|
1. AT the shows in the circus the spectator must join in the efforts
of the athletes. This the laws of the show indicate, for they
prescribe that all should have the head uncovered when present at the
stadium. The object of this, in my opinion, is that each one there
should not only be a spectator of the athletes, but be, in a certain
measure, a true athlete himself. Thus, to investigate the great and
prodigious show of creation, to understand supreme and ineffable
wisdom, you must bring personal light for the contemplation of the
wonders which I spread before your eyes, and help me, according to
your power, in this struggle, where you are not so much judges as
fellow combatants, for fear lest the truth might escape you, and lest
my error might turn to your common prejudice. Why these words? It is
because we propose to study the world as a whole, and to consider the
universe not by the light of worldly wisdom, but by that with which
God wills to enlighten His servant, when He speaks to him in person
and without enigmas. It is because it is absolutely necessary that all
lovers of great and grand shows should bring a mind well prepared to
study them. If sometimes, on a bright night, whilst gazing with
watchful eyes on the inexpressible beauty of the stars, you have
thought of the Creator of all things; if you have asked yourself who
it is that has dotted heaven with such flowers, and why visible things
are even more useful than beautiful; if sometimes, in the day, you
have studied the marvels of light, if you have raised yourself by
visible things to the invisible Being, then you are a well prepared
auditor, and you can take your
place in this august and blessed amphitheatre. Come in the same way
that any one not knowing a town is taken by the hand and led through
it; thus I am going to lead you, like strangers, through the
mysterious marvels of this great city of the universe. Our first
country was in this great city, whence the murderous daemon whose
enticements seduced man to slavery expelled us. There you will see
man's first origin and his immediate seizure by death, brought forth
by sin, the first born of the evil spirit. You will know that you are
formed of earth, but the work of God's hands; much weaker than the
brute, but ordained to command beings without reason and soul;
inferior as regards natural advantages, but, thanks to the privilege
of reason, capable of raising yourself to heaven. If we are
penetrated by these truths, we shall know ourselves, we shall know
God, we shall adore our Creator, we shall serve our Master, we
shall glorify our Father, we shall love our Sustainer, we shall
bless our Benefactor, we shall not cease to honour the Prince of
present and future life, Who, by the riches that He showers upon us
in this world, makes us believe in His promises and uses present good
things to strengthen our expectation of the future. Truly, if such
are the good things of time, what will be those of eternity? If such
is the beauty of visible things, what shall we think of invisible
things? If the grandeur of heaven exceeds the measure of human
intelligence, what mind shall be able to trace the nature of the
everlasting? If the sun, subject to corruption, is so beautiful, so
grand. so rapid in its move-meat, so invariable in its course; if
its grandeur is in such perfect harmony with and due proportion to the
universe: if, by the beauty of its nature, it shines like a brilliant
eye in the middle of creation; if finally, one cannot tire of
contemplating it, what will be the beauty of the Sun of
Righteousness? If the blind man suffers from not seeing the material
sun, what a deprivation is it for the sinner not to enjoy the true
light l
2. "And God said, Let there be lights in the firmament of the
heaven to give light upon the earth, and to divide the day from the
night." Heaven and earth were the first; after them was created
light; the day had been distinguished from the night, then had
appeared the firmament and the dry element. The water had been
gathered into the reservoir assigned to it, the earth displayed its
productions, it had caused many kinds of herbs to germinate and it was
adorned with all kinds of plants. However, the sun and the moon did
not yet exist, in order that those who live in ignorance of God may
not consider the sun as the origin and the father of light, or as the
maker of all that grows out of the earth. That is why there was a
fourth day, and then God said: "Let there be lights in the
firmament of the heaven."
When once you have learnt Who spoke, think immediately of the
hearer. God said, "Let there be lights . . . and God made two
great lights." Who spoke? and Who made? Do you not see a double
person? Everywhere, in mystic language, history is sown with the
dogmas of theology.
