Souls of water creatures and land animals compared
Basil is comparing the souls of water creatures with those of land animals, arguing that land animals have a fuller share of psychic life, and he is about to explain why the earth is commanded to bring forth a living creature.
For among water creatures hearing is dull, and their sight is blurred as they look through the water. They have no memory, no imagination, no recognition of what is familiar. This is why the text seems to indicate that for water creatures, fleshly life directs the movements of the soul, whereas for land animals, since their life is more complete, the soul has been entrusted with the entire leadership. For their senses are rather sharpened, and sharp are the perceptions of things present; and accurate are the memories of things past among most of the four-footed animals. So it seems that in the case of water creatures, ensouled bodies were created—for creeping things of living creatures were brought forth from the waters—but in the case of land animals, a soul managing bodies was commanded to come into being, since those that live on the earth have received a greater share of vital power. Land animals too are without reason, yet each one, by the voice nature gives it, signals many of the passions of the soul. By sound it reveals joy and grief, recognition of what is familiar, lack of food, separation from its companions, and countless other passions. But water creatures are not only voiceless; they are also wild, unteachable, and unmanageable for any shared life with human beings. The ox knows its owner and the donkey its master's manger (Isaiah 1:3), but a fish would not recognize the one who feeds it. The donkey knows the familiar voice. It knows the road it has often traveled, and sometimes it even becomes a guide for a person who has lost the way. And no other land animal is said to have hearing as sharp as this creature. As for the camel's holding of grudges, its heavy anger, its lasting rage—what sea creature could imitate that? A camel struck once long ago stores up its wrath for a long time, and when it finds the opportunity, it pays back the harm. Listen, you who are slow to forgive, you who cultivate the holding of grudges as if it were a virtue: whom do you resemble when you guard your grief against your neighbor like a spark hidden in ashes, until you find fuel and kindle your anger into a flame?
"Let the earth bring forth a living creature" (Genesis 1:24). Why does the earth bring forth a living creature? So that you may learn the difference between the soul of an animal and the soul of a human being. A little later you will learn how the human soul was constituted; for now, hear about the soul of creatures without reason. Since, as it is written, the soul of every living creature is its blood (Leviticus 17:11), and blood when it congeals naturally changes into flesh, and flesh when it decays dissolves into earth, the soul of animals is reasonably something earthy. "Let the earth bring forth a living creature," then. Observe the sequence: soul to blood, blood to flesh, flesh to earth. And again, reversing the steps, go back from earth to flesh, from flesh to blood, from blood to soul, and you will find that the soul of animals is earth. Do not think that it is older than the substance of their body, or that it remains after the dissolution of the flesh. Flee the nonsense of the pompous philosophers, who are not ashamed to make their own souls and the souls of bitches of the same kind as one another—who say that they themselves were once women, and bushes, and fish of the sea.
