V. 6. The children of Ham are these: Chus, Mizraim, Put and Canaan.
33) Now it is truly surprising that the lineage of the godless Ham is told rather than that of Shem, the blessed one; but this is perhaps because of Christ's saying in the gospel Matt. 19:30,
that in the Kingdom of God the last become first. For as we see here that Ham is set in the midst of Japheth and Shem: so we see that the wicked sit in heaps in the midst of the church, and have the very best and most glorious place.
034 And it shall come to pass, that the family of Ham shall not be content with his portion and estate, but shall lay hold upon the family of Shem and Japheth. For they have taken not only some parts of the land that lie after the morning and after the midnight, but also some that lie after the noon. For Chus are the Ethiopians, as we now call them, and have possessed not only the lands after the south, which are far from the sea, but also the places which border upon the sea. There is no doubt that Mizraim is Egypt.
35 There is nothing certain about Put: therefore I believe that this son also perished soon because of sin. Some commentators report that it is the Libyans or Afern, that is Africa, as far as it touches the Mediterranean Sea, Numidia, Mauritania and Cyrenaica. And in Numidia, they say, is a water, so there has the name Put.
(36) Canaan is the most famous of all these, because he took this kingdom, which was given to the children of Israel. But see how it is in this world of the right church. Ham is cursed by his father Noah, but Shem and Japheth are blessed. But does not the experience show that it has all been reversed and the contradiction found? For Canaan, the son of Ham, wins the very best and most glorious part of the earth; as I believe that in the land of Canaan was paradise, and is the only place in which God afterwards willed that the church and his people should be. Because Ham, with his family, owns and possesses the best and most beautiful part of the whole world, the church must be afflicted and poor: and yet such happiness and prosperity of the wicked does not last forever, but Canaan is miserably devastated in the end, and God's people are on top and triumphant.
37. the name Canaan is significant; for Canaan means a merchant or trader, and are ever the trading cities in the
Therefore also Tyre and Sidon, then dwelt merchants, have given the name to this whole kingdom. Nor are there any other trading cities that are praised so much in the Scriptures, although the histories of the pagans also indicate that they were the most famous cities in the whole world. For Carthage was a colony of them. And Ezekiel calls Cap. 26, 17. calls the city of Tyre a famous and mighty city at the sea, before which the whole country had to fear.
That is why Ham had the very best part of the world, namely the whole side to the south, except Arabia, Persia and India. Where then has the curse remained? Answer: It has passed away, but it has not been taken away or lifted, so that the wicked might fulfill their measure and become the more secure. On the other hand, the church must be under the cross and persecution, so that it may keep the eternal goods and the right blessing all the more surely.
V. 7. But the children of Chus are these: Seba, Hevila, Sabtha, Raema and Sabtecha.
(39) These five sons of Chu, who, as we have said, was a Moor, have taken fortunate Arabia and all the line to Persia and India, where Hevila is; as Genesis 2:11 says. Seba, they say, is still a famous city in the land of the Moors.
But the children of Raema are these: Sheba and Dedan.
40 Rama or Raema is the father of the blessed Arabia, whose son, Sheba, had the richest country in the noon, which is especially praised before the other parts of the world in the histories. And what may it say? Shem and Japheth get sandy, barren, swampy and uninhabitable places for their dwelling; Ham, however, gets what was left of paradise, in which nothing but spices, gold and precious stones grow.
41. but this is by the special counsel of God, who gives the wicked abundance and fullness of all things; even as they are covetous and covetous of them, and set their hearts on them.
hang on it. Therefore, God does not fail them with their diligence and work. In the meantime, the children of God suffer hunger, thirst and frost, and are hanged and burned. But why does this happen? Because we should understand that other treasures and goods are promised to us in the Word and are acquired through the Son of God. And because the wicked do not pay attention to them, they let themselves take the temporal things that flow to them after they have sought them so diligently.