The motive follows which caused the lights to be created. It was to
illuminate the earth. Already light was created; why therefore say
that the sun was created to give light? And, first, do not laugh at
the strangeness of this expression. We do not follow your nicety about
words, and we trouble ourselves but little to give them a harmonious
turn. Our writers do not amuse
themselves by polishing their periods, and everywhere we prefer
clearness of words to sonorous expressions. See then if by this
expression "to light up," the sacred writer sufficiently made his
thought understood. He has put "to give light" instead of"
illumination." Now there is nothing here contradictory to what has
been said of light. Then the actual nature of light was produced: now
the sun's body is constructed to be a vehicle for that original light.
A lamp is not fire. Fire has the property of illuminating, and we
have invented the lamp to light us in darkness. In the same way, the
luminous bodies have been fashioned as a vehicle for that pure, clear,
and immaterial light. The Apostle speaks to us of certain lights
which shine in the world without being confounded with the true light of
the world, the possession of which made the saints luminaries of the
souls which they instructed and drew from the darkness of ignorance.
This is why the Creator of all things, made the sun in addition to
that glorious light, and placed it shining in the heavens.
3. And let no one suppose it to be a thing incredible that the
brightness of the light is one thing, and the body which is its
material vehicle is another. First, in all composite things, we
distinguish substance susceptible of quality, and the quality which it
receives. The nature of whiteness is one thing, another is that of
the body which is whitened; thus the natures differ which we have just
seen reunited by the power of the Creator. And do not tell me that it
is impossible to separate them. Even I do not pretend to be able to
separate light from the body of the sun; but I maintain that that
which we separate in thought, may be separated in reality by the
Creator of nature. You cannot, moreover, separate the brightness of
fire from the virtue of burning which it possesses; but God, who
wished to attract His servant by a wonderful sight, set a fire in the
burning bush, which displayed all the brilliancy of flame while its
devouring property was dormant. It is that which the Psalmist affirms
in saying "The voice of the Lord divideth the flames of fire."
Thus, in the requital which awaits us after this life, a mysterious
voice seems to tell us that the double nature of fire will be divided;
the just will enjoy its light, and the torment of its heat will be the
torture of the wicked.
In the revolutions of the moon we find a new proof of what we have
advanced. When it stops and grows less it does not consume itself in
all its body, but in the measure that it deposits or absorbs the light
which surrounds it, it presents to us the image of its decrease or of
its increase. If we wish an evident proof that the moon does not
consume its body whet, at rest, we have only to open our eyes. If
you look at it in a cloudless and clear sky, you observe, when it has
taken the complete form of a crescent, that the part, which is dark
and not lighted up, describes a circle equal to that which the full
moon forms. Thus the eye can take in the whole circle, if it adds to
the illuminated part this obscure and dark curve. And do not tell me
that the light of the moon is borrowed, diminishing or increasing in
proportion as it approaches or recedes from the sun. That is not now
the object of our research; we only wish to prove that its body differs
from the light which makes it shine. I wish you to have the same idea
of the sun; except however that the one, after having once received
light and having mixed it with its substance, does not lay it down
again, whilst the other, turn by turn, putting off and reclothing
itself again with light, proves by that which takes place in itself
what we have said of the sun.
The sun and moon thus received the command to divide the day from the
night. God had already separated light from darkness; then He placed
their natures in opposition, so that they could not mingle, and that
there could never be anything in common between darkness and light.
You see what a shadow is during the day; that is precisely the nature
of darkness during the night. If, at the appearance of a light, the
shadow always falls on the opposite side; if in the morning it extends
towards the setting sun; if in the evening it inclines towards the
rising sun, and at mid-day turns towards the north; night retires
into the regions opposed to the rays of the sun, since it is by nature
only the shadow of the earth. Because, in the same way that, daring
the day, shadow is produced by a body which intercepts the light,
night comes naturally when the air which surrounds the earth is in
shadow. And this is precisely what Scripture says, "God divided
the light from the darkness." Thus darkness fled at the approach of
light, the two being at their first creation divided by a natural
antipathy. Now God commanded the sun to measure the day, and the
moon, whenever she rounds her disc, to rule the night. For then
these two luminaries are almost diametrically opposed; when the sun
rises, the full moon disappears from the horizon, to re-appear in the
east at the moment the sun sets. It matters little to our subject if
in other phases the light of the moon does not correspond exactly with
night. It is none the less true, that when at its perfection it makes
the stars to turn pale and lightens up the earth with the splendour of
its light, it reigns over the night, and in concert with the sun
divides the duration of it in equal parts.
