Nee Commentary of Saint Ambrose on the Gospel according to Saint Luke ‘Translated by ide M. Ni Riain M.A., B.Phil (Saint Andrews)First Published A.D. 2001 Wn Press, Dublis, in association with Elo Publications, DEDICATION 49, Reuben Avenue, Dublin 8 ight © Ide M, Ni RiainR. S.C. J., A.D. 2001 vent of the Sacred Heart, Mount Anville, Dublin 14, FORDHANCop| UNIVERSITY ISBN 1-902252-26-7 to the memory of my friends [All rights reserved. No pat of this publication may be reproduced, ‘Ann and Frank Coyle, transmitted or stored in a retieval system, in any form or by any means, ‘without permission in writing from the translator. who, after ten years of happy married life, died within some weeks of each other, towards the close of the Jubilee Year, 2000. Funded by Benefactors of Patristic Studies “Death is a pilgrimage, a lifetime's pilgrimage which none must shirk, a pilgrimage from decay to imperishable life, from mortality to immortality, From anxiety to unruffied calm. Do not be afraid of the word death; rather rejoice in the blessings that fol'ow death.” (Saint Ambrose, De Bono Mortis) Frinted in Ireland by Elo Press Ltd, 49 Reuben Avenue, Dublin 8CONTENTS Foreword, Father Michael Mee O.S.B, $.7.D. Introduction Chronology of Events ‘Acknowledgements Bibliography Guide to use of References Prologue Book One Book Two Book Three Book Four Book Five Book Six Book Seven Book Eight Book Nine Book TenFOREWORD ‘What might be said in a short space about a work that offers such an abundance of rich themes and imagery? Ambrose's Expasitio evangelii secundum Lucam is a patchwork of homilies that addresses various theological themes. Yet, no matter what the theme Ambrose treats, his primary purpose is to bring his reader to a greater knowledge and love of the Lord Jesus, It may seem odd when corsidering the volumes of Ambrose's scriptural commentary that Expositio evangelii secundum Lucam is his single work ‘érawn from the New Testament. This might be explained by Ambrose's approach to scriptural exegesis. Ambrose states thatthe Scriptures must be searched, not with the eyes of the body, but with spiritual eyes (Ex Luc., 6.33). The person who reads the Scriptures, which Ambrose describes as the clothing of the Divine Word, is to see beyond the mere swords, to recognise the Verbum dei hidden within those words (Ex. Luc. 7.13). Likewise, Ambrose understood Christ to be more ascoessible to the reader of the New Testament, while He could easily remain hhidden in the events and figures of the Old Testament. He therefore understood his task, as teacher and pastor, as explaining those obscure passages, usually from the Old Testament, whose Christological meaning ‘was not readily discemible 10 his flock, We are still left with the question of why he chose to write @ commentary on Luke's Gospel. Most likely Origen having writen @ commentary on the same Gospel played some influence. Perhaps Ambrose gives us @ hint when he states that Luke's Gospel devotes greater attention to describing the events of Christ’ life than formulating precepts (Ex. Luc. Prologue, 7). Such tnaterial allowed Ambrose 10 take full advantage of his gift of rhetoric to teach his congregation through rich imagery. This beautiful imagery fils the pages of Ambrose’s commentary. One is moved by Ambrose describing the Son carrying His flesh wih the wounds He suffered for us and showing this flesh to His Father (Ex Luc,, 10.170). The most recurring theme found in ‘Ambroxe’s commentary on Luke's Gospel is the immeasurable mercy of God. Ours is a God who desires to be sought and found by us, a God whe desires to reside in each of our souls. It is important to recall that Ambrose’s writing was first formulated in a liturgical setting and that Ambrose understood Christ to be truly present in the place and the moment these sermons were delivered (of. Ex. Luc. 2, 13) This becomes apparent when we count the number of times Ambrose interrupts his sermons with prayers addressed to the Lord Jesus. This occurs at least eleven times in Expasitio evangelii secundum Lucam. This was not a mere preaching device, but rather a conviction on Ambrose's part that Christ is present to us at such times and we need only recognise His presence. Finally, I would like to thank Sr. ide Ni Riain for her wonderful translation of the venerable Ambrose’s commentary. It is truly a noble work she has accomplished. May it be a work that bears much fruit, leading the reader 10 a recognition of Christ's inexhaustible love for each of