Beginning to treat of the common properties of animals, the first thing that it is fitting for us to notice in this matter is the perfection and beauty of divine providence, which, since by its infinite goodness it determined to create them for the service of man, by the same case also determined to provide them with all that would be necessary to conserve themselves in that being that it gave them, which is for maintaining themselves, for defending themselves, for curing themselves in their ailments, and for rearing their children, without there lacking for each of these things a point.
Therefore for this first he created diverse differences of foods proportioned to all the species of animals, of which some maintain themselves on flesh, others on blood, others on grass, others on branch, others on grain, and others on little worms that go about on the earth or through the air. In which there is much to consider the provision and supply of this sovereign providence, because, the species of the animals great and small being innumerable, and their sustenances being so different, to none, however little and despised it may be, is its proper sustenance lacking, which is that marvel that the Prophet sings when he says that “the Lord gives food to all flesh.” And in another place: “He gives,” he says, “their pasture and sustenance to the beasts and to the little young of the ravens that call upon him.” This is still more admirable in the little birds, which do not graze grass. For we see in Spain at the beginning of the month of May, when there is no grain of wheat, nor of barley, nor of flaxseed, nor of millet in the fields, such abundance of swallows, both parents and newly reared children, that there is no church, nor house, nor village so remote, that it is not full of them. And the same we can say of the little birds that they call sparrows,
for scarcely will a hole of a house be found without them. I am silent about many other species of little birds of this size. I ask, then: on what are so many mouths of parents and children maintained at a time when there is not yet grain, as I say, in the sowings? This certainly is a thing at which I can marvel, but not give reason. Only that Lord who in this time provided them with their food knows this, giving in this confidence to his faithful servants that he who is never lacking to the little birds of the field will not be lacking to them in what is necessary for life. And with this example he strengthens our confidence in his Gospel, saying: “Set your eyes on the birds of the air, which neither sow, nor reap, nor gather wheat into their granaries, and your heavenly Father gives them to eat. Therefore are you not worth more than they, so that he may have greater care for you?”
Therefore to provide the animals with their food the Creator gave them all the abilities and powers and senses that were required to seek it. And beginning with the most general, for this first he gave them eyes to see the sustenance, and power to move themselves to seek it, with the instruments of it, which are feet, or wings, or a similar thing, as the little fins that fish have. And all of them have their bodies inclined downward, in order to have their sustenance nearer. And since there are many animals that maintain themselves by the hunting of the weaker ones, in such manner the Creator fabricated the bodies, that in them they should have instruments with which they can defend themselves from the violence of the more powerful, so that these should not consume and finish them. And thus to some he gave swiftness of feet, to others of wings, to others defensive arms (as are the shells, and those that armed fish have, as is the spiny lobster and the lobster), and to others offensive ones to withstand their enemy, to others craftiness to hide themselves in their burrows and shelter themselves in them, to others to live in herds, to help themselves with the company of many against the force of the few. And because animals also have illnesses like men, he provided them with a natural instinct for curing themselves and seeking for themselves the remedies for them.
This same instinct gives them knowledge of the animals that are their enemies, in order to flee from them, and of those that are enemies of their enemies, and defend them from them. And thus the sheep flees from the wolf, and does not flee from the mastiff, being so similar to him. He also gave them another instinct to know the changes of the times that are to be contrary to them, and to repair themselves for them, and likewise of the quality of the places that are healthful or contrary to them, in order to seek the one and move from the others, as swallows and many other birds do, which go to have the winters in Africa, because it is warm land, and the summers in Spain, which is more temperate. They also have much care to provide themselves with sustenance at one time for another, as the bees do, which make haste to make their honey in the time of summer in order to have what to eat in the winter.
I
And beyond this, just as divine providence had care for the conservation of the species of plants (ordering that the seeds that proceed from them should be so many that there should never lack matter from which they might be born), so also did it have it for the conservation of the species of animals, which at a certain time of the year nature inclines with so much vehemence to this conservation of their species, that never ever in this has it failed, nor will it fail. At which not a little did Plato in the Timaeus, and Tully in the book On the
Nature of the Gods, marvel, considering how infallible, how solicitous that divine providence is in the conservation of the things that it created, since in all the years it deputed a certain time in which the animals should have these inclinations so vehement and, this time finished, they should wholly cease, and return to that first repose, and the males should converse with the females with all honesty and temperance, which temperance declares that in human nature there was corruption of sin, since it is so far from keeping this law.