4. "And let them be for signs, and for seasons, and for days and
years." The signs which the luminaries give are necessary to human
life. In fact what useful observations will long experience make us
discover, if we ask without undue curiosity! What signs of rain, of
drought, or of the rising of the wind, partial or general, violent or
moderate Our Lord indicates to us one of the signs given by the sun
when He says, "It will be foul weather to-day; for the sky is red
and lowering." In fact, when the sun rises through a fog, its rays
are darkened, but the disc appears burning like a coal and of a bloody
red colour. It is the thickness of the air which causes this
appearance; as the rays of the sun do not disperse such amassed and
condensed air, it cannot certainly be retained by the waves of vapour
which exhale from the earth, and it will cause from superabundance of
moisture a storm in the countries over which it accumulates. In the
same way, when the moon is surrounded with moisture, or when the sun
is encircled with what is called a halo, it is the sign of heavy rain
or of a violent storm; again, in the same way, if mock suns accompany
the sun in its course they foretell certain celestial phenomena.
Finally, those straight lines, like the colours of the rainbow,
which are seen on the clouds, announce rain, extraordinary tempests,
or, in one word, a complete change in the weather.
Those who devote themselves to the observation of these bodies find
signs in the different phases of the moon, as if the air, by which the
earth is enveloped, were obliged to vary to correspond with its change
of form. Towards the third day of the new moon, if it is sharp and
clear, it is a sign of fixed fine weather. If its horns appear thick
and reddish it threatens us either with heavy rain or with a gale from
the South. Who does not know how useful are these signs in
life? Thanks to them, the sailor keeps back his vessel in the
harbour, foreseeing the perils with which the winds threaten him, and
the traveller beforehand takes shelter from harm, waiting until the
weather has become fairer. Thanks to them, husbandmen, busy with
sowing seed or cultivating plants, are able to know which seasons are
favourable to their labours. Further, the Lord has announced to us
that at the dissolution of the universe, signs will appear in the sun,
in the moon and in the stars. The sun shall be turned into blood and
the moon shall not give her light, signs of the consummation of all
things.
5. But those who overstep the borders, making the words of
Scripture their apology for the art of casting nativities, pretend
that our lives depend upon the motion of the heavenly bodies, and that
thus the Chaldaeans read in the planets that which will happen to us.
By these very simple words "let them be for signs," they understand
neither the variations of the weather, nor the change of seasons; they
only see in them, at the will of their imagination, the distribution
of human destinies. What do they say in reality? When the planets
cross in the signs of the Zodiac, certain figures formed by their
meeting give birth to certain destinies, and others produce different
destinies.
Perhaps for clearness sake it is not useless to enter into more detail
about this vain science. I will say nothing of my own to refute them;
I will use their words, bringing a remedy for the infected, and for
others a preservative from falling. The inventors of astrology seeing
that in the extent of time many signs escaped them, divided it and
enclosed each part in narrow limits, as if in the least and shortest
interval, in a moment, in the twinkling of an eye, to speak with the
Apostle, the greatest difference should be found between one birth and
another. Such an one is born in this moment; he will be a prince over
cities and will govern the people,
in the fulness of riches and power. Another is born the instant
after; he will be poor, miserable, and will wander daily from door to
door begging his bread. Consequently they divide the Zodiac into
twelve parts, and, as the sun takes thirty days to traverse each of
the twelve divisions of this unerring circle, they divide them into
thirty more. Each of them forms sixty new ones, and these last are
again divided into sixty. Let us see then if, in determining the
birth of an infant, it will be possible to observe this rigorous
division of time. The child is born. The nurse ascertains the sex;
then she awaits the wail which is a sign of its life. Until then how
many moments have passed do you think? The nurse announces the birth
of the child to the Chaldaean: how many minutes would you count before
she opens her mouth, especially if he who records the hour is outside
the women's apartments? And we know that he who consults the dial,
ought, whether by day or by night, to mark the hour with the most
precise exactitude. What a swarm of seconds passes during this time!