Thus God has showered the Roman Empire with unspeakable violence. The Turks are now miraculously fortunate and are spreading their borders far and wide. But because by this marvelous counsel of God the weak children of God are vexed, they become impatient and grieve when they see that the wicked, who ridicule God and man, are doing so well, but they must be saddened and be overwhelmed with misfortune. This is what God does and has done since the beginning of the world, as the examples of the first patriarchs show. Cain, the murderer, is the first to build a city; Ham wins the very best part of the earth.
(43) What wonder is it, then, that in our day the Turk and the Pope prosper and are very fortunate? For in all ages it has been found in the world that the wicked flourish like the grass of the field, Ps. 92:8, while the pious and godly suffer and are afflicted daily; as the 73rd Psalm, vv. 13, 14, 18, finely says: "Because they flourish, they are set right on the slippery slope, so that they are brought down to the ground.
(44) It was very hard for Lazarus that he had to see in his sorrow and pain that the rich man had everything in full and superfluous: but is not the sight of the rich man after his death in hell a very miserable and pitiful thing? Luc. 16, 23. Therefore we should not let the happiness and welfare of the wicked trouble us at all, but should open the eyes of the spirit and consider that in this world they have their joy and pleasure in perishable and deceitful things. But we, who suffer and live in the fear of God, have
the hope of the eternal kingdom, whereas the wicked will be in eternal torment and punishment.
V. 8. 9. But Chus begat Nimrod. He began to be a mighty lord on earth and was a mighty hunter before the Lord. Therefore it is said: this is a mighty hunter before the Lord, like Nimrod.
45 Nimrod is not counted among the other sons of Chu because he may have been illegitimate. But his history Moses treats diligently and praises him before all descendants of Noah. For just as he reported of Hanoch, the son of Cain, before the Flood, that he was the first to seek a regime and to build a city, which he had called by his name, and I believe that it was located in the place where Babel stood after the Flood (for as the histories of the Gentiles also testify, it was a beautiful flat place): So after the Flood Nimrod was the first to seek the dominion of the whole world, and was not content with his land, which was toward the south, but went much farther, to the places after the east, which belonged to Shem. And is this the reason why Moses treats his history so diligently and extensively, and sets him high, that by his example the wicked may be terrified and the pious comforted.
46 The name Nimrod is significant. For he is called Nimrod from marad, which means to be derogatory, to be renegade, and to be contrary; either because he made war upon his brethren, and especially upon the families of the pious, that he might spread and enlarge his land, or because that nation began at that time to fall away from the sons of Shem and their religion, and sought a special power and dominion over all the sons of Noah.
47 Therefore Moses adds: "He began to be mighty on earth"; but not by God's command, nor that the fathers Shem and Arphachad would have it so, but by tyranny. Now we should not think that such a thing could happen without war, murder and blood.
will have been shed. Therefore, after the Flood, he was either the first Turk or the first pope in the world. For his hand was stretched out against all churches and police, until he came by tyranny to a regiment, which did not belong to him, but to Shem, as also the priesthood. But such a son of the devil had to be like his father, because the devil is a murderer, Joh. 8, 44.
48 But that he is a mighty lord on earth is not in itself evil, for in his place he may well exercise dominion and power; as he has undoubtedly held the best place on earth: but he is not content with his border, but reaches around and takes others also who push against his.
(49) And what is worst of all, he not only wants to be a mighty hunter on earth, but also before the Lord; that is, he has not only wanted to be mighty in the temporal government, but also to have a government and power in religion: to this he applies himself and exercises his tyranny, as the pope does now and in our time. And he who has such power and tyranny does not, as hunters do, chase after hares, deer or wild pigs, but deceitfully sets after the pious, the saints, the prophets and priests of God: these he chases, catches and strangles, who are dear to God, who have faith in God and in whom God Himself dwells through His Spirit.