us. Fr. Michael Mee, 0.S.B., $.T.D., Mount Angel Abbey. Easter 2001.INTRODUCTION “What is your first impression of Saint Ambrose?” An Ambrosian scholar asked me many years ago when I first tackled the arduous task of translating the hitherto untranslated works of Ambrose. “Maybe my answer will surprise you.” I replied, "because my first impression is that he is spiritual. And what is your own impression of him?” I asked, “Passionate,” he replied ‘Now, after much reading of Saint Ambrose, | am confirmed in my convietion that his spirituality is profound. But I also agree that he is passionate. Passionate in his love for our Lord, passionate in his ‘enthusiasms, passionate in his hatred of falsehood and injustice. To these aspects of Saint Ambrose I shall rerum later. ‘As a wter, he is complex, difficult, highly allegorical and mystical. Often he employs a poetical style, flavoured with Virgilian phrases and images. He is steeped in the literature of Rome's Golden Age. At other times he appears as the skilful advocate, defending an imaginary client Sometimes we find him knocking together the heads of the Arians, the Sabellians, and all other heretic; at other times he is tender as 2 lover. One ‘minute he is blasting us with his rhetoric, and another minute he is quite dry ne Prom cording to Tissot who bas been my “uide, counsellor and friend” throughout this translation ~ and to whom | am deeply indebted for his excellent analysis and introduction ~ the Commentary on the Gospel of Saint Luke was written between the years 377 and 389 A.D. References made by the commentator to curent events, or t0 works already published by him, provide intemal evidence for this. Therefore the book we have in hand was writen during the period covering the greater part of his SPAOPA was probably pieced ingeter ~ though with much ar and skil— from homilies or fragments of homilies preached at various times. Probably it was after this great work had been completed that Ambrose wrote bis “ese Fi nt of ts eng opt” wii he that make up this Commentary. there are passages that are obviously acket gations, passages that seem intended for SSrccted ings and nly pasages that look a though they Wee coriten and wnitten briskly ~ to act as abridge between homilies. wrought ie & "Commentary on the Gospel scoring to Sin Lake Ambrose ifr fom Keeping rigidly to his one evangelist though be obviously has a predilection for this Gospel which has so much to tell us o the Blessed Virgin, Ambrose was famous for his enthusiasm for virginity, and in his works on that subject he alluded frequently to the Virgin Mary” Apart fom that, he would have recognised that Luke had the unique distinction of acting as a link between the Gospel and Saint Paul. Luke is an evangelist, and therefore thoroughly conversant with the life and preaching. of Jesus. He is also the author of the Acts of the Apostles, and the personal friend and physician of Saint Paul. But Ambrose is not going to confine himself to the Gospel according to Luke. As is his custom, he constantly compares one passage in Scripture with another. So, since, for example, he is giving us a detailed commentary on the infancy narrative according, to Luke, he is equally copious in his commentary on the infancy narrative of Matthew. The reader will be a little disconcerted to find no eulogy on the Benedictus or on the Magnificat, and many other much loved texts. As Tissot says: “You will find less than Sain: Luke and more than Saint Luke” For though he leaves out texts in Luke that would have been of great imerest, he Seely and generously inserts texts from the other three evangelists. Towards the end of the book, when we come to the Passion and more especially the Resurrection, Ambrose is really commenting on all four evangelists at once. He compares one with another until the head spins. At one stage he gets very tired, and revealing the humorous side of his nature he exclaims: “Would to God that having come to the end of the Gospel, had also come to the end of my Commentary!” There is a quite marvetious peroration ~ not at the end but in sight of the end. Using all his powers of imagery, Ambrose compares his commentary to a vessel coming in sigh: of the shore. Having skimmed lightly over a vast expanse of sea, it slows down in order not to be wrecked on the hidden rocks around the wate“'s edge, In contrast, the actual end, as 1 have several times noticed with Ambrose, is in a low Key. It is as if the music of a great orchestra has died down, a