For the planet of nativity ought to be found, not only in one of the
twelve divisions of the Zodiac, and even in one of its first
subdivisions, but again in one of the sixtieth parts which divide this
last, and even, to arrive at the exact truth, in one of the sixtieth
subdivisions that this contains in its turn. And to obtain such minute
knowledge, so impossible to grasp from this moment, each planet must
be questioned to find its position as regards the signs of the Zodiac
and the figures that the planets form at the moment of the child's
birth. Thus, if it is impossible to find exactly the hour of birth,
and if the least change can upset all, then both those who give
themselves up to this imaginary science and those who listen to them
open-mouthed, as if they could learn from them the future, are
supremely ridiculous.
6. But what effects are produced? Such an one will have curly hair
and bright eyes, because he is born under the Ram; such is the
appearance of a ram. He will have noble feelings; because the Ram is
born to command. He will be liberal and fertile in resources, because
this animal gets rid of its fleece without trouble, and nature
immediately hastens to reclothe it. Another is born under the Bull:
he will be enured to hardship and of a slavish character, because the
bull bows under the yoke. Another is born under the Scorpion; like
to this venomous reptile he will be a striker. He who is born under
the Balance will be just, thanks to the justness of our balances. Is
not this the height of folly? This Ram, from whence you draw the
nativity of man, is the twelfth part of the heaven, and in entering
into it the sun reaches the spring. The Balance and the Bull are
likewise twelfth parts of the Zodiac. How can you see there the
principal causes which influence the life of man? And why do you take
animals to characterize the manners of men who enter this world? He
who is born under the Ram will be liberal, not because this part of
heaven gives this characteristic, but because such is the nature of the
beast. Why then should we frighten ourselves by the names of these
stars and undertake to persuade ourselves with these bleatings? If
heaven has different characteristics derived from these animals, it is
then itself subject to external influences since its causes depend on
the brutes who graze in our fields. A ridiculous assertion; but how
much more ridiculous the pretence of arriving at the influence on each
other of things which have not the least connexion! This pretended
science is a true spider's web; if a gnat or a fly, or some insect
equally feeble falls into it it is held entangled; if a stronger animal
approaches, it passes through without trouble, carrying the weak
tissue away with it.
7. They do not, however, stop here; even our acts, where each one
feels his will ruling, I mean, the practice of virtue or of vice,
depend, according to them, on the influence of celestial bodies. It
would be ridiculous seriously to refute such an error, but, as it
holds a great many in its nets, perhaps it is better not to pass it
over in silence. I would first ask them if the figures which the stars
describe do not change a thousand times a day. In the perpetual motion
of planets, some meet in a more rapid course, others make slower
revolutions, and often in an hour we see them look at each other and
then hide themselves. Now, at the hour of birth, it is very
important whether one is looked upon by a beneficent star or by an evil
one, to speak their language. Often then the astrologers do not seize
the moment when a good star shows itself, and, on account of having
let this fugitive moment escape, they enrol the newborn under the
influence of a bad genius. I am compelled to use their own words.
What madness! But, above all, what impiety! For the evil stars
throw the blame of their wickedness upon Him Who trade them. If evil
is inherent in their nature, the
Creator is the author of evil. If they make it themselves, they are
animals endowed with the power of choice, whose acts will be free and
voluntary. Is it not the height of folly to tell these lies about
beings without souls? Again, what a want of sense does it show to
distribute good and evil without regard to personal merit; to say that
a star is beneficent because it occupies a certain place; that it
becomes evil, because it is viewed by another star; and that if it
moves ever so little from this figure it loses its malign influence.
But let us pass on. If, at every instant of duration, the stars
vary their figures, then in these thousand changes, many times a day,
there ought to be reproduced the configuration of royal births. Why
then does not every day see the birth of a king? Why is there a
succession on the throne from father to son? Without doubt there has
never been a king who has taken measures to have his son born under the
star of royalty. For what man possesses such a power? How then did
Uzziah beget Jotham, Jotham Ahaz, Ahaz Hezekiah? And by what
chance did the birth of none of them happen in an hour of slavery? If
the origin of our virtues and of our vices is not in ourselves, but is
the fatal consequence of our birth, it is useless for legislators to
prescribe for us what we ought to do, and what we ought to avoid; it
is useless for judges to honour virtue and to punish vice. The guilt
is not in the robber, not in the assassin: it was willed for him; it
was impossible for him to hold back his hand, urged to evil by
inevitable necessity. Those who laboriously cultivate the arts are the
maddest of men. The labourer will make an abundant harvest without
sowing seed and without sharpening his sickle. Whether he wishes it or
not, the merchant will make his fortune, and will be flooded with
riches by fate. As for us Christians, we shall see our great hopes
vanish, since from the moment that man does not act with freedom,
there is neither reward for justice, nor punishment for sin. Under
the reign of necessity and of fatality there is no place for merit, the
first condition of all righteous judgment. But let us stop. You who
are sound in yourselves have no need to hear more, and time does not
allow us to make attacks without limit against these unhappy men.