50 For who will doubt that the holy fathers did not always have their flocks and meetings in which they instructed the youth, preached, prophesied, called upon God and gave thanks? For where the word is not always practiced and practiced, the church cannot be or exist; and the church has always had its sacraments or signs of grace and ceremonies. For Cain and Abel sacrificed to God in the same way that they were kept by their father, and at that time sacrificing was a divine service. So also Shem had his gathering and meeting, preaching, worship, sacrifice and other ceremonies, which have remained until Abraham.
(51) This hunter, who is not satisfied that he can tyrannize in the worldly regime, but also wants to have power and dominion in the church, establishes new worship services, and oppresses those who lived and walked rightly before the Lord. As Moses clearly distinguishes between conduct and reputation before God and before men. Therefore, what is good and right before God, the world always considers evil and wrong.
52 Thus Nimrod was considered in his own eyes and in the eyes of the whole world to be a mighty hunter before the Lord, that is, he was considered to be a high priest and head of the church, and indeed to be such a one as the pope now wants to be considered and held for. For with the eyes of the flesh the papacy cannot be seen nor judged to be evil, but those who have the Holy Spirit and keep the Word of God can judge it. Just as the pope cannot suffer this judgment from us, because he wants to be the head of the church, so Nimrod also usurped this title and name with the sword and by force, because he wanted to be a mighty hunter before God, that is, a lord in the church.
(53) Thus the Scripture presents us with such a tyrant, who not only subjugates himself to usurp foreign dominion, but also takes religion by force, and does it with the most beautiful appearance, so that no one notices that he is dealing with it, that he may be a hunter before the Lord, or that he seeks dominion in the church. As the pope also did, who called himself a servant of all servants.
54 With this appearance Nimrod has also painted and maligned his plots, so that one would think him pious, God-fearing, kind, and who would be useful to the secular government and necessary to the church; otherwise the common people would not have fallen to him in such a heap. But actually and in truth Nimrod is an apostate and tyrant, an executioner and devastator of the human race; after that also a persecutor and strangler of holy people and righteous people.
The priests, who have taken pains and worked hard to take away this glorious title and seek the salvation and prosperity of the people. For the godly, who keep the word of God, cannot and should not remain silent about the plots and pretensions of ungodly people. If they do so, they will be threatened with the sword and war, and the church will be tyrannically dealt with in an unjust manner.
55. That therefore Nimrod is called a hunter, you must by no means understand that he was such a hunter, as other lords and princes are, who often indulge in hunting, and are so senselessly eager for it, that they also forget their countries and people's business thereby and want to be taken much rather for brave hunters than for wise rulers: but Moses indicates that Nimrod did not hunt wild animals, but hunted and pursued men, and especially those who ruled the church with the doctrine.
(56) Therefore this title should be given to all godless princes and rulers and painted on their coats of arms, as Moses does here, who says that a proverb has been made of Nimrod. As if he wanted to say that Nimrod's title had subsequently become a common title of all tyrants and princes who, following Nimrod's example, had not only taken over countries, cities and worldly regiments in order to increase their dignity and power, but also wanted to have the right to the church; As in our time the bishop of Mainz does, who, in addition to having robbed and sucked his episcopate, also grieves and burdens the church by not wanting to leave the pure doctrine in it and forcing and urging the people to ungodly and idolatrous services.
57 But this one Moses calls a strong or mighty hunter, whom no one has been able to resist. For without that the tyrants are renegades and faithless, they also have the power of a tyrant, so that they can arm themselves and easily accomplish what they desire. And I do not doubt at all, Moses wanted to represent with this description and painting a legend of all tyrants, who also in the later times against the worldly
He said that Nimrod was a mighty persecutor of the saints of God and an enemy of the Word and the Church, and that he would rage against the regiment and the Church with violence and tyranny. What follows now belongs to the description of the kingdom and rule that Nimrod has acquired.