few notes are heard, and “the tests silence”, Among the well assimilated sources used by Ambrose in this massive work are: Origen, Eusebius of Caesarea, and Hilary of Poitiers Readers who want extensive references to sources will find them in the CSEL. or in the Tissot editions of the Commentary. Those are critical ‘sitions with full critical apparatus and agpendices. My owm edition is not 'mended by its sponsors to be a critical edition. It is simply a transtation wich wil, it is hoped, be both profitable and pleasurable as /ectio divina ad as material for Office of Vigils. Sometimes Saint Ambrose is complex, or elliptical, to the point of set making senze. When this happens, do not lose hear. Keep on reading ted the gist of what he is saying will come to you. Always he is true to ‘cwself, tue to his Saviour, true to the Virgin Mary, and true to the Church, $s interpretation of Scripture follows much the same pattern as in his other ‘orks: he weighs the literal or moral meaning, then ponders on the mysticalor allegorical meaning. Always he thinks it important that we should look for the spiritual sense that lies behind the words. His moral teaching is refreshingly frank (whereas his mystical imerpretation is, I must admit, sometimes strained and unenlightening). His moral lessons t0 his flock are as applicable to-day as they were seventeen ‘centuries ago, and are delivered “straight from the shoulder”. They are fresh, sometimes very amusing. One feels that these, for sure, spring not so much from Ambrose’s reading as from first hand knowledge of human nature in the raw. I think he enjoyed these pars of his sermons. f much of the material of this Commentary is straight from homilies, why does he nearly always use the singular form of the second person [tu]? This device is fourd in his other works as well. think that here itis particularly applicable secing that Saint Luke, his chosen evangelist, tases the same literary device when he addresses his immortal Gospel to “Theophilus”, an imaginary friend - and, indeed, is quoted by Saint ‘Ambrose for so doing, Ambrose has chosen to address this Commentary to sou, personally, whoever you may be who at this moment are reading ot heaving his words. That is why, to convey this sense of immediacy conveyed by the Latin but untranslatable in modem English, {occasionally make use of the address: "You, my ftiené.” ‘Some themes that recir in the Commentary are: the Humanity and the Divinity of Jesus Christ, both to be firmly believed and firmly grasped (Else the moth of heresy will eat you"); the Trinity, tree persons who are ‘One in nature, power, etemity and activity; the Church as Virgin and Mother, “the lily among the thors"; Mary as model of Ciristians, and always the Virgin par excellence; justice as something that must be seen {0 be practised — for example by equal distribution of the good things of the arth 'A word now on the spirituality of Saint Ambrose: so tender is his love for our Lord and Saviour, thatthe prayers he addresses spontaneously and frequently to Jesus savour more of medieval and post-medieval Gevotion than of early Christianity. Ambrose waxes indignant that we, highearess or readers, are so indifferem to our salvation when Negus underwent so much teil for us. and carried with Him — and still Carries ~ the wounds that He suffered so that we could be healed. Ambrose an Emperor. In ust ‘Ambrose sounds 2 litle like Ignatius of Loyola ~ the saint fhis mage of she AEM YE 3 lant knight tumed 1 began this introduction by saying thatthe thing that frst struck ane about Saint Ambrose was that he was spiritual think that a5 you read re Commentary you will understand what 1 mean. I think, coo. that you will ih chat lovely description ‘which Tissot. in his famous Inrodution, gives of his ero his was a heart of singular human and nobility. ur a Mount Anville, Feast of the Annunciation AD. 2001Chronology of Events AD 340 Birth of Ambrose (probably at Trier), son of Ambrose, Governor of Gaul. Or the father’s death, the family return to Rome where Ambrost is educated |AD 373 Ambrose is appointed Governor of Upper Italy by Emperor Valentinian I AD 374 On7 December Ambrose is ordained bishop of the imperial City of Milan, AD 375 Death of Emperor Valentinian I. He is succeeded in the West by his sons Gratian and Valentinian It (then an infant under the care of his mother, the Arian Empress Justina). AD 377 _ Probably at this time Ambrose commences his Commentary on the Holy Gospel according to