appears to be above, in truth is below. Wherefore, fleeing the false upward of this age, let us tend to the true downward of humility. Thus nature, where it had situated the members in like manner, yet with the head placed lower, sends the infant from the mother's womb into this world, and humility, the teacher, situates the horn of the heart and the foot therefore downward. These things being settled, she rested." 17. In his sight the mountains shall be shaken, and at his will the South wind shall blow. — In Greek, en orasei autou, that is, in his sight, as if to say: When God with an angry or mighty and efficacious countenance shall look upon the earth and mountains, which stand by so great and so heavy a mass, by his sight alone and nod he shall shake them, and bring about an earthquake, according to that in Psalm CIII: "Who looketh on the earth, and maketh it tremble." And again, when he shall wish to show favour to the earth and men, "at his will the South wind shall blow," that is, the South. The Zurich Bible: The mountains are shaken by his looking upon them; and the South wind shall blow when he wills. He alludes to Habacuc chapter III: "He beheld, and the nations melted away: and the mountains were broken into pieces." And below: "The mountains saw thee, and were grieved." Therefore the earth is like a fearful servant, who trembles if his master look upon him more angrily, says Palacius. Moreover, the Complutensian edition inverts and combines this verse with the following thus: The voice of his thunder maketh the earth to grieve (tremble); and at his sight the mountains shall be shaken, by thunder and earthquake: At his will the South wind shall stand, and the storm of the North, and the turning of the spirit, as flying birds it scattereth the snow. But the Greek codices corrected at Rome plainly have it as the Latin Vulgate does. Mystically, Rabanus says: Mountains, he says, are the proud. The South, or South wind, is the grace of the Holy Spirit, who by the ardour of his heat scattereth the sins bound fast by the frost of death; and thus he shaketh the proud with the fear and love of God. 18. The voice of his thunder shall strike the earth, the storm of the North, and the gathering of the spirit. — "The voice of his thunder," is the sound and crash of thunder; or by hypallage it is the thunder of his voice, that is, thunderous voice, and resounding with great sound; for both the thunder itself and its voice and crash strike the earth and those upon earth. "Shall strike," that is, striketh, that is, is wont to strike. For all these things in the past tense are taken in the Hebrew manner for the present, and signify the manner and custom of divine action. For thunder strikes the earth, first, because it arises from a vehement collision of clouds, which causes a vehement impulse of air, by which the earth is struck; secondly, because this collision excites a horrible crash, which strikes the ears of men; so great is it that the machine of the world seems to be shaken and torn from its centre; thirdly, because it strikes and smites the minds of those hearing with great fear, even of kings and emperors, according to that: Thunder moves human minds. Indeed, Augustus Caesar was so struck by thunder that he would retire to a hidden and vaulted place, and always and everywhere carried about the skin of a sea-calf as a remedy," says Suetonius in his Life, chapter XC. Thus also today many, even the faithful and holy, are greatly struck when it thunders, and thunder resounds with so great a sound. Fourthly, thunder darts forth lightnings and thunderstones, which not rarely strike down and overturn towers, mountains, trees, houses, men and animals, as we have often seen. Moreover, the material cause of thunder is a dry and hot exhalation; the formal cause is the collision of clouds with crash and sound; the efficient cause is the struggle of the exhalation striving to burst forth from the cloud; the final cause is to strike men with fear of the thundering deity, so that men may fear God. Thus Aristotle in the Meteorology. Whence Silius Italicus, book XVII, graphically depicts this terror of the thunderbolt thus: When thunders mixed with lightnings terrify the world, and the high house of the supreme father totters: All the race of men on earth trembles; and the fierce light itself that has arisen flashes, and Jupiter is believed to stand present in person, striking with intent fire. Who would not fear the thundering and high-thundering right hand of the Almighty? For "shall strike," in Greek it is ōdinēse, that is, caused to grieve and travail the earth, that is, moved it so, as if it were about to travail in great fear and pain, and bring forth its offspring. Thus the Complutensian, Roman, Jansenius and others. Whence the Zurich Bible: By the sound of his thunder he moveth the earth with grief. It is a very apt catachresis; for the shaking of the earth as if trembling at the thunders of God is represented by the grief and pallor of a woman in travail.