V. 10. And the beginning of his kingdom was Babylon, Erech, Accad and Calne in the land of Sinear.
(58) Behold, how this wicked and most wicked wretch first sets upon the people of God and attacks this lineage from which Christ was to be born; for at last, after the Flood, he obtains Judea with the Orientals. Now it is known that Sinear is called the same flat land, on which afterwards Babel was built, which was the beginning of the kingdom of Nimrod.
59 This text is interpreted in this way, that the city of Babylon was divided into four parts, called Babel, Erech, Accad and Kalne. For Pliny writes that it was so large and had such a wide circumference that there were six and forty districts and communities of people in it. And Aristotle also writes that Babylon was not a city, but a province, so enclosed and surrounded by a curtain wall; so that it is no wonder that such a great city was divided into four main parts or estates; as Rome was divided into four estates, as patricians or senate, knights, common people and peasants. And Hebron is also called Kiriath Arba, because it was four holy.
60 Some interpret this text in this way. That I do not follow this opinion, however, gives me cause that I see that in the prophets Kalne is praised very much and was called Seleucia afterwards, from which Seleucus made a trade city, to weaken Babylon with it and to make it powerless. Now it would have been very bad to dream that Seleucia was a part of the city of Babel, from which Seleucia was far away. And even if I can indicate nothing about Erech and Accad, what they are,
I do not agree with this opinion of the quadruple healing of Babel.
61 Thus we have enough that we know that Babylon may have been built by Nimrod in the same place where Cain had built his city Hanoch before. Item, that the kingdom of Babylon began from Nimrod, and thereafter always improved and increased so, that it is counted and counted by Daniel as the first monarchy. But because the kingdoms also have their appointed and certain time, how long they are to stand, and after that they perish: so the histories of the holy scriptures show that the same royal sovereignty and power afterwards fell from Babylon to the Ninevites and Assyrians, although it also came again to Babylon.
62 But here it is asked: Whether Babel was built before the famous tower in the land of Sinear was erected by the sons of Ham? And I am of this opinion, even though I have nothing substantial or certain that could be said about it, that I believe that the same building was erected by Nimrod, so that he wanted to make an eternal name for himself in the world and among his descendants. But since he saw that such a building was confused and prevented from heaven, he only then began to build the city of Babel. And that I follow this opinion, gives me reason the name Babel. For the fact that this name was given to the city because of its success is indicated by the work itself. Thus we have the first king and ruler of the world, who, even though he is an enemy of the church and of God, has brought under him the rule of the whole Orient.
V. 11, 12: From the land afterward came Assyria, and built Nineveh, and Rehoboth, and Ir, and Calah, and Resen, between Nineveh and Calah. This is a great city.
63) After the kingdom and government of Babylon were confirmed, Assyria came out of it in time, who also built a city called Nineveh. Which city is also remembered in the histories of the Gentiles and finally turned there and
The empire and regiment of the whole Orient has fallen. But by what and at what time Babel fell and was devastated is nowhere to be found.
64 And of this city of Nineveh it is also said that it was divided into four circles or cities, as Jonah's history Cap. 1, 2. indicates that it was very large and wide, such a city is now known in Europe. If it was now divided into four circles, then Nineveh was the middle place and best part of it, in which the royal court was. Rehoboth, however, was the place where the merchants dwelt; Jr, where the council sat; and Calah, where the husbandmen dwelt. Of these places Resen was a little further, where the gardeners lived. For we have nothing certain about this, but have to guess and trace, as it were, in such old histories alone.
65 There is also a dispute about Asshur, whether he is the one who is remembered in the story of the family and tribe of Shem, or whether he is another one? Since I cannot say anything for certain about it, if I had to guess, I would assume that Assyria, the son of Shem, came out of the land of Babylon, just as Abraham came out of the land of the Chaldeans by God's command. For he did not go out of his own country, but was commanded by God.