Saint Luke. ian brother of Valentinian |) |AD378__Inthe East, Emperor Valens (Arian brother of is defeated by the barbarians and dies. Gratian summons the Catholic Theodosius from Spain to lead his armies. AD 379. Theodosius (later surnamed the Great) is elevated by Gratian tothe dignity of Emperor of the East. |AD381_ THE COUNCIL OF CONSTANTINOPLE, With the agreement ly God with the Son of the Fathers that the Holy Spirit is equally Gos and the Father, Arianism is dealt its death blow in the East “The tyrant Maximus usurps the throne of Gratian and takes his life, The Empress Justina sends Ambrose to make a treaty of = othe: young son, Augustine comes to Milan persecutior of Saint Ambrose by Justina Portian Basilica to the Arians, He ané ple are besieged there day and night, He institutes the 1g of Vigils and composes hymns. Discovery in Milan of the relics of Saints Gervasius and Protasius (19 June) AD 386 AD387 AD 388 AD 389 AD 390 AD 392 AD 393 D394 D395 Baptism of Saint Augustine, Ambrose is sent to Trier on a mission to Maximus. The tyrant Maximus invades Italy. The Empress Justina and her young son take refuge in Constantinople where Theodosius receives them with Kindness, Defeat and death of Maximus, Theodosius restores peace to Italy and freedom to the Church, He reinstates Valentinian Il ‘The Arian Empress dies and the young Valentinian is reconciled to Ambrose and the Catholic Faith. Ambrose corrects ‘Theodosius and obliges him to retract orders that he had given to the Bishop of Callinicum to rebuild a Synagogue that had been bumed down by some Christians. Probably at this period Ambrose is beginning his series of sermons on Psalm 118, Probably sees the continuation and the completion of the Commentary on the Gcspel according to Saint Luke ‘The Massacre at Thessalonica, ordered by Emperor Theodosius as a punishment for insubordination. Upon the insistence of Saint Ambrose, the Emperor does public penance for his sin in the Cathedral of Milan. From then on he is the firm friend of Saint Ambrose, Between AD 390 and AD 397 Ambrose wrote his Commentary on Twelve Psalms. Valentinian II is slain in Gaul by Count Arbogastes, a pagan, who gives the Throne to Eugenius. This is the signal for the pagans to revolt. ‘The usurpers enter Italy and occupy Milan. Ambrose retires for a time to Florence and “efuses Communion to Eugenis (a Chistian in name). “Theodosius the Great crosses the Alps to avenge the death of Valentinian. He ascribes to the prayers of Saint Ambrose his, decisive victory over the pagan forces at the BATTLE OF FRIGIDUS, Sole Emperor of East and West, Theodosius the Great, wom out by his labours, dies at Milan with the name of Ambrose on his lips. The East he bequeaths to his elder son Arcadius, the West to his younger son Honorius. (On the night following Good Friday, his arms outstretched in form of a cross, and praying silently to the end, Saint Ambrosexiv “wesley stn ftowhip departed this if,“ enjoy” sys his sera Sere on ie ead ved on eat” (7047) Acknowledgements Again it is my privilege to thank Dom Augustine de Noble of Mount Angel Abbey, Oregon, for inviting me to undertake this translation; for supplying me with the Latin texts from which I worked; and for zealously circularising monasteries, universities and libraries in the English- speaking world ‘Next 1 must thank Sister Joan Hutchinson of the English Department, Mount Anville. Despite her busy teaching schedule she made time to read and comment on the entire MS. I much enjoyed her wry remarks on the wisdom and earthiness of Ambrose. John Prendergast anc his collaborators did, as always, superb work ‘on the computer; presenting me with a totally camera-ready typescript. ‘Thank you, John, for making light of every difficulty Finally, | express my warm thanks to my own community here at Mount Anville, who provice the perfect ambience for my work of translating May God bless and reward each one.xvi Bibliography THE HOLY BIBLE, translated from the Latin Vulgate (Douay, A.D. 1609). Sancti Ambrosii Opera, Migne, Paris, 1845. Sancti Ambrosii Opera, Expositio Evangelii secundum Lucam, CSELL, Vol. XXXI, Vienna 1902 Ambrosii Mediolanensis Opera, pars iv, collectum a monackis O. S. B. Turnholt, Belgium, 1957 Ambroise de Milan, Traité sur L'Evangile de S. Luc, ‘Gabriel Tissot O. S. B, Abbé de Quarr Abbey, 1954. Commentary of Saint Ambrose on Psalm 118, translated by Ide Ni Riain, Dublin, 1998. Commentary of Saint Ambrose on Twelve Psalms, translated by ide Ni Riain, Dublin, 