1 Wilt thou hunt the pray for the lyon? or fill the appetite of the lyons whelpes,
John Chrysostom · AD 407 He is right in saying, "Have you protected the calving of the hinds?" Since flight, fear and anxiety are usual in this kind of animal, which never ceases from leaping and galloping, how, he says, can it not abort, so do you know how its young can be given birth at the right time?
Gregory the Dialogist · AD 604 Knowest thou the time when the wild goats bring forth in the rocks, or hast thou observed the hinds when they calve? 36. The southern part of the world calls birds, which inhabit the streams of the Nile, 'ibices.' But the eastern and western quarters term small quadrupeds, 'ibices,' whose custom also it is to bring forth in the rocks, because they know not how to dwell except i…
Thomas Aquinas · AD 1274 The Lord called to mind in what preceded what relates to the cognitive power, speaking about the wisdom of men and the intelligence of the cock. (38:36) He also called to mind the prey of lions and the food of crows, which relate to the nutritive power.
2 When they couch in their places, and remaine in the couert to lye in waite?
Gregory the Dialogist · AD 604 Hast thou numbered the months of their conception? 44. For when holy men think of the improvement of their hearers, they bear already a conception, as it were, in their womb.
Thomas Aquinas · AD 1274 The first of these is to know the space of time in which the fetus is brought to term in the womb, and expressing this he says, "Have you numbered the months of their conception?", i.e., can you indicate to them when they must prepare themselves for giving birth? So he says, "and did you know the time of their giving birth," to tell them when they should give birth?
3 Who prepareth for the rauen his meate, when his birdes crie vnto God, wandering for lacke of meate?
Gregory the Dialogist · AD 604 They bow themselves for the birth, and bring forth, and utter roarings. 47. For they roar in truth, whilst by bending themselves down, they bring forth the souls of their hearers in the conversation of light; because they cannot release us from eternal punishments, except by tears and pain. For holy preachers sow in tears now, that they may afterwards reap a crop of joys.
Thomas Aquinas · AD 1274 And so he says, "They crouch to bring forth their young," which they bring forth, "and give birth," by themselves instructed by nature. Still giving birth is not delightful, but painful for them, and so he says, "and they bring it forth roaring," because of the pain which they suffer in giving birth.
4 Knowest thou the time when the wilde goates bring foorth yong? or doest thou marke when the hindes doe calue?
Gregory the Dialogist · AD 604 Their young ones are weaned, and go to their pasture; they go forth, and return not unto them. 49. Holy Scripture terms 'pasture' that food of eternal verdure, where our refreshment will no longer waste away with any dryness of failing. Of which pasture it is said by the Psalmist, The Lord ruleth me, and I shall want nothing; He hath placed me there in a place of pasture. [Ps.
Thomas Aquinas · AD 1274 Just as the mothers by natural aptitude prepare themselves for giving birth, so also their young by natural aptitude are divinely taught to search for the necessities of life for themselves, and so he says, "Their young separate," which is not the case with a human child, for a boy who has only been born cannot move himself to leave his mother, but this happens with those anima…
5 Canst thou nomber the moneths that they fulfill? or knowest thou the time when they bring foorth?
John Chrysostom · AD 407 Then he adds, "Who has let the wild ass go free?" "Who has disposed things in this manner?" he says. "Who has established the laws of nature?" These are, he says, permanent laws that never change. This animal is strong and untamed. Even if you multiply your efforts, you will never have it under your control.
Gregory the Dialogist · AD 604 Who hath sent out the wild ass free, and who hath loosed his bands? 50. Understand, Except Myself. For the wild ass, who dwells in solitude, signifies, not inaptly, the life of those who dwell far removed from the crowds of people.
Thomas Aquinas · AD 1274 When he has said these things which pertain to certain special properties of animals: knowledge, food and giving birth, he treats those things which pertain to conserving their lives as a whole. On this subject the first wonderful thing is that certain animals, when they are domesticated, cannot sustain themselves without the care of man.
6 They bow them selues: they bruise their yong and cast out their sorowes.
Gregory the Dialogist · AD 604 To whom I have given a house in the solitude, and his tabernacles in the land of saltness. 52. Ought we in this place to understand the solitude of the body, or the solitude of the heart? But what avails the solitude of the body, if the solitude of the heart be wanting?