43:28
For 'rebuked,' some read 'reproached,' that is, he rebuked. Whence Rabanus reads: The voice of his thunder rebuked the earth. The Vatican Codex has 'shook,' that is, struck, smote; which agrees better with our 'smote.' Moreover, thunder precedes lightning, since it is its cause. For thunder is the collision and crash of clouds, which produces and draws forth lightning; and yet we see lightning before we hear thunder; both because sight is swifter than hearing; and because sound is slower, and strikes the ear more slowly than the visible appearance, especially of lightning, strikes the sight; and also because the blow of thunder, which strikes the ears just as it strikes the clouds and air, is so grave and weighty that it requires considerable time, and proceeds more slowly to the ears. It is similar in engines of war; for the fire is seen before the crash which produces the fire is heard, and by its force hurls the projectile: whence soldiers, upon seeing the fire of the engine, have sufficient time to remove themselves from the projectile which it hurls. By a similar scheme the Psalmist, celebrating the magnificence of God in the voice of his thunder throughout the whole Psalm XXVIII: "The voice," he says, "of the Lord is upon the waters, the God of majesty hath thundered. The voice of the Lord in power: the voice of the Lord in magnificence. The voice of the Lord breaking the cedars, etc. The voice of the Lord dividing the flame of fire." For thunder hurls forth split and divided as it were lightnings, one after another continually. "The voice of the Lord preparing the hinds," by terror unto bringing forth; St. Jerome, assisting in childbirth; Symmachus and Aquila, bringing forth; the Chaldean, causing hinds to bring forth. For hinds have a narrow womb, which is dilated by fear of thunder, so that they may bring forth more easily. The voice therefore of God, terrible, powerful, magnificent, is thunder. For no thing so celebrates the magnificence of God, and makes him terrible and to be feared by men, as thunder and its lightning. Whence Job, cap. XL, 4: "If thou hast an arm like God, and if thou thunderest with a voice like him." And cap. XXXVIII, 35: "Wilt thou send lightnings, and will they go, and returning say to thee: Here we are." Indeed Horace, although an Epicurean, and a despiser of gods and divinity, yet forced by fear of thunder acknowledged and confessed God. Hear him, lib. I Carm. ode 34: Sparing a worshipper of the gods, and infrequent, While erring in the counsel of insane wisdom; now backward I am forced to give sail, and to retrace the course I had left. For Jupiter (that is, Jupiter or God) dividing the clouds with flashing fire, often through the clear sky drove his thundering horses, and the winged chariot by which the brute earth, and the wandering rivers, by which the Styx, and the horrible seat of hated Taenarus, and the Atlantean boundary are shaken. The mighty has power to change the lowest to the highest, and God diminishes the distinguished. Indeed even the Lithuanians, in the time of Jagellon in the year of the Lord 1326, worshipped lightning as a divinity, as witness Martial Cromer, lib. XV De Rebus Polon. Hence God is called by the Greeks hypsibremetes, in Latin Altitonans; because thunder makes all Olympus tremble. And Job, cap. XXXVII, 4: "After him," he says, "a sound shall roar, he shall thunder with the voice of his greatness; and it shall not be searched out, when his voice shall be heard. God shall thunder wonderfully with his voice, who doth great and unsearchable things." The etymologies favor this. For, as Isidore says, lib. XIII Origin. cap. VII and seq., Thunder is called from the fact that its sound terrifies; for tonus means sound; which therefore sometimes so gravely shakes all things that the sky seems to have been split. Lightning and thunderbolt is the stroke of a heavenly dart, called from striking; for to flash is to strike and smite. Clouds, as it were nebulae, and clouds from covering the earth; whence also brides, because they veil their faces; and Neptune, because he covers, that is, the sea and earth. Rains, as it were rivers, because they flow. Hail, because similar to grain. Ice from frost and water, as it were frostwater, that is, frozen water. Hoarfrost from burning through. Dew from the Greek drosos, or because it is rare, not thick like rain. Mist, because generated by the heat of the air. Darkness, because they hold shadows. Storm because it strikes, that is, strikes and tears away. Water as it were equal, because its surface is equal. Hence also the sea is called, because equally it is above. Wind, because it is vehement and violent. Crash, from the sound of broken things. North wind, because it binds waters and scatters clouds. South wind, because it draws up waters. Sea, because its waters are bitter." These and many more things St. Isidore says.
