Chapter VI.
The most strong and fierce beasts, subject to man by the Creator: the smallest animals are a terror and destruction to the same man. Then, after a few arguments about the usefulness of serpents, man is awakened to the knowledge of himself and his own soul.
For indeed, since we are about to speak of the creation of man, we ought to lay the foundation and preface his commendation. It seemed that no creature had anything stronger than elephants, nothing so terrifying or tall, nothing so wild as lions or tigers; and these serve man, and lay aside their natural disposition through human training. They forget what they are born for, they put on what they are commanded. Why more? They are taught like children, they serve like the weak, they are beaten like the timid, they are corrected like the submissive, they adopt our customs; since they have lost their own proper movements.
37. Therefore, nature is remarkable in great things; indeed, the Lord is remarkable in lofty things, and also remarkable in small things. For just as we marvel not only at the high peaks of mountains but also at the flatness of plains, and we are amazed not only by the height of a cedar but also by the short fertility of a vine or an olive tree, so I am no more astonished by an elephant because it is tall than I am by a mouse because it is terrifying to the elephant. Therefore, this is the power of nature: that some things are terrifying to others, and others are fearful. For a certain prerogative is granted to each creature, so that they are supported by their own particular privileges. The formidable elephant fears the tiny mouse. Indeed, the lion, the king of beasts, is tormented by the small sting of a scorpion and is killed by the poison of a snake. The extraordinary beauty of the lion shakes off flies with its flowing mane or raises its head with its lifted chest. But who would not marvel at the fact that with such a tiny sting of a scorpion, which you might think is insubstantial, death can come to creatures of great size?
And let no one censure this, because the Creator has mixed poisonous creatures and other types of animals or plants with His created beings. For these have been made for our correction, not for our harm. For those things which are usually a cause of offense and fear to the indolent, weak, or impious, are so useful to others, like tutors to little children. They seem to be loved, though they are bitter and troublesome. They are formidable by the scourge, denying freedom to indulge and demanding the necessity of discipline. They hold back childish minds from falling into luxury by means of terror; and so, by the severity of these things, they become frugal, sober, continent, more inclined to glory than play. Do you see what terrible blows these lashes achieve? In the same way, snakes are lashes for those of weak souls and a certain childish mentality is a virtue; however, they cannot harm stronger individuals. Finally, it was said with confidence in the Lord: You will walk over the asp and the basilisk and you will trample the lion and the dragon (Ps. XC, 13). Paul was bitten by a viper, and they thought that he, barely saved from the shipwreck, would die from the poison as a sinner; but afterwards, when the snake remained unharmed after being shaken off into the fire, it gained even more reverence from those who saw it. But the Lord himself also said to all: Whoever believes and is baptized will be saved; but whoever does not believe will be condemned (Mark, XVI, 6). He said that these signs would be for those who believe, so that they can handle serpents with their hands, and even if they drink poison or anything deadly, it will not harm them. Therefore, your disbelief, O man, is more to be feared than the venom of snakes. So fear those things, so that, at least when you fear them, they can prompt you to faith. But if you do not fear God, or dread the vengeful poison of treachery.
39. Now since you see elephants subject to you, and lions subject; know yourself, o man, that it is not, as they say, of Apollo Pythius, but of Solomon the holy, who says: Unless you know yourself beautiful in women (Song of Songs I, 7), although long before Moses wrote in Deuteronomy: Take heed to yourself, o man. Take heed to yourself (Deut. IV, 9), says the law. And the Prophet says: Unless you know yourself. To whom does he say this? Beautiful, he says, in women. What is beautiful in women, if not the soul, which possesses excellence of beauty in both sexes? And deservedly adorned is she, who desires not earthly but heavenly things, not corruptible but incorruptible, in which beauty does not perish. For all bodily things decay with the passage of time or the inequality of illness. Attend to this, says Moses, in which you are wholly, in which the better part of you is. Ultimately, the Lord interpreted who you are, saying. Beware of false prophets (Matthew 7:15); for they weaken the soul and undermine the mind. Therefore, you are not just flesh. For what is flesh without the guidance of the soul, the strength of the mind? Flesh is consumed today and discarded tomorrow. Flesh is temporary, the soul is eternal. Flesh is the garment of the soul, which puts on a kind of clothing in the form of a body. Therefore, you are not the garment, but the one who uses the garment. That is why it is said to you, to strip off the old self with its deeds and put on the new self, which is renewed not in the quality of the body, but in the spirit of the mind and knowledge (Colossians 3:10). No, I say, you are not flesh; for it is not said to the flesh: For the temple of God is holy, which you are (1 Corinthians 3:17). And elsewhere, You are the temple of God, and the Holy Spirit dwells in you (Ibid., 5): but it is said to both the renewed and faithful in whom the Spirit of God remains. However, it does not remain in the fleshly, because it is written: My spirit will not remain in these men, because they are flesh (Genesis 6:3).