Thomas Aquinas · AD 1274 Domesticated asses also seem to perish if they remain without shelters built by men, but the wild asses have a shelter prepared for them by divine providence, and so he says, "I have given them in uninhabited places," to which man does not go, "a home," a cave or cavern, "and tents," for example, under grass and trees, "in the land of salt waste," in some land not inhabited bec…
7 Yet their yong waxe fatte, and growe vp with corne: they goe foorth and returne not vnto them.
Gregory the Dialogist · AD 604 He scorneth the multitude of the city. 56. To scorn the multitude of the city, is to avoid the evil employments of human conversation, so as no longer to take pleasure in imitating the abandoned manners of earthly men, who, through the abundance of iniquity, are many.
Thomas Aquinas · AD 1274 Although a dwelling of this sort seems more neglected and bleak because it is in a waste, still the wild ass prefers it as much as possible to any noble city, and so he says, "He scorns the multitude of the city," in comparison to the dwelling of the desert. He gives two reasons for this.
8 Who hath set the wilde asse at libertie? or who hath loosed the bondes of the wilde asse?
Gregory the Dialogist · AD 604 [ALLEGORICAL INTERPRETATION OF THE WILD ASS AS CHRIST - continued] He looketh around on the mountains of His pasture. 78. Mountains we understand to be all the lofty ones of this world, who were swollen in their hearts with earthly loftiness.
Thomas Aquinas · AD 1274 The other reason is because there he wanders more freely in search of pasture, and so he says, "He ranges the mountains for his pasture," since free access to different places to find his pasture lies open to him, and he receives the pastures themselves at his own pleasure, and so he says, "and he searches eagerly for green grass." Domestic asses are not given the best pasturag…
9 It is I which haue made the wildernesse his house, and the salt places his dwellings.
Ephrem the Syrian · AD 373 "Is the unicorn willing to serve you?" This animal, as is reported, is similar to an ox and is found in the austral regions, armed with a single horn. In the unicorn, whoever is not subjected at all to the bondage of the world is covertly represented. It is said to be provided with a single horn, because there is only one truth for the righteous.
Gregory the Dialogist · AD 604 Will the rhinoceros be willing to serve thee? [MYSTICAL INTERPRETATION] 29. But perhaps before we discuss this strength and neighing of the horse, some persons are desirous of having both the strength of the rhinoceros, and the folly of this ostrich explained in another way, putting aside their moral meaning.
Thomas Aquinas · AD 1274 Just as the ass serves man for carrying heavy loads, and the wild ass finds his habitat in wild places, so also among domesticated animals the ox serves man for plowing because of his strength. He is compared to the rhinoceros or unicorn among wild animals, a very strong and fierce four-footed animal with one horn in the middle of his forehead.
10 He derideth the multitude of the citie: he heareth not the crie of the driuer.
Gregory the Dialogist · AD 604 Wilt thou bind the rhinoceros with thy band to plough? Or will he break the clods of the valleys after thee? [MYSTICAL INTERPRETATION] 31.
Thomas Aquinas · AD 1274 Domesticated oxen are fed so that they may be used in the work of plowing. He shows the rhinoceros is not saying "Will you bind the rhinoceros with your strap to plow," as one plows with oxen.
11 He seeketh out the mountaine for his pasture, and searcheth after euery greene thing.
Gregory the Dialogist · AD 604 Wilt thou have confidence in his great strength, and wilt thou leave to him thy labours? 8. The Lord asserts that He has confidence in the strength of the rhinoceros; because He inclined the powers, which He had conferred for a temporal purpose on an earthly prince, to minister to His reverence, in order that by the power he had received, through which he had, heretofore, been…
Thomas Aquinas · AD 1274 Some strong animals are set free to guard the fields against thieves or animals which can devastate the standing grain, as fields are guarded in this way by ferocious dogs, but this cannot be done with the rhinoceros, because he is not domesticated, and so he says, "Will you put your confidence in his great strength and will you leave your labors to him?", i.e., to guard the fr…
12 Will the vnicorne serue thee? or will he tary by thy cribbe?
Gregory the Dialogist · AD 604 Wilt thou trust him, to bring back thy seed to thee, and to gather thy floor? 9. What else is meant by 'seed,' but the word of preaching? As the Truth says in the Gospel, A sower went forth to sow; [Matt. 13, 3] and as the Prophet says; Blessed are ye who sow upon all waters. [Is. 32, 20] What else but the Church, ought to be understood by the threshing floor?