43:29
Anagogically, the voice of thunder will be the voice of Christ the Judge, who from heaven will adjudge the Saints, and from hell the impious, saying: "Depart from me, ye cursed, into everlasting fire, which was prepared for the devil and his angels," Matthew XXV. For this voice will strike the impious so forcefully that they will say "to the mountains: Fall upon us; and to the hills: Cover us," Apocalypse VI; Luke XXIII. And it will be so efficacious that it will immediately convulse and hurl them into the depths of hell. If therefore we so fear thunder passing swiftly, how ought we to fear the thundering voice of Christ, which will hurl and discharge the thunderbolt of eternal damnation upon sinners? Tropologically, the voice of thunder was St. John the Baptist; for he was "a voice crying in the wilderness," Isaiah XL. See St. Basil applying the whole Psalm XXVIII, which is concerning the voice of thunder, to St. John. Allegorically, the voice of thunder is the preaching of the Gospel, or the voice of Christ and the Apostles evangelizing, which moved the earth and waters, that is, many peoples, to penance: it broke the cedars and mountains, that is, the proud both demons and men; it divided, that is, separated, fire, namely the fire of charity, when He sent and imparted the Holy Spirit in the form of fiery tongues distributed to the Apostles at Pentecost, shook the desert regions of the Gentiles. The same voice prepares hinds, that is, the timid and slow to bring forth virtues, by fear of God's judgment; it brings a flood, that is, baptism, in which as in a cataclysm all sins are drowned. Thus St. Basil, Theodoret, Didymus, Origen, St. Augustine, in Psalm XXVIII. Hear also Rabanus here: "In the thunder," he says, "the incarnate Lord Himself is figured: because from the fitting prophecy of the ancient fathers it has come to our knowledge, as if brought forth from the concourse of clouds; He who appeared visibly among us, terribly sounded forth those things which were above us. Whence the holy Apostles themselves, generated from His grace, Boanerges, that is, sons of thunder, are called: sometimes, however (as has been said), thunder is taken for His very preaching itself, through which the terror of heavenly judgments is heard. The voice indeed of thunder reproves the earth, when divine preaching, rebuking the carnal (who are rightly reckoned by the name of earth), makes known their vices; so that these being laid aside, they may prepare themselves to hear the divine precepts. Concerning this thunder also it is written: The voice of thy thunder in a wheel: Thy lightnings have shone forth to the world: the earth was moved and trembled. And this also is said comparatively; because the voice of thunder revolves as if it were heard coming from wheels resounding. For thus, when it is poured forth from on high, it passes through the spaces of the heavens with rolling murmuration, so that the sound itself is felt to be rotated and sinuous; or rather in the wheel we ought to understand the orb of the earth, which is concluded in the form of a wheel by absolute roundness. In the wheel therefore, that is, in the world, the voice of His thunder went forth, when the preachers of Christ filled the whole circle of the orb with thundering words. A tempest of the North, and a gathering together of the spirit. — In Greek, systrophē pneumatos, that is, a whirlwind of wind, a whirlwind, which rotating in a circle carries all things with it and whirls them about, so violent and stormy is it, that it overturns houses, ships, chariots, nay, tears them away; such is the ecnephias, the prester, and the whirlwind or typhon, the chief plague of sailors; which not only tears sails, but even breaks and swallows up the ships themselves twisted about, and sometimes carries them away aloft; and similarly on land it carries away uprooted trees and huge stones to another place. Whence Olympiodorus thinks typhon is named from the fact that it strikes bodies forcefully and vehemently. Moreover, when he says: "A tempest," etc., repeat "smote the earth." For the wind, especially the north wind, smites the earth so that it binds it with cold and ice; and, when it is violent, it prostrates crops, trees, nay even towers. Whence Albinus Flaccus, in his Disputation with Pepin, the son of Charlemagne: "What," he says, "is wind? A disturbance of air, a movement of waters, a drying of the earth. What is frost? A persecution of herbs, a destruction of leaves, a binding of the earth, a source of waters." Again the Greeks and Jansenius, and other Latin interpreters, refer these words to what follows: He scattereth the snow, for the North wind brings snow. Whence the Zurich Bible, connecting these with the following verse, translates: A northerly tempest and a whirlwind of wind like flying birds scatters snow, descending in the manner of settling locusts; so that the eye may marvel at the whiteness of beauty, and the mind be amazed at the shower. 