8. Let its return to the words which follow. "Let them be for
signs and for seasons and for days and years." We have spoken about
signs. By times, we understand the succession of seasons, winter,
spring, summer and autumn, which we see follow each other in so
regular a course, thanks to the regularity of the movement of the
luminaries. It is winter when the sun sojourns in the south and
produces in abundance the shades of night in our region. The air
spread over the earth is chilly, and the damp exhalations, which
gather over our heads, give rise to rains, to frosts, to innumerable
flakes of snow. When, returning from the southern regions, the sun
is in the middle of the heavens and divides day and night into equal
parts, the more it sojourns above the earth the more it brings back a
mild temperature to us. Then comes spring, which makes all the plants
germinate, and gives to the greater part of the trees their new life,
and, by successive generation, perpetuates all the land and water
animals. From thence the sun, returning to the summer solstice, in
the direction of the North, gives us the longest days. And, as it
travels farther in the air, it burns that which is over our heads,
dries up the earth, ripens the grains and hastens the maturity of the
fruits of the trees. At the epoch of its greatest heat, the shadows
which the sun makes at mid-day are short, because it shines from
above, from the air over our heads. Thus the longest days are those
when the shadows are shortest, in the same way that the shortest days
are those when the shadows are longest. It is this which happens to
all of us "Hetero-skii" (shadowed-on-one-side) who inhabit the
northern regions of the earth. But there are people who, two days in
the year, are completely without shade at mid-day, because the sun,
being perpendicularly over their heads, lights them so equally from all
sides, that it could through a narrow opening shine at the bottom of a
well. Thus there are some who call them "askii" (shadowless).
For those who live beyond the land of spices see their shadow now on
one side, now on another, the only inhabitants of this land of which
the shade falls at mid-day; thus they are given the name of
"amphiskii," (shadowed-on-both-
sides). All these phenomena happen whilst the sun is passing into
northern regions: they give us an idea of the heat thrown on the air,
by the rays of the sun and of the effects that they produce. Next we
pass to autumn, which breaks up the excessive heat, lessening the
warmth little by little, and by a moderate temperature brings us back
without suffering to winter, to the time when the sun returns from the
northern regions to the southern. It is thus that seasons, following
the course of the sun, succeed each other to rule our life
"Let them be for days" says Scripture, not to produce them but to
rule them; because day and night tire older than the creation of the
luminaries and it is this that the psalm declares to us. "The sun to
rule by day ... the moon and stars to rule by night." How does the
sun rule by day? Because carrying everywhere light with it, it is no
sooner risen above the horizon than it drives away darkness and brings
us day. Thus we might, without self deception, define day as air
lighted by the sun, or as the space of time that the sun passes in our
hemisphere. The functions of the sun and moon serve further to mark
years. The moon, after having twelve times run her course, forms a
year which sometimes needs an intercalary month to make it exactly agree
with the seasons. Such was formerly the year of the Hebrews and of
the early Greeks. As to the solar year, it is the time that the
sun, having started from a certain sign, takes to return to it in its
normal progress.
9. "And God made two great lights " The word "great," if, for
example we say it of the heaven of the earth or of the sea, may have an
absolute sense; but ordinarily it has only a relative meaning, as a
great horse, or a great ox. It is not that these animals are of an
immoderate size, but that in comparison with their like they deserve
the title of great. What idea shall we ourselves form here of
greatness? Shall it be the idea that we have of it in the ant and in
all the little creatures of nature, which we call great in comparison
with those like themselves, and to show their superiority over them?