Thomas Aquinas · AD 1274 Likewise, you cannot use him like a strong farm hand to reap the fruits of the earth, and so he says, "Will you have faith in him that he will render the seed to you and bring it together on your threshing floor?", like a worker does who sows seed taken from his master and gives it back multiplied, when he collects the crops on the threshing floor, and after the threshing bring…
13 Canst thou binde the vnicorne with his band to labour in the furrowe? or will he plowe the valleyes after thee?
Ephrem the Syrian · AD 373 The sort of wings described here appears to signify the synagogue of those who led Christ to the cross. Indeed, who is that mother who generated many children but whose children are not hers? It can only be the one who gave birth to the prophets and brought up the apostles, who are not hers though.
Gregory the Dialogist · AD 604 The wing of the ostrich is like the wings of the heron, and of the hawk. 11. Who can be ignorant how much the heron and the hawk surpass all other birds in the swiftness of their flight? But an ostrich has the likeness of their wing, but not the celerity of their flight.
Thomas Aquinas · AD 1274 After he has examined the things which distinguish wild animals from the domestic ones, he treats the properties of some animals which seem to differ from other animals. This is especially true in the ostrich, which is a species of bird very close in genus to beasts.
14 Wilt thou trust in him, because his strength is great, and cast off thy labour vnto him?
Gregory the Dialogist · AD 604 Which leaveth her eggs in the earth. 14. For what is expressed by 'eggs,' but the still tender offspring, which must be long cherished, in order to be brought to a living bird? For eggs are, in truth, insensible in themselves, but yet when warmed are changed into living birds.
Thomas Aquinas · AD 1274 There is, however, another property of the ostrich which distinguishes it from other birds, i.e., that she does not hatch her own eggs, but digs in the sand, deposits them there and covers them with sand, and so he says, "she leaves her eggs in the earth." She has a natural instinct for recognizing hot weather, namely, when the constellation called Virgo begins to appear in the…
15 Wilt thou beleeue him, that he will bring home thy seede, and gather it vnto thy barne?
Gregory the Dialogist · AD 604 She forgetteth that the foot may crush them, or that the beast of the field may break them. [MYSTICAL INTERPRETATION] 38. The foot crushes, and the beast of the field breaks, the eggs at the time, when they are forsaken on the earth; because, namely, while the hearts of men seek to be ever thinking on earthly things, ever to be employed on things below, they throw themselves do…
Thomas Aquinas · AD 1274 The ostrich is naturally a forgetful animal and exhibits no care to preserve her eggs, and so he says, "she forgets that a foot," of a man passing that way, "may crush them," the eggs, "or a beast of the field trample them," either in a chance passing by or in the search of food.
16 Hast thou giuen the pleasant wings vnto the peacockes? or winges and feathers vnto the ostriche?
Gregory the Dialogist · AD 604 She is hardened against her young ones, as though they were not hers. She hath laboured in vain, no fear compelling her. [MYSTICAL INTERPRETATION] 39.
Thomas Aquinas · AD 1274 Just as she does not care to guard her eggs, so she does not care to nourish her young, and so he says, "She deals cruelly with her young as if they are not hers," because she takes no care for their nutrition, so, as far as she is concerned, she loses the fruit of generation, and so he says, "she labored in vain," by conceiving and bringing to birth, because she does not nouri…
17 Which leaueth his egges in the earth, and maketh them hote in the dust,
Gregory the Dialogist · AD 604 God hath deprived her of wisdom, neither hath He given her understanding. [MYSTICAL INTERPRETATION] 41. For strict is the enquiry of secret retribution; and because it knowingly lost its humility, it also lost, unwittingly, the understanding of the truth.
Thomas Aquinas · AD 1274 She does this if not because of fear, because of a defect of natural instinct which other animals have for this care, and so he says, "For God has deprived her," the female ostrich, "of wisdom," to nourish and govern her young in an orderly way, "nor did he give her intelligence," by which she has care for her young. Wisdom and intelligence here mean natural instinct.
18 And forgetteth that the foote might scatter the, or that the wild beast might breake the.
Gregory the Dialogist · AD 604 When the time shall come, she raiseth her wings on high, she scorneth the horseman, and his rider. [MYSTICAL INTERPRETATION] 42. The ostrich raiseth her wings on high, when the synagogue opposes its Creator, not as before by dreading, but by now openly withstanding, Him.
Thomas Aquinas · AD 1274 Because he had said already that she has wings like the falcon and the hawk, (v.13) consequently, he shows next what purpose wings serve her saying, "When the time comes," when some necessity of violent movement presents itself to her, "she lifts her wings up high," so that although her body cannot be raised to fly by her wings, she is helped by her wings to run more swiftly, a…
19 He sheweth himselfe cruell vnto his yong ones, as they were not his, and is without feare, as if he trauailed in vaine.