19. And as a bird settling down to sit, he scattereth the snow, and as a locust descending is his descent. — Thus the Roman, Complutensian and other Latin texts, although the Greeks, Jansenius and others delete the first "and." For with it deleted, this verse coheres with the preceding one. The sense is, as if to say, God through the North Wind scatters snow upon the earth, so as to cover and cherish it, just as flocks of birds are accustomed to fly down and settle and rest upon the earth, and thus cover and bury it. Or as swarms of locusts plunge themselves into the earth and cover it: so plainly snow descending in abundance covers the earth. For he compares the density and frequency of snowflakes with the dense swarms of birds and locusts; because just as these, so also those completely cover the earth. Palacius adds: God, he says, scatters snow upon the earth, as if he were placing a hen upon eggs; for just as a bird warms eggs with its heat, so snow by its falling upon the earth warms it and makes it fertile; for that year is a happy one which is snowy, namely with snow making the earth fertile, and his descent is like a locust descending; for snowflakes falling are likened to locusts coming down from on high to the earth. That this is the sense is clear from the Zurich version already cited, and from the Greek texts, which clearly have it thus: He scatters snow like flying birds; and his descent is like a locust turning aside; Complutensian: And as a locust destroying, his descent. For the Greek katalyousa signifies both turning aside and destroying; for locusts are accustomed, besieging the earth, to devour and destroy it. But the prior signification of turning aside better suits the comparison; for snow, which is here compared to a locust, besieging the earth, does not destroy it, but warms it, heats it, irrigates it and makes it fertile. 20. The eye shall admire the beauty of his whiteness, and thy heart shall be in fear at the rain of it. — For snow is so white that it gleams and shines, and by its whiteness and splendor it dulls and blunts the eyes of those beholding it. Take "rain" figuratively as the abundance of snow; for snow descends and falls copiously like rain. Or he calls "rain" the water into which snow melts and dissolves, which is so great that it immediately makes huge torrents, doubles rivers, indeed triples them; so much so that they overflow and sweep away and bury fields, crops, houses, herds; wherefore men's hearts rightly fear this rain of snows. Finally, most rivers either originate, or greatly increase from melted snow. Whence the origin of rivers is in the Alps and other mountains filled with snow; for snow there dense and copious, dissolved by the rays of the sun, makes huge streams and rivers. Admirable therefore are these things about snow. First is its extraordinary whiteness. Whence Christ, in the transfiguration, his face shone as the sun, and his garments became white as snow, Matt. cap. XVII. Second, the abundance by which it covers the air and earth. Third, that it warms and makes fertile the earth. See Pliny, lib. XVII, cap. II. Fourth, that touched by the ray of the sun it melts. Fifth, that melted it makes huge torrents and rivers. Whence the riddle of snow in the Symposium is this: Thin dust of water, falling with slight weight, Wet with the sun, flowing in summer, dry in cold, About to make rivers, first I occupy all lands. Similar to this is that riddle of the Gourd which follows: I hang while I am born, again while I hang I am born; Hanging I am moved by winds, and nourished by waters; If I am not hanging, I am no longer about to be. Wherefore on account of these similar quasi miracles of nature, with the Psalmist we ought to exclaim: "How great are thy works, O Lord! thou hast made all things in wisdom: the earth is filled with thy creation," Psalm CIII. And: "O Lord our Lord, how admirable is thy name in the whole earth! For thy magnificence is elevated above the heavens," Psalm VIII. And: "Praise the Lord from the earth, ye dragons, and all ye deeps. Fire, hail, snow, ice, stormy winds: which fulfill his word," Psalm CXLVIII. Hear our Conimbricenses describing the causes, origin and qualities of snow, in the Meteora tract. VII, cap. V: When clouds, they say, in the middle region of the air on account of intense cold, before they are dissolved into water, freeze; snow is produced. And so snow is a cloud congealed with friable density; which cloud obtains so much greater dryness than that which is changed into water, as it concretes with the efficacy of stronger cold; indeed, as cold tightens, it expresses moisture and draws it forth. Snow is nevertheless softer than hoarfrost; because hoarfrost, just as it arises near the earth, so it has in itself a greater abundance of terrestrial excretion by whose force it hardens more. And so snow is drier than water, therefore it falls in a continuous mass; and yet it is less dry than hoarfrost; whence it extends in the manner of wool. Moreover, whiteness arises in snow chiefly on account of those parts which are more airy. On which account also foam becomes white, and water when oil is mixed in, as Aristotle teaches, II De Genes. anim. cap. II, where