66 But Assyria was driven out of the land by the wickedness and tyranny of the family of Ham, because he could not bear the wickedness, false worship and idolatry of the descendants of Ham. Therefore he left room for their madness and nonsense and went to our ancestors, the descendants of Japheth; and that he might be a little nearer to them, he built the city of Nineveh. Therefore God loved Nineveh, as can be seen in Ezekiel and Jonah, and decorated it so that it would be a monarchy: therefore Ezekiel Cap. 31, 9. compares it to a very beautiful tree, which spreads wide, is thick and high.
67 And to the rest of the family of Shem was sent Jonah, after whose preaching Nineveh was converted, repented, knew God, and was saved.
Ion. 3, 10. 3, 10. And it is not without cause that Jonah calls it a great city of God. For the Jews to dream that he called it great, that it was great and wide, is very ridiculous; but what God does is great, even if it concerns only one man. Rather, Nineveh is called a city of God because it had the right religion and was preserved by God for the sake of the pious man Assyria, who, impatient with idolatry, left the old dwelling place at Babylon and turned to the descendants of Japheth at midnight and built a small church there.
68 This supposition of Assyria pleases me better than others; namely, that he went out from Babylon, so that he might escape the vexation of idolatry, and also thought how he might leave a church to his holy descendants. Since the histories give no account of all this, we can do nothing but guess and assume.
69 Because Moses says here of Nineveh, as he did above (v. 10.) of Babylon, that beside it other three cities were built, as Rehoboth, Ir, and Calah, I now direct myself to this thought, that such four holy cities were not one place, surrounded and enclosed with one wall, but four cities, situated in different places and yet under one prince's territory and rule.
(70) As in Silesia are the six cities, which, though they are dissimilar in name, place, and location, yet each of them has the name of being called one of the six cities, and all of them are under one lord. So Kalne, being Seleucia, can be called one of the Babylonian four cities. Now in our time the Swiss have many and mighty cities, which have all one council: as also with the Greeks the assembly of the Amphictyons was. And so perhaps in the empire of Babel and Assyria there were also four cities.
71 And will the kingdom of Assyria in
It is highly praised and glorified in Scripture, not only for the police and external government, but much more for the sake of religion, and that it believed the sermons of Jonah the prophet, who was sent to it, Jon. 3, 5. But it had not only a king or monarch, but also other high estates, as princes, high priests etc. If they had been like our princes, cardinals and bishops, they would not only not have admitted the prophet Jonah, but would also have strangled him. But this pious generation of Shem, even though it had gone astray and fallen away, nevertheless accepted God's word again and converted, and was also accepted again by the Lord in grace.
But afterwards it fell away again. For so it is wont to go, that angels become devils, and the church and pious Christians become heretics. Therefore it was also destroyed, as Isaiah Cap. 37, 22, perhaps under Asserhaddon, the son of Sanherib, since the sons were at odds and discord with each other after their father's death. And the same monarchy was transferred and came to Babylon, but not to the old city of Babylon, which Nimrod had built and was now desolate, but to the new Babylon, whose first monarch, Nebuchadnezzar, destroyed and desolated the kingdom of Judah.
V. 13. 14. Mizraim begat Ludim, Anamim, Leabim, Naphthuhim, Pathrusim and Casluhim. From there Philistim and Caphthorim came to you.
These are also mostly mere names and, as it were, the remnants of these countries and people. Ludim, one thinks, are the Lydians, Leabim the Libyans. Pathrusim, however, are thought to be those who are called Pathros in Isa. 11, 11, and are now perhaps those who have a part in Africa, or, as others think, the Numidians and Mauritians; for Isaiah relates and places them with the Egyptians.
Seventy-four: That the Jews here fable after their manner, that Pathrusim and Casluhim have changed with their wives, and out of
that the Philistim and Caphthorim went out, that is, were born, is a foolish and loose fiction. For the word "go forth" is not to be understood of birth, but of wandering and departing, namely, that the Philistim and Caphthorim did not want to dwell with the Pathrusim and Casluhim. This, however, the Jews invent for the sake of their fame, which, however, the grammar does not suffer. For "to go out" does not mean to be born of adultery. So now we have the three parts or regions of the world, namely midnight, evening and noon; now we still have the morning or Orient before us.
