CHAPTER II
[1]: Clement of Rome, i Cor. 19, 20. Zoeckler, Geschichte der Beziehungen zwischen Theologie und Naturwissenschaft.
[2]: Comp. Vita S. Basilii.
[3]: Basilii opera omnia. Parisus, 1730.
[4]: Cosmos.
[5]: Biese, Die Entwickelung des Naturgefühls bei den Griechen und Römern.
[6]: Mélanges philosophiques, historiques, et littéraires.
[7]: Homily 4.
[8]: Homily 6.
[9]: Biese, Die Entwickelung des Naturgefühls bei den Griechen und Römern.
'In spring the Cydmian apple trees give blossom watered by river streams in the hallowed garden of the nymphs; in spring the buds grow and swell beneath the leafy shadow of the vine branch. But my heart knoweth no season of respite; nay, like the Thracian blast that rageth with its lightning, so doth it bear down from Aphrodite's side, dark and fearless, with scorching frenzy in its train, and from its depths shaketh my heart with might.'
[10]: Comp. Biese, op. cit.
[11]: Deutsche Rundschau, 1879.
[12]: Comp. Biese, op. cit.
[13]: Chrysostom was not only utilitarian, but praised and enjoyed the world's beauty. From the fifth to third century, Greek progress in feeling for Nature can be traced from unconscious to conscious pleasure in her beauty.
[14]: De Mortalitate, cap. 4.
[15]: Geschichte der christlich-lateinischen Literatur.
[16]: When one thinks of Sappho, Simonides, Theocritus, Meleager, Catullus, Ovid, and Horace, it cannot be denied that this is true of Greek and Roman lyric.
[17]: As in the Homeric time, when each sphere of Nature was held to be subject to and under the influence of its special deity. But it cannot be admitted that metaphor was freer and bolder in the hymns; on the contrary, it was very limited and monotonous.
[18]: In Cathemerinon.
[19]: Comp. fragrant gardens of Paradise, Hymn 3.
In Hamartigenia he says that the evil and ugly in Nature originates in the devil.
[20]: Ebert.
[21]: The Robinsonade of the hermit Bonosus upon a rocky island is interesting.
[22]: Comp. Biese, op. cit.
[23]: Comp. ad Paulinum, epist. 19, Monum. German. v. 2.
[24]: Carm. nat. 7.
[25]: Ep. xi.
[26]: Migne Patrol 60.
[27]: Migne Patrol 59.
[28]: Ebert.
[29]: Comp. Biese, op. cit.
[30]: Comp. Biese, op. cit.
[31]: Migne Patrol 58.
[32]: Carm. lib. i.
[33]: Amoenitas loci: Variorum libri Lugduni, 1677.
[34]: Monum. Germ., 4th ed., Leo, lib. viii.
[35]: Deutsche Rundschau, 1882.
[36]: Monum. German Histor., poet. lat. medii ævi, I. Berlin 1881, ed. Dümmler. Alcuin, Carmen 23.
[37]: Zoeckler, Geschichte der Beziehungen zwischen Theologie und Naturwissenschaft. 'On rocky crags by the sea, on shores fringed by oak or beech woods, in the shady depths of forests, on towering mountain tops, or on the banks of great rivers, one sees the ruins or the still inhabited buildings which once served as the dwellings of the monks who, with the cross as their only weapon, were the pioneers of our modern culture. Their flight from the life of traffic and bustle in the larger towns was by no means a flight from the beauties of Nature.' The last statement is only partly true. In the prime of the monastic era the beauties of Nature were held to be a snare of the devil. Still, in choosing a site, beauty of position was constantly referred to as an auxiliary motive. 'Bernhard loved the valley,' 'but Bernhard chose mountains,' are significant phrases.
[38]: Comp. Grimm, Deutsche Mythologie, on the old Germanic idea of a conflict between winter and spring.
[39]: Dümmler, vi. Carolus et Leo papa.
[40]: Walahfridi Strabi, De cultura hortorum.
[41]: Comp. H. von Eichen, Geschichte und System der mittelalterlichen Weltanschauung. Stuttg. Cotta, 1887.