he also says that snow is a certain kind of foam; which Pliny afterwards used, lib. XVII Natur. histor. cap. II. But this whiteness of snow, as Albert the Great and some others have thought, is not merely apparent color, as in many concretions of air, but true and expressed; otherwise it would not persist so long even in compressed snow, and least of all in snow that is not translucent. And a little further down: But indeed another cause of the aforesaid whiteness is usually brought forward, namely coldness, which in certain things is the author of whiteness. The argument is, that those who inhabit cold regions, such as the Northern, are whiter; for snow is so much whiter as its foam is more loose; because thus it has more of the pellucid element. Thus the Conimbricenses, who also at the end of the chapter inveigh against those who abuse snow for the delights of drink, and who have set up workshops for storing frozen water for the service of their stomach. "Alas," says Pliny, lib. XIX Natur. histor. cap. IV, "alas for the prodigies of the belly! These drink snows, those drink ice, and turn the penalties of mountains into the pleasure of the gullet. Cold is preserved through the summers, and it is contrived that snow should be cold in foreign months. Some boil waters, and then freeze those same waters. Nothing therefore pleases man so much as how the nature of things pleases." Pliny also relates, lib. XXXI, cap. III, that it was Nero's invention to boil water, and having lowered it in glass into snows to cool it. Symbolically Rabanus: "The tempest of the North and the gathering of the spirit," are various temptations of the devil (for he himself, cold as the North wind, strives to corrupt all good things through cold and acedia, he who wished to sit in the sides of the North, Isa. XIV, 13): "He is rightly compared to a bird on account of the elation of his heart; because he sprinkles snow for sitting, when through the rigour of malice, where he may sit, he prepares for himself a dwelling. He himself like a locust by his ascent submerges; because whatever green or fruitful thing he finds, he strives to gnaw and uproot. But his beauty the eye will admire, when he feigns himself to be a minister of light, and a legate of peace; through his rain the heart trembles, when he moves open storms of persecution; so that those whom he could not overcome by bland deception, he overcomes by magnitude." 21. He shall spread frost like salt upon the earth: and when it shall freeze, it shall become like the tops of thistles. —
43:30
For frost, in Greek it is pachnē, which properly signifies hoarfrost; as the Complutensian, Roman, Zurich and other versions translate it. Moreover, hoarfrost is defined by Aristotle, in the book On the World, as drosos pepēgmenē, that is, congealed dew; for when dew is intensified by nocturnal cold and congeals, hoarfrost is formed. Our author, however, rightly translates it as frost; both because hoarfrost is frost; and because pachnē signifies not only hoarfrost, but any frost whatsoever; whence pachnoō means the same as to thicken, to compress, to constrain, to congeal. For "froze," Rabanus, Lyra, and Dionysius wrongly read "turned"; for in Greek it is pageisa, that is, frozen, from pagoumai, pachnoō and pachna already mentioned. For "summits," Rabanus less correctly reads "points"; for in Greek it is akra, that is, summits, peaks, ridges. The sense, however, comes to the same thing, which is, as if to say, God pours forth frost and hoarfrost, as it were salt upon the earth; which when it has congealed and adhered to roofs, trees, herbs, etc., it becomes as "the summits of the thistle," that is, as the summits of thorns, namely prickly and rough: this is evident in the icicles which in rigid winter from roofs long and pointed, as it were a continuous series and order of spear-points, hang down. For "thistle" in Greek it is skolopos, that is, as the Complutensian version has it, a stake; the Roman version, of thistles; others, of pales; the Zurich version: He pours the same hoarfrost in the manner of salt upon the ground, which when congealed imposes a point upon pales. Our author translates it "thistle"; because the thistle is a kind of thorn named from its triangular seed, or because it strikes with a point in three ways; concerning which Ovid, in the Metamorphoses:
43:32
...Darnel and thistles weary the wheat harvests. Our Conimbricenses describe the cause and generation of frost and dew in the same way, tract. 7 in Meteora, cap. VIII. The matter of dew and frost is a scanty and subtle vapor; the remote efficient cause is the same as that of the other impressions, namely, the celestial heat drawing forth the vapor; the proximate efficient cause is the cold of a clear night; which if it be moderate, forces the vapor into dew: if it be violent, congeals it into frost. Aristotle teaches, cap. X, lib. I Meteor., that dew and frost are generated in the lowest part of the air; because the heat drawing forth such vapor is weak; otherwise if it were violent, it would carry it higher, or consume it altogether.