V.15-20. But Canaan begat Zidon his first son, md Heth, Jebusi, Emori, Girgasi, Hivi, Arki, Sini, Arvadi, Zemari and Hamathi. Therefore find spread out the families of the Cananites. And their borders were from Zidon, through Gerar to Gasa, until one comes to Sodoma, Gomorrah, Adama, Zeboim, and to Lasa. These are the children of Ham in their families, languages, countries and people.
75 Zidon is known. Moses saw the Hittites, the Jebusites, the Emoreans, the Girgosaeans and perhaps the others as well. But they were exterminated afterwards partly by the people of God, partly by other pagans who settled in their countries. Zemari is known, as well as Hemath, which is Antioch.
Here see and now think back. Canaan was cursed by his grandfather Noah: here he is not only superior to others with many children, but also occupies the very best and most delicious place on the whole face of the earth. For these nations, which are mentioned here by Moses, have left this place, which their father Ham had taken. For the region toward the south was allotted to Ham, but this part with the Orient had fallen to the pious Shem. Because the wicked always have more happiness and prosperity in this life than the pious and holy, the descendants of the wicked Ham, who were cursed, have driven the blessed lineage of Shem out of its border and land.
and settled in Palestine, Syria and the other surrounding countries as far as Babylon.
All of which shows that man was not created for this life. For since the wicked prosper in this life, there must be another life after this, in which they will be punished and suffer; just as the pious will find and receive in another life the reward for the suffering and affliction they must bear and endure in this life.
And I have no doubt that the land of Canaan was the greatest delight and glory of all the earth. For this reason I also gladly fall for those who believe that paradise was in the same place before the Flood. Neither does he sin who believes that in the same place where Christ was crucified and with his death restored life to the world, there was the tree which, having been deceived by the serpent, did harm and brought destruction to man.
The Canaanites, however, have not always had such happiness and pleasure, for they have been driven out and exterminated for their ungodly nature by the people of God, who must ultimately prevail and triumph, even though something of the ungodly still remains. As it is in our flesh, in which something remains of sin, even though we have been justified, so that we may not be idle, but have something in which to exercise our faith and prayer.
80 The border from Zidon to Gaza includes the line of the sea, which is called the Mediterranean Sea, in which there have been very rich and beautiful cities. And Zidon lies after midnight, but Gaza after noon. Not far from Zidon was Tyre, the most famous trading city in all of Asia. After that Ptolemais, Caesarea, Apollonia, Joppa, Azotus 2c lie towards evening. Sodoma has been the border after the morning. Lasa, it is believed, was the city that the Romans called Caesarea Philippi, in the lineage of Dan.
Third part.
Of Shem and his lineage.
And Shem, the greater brother of Japheth, begat children also, who is the father of all the children of Eber. And these are his children: Elam, Asshur, Arphachad, Lud and Aram.
81 Here one asks: Why Shem is called the father of all the children of Eber, when he is not the son of Shem, but even the grandson of Arphachad, who is the third son of Shem; and the Jews almost give this opinion, that it is because of this Eber that the people of God have inherited the name, that they are called the Hebrews; although they would rather that this name be derived from Abraham. However, this opinion seems to me to be better. This boar was a father of Peleg, at which time, as Moses says afterwards, the languages began to divide, since Nimrod and the descendants of Ham built the Tower of Babel.
82Now we have said above that Assyria went out of the land of Sinear because he would not consent to the idolatrous worship of Nimrod. Because he was not sure of his life among the idolaters, he turned to the midnight, where the pious and godly family of Japheth lived.
In order that there might be a distinction among the children of Shem, Moses called Shem the father of all the children of Boar, so that it might be known that Christ would be born from the descendants of Boar. This is such an honor that he did not count the other sons, even though they were of excellent standing, as Shem's children before this Boar, the father of the Lord Christ.