But how solicitous and careful they are in the rearing of the children that they beget, that is, in maintaining them, and defending them, and putting them in a secure place, where they may receive no harm! And although of these there are many examples, I will not fail to refer one. A bitch gave birth in a monastery of ours to three or four little dogs, which, because they were not necessary, the religious killed, and threw through diverse parts of an orchard. But the mother, seeing herself without children, went all day sniffing through the whole orchard until finally she found them and thus, dead, returned them to the same place where she was rearing them. Seeing this, the religious threw them onto a high roof, for which there seemed to be no ascent. But the greatness of this natural love gave wit to the mother so that, leaping through a window onto a little roof, and from that onto another, finally she came to reach the children, and thus returned by the same steps to bring them to their first place. In which is clearly seen how perfect that divine providence is in all things, since it placed so much force of love in parents for the rearing of children, when they are little.
And this providence shines forth no less in the birds, to which he gave greater love of the children, because he had placed upon them a greater burden in the rearing of them, because, for the lightness that was necessary to them in order to fly, it was not fitting to have either the burden of milk or of the vessels for it. For which it was necessary that, in order to maintain the little young, they should take parts of the sustenance that they had for themselves, sought with labor, and share it with them. From which it is born that, if you take a little bird from the nest, and shut it in a cage, there its parents recognize it, and through the bars they give it its ration, and share with it what for themselves they had sought. And because this was more difficult to do, the Creator provided them with greater love to overcome this difficulty, because this is what can do all and conquers all, which is scant for itself, because it is compassionate, and liberal for the one it loves. For which Saint Bernard said: “Let us love, brothers, Christ, and then all that is difficult will be made easy for us.” This love is clearly seen in a hen that is rearing, because although this is a very timid and distrustful bird, if you wish to come near to the chicks that she is rearing, she begins to cluck and bristle and set herself against you.
And divine providence shines forth here no less in what it takes away than in what it gives, because, just as it provides this love to all animals at the time of rearing the children, in order to suffer the burden of the rearing, so after they are reared, when they can already live by their beak, they make no more account of them than of the other birds or animals. Likewise he provided that so enkindled desire that serves for the conservation of the species at a certain time of the year. And this season past, all that ardor ceases, because it is no longer necessary. Likewise to all animals he provided eyes with which they might see the sustenance, so that they might procure it, which he did not give to the mole, because, since it is maintained from the earth, it always has its food at the mouth. And this has place no less in plants than in animals, because
the reeds of wheat and of barley, as has been said, have their knots at intervals, which are like bond courses in mud-wall building, in order to be able to sustain the load of the ear, of which knots the oats lack, because they have no load. This, with other similar things, declares to us how the Creator did not wish that in all his works there should be any idle or superfluous thing, and that by this it should be understood how his providence is declared to us no less in what he takes away than in what he gives.
But returning to the rearing of birds, there is much to consider the ability that the Creator gave them to fabricate the nests, woven in the manner of little baskets proportioned to the measure of their children. And inside the nest they put some little straws or soft little feathers, so that the children, still tender, may not hurt themselves with its roughness. Therefore what more would these parents do, if they had use of reason? And the little children, in order not to dirty this bed with the excrements of the belly, place themselves at the edge of the nest to purge it, and afterward the parents throw it out with the beak, which is the master builder, which alone suffices both for the fabric of the nest and for its cleanliness.
And because there are some birds and other animals much pursued by hunters, and weak to defend themselves, divine providence supplied this lack with notable fecundity, so that thus the species might be conserved, as we see in doves and in rabbits, which rear almost every month, and also in partridges, which at times lay twenty eggs, from which it is born that, there being for them so many hunters, they always have what to hunt by reason of this fecundity.
All animals also have offensive and defensive arms, some horns, others claws and others teeth, and the unarmed and timid have craftiness and swiftness to defend themselves from the violence of the powerful, as the hare and the fallow deer, which, as they are the most timid of all animals, so are they the swiftest. All also know the use of their members, as we see in the little calf and in the little boar, which, even before these arms are born to them, undertake to wound with that part where they are to be born. Likewise all know the force of the more powerful, and thus the little birds tremble when the bell of the hawk sounds. All also know the pasture that is healthful to them, and that which will be harmful to them, and using the one they do not touch the other, however much hunger they may have. This knowledge the animals have with the odor of the same herbs that they graze. For this sense of smelling is more lively in the brutes than in men. For which Galen writes an experience that he made, putting before a newly born little kid one bowl with wine, and another with oil, and another with crumbs, and another with milk, but the little kid, smelling each one of these, left it, and on coming to that of the milk, immediately began to drink it. In this manner, then, divine providence teaches the brutes what without study men do not attain. Likewise all animals have ability to seek their sustenance, as we see in the little dog which, just having been born, its eyes still closed, immediately finds the teats of the mother, and when the milk does not run, it calls it, pressing with the little hands the fountain from which it is born. What more shall I say?
As the Creator saw that where reason was lacking, ability was also lacking to seek clothing and footwear, he provided them at birth, and many before they are born, with the one and
the other, some with feathers, others with hides and hairs, others with wool, others with scales, others with shells, some of which change their clothing each year, but to others it lasts without tearing or growing old all their life. And above all these providences we see that many animals, without being able to speak, have voices with which they signify at times anger and fierceness, at others meekness, at others hunger and thirst, at others pain. The little birds also in the nest with their chirping signify the hunger that they suffer, and with it solicit the parents so that they may give them to eat.
