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If we had to honour with rewards of money those who excel in virtue, the whole world of money, as Solomon says, would seem but small to be made equal to your virtue in the balance. Since, however, the debt of gratitude due to your Reverence is greater than can be valued in money, and the holy Eastertide demands the accustomed gift of love, we offer to your greatness of mind, O man of God, a gift too small indeed to be worthy of presentation to you, yet not falling short of the extent of our power. The gift is a discourse, like a mean garment, woven not without toil from our poor wit, and the subject of the discourse, while it will perhaps be generally thought audacious, yet seemed not unfitting. For he alone has worthily considered the creation of God who truly was created after God, and whose soul was fashioned in the image of Him Who created him,— Basil, our common father and teacher,— who by his own speculation made the sublime ordering of the universe generally intelligible, making the world as established by God in the true Wisdom known to those who by means of his understanding are led to such contemplation: but we, who fall short even of worthily admiring him, yet intend to add to the great writer’ s speculations that which is lacking in them, not so as to interpolate his work by insertion( for it is not to be thought of that that lofty mouth should suffer the insult of being given as authority for our discourses), but so that the glory of the teacher may not seem to be failing among his disciples. For if, the consideration of man being lacking in his Hexaëmeron, none of those who had been his disciples contributed any earnest effort to supply the defect, the scoffer would perhaps have had a handle against his great fame, on the ground that he had not cared to produce in his hearers any habit of intelligence. But now that we venture according to our powers upon the exposition of what was lacking, if anything should be found in our work such as to be not unworthy of his teaching, it will surely be referred to our teacher: while if our discourse does not reach the height of his sublime speculation, he will be free from this charge and escape the blame of seeming not to wish that his disciples should have any skill at all, though we perhaps may be answerable to our censurers as being unable to contain in the littleness of our heart the wisdom of our instructor. The scope of our proposed enquiry is not small: it is second to none of the wonders of the world,— perhaps even greater than any of those known to us, because no other existing thing, save the human creation, has been made like to God: thus we shall readily find that allowance will be made for what we say by kindly readers, even if our discourse is far behind the merits of the subject. For it is our business, I suppose, to leave nothing unexamined of all that concerns man,— of what we believe to have taken place previously, of what we now see, and of the results which are expected afterwards to appear( for surely our effort would be convicted of failing of its promise, if, when man is proposed for contemplation, any of the questions which bear upon the subject were to be omitted); and, moreover, we must fit together, according to the explanation of Scripture and to that derived from reasoning, those statements concerning him which seem, by a kind of necessary sequence, to be opposed, so that our whole subject may be consistent in train of thought and in order, as the statements that seem to be contrary are brought( if the Divine power so discovers a hope for what is beyond hope, and a way for what is inextricable) to one and the same end: and for clearness’ sake I think it well to set forth to you the discourse by chapters, that you may be able briefly to know the force of the several arguments of the whole work.