2000. Commentary on Sancti Ambrosit De Obitu Theodosit submitted to the University of Saint Andrews Scotland, for the degree of Bachelor of Philosophy in the Faculty of Arts in 1975, ide Ni Riain, Dudden, Homes. Saint Ambrose: His Life and Times, 2 volumes. Oxford: Clarendon, 1935. Fitzgerald, Allan. Conversion through Penance inthe Italian Church of the Fee aie a Fifth Centuries: New Approaches to the Experience of Conversion from Sin. ‘Studies in the Bible and Early Christianity 15. Lewiston. NY. Edwin Mellen, 1988. ‘Simonetti, Manlio. Biblical Interpretation in the Early Church: An Historical Introduction to Patristic Exegesis ‘Ed. Anders Bergquist and Markus Bockmuch ‘Trans. John A. Hughes. Edinburgh: Clark, 1994 ‘Tissot. Gabriel. Introduction. Traité sur 'evangile de S. Luc, SC 45 bis, Paris: Cerf, 1995. 9 xvii ‘Von Campenhausen, Hans. Men who Shaped the Western Church. ‘Trans. Manfred Hoffmann, New York: Harper and Row, 1964. Ramsey, Boniface. AMBROSE. London end New York, 1997. MeLynn, Neil B. Ambrose of Milan: Church and Court in a Christi Capital. California, 1994 Moorhead, John, Ambrose: Church and Society in the Late Roman World. ‘London and New York: Longman, 1999. ‘A Latin Dictionary, Lewis and Short, New York, 1879. Dictionnaire Latin-Frangais des Auteurs Chrétiens, Albert Blaise, 1954.Guide to use of References ie Gk Spt hy A se ae nat em 2 a work. COMMENTARY OF SAINT AMBROSE On The Gospel according to Saint Luke PROLOGUE commenting on the Gospel according to Saint Luke, a book where he writes rather fully and in sore detail on the deeds and actions of the Lord, I think I should begin by stating plainly what is his genre of writing, Itis that which we call historical Undoubtedly Divine Scripture is not bound by the laws of worldly wisdom, nor by rules of writing thet are more concerned with elegance of language than with truth and reelity. Nevertheless. if you search the Scriptures you will find there, in these divine writings, much that you will admire 2. There are three things thatthe philosophers of this workd have judged to be pre-eminent (ef Cie. Acad 1:19). What | mean is that they divide wisdom into three categories: naturel, moral and rational. All three ofthese we have been able to find in the Old Testament. Otherwise there would be no significance in those three we'ls we read of ~ the Well of Vision (Gn 16:14), the Well of Abundance (ofGn 26:33), and the Well of the Oath (ofGn 21:32). These three wells prove that the threefold gift of wisdom existed already in the Patriarchs. ‘The Well of Vision represents reason or that which is rational, because reason sharpens the sight of the mind and clarifies the vision of the soul The Well of Abundance represents morals, or that which is ethical, because it was only when the pagans had taken themselves off - these pagans signifying sensual vices ~ that Isaac discovered the living water of the soul ‘Good morals are a springhead of purity, and kindness of heart towards our {low humans is a source of richness to them and atthe same time acts as a restraint upon ourselves. The third well is the Well of the Oath, and it stands fe natural wisdom. This comprises both that which is above nature and that ‘sch is within nature [physics and metaphysics). For to affirm something snfeall on God, by an oath, to bear witness, isa kind of reaching up to that ‘stich is divine; at the same time ore is calling upon the Lord of nature to ‘sxe to the ruth of wheat one is saving, ‘You have to admit that Solomoz's three books: Proverbs, Ecclesiastes, ‘et Song of Songs, prove that he was @ master in the three branches of2 ‘Commentary on Saint Luke's Gospel wisdom. In Proverbs he has written on matters moral and rational; in Ecclesiastes he has written on that which is natural — “Vanity of vanities,” he says of the things of this world, “and all is vanity” (Qo 1:2). For “creation is subject to vanity” (Rm 8:20). In the Song of Songs you find both that which is moral and that which is rational, For when love of the heavenly Word spreads in our heart and the devout soul enters -if | may say so ~ into the companionship of the spiritual, most marvellous mysteries are unveiled, 3, Itis the same withthe Evangelists. You surely do not imagine that they were lacking in wisdom? These sacred writers possess all types of ‘wisdom, while at the same time each of them has his own particular genre in which he excels. In the Gospel according to John you will truly find natural wisdom. | make bold to say that no one has