43:34
Then the same authors describe the benefits and harms of dew and frost in this manner: Frost and dew, if they come opportunely, are wont to benefit fields not a little. For winter frost encloses heat within and drives it into the roots, and brings nearly the same utility as snow. Dew moistens and irrigates the earth, and draws forth and nourishes the greenness of sprouting crops. But these same things, arising at unsuitable times, harm greatly; since late frost burns the lactescent buds of plants, and kills the youth of plants and vines invited forth by the mildness of spring; and sometimes snatches away all hope of fruit in the space of a single night; nature warning men that what flourishes most splendidly withers most swiftly. But untimely frost is more destructive than snow; because snow, being less compact on account of the admixture of airy substance, presses less upon what it covers; and therefore burns less. This burning occurs, as Theophrastus teaches, lib. V De Causis plantarum, cap. XVI, by pressing out (the heat being first consumed, to which cold is directly opposed) and drawing forth all the moisture, which being exhausted, it must necessarily dry up, as flowers, buds, and other such things do to fire. But cold presses out moisture, because it constrains and compresses it on all sides: and those things which are compressed, if they be moist, yield up their moisture. Furthermore, Sirach compares frost to salt, because it is similar to it: first, in color, for it is white, as salt is; second, in figure, because the grains of frost scattered over the earth are small and round like grains of salt; so much so that, if you scatter these over the earth, one looking from afar cannot discern whether they are grains of salt or of frost; third, in that, just as frost is made from water constricted and congealed, so also salt is made from sea water compacted and condensed. Whence frost, says Valesius, cap. LXXVII Sacrae Philosophiae, has the same generation as snow; differing only in this, that it remains about the earth; for frost bears the same relation to snow as dew to rain, and ice to hail. But in many other respects salt differs entirely in kind from frost. For salt, says Valesius, has a remarkable nature scarcely similar to any other; since it is neither among metals, because it is not dissolved by heat; nor among stones, because it is dissolved by water; nor among the kinds of earth, because it is wholly dissolved into water; not indeed settling in it, but dissolved making the water thicker; nor truly is it water, because it is not consumed by fire, but rather burned, as earth is. What then would you say it is, except autogenous, that is, of its own kind? But what that kind is, or what manner of mixture, must be investigated. First indeed, that a salty taste is made by the remission of bitterness, and bitterness is made by the burning of earth, Galen plainly indicates; for in burned things there remains ash, which is nothing other than the earthy part of burned things retaining ignition. This is felt as bitter, which when the ignition is deposited in water becomes cold earth; but it turns the water into salty lye, and thus bitterness is made by the greatest burning of earth; saltiness by this very rejection of moisture, somewhat tempered. But salt is that burned earth which when mixed with water easily mixes, and when mixed renders it salty. This is plainly perceived; because from salt water which is collected either from the sea or from salt works, salt is separated by distillation; and a liquid fit for drinking is made; since therefore by the separation of salt it becomes sweet, by its mixture it was salty; and salt is that burned earth which easily mixes with water; but it is not burned to the point of bitterness, but below: the argument being, that where burning has increased most, the sea itself is bitter rather than salty, as that which is called the Dead Sea. Thus Valesius. Symbolically Rabanus: "In frost," he says, "the cold of infidelity is figured; but in salt the infertility of the seed. Frost therefore, like salt, the ancient enemy pours upon the earth, when through the cold of infidelity he renders the hearts of earthly men and the fruits of good works unable to bear fruit: and when the storm of temptations shall have blown, he makes them like the sharp points of thistles, that is, most rough with the thorns of vices: so that in them they are hardened like crystal, that is, ice, as follows." 22. A cold wind, the North wind, blew, and the ice froze from the water. — From frost he passes to winds, especially the North wind, which is the cause of frost and crystal, that is ice (for in Greek krystallos means the same as ice). For the North wind by its cold constrains water, which when constrained becomes ice, according to that passage in Job XXXVII: "When God bloweth, ice is made." Hence an enigma concerning ice is celebrated: "My mother bore me, and the same soon is born from me." For water, as it were the mother, through cold generates ice, which when dissolved by heat returns again to its mother and generates water. Sirach repeats and emphasizes the North wind here, as well as snow; because the North wind excels among winds and is the most severe, just as snow and frost are among condensed and frozen vapors. Moreover, the greatest marvels of nature, and as it were miracles, are these three things, namely thunder, lightning and wind; for Physicists are unable to give an adequate and clear cause for these, which would fully satisfy the mind. Wherefore they go into various opinions concerning the nature, origin and motion of winds. Hippocrates, in book II of his work On the Regimen of Life, says that winds blow from snow, ice, severe frost, rivers and pools, and from damp and cooled earth. Anaximander also maintained that wind is the flow of air, whose most subtle and most moist parts the sun has consumed. The Stoics called every wind the impetus of flowing air, which obtains various names according to the diversity of places and