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I. Wherein is a partial inquiry into the nature of the world, and a more minute exposition of the things which preceded the genesis of man“ This is the book of the generation of heaven and earth,” saith the Scripture, when all that is seen was finished, and each of the things that are betook itself to its own separate place, when the body of heaven compassed all things round, and those bodies which are heavy and of downward tendency, the earth and the water, holding each other in, took the middle place of the universe; while, as a sort of bond and stability for the things that were made, the Divine power and skill was implanted in the growth of things, guiding all things with the reins of a double operation( for it was by rest and motion that it devised the genesis of the things that were not, and the continuance of the things that are), driving around, about the heavy and changeless element contributed by the creation that does not move, as about some fixed path, the exceedingly rapid motion of the sphere, like a wheel, and preserving the indissolubility of both by their mutual action, as the circling substance by its rapid motion compresses the compact body of the earth round about, while that which is firm and unyielding, by reason of its unchanging fixedness, continually augments the whirling motion of those things which revolve round it, and intensity is produced in equal measure in each of the natures which thus differ in their operation, in the stationary nature, I mean, and in the mobile revolution; for neither is the earth shifted from its own base, nor does the heaven ever relax in its vehemence, or slacken its motion. These, moreover, were first framed before other things, according to the Divine wisdom, to be as it were a beginning of the whole machine, the great Moses indicating, I suppose, where he says that the heaven and the earth were made by God“ in the beginning” that all things that are seen in the creation are the offspring of rest and motion, brought into being by the Divine will. Now the heaven and the earth being diametrically opposed to each other in their operations, the creation which lies between the opposites, and has in part a share in what is adjacent to it, itself acts as a mean between the extremes, so that there is manifestly a mutual contact of the opposites through the mean; for air in a manner imitates the perpetual motion and subtlety of the fiery substance, both in the lightness of its nature, and in its suitableness for motion; yet it is not such as to be alienated from the solid substance, for it is no more in a state of continual flux and dispersion than in a permanent state of immobility, but becomes, in its affinity to each, a kind of borderland of the opposition between operations, at once uniting in itself and dividing things which are naturally distinct. In the same way, liquid substance also is attached by double qualities to each of the opposites; for in so far as it is heavy and of downward tendency it is closely akin to the earthy; but in so far as it partakes of a certain fluid and mobile energy it is not altogether alien from the nature which is in motion; and by means of this also there is effected a kind of mixture and concurrence of the opposites, weight being transferred to motion, and motion finding no hindrance in weight, so that things most extremely opposite in nature combine with one another, and are mutually joined by those which act as means between them. But to speak strictly, one should rather say that the very nature of the contraries themselves is not entirely without mixture of properties, each with the other, so that, as I think, all that we see in the world mutually agree, and the creation, though discovered in properties of contrary natures, is yet at union with itself. For as motion is not conceived merely as local shifting, but is also contemplated in change and alteration, and on the other hand the immovable nature does not admit motion by way of alteration, the wisdom of God has transposed these properties, and wrought unchangeableness in that which is ever moving, and change in that which is immovable; doing this, it may be, by a providential dispensation, so that that property of nature which constitutes its immutability and immobility might not, when viewed in any created object, cause the creature to be accounted as God; for that which may happen to move or change would cease to admit of the conception of Godhead. Hence the earth is stable without being immutable, while the heaven, on the contrary, as it has no mutability, so has not stability either, that the Divine power, by interweaving change in the stable nature and motion with that which is not subject to change, might, by the interchange of attributes, at once join them both closely to each other, and make them alien from the conception of Deity; for as has been said, neither of these( neither that which is unstable, nor that which is mutable) can be considered to belong to the more Divine nature. Now all things were already arrived at their own end:“ the heaven and the earth,” as Moses says,“ were finished,” and all things that lie between them, and the particular things were adorned with their appropriate beauty; the heaven with the rays of the stars, the sea and air with the living creatures that swim and fly, and the earth with all varieties of plants and animals, to all which, empowered by the Divine will, it gave birth together; the earth was full, too, of her produce, bringing forth fruits at the same time with flowers; the meadows were full of all that grows therein, and all the mountain ridges, and summits, and every hillside, and slope, and hollow, were crowned with young grass, and with the varied produce of the trees, just risen from the ground, yet shot up at once into their perfect beauty; and all the beasts that had come into life at God’ s command were rejoicing, we may suppose, and skipping about, running to and fro in the thickets in herds according to their kind, while every sheltered and shady spot was ringing with the chants of the songbirds. And at sea, we may suppose, the sight to be seen was of the like kind, as it had just settled to quiet and calm in the gathering together of its depths, where havens and harbours spontaneously hollowed out on the coasts made the sea reconciled with the land; and the gentle motion of the waves vied in beauty with the meadows, rippling delicately with light and harmless breezes that skimmed the surface; and all the wealth of creation by land and sea was ready, and none was there to share it.