II
For this same conservation there also serves the fabric and proportion of the members that were given to them, as we see in cranes and in storks, which, because they have long legs, the Creator provided with a high neck so that they might easily reach the food of the earth; and to the owls, which seek their sustenance at night, and to the cats, which at this same time hunt, he provided a particular light within the same eyes, so that with this the one might seek their sustenance, and the others might clean our house at night, and free us from these little enemies that trouble us.
III
All animals also have their properties accommodated to their natures, with which they are differentiated from one another, as Basil refers it in these words: “The ox is strong and robust, the ass lazy, the horse very inclined to war, the wolf can never be domesticated, the fox is crafty, the stag fearful, the ant laborious, the dog grateful and recognizing of the benefit received. The lion is naturally furious and enemy of the other company of the animals of his species, because as sovereign king he holds it dishonor to see in his company others who are as honored as he. Nor does he eat on the present day from what remains to him from the past day, and as a great lord he always leaves over something of what he eats. And above all nature gave him instruments to give so terrible a roar, that many animals that conquer him in swiftness, by this roar alone fall dead to the earth, and thus he seizes and hunts them. And with all this great force that he has, he has fear of a mouse, and much more of a scorpion, as Saint Ambrose says, so that it may be seen that there is nothing so strong that it does not have something from which it may be feared, nor thing so weak that some time it cannot do harm. From which was born the fable of the beetle and the eagle. The tiger is vehement and runs with great impetus, and thus it has a light body, which serves for this swiftness. The she-bear is lazy and crafty and slow, and thus has the body heavy and misshapen.” Above all these things that are common to all animals, there is another that greatly declares not only the providence, but also the goodness, the sweetness, and the magnificence of the Creator, because, not content with having given being to all animals, and abilities to conserve it, he also gave them all that manner of happiness and contentment of which that nature was capable. The one and the other that divine singer declared when he said: “The eyes of all creatures wait upon you, Lord, and you give them their food in convenient time.” This he says for what touches the provision of sustenance. And he adds more: “You open your hand, and fill every animal with blessing.” Therefore by these names of filling and of blessing must be understood this manner of happiness and contentment with which this Lord fills the breast
of all animals, so that they may enjoy all that according to the capacity of their nature they can enjoy. Let us put examples: when we hear the swallow, and the nightingale, and the little goldfinch, and the canary pouring themselves out in song, let us understand that, if that music delights our ears, it delights no less the little bird that sings, which we see it does not do when it is sickly, when the weather is heavy and sad, because otherwise, how could the nightingale sing whole nights, if it did not taste of its music, since (as philosophy says) “delight makes the works”? When we also see the little calves run with great pride from one part to another, and the little lambs and little kids separate themselves from the herd of the old parents and, divided into two posts, skirmish with one another, and some attack and others flee, who will say that this is not done with great joy and contentment of theirs? And when we see little cats and little dogs play among themselves, and wrestle with one another and fall, now beneath, now above, and bite one another softly without doing harm, who does not see there the contentment with which they do this? Nor are the fish less pleased in swimming, and the birds in flying, and the kestrel when it is making swoops and postures, and beating its wings in the air.
Therefore by what has been said we shall understand what that great Dionysius wished to signify when he said that God intended to make all things like himself, as much as the capacity and nature of them suffers it. Wherefore, just as he has being, and blessed being, so he wished that all creatures, each one in its manner, should have the one and the other. And for this he was not content with having given them so many abilities to conserve themselves in their being, but wished also that they should imitate him in this manner of blessedness and contentment of which he made them capable. Therefore how great an argument is this of that immense goodness and largess, which thus communicates itself to all its creatures and regales them? O immense goodness! O ineffable sweetness! If you had done this, Lord, with rational creatures, which can recognize this benefit and give you thanks for it, it would not have been so much to marvel at, but to do it with creatures that neither know you nor praise you, nor have to thank you for this regalement, this declares to us the greatness of your goodness, of your royalty, of your nobility, and of your magnificence toward all your creatures, since you give them of pure grace all that of which their nature is capable, without expecting return of gratitude for it. In which you give us to understand what you will have kept both in this life and in the other for those who serve and love you, since such you show yourself with the insensible creatures that do not know you. Of all these marvels, Lord, the earth, the sea, and the airs are full, wherefore with so much reason the Royal Prophet exclaims: “Our Lord, how admirable is your name in all the earth!” And for this same cause he says that in all this world, from the beginning where the sun rises, to the end where it sets, the name of the Lord is worthy to be praised, because all the things that we see in it give us copious matter for his praise.