regions. Vitruvius, in book I of his Architecture, chapter VI, said wind to be a flowing wave of air with uncertain redundancy of motion. St. Isidore, in book XIII, defines wind as agitated air; St. John of Damascus, in book II of the Orthodox Faith, chapter VIII, as the flow or agitation of air. Finally, the Astrologers have determined that wind is air set in motion, and since they refer all things to the power and aspect of the dominant stars, they say that air is moved by the unequal striking of the wandering stars and the manifold action of their rays, and then the gates of the winds are opened, when Jupiter inspects the Sun and Moon and Mercury, or the same Mercury, by Mars with a diametral radiation, or has been joined to it in a square aspect: or where both are in airy signs, as in Gemini and Libra: or when the Moon and Jupiter have been similarly placed in Aries and Scorpio: then the Moon has joined with Mercury in the equal power of conjunction. Thus our Conimbricenses, in the tract On Winds, chapter VI. Moreover, various causes are given by various authors for the procreation of winds. For some think the cause of winds to be clouds extended in the air, pressing and driving the air hither and thither by their mass; and from such motion and impulse of clouds wind is made. Others, however, say that wind is procreated from the conflict of the bays of the sea in the four parts of the earth: for when the Southern and Northern bays conflict in the East, they say that from that motion of the sea arises the wind which is called the East wind: but when such bays conflict in the West, with the air agitated from the motion of the sea there arises the wind which is called the West wind: if, however, the Eastern and Western bays emit a conflict, in the South there is made the wind which is called the South wind: if, however, in the North, there is procreated the one which is called the North wind: but from other intermediate refluxes of the sea collateral winds proceed. Some, however, think that winds are made from the caverns of the earth, because air is of a fluid nature and penetrates its caverns, and from there emerges: and they say that when one part strives to exit and another strives to enter, there is a conflict, and the air is moved, and such impulse and motion of air is wind: and therefore they say that the region of Aeolia is windy because it is cavernous. See more in Frederick Bonaventure, throughout the entire book On the Cause of the Motion of Winds. Moreover, Aristotle, whom Philosophers generally follow, teaches that the matter of winds is a warm and dry exhalation, and he proves this by many arguments. The motion of winds, therefore, is effected in this manner: by the attraction of the sun and other stars, many exhalations, which (as we have said) are the matter of winds, are lifted up together to the middle region of the air: from there they are driven out by that cold and dense air, and with refracted and bounding force they rebound: and because they are driven downward by the impulse, and by their inherent lightness tend upward; while neither part prevails, as it were in divided contention neither upward nor downward, but they flow obliquely. Thus concerning winds the Philosophers, and our Conimbricenses, in tract 6 on Meteorology, chapter III. But the same truly and wisely add: Yet, that we may confess ingenuously, this is one of those things which in the contemplation of nature are largely hidden: so much so that on account of this in Psalm CXXXIV and Jeremiah X, God is said to bring forth "winds from his treasures;" that is from the hidden causes of nature, especially since we see so many species of winds. For the primary winds are four, namely Eurus which blows from the East, Zephyrus from the West, Auster from the South, Aquilo from the North. But the secondary winds are twelve; for each of these four has three other collateral winds, so that in all there are sixteen species of winds: indeed some even count 32; for to each primary wind they assign not three but seven collateral winds. Sirach therefore rightly celebrates here the magnificence of God from the production of winds, especially the North wind, because it is the most severe.
43:35
And the crystal was frozen from the water. — "Crystal," as I have said, is ice. Whence the Complutensian edition translates, and it shall be frozen from water, the Zurich edition: ice congealing from water; others: water congeals into ice. For krystallos to Homer, Plutarch, Thucydides, and other Greeks is the same as ice; indeed from this the crystal stone or gem, that transparent substance, is named apo tou stellesthai apo tou kryous, that is from the fact that ice contracts, as Pliny teaches in book XXXVII, chapter II: "The opposite cause produces crystal, he says, when frost is congealed more intensely: nor is it certainly found anywhere except where winter snows are most rigid, and it is certain that it is ice: whence also the Greeks gave it its name." Following Pliny, our Conimbricenses, in their treatise on the Meteora, chapter V, teach that the gem of crystal truly congeals from frost and ice, and therefore this gem is twofold, one congealed from frost, the other metallic and fossil. Pliny, they say, in book XXXVII, chapter II, affirms that in very cold regions snows sometimes congeal into crystal; therefore it is not found except where winter snows are most rigid, as in the crags of the Alps: whence they usually extract it from inaccessible places by means of a rope suspended. And so he says crystal is ice: whence also the Greeks gave it its name. For it is named from kryos, that is ice, and stalō, that is I contract: in that from ice the severity of cold hardens it into stone. That crystal is generated in this way present experience confirms: since even in this age it is brought forth from very high and extremely cold cliffs, as from the Persnian ones, which are in the extremities of Noricum. But also within the earth, as in veins both metallic and proper, like other precious stones, crystal is found to exist.