Or shall we predicate greatness of the luminaries, as of the natural
greatness inherent in them? As for me, I think so. If the sun and
moon are great, it is not in comparison with the smaller stars, but
because they have such a circumference that the splendour which they
diffuse lights up the heavens and the air, embracing at the same time
earth and sea. In whatever part of heaven they may be, whether
rising, or setting, or in mid heaven, they appear always the same in
the eyes of men, a manifest proof of their prodigious size. For the
whole extent of heaven cannot make them appear greater in one place and
smaller in another. Objects which we see afar off appear dwarfed to
our eyes, and in measure as they approach us we can form a juster idea
of their size. But there is no one who can be nearer or more distant
from the sun. All the inhabitants of the earth see it at the same
distance. Indians and Britons see it of the same size. The people
of the East do not see it decrease in magnitude when it sets; those of
the West do not find it smaller when it rises. If it is in the middle
of the heavens it does not vary in either aspect. Do not be deceived
by mere appearance, and because it looks a cubit's breadth, imagine
it to be no bigger. At a very great distance objects always lose size
in our eyes; sight, not being able to clear the intermediary space,
is as it were exhausted in the middle of its coarse, and only a small
part of it reaches the visible object. Our power of sight is small and
makes all we see seem small, affecting what it sees by its own
condition. Thus, then, if sight is mistaken its testimony is
fallible. Recall your own impressions and you will find in yourself
the proof of my words. If you bare ever from the top of a high
mountain looked at a large and level plain, how big did the yokes of
oxen appear to you? How big were the ploughmen themselves? Did they
not look like ants? If from the top of a commanding rock, looking
over the wide sea, you cast your eyes over the vast extent how big did
the greatest islands appear to
you? How large did one of those barks of great tonnage, which unfurl
their white sails to the blue sea, appear to you. Did it not look
smaller than a dove? It is because sight, as I have just told you,
loses itself in the air, becomes weak and cannot seize with exactness
the object which it sees. And further: your sight shows you high
mountains intersected by valleys as rounded and smooth, because it
reaches only to the salient parts, and is not able, on account of its
weakness, to penetrate into the valleys which separate them. It does
not even preserve the form of objects, and thinks that all square
towers are round. Thus all proves that at a great distance sight only
presents to us obscure and confused objects. The luminary is then
great, according to the witness of Scripture, and infinitely greater
than it appears.
10. See again another evident proof of its greatness. Although the
heaven may be full of stars without number, the light contributed by
them all could not disperse the gloom of night. The sun alone, from
the time that it appeared on the horizon, while it was still expected
and had not yet risen completely above the earth, dispersed the
darkness, outshone the stars, dissolved and diffused the air, which
was hitherto thick and condensed over our heads, and produced thus the
morning breeze and the dew which in fine weather streams over the
earth. Could the earth with such a wide extent be lighted up entirely
in one moment if an immense disc were not pouring forth its light over
it? Recognise here the wisdom of the Artificer. See how He made
the heat of the sun proportionate to this distance. Its heat is so
regulated that it neither consumes the earth by excess, nor lets it
grow cold and sterile by defect.
To all this the properties of the moon are near akin; she, too, has
an immense body, whose splendour only yields to that of the sun. Our
eyes, however, do not always see her in her full size. Now she
presents a perfectly rounded disc, now when diminished and lessened she
shows a deficiency on one side. When waxing she is shadowed on one
side, and when she is waning another side is hidden. Now it is not
without a secret reason of the divine Maker of the universe, that the
moon appears from time to time under such different forms. It presents
a striking example of our nature. Nothing is stable in man; here from
nothingness he raises himself to perfection; there after having hasted
to put forth his strength to attain his full greatness he suddenly is
subject to gradual deterioration, and is destroyed by diminution.
Thus, the sight of the moon, making us think of the rapid
vicissitudes of human things, ought to teach us not to pride ourselves
on the good things of this life, and not to glory in our power, not to
be carried away by uncertain riches, to despise our flesh which is
subject to change, and to take care of the soul, for its good is
unmoved. If you cannot behold without sadness the moon losing its
splendour by gradual and imperceptible decrease, how much more
distressed should you be at the sight of a soul, who, after having
possessed virtue, loses its beauty by neglect, and does not remain
constant to its affections, but is agitated and constantly changes
because its purposes are unstable. What Scripture says is very true,
"As for a fool he changeth as the moon."
