The sun was created on the fourth day of Genesis. Before the sun was created, what did the first « mornings » and « evenings » look like? In what sense was a “dawn” without a morning sunbeam? An “evening” without twilight?
Genesis speaks of « evenings » and « mornings »i, but not of « nights », except at the very beginning. « God called the light Day, and the darkness he called Night. And there was evening and there was morning, one day.”ii
Why? Perhaps to suggest that the « Night » cannot be entirely given over to « Darkness ». Or because the Night, being absolutely devoid of any « light », cannot have an existence of its own. Nights = Darkness = Nothingness?
There is another possibility. The Night does exist, but the angels of light cannot have « knowledge » of it. Being made of light, they are incompatible with night. Therefore they cannot talk about it, let alone pass on its existence to posterity.
This is the reason why one passes, immediately, from evening to morning. « There was an evening, there was a morning”iii.
Another question arises, that of the nature of the « day ». Since the sun had not yet been created, perhaps we should imagine that « day » implied another source of light, for example an « intelligible light », or metaphorically, the presence of « angels of light », as opposed to « night », which would shelter the « angels of darkness »?
In any case, before the sun was born, there were three days – three mornings and three evenings – that benefited from a non-solar light and a quality of shadow that was intermediate and not at all nocturnal.
When the angels « knew » the creation (waters, heavens, lands, seas, trees, grasses…) in the first three days, they did not « see » it, nor did they get attached to it. They would have run the risk of sinking into the darkness of the night, which they did not « see », and for good reason.
In those evenings and mornings, they could also « know » the light of the spirit.
Only the “night angels” could remain in the night, this “night” which Genesis avoids naming six timesiv.
Nothing can be said about this night and this occultation of the spirit. Besides, the Bible does not even mention the word itself, as has already been said.
What is certain is that during the first three days there were no lights other than those of the spirit. Nor were there any nights other than those of the spirit.
During these three days and nights, creation received the original, founding memory of this pure light and this deep darkness.
We can also derive these words (mornings, evenings, days, nights) into other metaphors: the « mornings » of consciousness, the « nights » of the soul, – as S. Augustine who wrote about the « knowledge of the morning » and the « knowledge of the evening »v.
S. Thomas Aquinas also took up these expressions and applied them to the « knowledge of the angel »: « And as in a normal day morning is the beginning of the day, and evening is the end of the day, [St. Augustine] calls morning knowledge the knowledge of the primordial being of things, a knowledge which relates to things according to the way they are in the Word; whereas he calls evening knowledge the knowledge of the created being as existing in its own nature.” vi
Philosophically, according to Thomistic interpretation, ‘morning’ is a figurative way of designating the principle of things, their essential idea, their form. And the « evening » then represents what follows from this essence subjected to the vicissitudes of existence, which results from the interaction of the principle, the idea, the form, with the world, reality or matter.
“Morning knowledge” is a knowledge of the primordial being of things, a knowledge of their essence. “Evening knowledge” represents the knowledge of things as they exist in their own nature, in the consciousness of themselves.
Let us take an example. A tiger, an eagle or a tuna, live their own lives, in the forest, the sky or the sea. Perhaps one day we will be able to write about the unique experience of a particular tiger, a particular eagle or a particular tuna. We will have taken care to arm them with sensors from their birth, and to scrupulously record all the biological data and their encephalograms every millisecond of their existence. In a sense, we will be able to « know » their entire history with a luxury of detail. But what does « knowing » mean in this context? Over time, we will surely acquire the essence of their vision of the world, their grammars, their vocabularies, as a result of systematic, tedious and scholarly work. But will we ever discover the Dasein of a particular animal, the being of this tiger, this tuna or this eagle?
Since Plato, there has been this idea that the idea of the animal exists from all eternity, but also the idea of the lion, the idea of the dove or the idea of the oyster.
How can we effectively perceive and know the essence of the tiger, the tigerness? The life of a special tiger does not cover all the life possibilities of the animals of the genus Panthera of the Felidae family. In a sense, the special tiger represents a case in point. But in another sense, the individual remains enclosed in its singularity. It can never have lived the total sum of all the experiences of its congeners of all times past and future. It sums up the species, in one way, and it is overwhelmed on all sides by the infinity of possibilities, in another way.
To access the « morning knowledge », one must be able to penetrate the world of essences, of paradigms, of « Logos« . This is not given to everyone.
To access the « evening knowledge », one must be ready to dive into the deep night of creatures. It is not given to everyone either, because one cannot remain there without damage. This is why one must « immediately » arrive in the morning. S. Augustine comments: « But immediately there is a morning (as is true for each of the six days), for the knowledge of the angels does not remain in the ‘created’, but immediately brings it [the created] to the glory and love of the One in whom the creature is known, not as something done, but to be done.”vii
We can see that there are in fact three kinds of knowledge: diurnal knowledge, vesperal knowledge and morning knowledge.
The diurnal knowledge here is that of daylight, but one has yet to further distinguish between a daylight without the “sun” (like in the first three days of Creation), and a daylight bathing in sunlight.
As for the difference between vesperal and matutinal knowledge, it is the same as the difference between knowledge of things already done and knowledge of things yet to be accomplished.
iGn 1,5. Gn 1,8. Gn 1,13. Gn 1,19. Gn 1,23. Gn 1,31
iiGn. 1, 5
iiiGn 1,8. Gn 1,13. Gn 1,19. Gn 1,23. Gn 1,31
ivGn 1,5. Gn 1,8. Gn 1,13. Gn 1,19. Gn 1,23. Gn 1,31
vS. Augustine. IV De Gen. ad litt. 22 PL 34, 312. BA 48,III
viS. Thomas Aquinas. SummaTheol., I a, Q. 58, a 6
viiS. Augustine. De Gen ad litt. Livre IV. XXIV, 41. Ed. Desclée de Brouwer. 1972, p. 341
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