43:37
Over every gathering (Rabanus read it incorrectly as a contraction; for in Greek it is synagōgēn, that is, a gathering) of waters it shall rest (ice, that is, frost), and as a coat of mail it shall clothe itself with waters. — As if to say: Ice binds together and freezes every gathering of waters, and thus even the greatest rivers themselves, and in them as it were it settles and rests firmly and securely: because waters frozen and condensed clothe and protect themselves as with a coat of mail, so that it is easier to pierce and break through a coat of mail than waters deeply and strongly frozen. For water in itself is fluid, tender and soft; but through ice it hardens like an iron coat of mail. Therefore then frost rests upon every gathering of waters: for lakes are frozen, so much so that laden carts pass over them, and even war machines: the sea itself is frozen; for this reason the Frozen Sea is called by that name. In Greek it is, kai hōs thōraka endysetai to hydōr, that is, ice as a breastplate shall clothe the waters; namely those congealed and frozen. Thus the Complutensian edition, so that to hydōr is in the accusative case. But the Romans take it as nominative, whence they translate, and as a coat of mail the water shall clothe itself, as if to say: Water clothes itself in ice as a coat of mail, and by it as a coat of mail strengthens and protects itself against other elements hostile to it. All these things are true, and come to the same point: for both ice clothes itself with congealed waters as a coat of mail; and conversely congealed waters clothe themselves in ice as a coat of mail; for congealed waters are in fact nothing other than ice. Moreover the Zurich Bible renders this whole sentence thus: Then the cold wind blowing, the North wind with ice formed from water covers every collection of waters, as if putting on a breastplate for them. Certainly the power of God is wonderful, which through ice waters so unstable, falling and flowing thus compacts, condenses and strengthens, that they become stone-like, and take on the hardness of stone and iron mail. Which Job admiring, cap. XXXVIII: "Out of whose womb, he says, came forth the ice? and the frost from heaven who hath generated it?" And the three youths in the Babylonian furnace: "O ye rains and dews, bless the Lord: O ye frost and cold, bless the Lord: O ye ice and snow, bless the Lord: praise and exalt him above all for ever," Daniel, cap. III. 23. And it shall devour the mountains, and shall burn the desert, and shall extinguish the green, as with fire. — Rabanus and others read incorrectly as with fire; and thus explain it, as if to say: Ice by its cold extinguishes the green, just as the same by the same cold extinguishes fire. In Greek, it extinguishes the herb as fire; Zurich: It devours the pastures of mountains, burns the deserts, and destroys the herb as fire, as if to say: Ice all the grasses of the mountains, and all the greenness of the desert by drying devours; in like manner shrubs, herbs, and all green things it as it were burns and extinguishes by drying, just as if fire had blown upon and dried the green herbs. It is a catachresis: for fire alone properly burns; but the North wind and cold improperly burn: because namely they sharply affect and torment the sense of touch, and excite a pain similar to that which fire excites, when it burns a hand or some limb: and because they dry herbs and plants like fire: for excessive cold extinguishes in them the native heat, which drew the moisture necessary for life and greenness. Whence with this heat extinguished, and therefore with moisture failing, they dry up and wither. This is what Jacob says, Genesis. XXXI, 40: "By day the heat consumed me, and the frost by night;" and the Psalmist, Psalm. XCI: "The sun shall not burn thee by day, nor the moon by night;" causing namely the sharp and burning nocturnal cold. St. Basil, in his homily On the Forty Martyrs, says they were wholly burned by cold. Lucan: "The snows of the mountains burned." Hence cold is called burning. Virgil, I Georgic: "The penetrating cold of Boreas burns." And Tacitus, lib. XV Annals: "The limbs of many were burned by the force of cold, and some among the sentries were killed." Whence Pompeius Festus: Frost, he says, is called from burning through, because it burns through leaves and herbs: just as the Greeks call frost and morning cold halōn from halō, that is, I burn. 24. Medicine of all things in the haste of the cloud: and the dew meeting from vehement heat shall make him humble, — namely crystal, that is ice and frost. Rabanus read wrongly, meeting the heat: for the Greek and Latin Roman texts have from the heat. The sense is, as if to say, The remedy of all inconveniences which ice and frost bring is cloud and dew suddenly stirred up by the blowing of the south wind, from moist heat and vehement ardor: for these humble, that is overcome, moisten, and dissolve ice, and compel it to return into the waters from which it congealed. The Greek texts have: Dew meeting from heat, or after heat cheers; the Complutensian, gladdens. For dew, tempering heat by its coldness, cheers men and plants. The Zurich: The present remedy of all these is cloud, and dew succeeding from drought, cheering the same. Hence Alcman the lyric poet calls dew the daughter of Jupiter and the Moon: because at night heat from the moon draws up vapor from the air, which congealing by nocturnal cold and falling upon herbs and grasses becomes dew, which is as a gem to them. Whence Lucretius, book II: "Herbs gleaming with fresh dew," and makes pastures most pleasing to sheep and cattle, according to that of Virgil, Georgics III: And dew on tender grass most pleasing to the herd is.
Machine translation from the Latin, not reviewed.
43:32
… Excelsior caelo... profundior inferno... longior terra... et altior mari": cf. Ps. 144, 3; Eccli. 43, 32, 35; Jer. 33, 19; Rom. 11, 33, I Cor. 2, 10), the Fathers, especially those who attacked the error of Eunomius (St. Basil, St. Gregory of Nyssa, St. Epiphanius; typical is the text …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.