Quis Rerum Divinarum Heres Sit

But as the discussion on the subject of a division into equal portions, and on that of opposite contrarieties, is of great extent and of necessary importance, we will not wholly pass it by, nor will we dwell on it with prolixity, but, investigating it as it is, we will be content with such things as seem suitable to the occasion. For as the Creator divided our soul and our limbs in the middle, so also, in the same manner, did he divide the essence of the universe when he made the world;

for, having taken it, he began to divide it thus: in the first instance, he made two divisions, the heavy and the light, separating that which was thick from that which was more subtle. After that, he again made a second division of each, dividing the subtle part into air and fire, and the denser portion into water and earth; and, first of all, he laid down those elements, which are perceptible by the outward senses, to be, as it were, the foundations of the world which is perceptible by the outward senses.

Again, he subdivided heavy and light [*](Exodus xxxix. 3. )

and each of these, again, received other further subdivisions; for the land was divided into continents and islands, and the water into sea and rivers, and all drinkable springs, and the air was divided into the solstices of summer and winter; fire, also, was divided into what is useful (but fire is a most insatiable and destructive thing), and also by a different division into what is saving; and this division was assigned for the conformation of the heaven.

But as he divided the things when entire, so also did he divide the particular divisions, some of which were animated and others inanimate; and of those which were inanimate he made a division into those which always remain in the same place, the bond of which is habit, and those which move, not indeed in the way of changing their place, but so as to grow, which indescribable nature has vivified. Again of these, those which are of wild materials are productive of wild fruits, which are the food of brute beasts; but others producing good fruit, the cultivation of which has called forth diligent superintendence and care, and these produce fruit for the tamest of all animals, namely, for man, that he may enjoy them.

And not only did he divide the inanimate things, and those which had received a soul and vitality in one manner—for of these he defined one species as that of irrational, and one as that of rational animals—but he also again subdivided each of these things, dividing the irrational into the wild and the tame species, and the rational into the mortal and the immortal.

Again, of the mortals he made two divisions, one of which he called men, and the other women; and, in the same manner, he divided the irrational animals into male and female. And these things were also subjected to other necessary divisions, which made distinctions between them; winged animals being distinguished from terrestrial, terrestrial from aquatic creatures, and aquatic creatures, again, from both extremities.

Thus God, having sharpened his own word, the divider of all things, divides the essence of the universe which is destitute of form, and destitute of all distinctive qualities, and the four elements of the world which were separated from

But since Moses not only uses the expression, "he divided," but says further, "he divided in the midst," it is necessary to say a few words on the subject of equal divisions; for that which is divided skilfully just in the middle makes two equal divisions.

And no man could ever possibly divide anything into two exactly equal parts; but it is inevitable that one of the divisions must fall a little short, or exceed a little, if not much, at all events by a small quantity, in every instance, which indeed escapes the perception of our outward senses which attend only to the larger and more tangible burdens of nature and custom, but which are unable to comprehend atoms and indivisible things.

But it is established by the incorruptible word of truth that there is nothing equal in inequality. God alone therefore seems to be exactly just, and to be the only being able to divide in the middle bodies and things, in such a manner that none of the divisions shall be greater or less than the other by the smallest and most indivisible portion, and he alone is able to attain to sublime and perfect equality.

If therefore there were but one idea of perfect equality, what has been said would be quite sufficient for the purpose. But as there are many, we must not hesitate to add some considerations which are suitable. For the word "equal" is used in one sense when speaking of numbers, as when we say that two are equal to two, and three to three; and speak of other numbers in the same manner. But in another sense when speaking of magnitude, as equal in length or breadth, or depth, which are all different proportions. For wrestler compared with wrestler, or cubit with cubit are equal in magnitude but different in power, as is the case also with measures and weights.