The Persians of Elam were famous not only because they had Cyrus, the greatest and most powerful prince, as their monarch, but also because they had the knowledge of God and the right religion that Daniel had preached and taught them. From Arphachsad many
easily the Greeks called their Arbaces, who killed the Sardanapalus. Assur are the Assyrians. Lud, one respects, are the Lydians. Above, however, in the Canaan family Ludim were called the Lydians. Aram is Syria, which is two, as one knows from the histories: one in Mesopotamia, the other in Phoenicia. From Aram, one thinks also, Armenia is called.
V.23. But the children of Aram found these: Uz, Hul, Gether and Mas.
These are all unknown to us, except Uz, from which country Job was.
V. 24. 25. But Arphachad begat Salah, Salah begat Eber. Eber begat two sons. One was named Peleg, because in his time the world was divided; his brother's name was Jaketan.
Eber is the fourth after Shem, and after Shem he is especially praised, because he is also among the grandparents of the Lord Christ. At that time it happened that Nimrod invaded the Orient from the south and drove the pious family of Shem out of it; therefore the same holy patriarchs had to leave their seat, as it is said above about Assyria.
V. 26-32. And Jaketan begat Almodad, Saleph, Hazarmaveth, Iarah, Hadoram, Uzal, Dikela, Obal, Abimael, Seba, Ophir, Hevilah and Jobab. These are all the children of Jaketan. And their dwelling was from Mesa until one comes to Sephar, to the mountain toward the east. These are the children of Shem in their families, languages, countries and people. Now these are the descendants of the children of Noah, in their families and people. From them find spread the people on earth after the flood.
These are all peoples in India, of whom we know nothing, as we know the least of all parts of the whole earth about India; otherwise we might have something clearer and more recognizable from the sameness of the names, although they are now being changed by the sailors.
The mountain Sephar is perhaps Ararat or Imaus. Which names, as often as I
I have to think about the misery of the human race. For although we have a very glorious gift, namely our reason, we are nevertheless hurried and overwhelmed with misery and wretchedness, so that we do not only not know our origin and the line of our ancestors, but also God the Creator Himself. For consider all the histories of the nations, what would we know about the origin of mankind if we did not have the one Moses?
Aristotle was a very perceptive man, that I also consider it that he did it to Cicero far before and was at the mind above him. Although I like to compare Aristotle with Cicero, Cicero cannot be blamed for not being able to emulate Aristotle, because his studies were not a little hindered by worldly business and trades. However, since Aristotle comes to the thought where man comes from, his reason pulls him by force to the conclusion that there is no first and last man. Plato, as I consider it, has never seriously discussed this, but has wanted to ridicule the other philosophers who were in his time; therefore, I will not bring his opinion and teaching here.
90 Aristotle was serious with his thoughts about this. However, see what clumsy thing follows from it, if you want to follow it! For first of all, it will necessarily and inevitably follow that the soul is mortal. For philosophy not only denies a single unlimited thing of potency (possibility) [for when one thinks of a certain single thing as different from other certain things, one thinks of it as determined and limited by this difference, thus not as an unlimited thing], but says flatly that many unlimited things (infinita) are impossible. For example, these two infinites, an empty space and the filling of this space by a body, cancel each other out [as soon as one disregards all determining properties of a body, as substance, weight, color, and thus thinks of this body as an infinite, by considering only its extension, then this infinity falls into the category of an unlimited thing.