Gregory the Dialogist · AD 604 Wilt thou give the horse strength, or wilt thou surround his neck with neighing? 43. In Holy Scripture there is sometimes expressed under the term 'horse,' the slippery life of the wicked, sometimes temporal dignity, sometimes this present world itself, sometimes the preparation of right intention, sometimes a holy preacher.
Thomas Aquinas · AD 1274 Just as the ostrich has some properties which differ from other animals and in which he is deficient from other animals, so also the horse has some noble properties by which he differs from other animals.
20 For God had depriued him of wisedom, and hath giuen him no part of vnderstanding.
Gregory the Dialogist · AD 604 Wilt thou rouse him as the locusts? 45. By the name 'locusts' is sometimes signified the Jewish people, sometimes the converted Gentiles, sometimes the tongue of flatterers, but sometimes, by comparison, the Resurrection of the Lord, or the life of preachers.
Thomas Aquinas · AD 1274 Another property of a horse is his powerful jump which is contrary to the behavior of many quadrupeds, and so he says, "Will you make him leap," raising him up high, "like the locusts," which move by jumping. Another property of the horse is his courage in battles, which he describes at greater length because it is noble and wondrous.
21 When time is, he mounteth on hie: he mocketh the horse and his rider.
Gregory the Dialogist · AD 604 He diggeth up the earth with his hoof. He exulteth boldly, he goeth on to meet the armed men. [MORAL INTERPRETATION] 77. For to dig the earth with the hoof, is to tame the flesh by strict abstinence. But the more the flesh is kept down, the more fearlessly does the mind rejoice, from the hope of heaven.
Thomas Aquinas · AD 1274 The sign of this appears immediately in him, which the text describes next, "he paws the ground with his hoof," to prepare himself to fight. He rejoices interiorly to perceive the coming battle, and so he says, "he exults," because he senses the opportunity to fight, and he shows this exultation by effect when he says, "he proceeds audaciously to the clash of arms."
22 Hast thou giuen the horse strength? or couered his necke with neying?
Gregory the Dialogist · AD 604 He mocketh at fear, and yieldeth not to the sword. [MORAL INTERPRETATION] 80. He mocketh at fear, because he is not so far alarmed by fear of any temptation, as to keep silence. And he yieldeth not to the sword; because though violent temptation assails him, it yet drives him not away from the care of his neighbour.
Thomas Aquinas · AD 1274 Nor is he cast down with fear in the thick of the battle itself, and so he says, "he scorns fear," and what is more, he is not even put off by the pain of wounds, and so he says, "he does not retreat from the sword."
23 Hast thou made him afraid as the grashopper? his strong neying is fearefull.
Gregory the Dialogist · AD 604 Over him will rattle the quiver, the spear will shake, and the shield. [MORAL INTERPRETATION] 81. For since he sees that the zeal of a holy mind helps others also against him, he labours to wound it with multiplied temptation.
Thomas Aquinas · AD 1274 Loud noise alone is usually enough to terrify most animals, but this does not apply to the horse, and so he says, "Above him the quiver will sound," that is, full of arrows when it is shaken at the motion of the soldier sitting on the horse.
24 He diggeth in the valley, and reioyceth in his strength: he goeth foorth to meete the harnest man.
Gregory the Dialogist · AD 604 Raging and snorting, he swalloweth the earth, neither believeth he that the blast of the trumpet soundeth. [MORAL INTERPRETATION] 83. The blast of the trumpet sounds against the horse, when any sin, placed nigh, fearfully assails the mind of an Elect one, in that which he does boldly.
Thomas Aquinas · AD 1274 But the horse is still not struck with terror by this sound, and so he says, "raging," from interior courage, "and snorting," that is, neighing. He calls this a roar which is the sound characteristic of lions (Proverbs 19:12) because of the courage of the horse.
25 He mocketh at feare, and is not afraid, and turneth not backe from the sworde,
Gregory the Dialogist · AD 604 When he heareth the trumpet, he saith, Vah. He smelleth the battle afar off, the exhortation of the captains, and the howling of the army. [MORAL INTERPRETATION] 84.
Thomas Aquinas · AD 1274 Rather, he is said to rejoice at the sound of the military trumpet, and so he says, "When he hears the trumpet, he exclaims: Hooray!" i.e., he shouts in exultation, for "Hooray" is an exclamation of exultation.