I believe also that the variations of the moon do not take place
without exerting great influence upon the organization of animals and of
all living things. This is because bodies are differently disposed at
its waxing and waning. When she wanes they lose their density and
become void. When she waxes and is approaching her fulness they appear
to fill themselves at the same time with her, thanks to an
imperceptible moisture that she emits mixed with heat, which penetrates
everywhere. For proof, see how those who sleep under the moon feel
abundant moisture filling their heads; see how fresh meat is quickly
turned under the action of the moon; see the brain of animals, the
moistest part of marine animals, the pith of trees. Evidently the
moon must be, as Scripture says, of enormous size and power to make
all nature thus participate in her changes.
11. On its variations depends also the condition of the air, as is
proved by sudden dis-
turbances which often come after the new moon, in the midst of a calm
and of a stillness in the winds, to agitate the clouds and to hurl them
against each other; as the flux and reflux in straits, and the ebb and
flow of the ocean prove, so that those who live on its shores see it
regularly following the revolutions of the moon. The waters of straits
approach and retreat from one shore to the other during the different
phases of the moon; but, when she is new, they have not an instant of
rest, and move in perpetual swaying to and fro, until the moon,
reappearing, regulates their reflux. As to the Western sea, we see
it in its ebb and flow now return into its bed, and now overflow, as
the moon draws it back by her respiration and then, by her expiration,
urges it to its own boundaries.
I have entered into these details, to show you the grandeur of the
luminaries, and to make you see that, in the inspired words, there is
not one idle syllable. And yet my sermon has scarcely touched on any
important point; there are many other discoveries about the size and
distance of the sun and moon to which any one who will make a serious
study of their action and of their characteristics may arrive by the aid
of reason. Let me then ingenuously make an avowal of my weakness, for
fear that you should measure the mighty works of the Creator by my
words. The little that I have said ought the rather to make you
conjecture the marvels on which I have omitted to dwell. We must not
then measure the moon with the eye, but with the reason. Reason, for
the discovery of truth, is much surer than the eye.
Everywhere ridiculous old women's tales, imagined in the delirium of
drunkenness, have been circulated; such as that enchantmeats can
remove the moon from its place and make it descend to the earth. How
could a magician's charm shake that of which the Most High has laid
the foundations? And if once torn out what place could hold it?
Do you wish from slight indications to have a proof of the moon's
size? All the towns in the world, however distant from each other,
equally receive the light from the moon in those streets that are turned
towards its rising If she did not look on all face to face, those only
would be entirely lighted up which were exactly opposite; as to those
beyond the extremities of her disc, they would only receive diverted
and oblique rays. It is this effect which the light of lamps produces
in houses; if a lamp is surrounded by several persons, only the shadow
of the person who is directly opposite to it is cast in a straight
line, the others follow inclined lines on each side. In the same
way, if the body of the moon were not of an immense and prodigious size
she could not extend herself alike to all. In reality, when the moon
rises in the equinoctial regions, all equally enjoy her light, both
those who inhabit the icy zone, under the revolutions of the Bear,
and those who dwell in the extreme south in the neighbourhood of the
torrid zone. She gives us an idea of her size by appearing to be face
to face with all people. Who then can deny the immensity of a body
which divides itself equally over such a wide extent?
But enough on the greatness of the sun and moon. May He Who has
given us intelligence to recognise in the smallest objects of creation
the great wisdom of the Contriver make us find in great bodies a still
higher idea of their Creator. However, compared with their Author,
the sun and moon are but a fly and an ant. The whole universe cannot
give us a right idea of the greatness of God; and it is only by
signs, weak and slight in themselves, often by the help of the
smallest insects and of the least plants, that we raise ourselves to
Him. Content with these words let us offer our thanks, I to Him
who has given me the ministry of the Word, you to Him who feeds you
with spiritual food; Who, even at this moment, makes you find in my
weak voice the strength of barley bread. May He feed you for ever,
and in proportion to your faith grant you the manifestation of the
Spirit in Jesus Christ our Lord, to whom be glory and power for
ever and ever. Amen.
|
|