seen the majesty of God with such sublime wisdom as John, and no one has unfolded it to us more sublimely than he. He ascends above the clouds; he ascends above the heavenly Powers; he ascends above the angels and discovers the Word who was in the beginning (cf.Jn 1:1). He sees the Word who is in God. Regarding Saint Matthew. I doubt if any moralist has ever described more accurately and with greater detail the activities of man while giving us appropriate rules for the conduct of our lives, As for Saint Mark, nothing could be more rational, more eloquent, than those two utterances with which he chose to begin his Gospel. "See, J send my angel” (Mk 1:2) and: “A voice cries out in the desert” (Mk 1:3). At once he moves us to admiration and wonder, and teaches us that man can make himself pleasing to God only by humility, abstinence and faith ~ as did John the Baptist. For he ascended the steps to immortality by these three degrees: by his manner Of dress; by his frugal diet; by his messave (of Mk 1.6 sa). “We come now fo Saint Lake His syle is. we might sy, more that of an historian, and he has related to us more of the miracles worked by our Lord. Nevertheless tere is woven into the history of this Gospel every sift of wisdom. It is Luke who has revealed to us the réle of the Holy Creator Spirit in the actual Incarnation of our Lord (of.Lk 1:33). 1 ask you. can anything more marvellous thaa this be presented to the eye of natural svisdom? You see, here you have a lesson in natural wisdom: creation by the Spirit, David, when he was tesching natural wisdom, said: "Send forth ‘your Spirit, and they shall be created” (Ps 103:30). In the same Gospel ‘Luke reaches me more wisdom, fo: in the Beatitudes I lear how to conduct myself leam how I must love my neighbour (of. Lk 6:27); | am taught not to strike back or renim one blow for another (of Lk 6.29); | learn to do good, and to lend without the slightest hope of ever getting back what I lent (of Lk 6:34 sq) ~ and yet, {shall not go unrewarded. The reward comes al the more willingly to one who expects nothing. He teaches me also rational wisdom. as for example when I read the words: “One who i fitful in litle things ts faithful, too, i greater things” (LK 16:10). To return to the Prologue 3 Givison of natal wisdom, Lake also teaces us thatthe heavenly powers will be shaken (Lé 27:26) that the sun acknowledges a ie Masta he oy Son of God, and tat during his Passion day was tuned to nig the cork as srouded in darkness, and thes id ight ff Lk 23-ede) 5, Tefal tat supremacy which wry wisdom fel eens t is owl perogave, Gute simply. belongs ales: spa wisdom. sal even gos far ss to soy auarioushough hay our very Fath tel the very mystay ofthe Tiny, eet be anal tesla widom. For we have fo belie Um the Tate nena es tll is the Faher ofthe Redeemer tt the Son ioe] Casas thn be became obedient even to death to teem at (Pho cad he te Sprit alonal Bees he as poured to he hunen he the aa wrsipping God and of reguling ones con Ll no obe think that we 0 making ow that there i a difrence berwen them a regards power ad ati, With tush ¢ chanes ene even Paul was atacked, But in fact he was net pretending that there was any Sierene when he sid “Now here ere dams ofteaes hs Do Sprit There are dhersies of minsten, bat the ake Lee Tose cherie of ets, ut the same Ged who ora all tang rc (Co 12:4. We know tat the Son wvkedal hinge nal eee ei tether pare "Chit all and a" Col 1 The Hy Sone works al things, or “one and the same Spt & ot wok decane oe sieve according ashe wlio: (1 Co 3-5, So hee to tar ‘vty. no separton, seeing that inte Fates the Sen eo ge Ree ‘este plete of power iow cevimet to any One oie ae 6 AS me read we should be atentve to these things. Everything wil become more clear as we study the text For, "whe one who sesrohey shal fnd: and for im who knacks the door shall be opened” (ht 8) Diligence and atention will force open the deo of uth So let us obey the precepts of Heaven, for it was not without good reason tht man alone of a the animals, was told: "Dn the sweat of your brow you shall ear your bead” (Gn 3:19). As regards the othe animals, on whom ature has not bestowed the gf of eason, the eath has bean commanded fo supply them wth pasture /ofGn 1:71). Man alone so that he might use his Gos-given ‘tason ~ has been commanded, as a rule of life, to work. - Human beings are not content wit pastre such as the oter animals “we Not sufficient for them ae the varieties of uit nor the nourshmene Fat is common to all