26 Though the quiuer rattle against him, the glittering speare and the shield.
John Chrysostom · AD 407 How does God keep hawks hovering in the air? How does he provide them with nourishment? You can figure out all that he said from a small number of examples! Why did he not mention beefs or rams or other animals of this kind, but only those that are useless for us and seem to exist without reason?
Gregory the Dialogist · AD 604 Doth the hawk get feathers by thy wisdom, stretching her wings toward the South? 92. That the hawk casts off its old feathers every year, as the new grow up, and gets a plumage without intermission, hardly any one is ignorant.
Thomas Aquinas · AD 1274 After he has explained about animals which walk on the earth, he goes on to animals which fly in the air. First, he remarks on the natural aptitude of the hawk, who in molting season stretches out his wings to the South Wind, which is a hot wind, so that with the pores opened he may shed the old feathers and new ones may take their place, and so he says, "Is it by your wisdom t…
27 He swalloweth the ground for fearcenes and rage, and he beleeueth not that it is the noise of the trumpet.
Ephrem the Syrian · AD 373 The eagle is Christ. The high rock is the cross. The young ones licking the blood are the souls of the saints, who feed on Christ's blood flowing from his side, that blood that also the nations of the believers enjoy like young ones of the heavenly eagle.
Bonaventure · AD 1257 Hence in Job: "Does the eagle fly up at your command to pass the night at his lofty nest?" And later: "Where the slain are, there is he." First, he speaks wonders of the eagle, and then humble things; and so it is with rapture. For the man ravished to the greatest height is also the most humble.
Thomas Aquinas · AD 1274 He last speaks about the eagle, who flies higher than the rest of the birds, and so he says, "Will the eagle fly high at your command," like he does at mine? For the eagle does this by natural instinct.
28 He sayth among the trumpets, Ha, ha: hee smellleth the battell afarre off, and the noyse of the captaines, and the shouting.
Gregory the Dialogist · AD 604 She abideth in the rocks. And she dwelleth in the abrupt flints, and in the inaccessible rocks. 97. In Holy Scripture, when a 'rock' is mentioned in the singular number, who else is understood but Christ? As Paul witnesses, who says, But the rock was Christ. [1 Cor.
Thomas Aquinas · AD 1274 So he says, "he dwells in the rocks," as though enjoying the purity of the air, because in rocky places there is not a lot of evaporation, "and he dwells in steep crags," those to which access is not open to predators, "and in cliffs which are inaccessible," to man, where his security is provided for.
29 Shall the hauke flie by thy wisedome, stretching out his wings toward the South?
Gregory the Dialogist · AD 604 From thence she beholdeth her food. Her eyes behold afar off. 100. That is, from these choirs of Angels he directs the eyes of his mind to contemplate the glory of the Majesty on high: and, not seeing it, he is still hungry: and seeing it, at length, he is satisfied. For it is written, Because his soul, hath laboured, he shall see and be satisfied. [Is.
Thomas Aquinas · AD 1274 The eagle has very acute vision so that he can see necessary food from a long way off, and so he says, "from there," i.e., from the high places, "he spies food," not only near, but also far away, and so he says, "and his eyes behold it far off."
30 Doeth the eagle mount vp at thy commandement, or make his nest on hie? Shee abideth and remaineth in the rocke, euen vpon the toppe of the rocke, and the tower. From thence she spieth for meate, and her eyes beholde afarre off. His young ones also sucke vp blood: and where the slaine are, there is she. Moreouer ye Lord spake vnto Iob, and said, Is this to learne to striue with the Almightie? he that reprooueth God, let him answere to it. Then Iob answered the Lord, saying, Beholde, I am vile: what shall I answere thee? I will lay mine hand vpon my mouth. Once haue I spoken, but I will answere no more, yea twise, but I will proceede no further.
Gregory the Dialogist · AD 604 Her young ones suck up blood. And wheresoever the carcase shall be, she is immediately present. 104. As if it were plainly said; She herself indeed feeds on the contemplation of His Godhead, but because her hearers cannot understand the mysteries of the Godhead, they are satiated with hearing of the blood of the Lord Crucified.
Bonaventure · AD 1257 Hence in Job: "Does the eagle fly up at your command to pass the night at his lofty nest?" And later: "Where the slain are, there is he." First, he speaks wonders of the eagle, and then humble things; and so it is with rapture. For the man ravished to the greatest height is also the most humble.
Thomas Aquinas · AD 1274 The eagle is powerful in game like the lion among quadrupeds. To show this he says, "His young suck up blood," that is, of the living animals which the eagle carries back to the nest.