At any rate, Basil’s Hexaemeron seems to have supplanted all such previous treatises in Greek, while its western influence is shown not only by Ambrose’s imitation of it so soon after its production, but by Latin translations of it by Eustathius Afer in the fifth, and perhaps by Dionysius Exiguus in the sixth century. Medieval manuscripts of it are fairly numerous and sometimes of early date,[2070] and include an Anglo-Saxon epitome ascribed to Aelfric in the Bodleian Library. Bartholomew of England[2071] in the thirteenth century quotes “Rabanus who uses the words of Basil in the Hexaemeron” for a description of the empyrean heaven which I have been unable to find in the works of either Rabanus or Basil. Bede, in a similar, though much abbreviated, work of his own, states that while many have said many things concerning the beginning of the Book of Genesis, the chief authorities, so far as he has been able to discover, are Basil of Caesarea, whom Eustathius translated from Greek into Latin, Ambrose of Milan, and Augustine, bishop of Hippo. These works, however, were so long and expensive that only the rich could afford to purchase them and so profound that only the learned could read and understand them. Bede had accordingly been requested to compose a brief rendition of them, which he does partly in his own words, partly in theirs.[2072]
Science and religion.
The general tenor of Basil’s treatise may be described as follows. He accepts the literal sense of the first chapter of Genesis as a correct account of the universe, and, when he finds Greek philosophy and science in disagreement with the Biblical narrative, inveighs against the futilities and follies and conflicting theories and excessive elaborations of the philosophers. On such occasions the simple statements of Scripture are sufficient for him. “Upon the essence of the heavens we are contented with what Isaiah says.... In the same way, as concerns the earth, let us resolve not to torment ourselves by trying to find out its essence.... At all events let us prefer the simplicity of faith to the demonstrations of reason.”[2073] These three quotations illustrate his attitude at such times. But at all other times he is apt to follow Greek science rather implicitly, accepting without question its hypothesis of four elements and four qualities, and taking all his details about birds, beasts, and fish from the same source.
Scientific curiosity of Basil’s audience.
Moreover, while Basil may affirm that the edification of the church is his sole aim and interest, it is evident that his audience are possessed by a lively scientific curiosity, and that they wish to hear a great deal more about natural phenomena than Isaiah or any other Biblical author has to offer them. “What trouble you have given me in my previous discourses,” exclaims Basil in his fourth homily, “by asking me why the earth was invisible, why all bodies are naturally endued with color, and why all color comes under the sense of sight? And perhaps my reason did not appear sufficient to you.... Perhaps you will ask me new questions.” Basil gratifies this curiosity concerning the world of nature with many details not mentioned in the Bible but drawn from such works as Aristotle’s Meteorology and History of Animals. This scientific curiosity displayed by Basil’s hearers is the more interesting in that artisans who had to labor for their daily bread appear to have made up a large element in his audience.[2074] It is perhaps on their account that Basil often speaks of God as the supreme artisan or artificer or artist,[2075] or calls their attention to “the vast and varied workshop of divine creation,”[2076] and makes other flattering allusions to arts which support life or produce enduring work, and to waterways and sea trade.[2077] He also seems to have a sincere appreciation of the arts and admiration of beauty, which he twice defines.[2078]
Allusions to amusements.
At the risk of digression, it is perhaps worth noting further that Basil’s hearers seem to have been very familiar with, not to say fond of, the amusements common in the cities of the Roman Empire. Twice he opens his sermons with allusions to the athletes of the circus and actors of the theater,[2079] apparently as the surest way of quickly catching the attention of his audience, while on a third occasion, in concluding his morning address on what appears to have been a holiday, he remarks that if he had dismissed them earlier, some would have spent the rest of the day gambling with dice, and that “the longer I keep you, the longer you are out of the way of mischief.”[2080] He also alludes to the spinning of tops and to what was apparently the game of push-ball.[2081]
Conflicts with Greek science.
Taking up the contents of the Hexaemeron more in detail, we may first note those points upon which Basil supports the statements of the Bible against Greek science and philosophy. He of course insists that the universe was created by God and is not co-existent, much less identical, with Him.[2082] He also denies that the form of the world alone is due to God and that matter is of separate origin.[2083] Nor will he accept the arguments of the philosophers who “would rather lose their tongues” than admit that there is more than one heaven. Basil is ready to believe not merely in a second, but a third heaven, such as the apostle Paul speaks of being rapt to. He regards a plurality of heavens as no more difficult to credit than the seven concentric spheres of the planets, and as much more probable than the philosophic theory of the music of the spheres which he decries as “ingenious frivolity, the untruth of which is evident from the first word.”[2084] He also defends the statement of Scripture that there are waters above the firmament, not only against the doctrines of ancient astronomy,[2085] but also against “certain writers in the church,” among whom he probably has Origen in mind, who interpret the passage figuratively and assert that the waters stand for “spiritual and incorporeal powers,” those above the firmament representing good angels and those below the firmament standing for evil demons. “Let us reject these theories as we would the interpretations of dreams and old-wives’ tales.”[2086]
In connection with Basil’s defense of the plurality of the heavens it may be noted that R. H. Charles presents evidence to show “that speculations or definitely formulated views on the plurality of the heavens were rife in the very cradle of Christendom and throughout its entire development,” and that “the prevailing view was that of the sevenfold division of the heavens.”[2087] He fails, however, to discriminate between the doctrine of Greek philosophy that the universe was one, although the circles of the planets are seven, and the plurality of the heavens, which Basil insists that the philosophers deny; and very probably the Jewish and early Christian notions of successive heavens full of angels and spirits developed from the spheres of the planets. Among the various early heresies described by the fathers are also found, of course, many allusions to these seven spheres or heavens. The disciples of Valentinus, for example, according to Irenaeus and Epiphanius, “affirm that these seven heavens are intelligent and speak of them as angels ... and declare that Paradise, situated above the third heaven, is a powerful angel.”[2088]