Greek
Καὶ γὰρ ἀκοὴ παρ' ἐκείνοις βαρεῖα, καὶ ὁρῶσιν ἀμβλὺ διὰ τοῦ ὕδατος βλέποντες, καὶ οὔτε τις μνήμη παρ' ἐκείνοις, οὔτε φαντασία, οὔτε τοῦ συνήθους ἐπίγνωσις. Διὰ τοῦτο οἱονεὶ ἐνδείκνυται ὁ λόγος, ὅτι ἡ σαρκικὴ ζωὴ τοῖς ἐνύδροις καθηγεῖται τῶν ψυχικῶν κινημάτων· ἐπὶ δὲ τῶν χερσαίων, ὡς τελειοτέρας αὐτῶν οὔσης τῆς ζωῆς, ἡ ψυχὴ τὴν ἡγεμονίαν ἐπιτέτραπται πᾶσαν. Αἵ τε γὰρ αἰσθήσεις μᾶλλον τετράνωνται· καὶ ὀξεῖαι μὲν τῶν παρόντων αἱ ἀντιλήψεις· ἀκριβεῖς δὲ μνῆμαι τῶν παρελθόντων παρὰ τοῖς πλείστοις τῶν τετραπόδων. Διὰ τοῦτο, ὡς ἔοικεν, ἐπὶ μὲν τῶν ἐνύδρων σώματα ἐκτίσθη ἐψυχωμένα (ἑρπετὰ γὰρ ψυχῶν ζωσῶν ἐκ τῶν ὑδάτων παρήχθη), ἐπὶ δὲ τῶν χερσαίων ψυχὴ σώματα οἰκονομοῦσα προσετάχθη γενέσθαι, ὡς πλέον τι τῆς ζωτικῆς δυνάμεως τῶν ἐπὶ γῆς διαιτωμένων μετειληφότων. Ἄλογα μὲν γὰρ, καὶ τὰ χερσαῖα· ἀλλ' ὅμως ἕκαστον τῇ ἐκ τῆς φύσεως φωνῇ πολλὰ τῶν κατὰ ψυχὴν παθημάτων διασημαίνει. Καὶ γὰρ καὶ χαρὰν καὶ λύπην, καὶ τὴν τοῦ συνήθους ἐπίγνωσιν, καὶ τροφῆς ἔνδειαν, καὶ χωρισμὸν τῶν συννόμων, καὶ μυρία πάθη τῷ φθόγγῳ παραδηλοῖ. Τὰ δὲ ἔνυδρα οὐ μόνον ἄφωνα, ἀλλὰ καὶ ἀνήμερα, καὶ ἀδίδακτα, καὶ πρὸς πᾶσαν βίου κοινωνίαν ἀνθρώποις ἀμεταχείριστα. Ἔγνω βοῦς τὸν κτησάμενον καὶ ὄνος τὴν φάντην τοῦ κυρίου αὐτοῦ· ἰχθὺς δὲ οὐκ ἂν ἐπιγνοίη τὸν τρέφοντα. Οἶδε τὴν συνήθη φωνὴν ὁ ὄνος. Οἶδεν ὁδὸν ἣν πολλάκις ἐβάδισε· καί που καὶ ὁδηγὸς ἐνίοτε ἀποσφαλέντι γίνεται τῷ ἀνθρώπῳ. Τὸ δὲ ὀξυήκοον τοῦ ζῴου οὐδὲ ἄλλο τι ἔχειν λέγεται τῶν χερσαίων. Τὸ δὲ τῶν καμήλων μνησίκακον, καὶ βαρύμηνι, καὶ διαρκὲς πρὸς ὀργὴν, τί ἂν μιμήσασθαι τῶν θαλαττίων δύναιτο; Πάλαι ποτὲ πληγεῖσα κάμηλος, μακρῷ χρόνῳ ταμιευσαμένη τὴν μῆνιν, ἐπειδὰν εὐκαιρίας λάβηται, τὸ κακὸν ἀντιδίδωσιν. Ἀκούσατε, οἱ βαρύθυμοι, οἱ τὴν μνησικακίαν ὡς ἀρετὴν ἐπιτηδεύοντες, τίνι ἐστὲ ἐμφερεῖς, ὅταν τὴν κατὰ τοῦ πλησίον λύπην, ὥσπερ τινὰ σπινθῆρα κεκρυμμένον ἐν σποδιᾷ, μέχρι τοσούτου φυλάσσετε, ἕως ἂν ὕλης λαβόμενοι, οἷον φλόγα τινὰ τὸν θυμὸν ἀνακαύσητε. 8.2 Ἐξαγαγέτω ἡ γῆ ψυχὴν ζῶσαν. Διὰ τί ἡ γῆ ψυχὴν ζῶσαν ἐξάγει; Ἵνα μάθῃς διαφορὰν ψυχῆς κτήνους καὶ ψυχῆς ἀνθρώπου. Μικρὸν ὕστερον γνώσῃ, πῶς ἡ ψυχὴ τοῦ ἀνθρώπου συνέστη· νῦν δὲ ἄκουε περὶ τῆς τῶν ἀλόγων ψυχῆς. Ἐπειδὴ κατὰ τὸ γεγραμμένον, παντὸς ζῴου ἡ ψυχὴ τὸ αἷμα αὐτοῦ ἐστιν· αἷμα δὲ παγὲν εἰς σάρκα πέφυκε μεταβάλλειν· ἡ δὲ σὰρξ φθαρεῖσα εἰς γῆν ἀνα λύεται· γεηρά τίς ἐστιν εἰκότως ἡ ψυχὴ τῶν κτηνῶν. Ἐξαγαγέτω οὖν ἡ γῆ ψυχὴν ζῶσαν. Ὅρα τὴν ἀκολουθίαν ψυχῆς πρὸς αἷμα, αἵματος πρὸς σάρκα, σαρκὸς πρὸς τὴν γῆν· καὶ πάλιν ἀναλύσας διὰ τῶν αὐτῶν ἀναπόδισον ἀπὸ γῆς εἰς σάρκα, ἀπὸ σαρκὸς εἰς αἷμα, ἀπὸ αἵματος εἰς ψυχήν· καὶ εὑρήσεις ὅτι γῆ ἐστι τῶν κτηνῶν ἡ ψυχή. Μὴ νόμιζε πρεσβυτέραν εἶναι τῆς τοῦ σώματος αὐτῶν ὑπο στάσεως, μηδὲ ἐπιδιαμένουσαν μετὰ τὴν τῆς σαρκὸς διά λυσιν. Φεῦγε φληνάφους τῶν σοβαρῶν φιλοσόφων, οἳ οὐκ αἰσχύνονται τὰς ἑαυτῶν ψυχὰς καὶ τὰς κυνείας ὁμοειδεῖς ἀλλήλαις τιθέμενοι· οἱ λέγοντες ἑαυτοὺς γεγενῆσθαί ποτε καὶ γυναῖκας καὶ θάμνους καὶ ἰχθύας θαλασσίους.