limited with the former, the extent of the empty space, in one]. An unlimited in reality recognizes the philosophy, as we see the people originate and pass away, in such a long series of years, which Aristotle holds for one unlimited according to the potency. *)
Our reason can prove such wisdom, namely, that if we do not have the word, we cannot understand or explain our own origin. But although I prefer Aristotle to Cicero for the sake of reason, I see that Cicero disputes such things much more wisely. For he is wary of these thoughts, of the unlimited, and avoids them as a dangerous place, but directs himself to religion, that is, turns his thoughts to the contemplation of the creature, which is the ver-
*) Cf. Aristotle Phys 4, 8.Since there is no body in the void, which could escape, then the stereometric content of the empty space would have to penetrate into the inserted body, when a body is put into the void, but now this body also has a stereometric content, which, apart from all qualitative determinations of the body, remains the same and occupies the same stereometric empty space, so that two, and in the same way also several, stereometric contents would be in one place. But this is impossible and inconsistent." - Furthermore Aristotle
3, 6.'. "It remains only that the unlimited is according to potency; but one must not take that which is according to potency in such a way, as, for example, with the existence of the potency of a certain statue, this statue will also once be, that likewise a certain unlimited, which would be according to the actus, will also be, but, since being is taken in many meanings, the unlimited exists in the way, as, for example, also the day and the festival exist in that it always becomes another and again another; for with these, too, there is something according to potency as well as something according to the actus. But since being is taken in many senses, the unlimited exists in the way that, for example, the day and the festival exist in that they always become another and another again; for in these, too, there is something both in potency and in act, for the Olympiad is both in that the festival can occur and in that it does occur. In addition, the unlimited is clear both in time and in men and in the division of magnitudes, for in general the unlimited exists in the sense that always another and again another is taken, but that which is just taken is always limited, yet always different and again different. Accordingly, the unlimited must not be taken as a certain individual, such as a man or a house, but as one speaks of day and festival, for which being is not there in the sense of a being, but always in a coming into being or passing away, and even if limited each time, nevertheless always a different thing and again a different thing; only, however, this takes place in the case of magnitudes in such a way that what is taken each time remains, whereas in the case of time and men in such a way that it passes away, but without there being a gap." Editor's note.
He sees the beautiful unity of the movements of the heavenly things; he sees the certain changes of times and certain kinds of things that grow out of the earth. For he sees the beautiful unity of the movements of the heavenly things above; sees the certain changes of the times, and certain kinds of things that grow out of the earth; sees also that man was created to understand these things and to use them.
(92) Therefore he directs his opinion to conclude both these things: First, that God is the eternal mind, which governs all things by its wisdom and providence; second, that the soul of man is immortal. And yet, in concluding these things, he is so violently hurried and carried away by his thoughts that he loses this opinion, which he thus grasps, at times under his hands. For the disputation of the unlimited is violently torn to many a strange thought, and our reason again takes away our thoughts from religion, when we see that this nature is laden with so many miseries and misery.
This text reminds us of our misery and ghastly blindness, holding up to us such things of which the whole world knows nothing. For what more do we have of the best and most distinguished part of the other world than mere names? But of the first world, which was before the Flood, I will say nothing. The Greeks, as well as the Romans, have taken care that the history of their tragedies and history should remain and be preserved: but is this not a small thing, if you count it against the history of the previous times, of which Moses here only tells the mere names and not their history?
Therefore, it should be considered that this tenth chapter is like a mirror in which we can see what kind of people we are, namely, such a creature, which has been so damaged and made dilapidated by sin that we would not know or know our own origin, even God, our Creator, if God's word did not point it out to us from afar as a little spark of divine light. What can one do in the world that is more foolish and futile than to be aware of his wisdom, riches, gifts, and the
walt and other things, so utterly ephemeral, boasts?
95 Therefore we hold our dear holy Bible in high esteem and as the most precious treasure. For this very chapter sums up, as with a string, all that has taken place in the world from the beginning to the middle and end, whether or not it is considered to have nothing but mere and dead words and names. For from Adam comes the promise of Christ to Seth;
from Seth to Noah; from Noah to Shem, and from Shem to this boar, from whom the people of the Hebrews have the name, as being the heir, to whom the promise of Christ is directed and decreed before all peoples of the whole world. The holy scripture points us to such knowledge, and those who do not have it live in error, blindness and godlessness without all measure and end, because they do not know of themselves who they are or where they come from.