Whether Adam in the State of Innocence Had Mastership Over the
Animals?
Objection 1: It would seem that in the state of innocence Adam had
no mastership over the animals. For Augustine says (Gen. ad lit. ix,
14), that the animals were brought to Adam, under the direction of
the angels, to receive their names from him. But the angels need not
have intervened thus, if man himself were master over the animals.
Therefore in the state of innocence man had no mastership of the
animals.
Obj. 2: Further, it is unfitting that elements hostile to one another
should be brought under the mastership of one. But many animals are
hostile to one another, as the sheep and the wolf. Therefore all
animals were not brought under the mastership of man.
Obj. 3: Further, Jerome says [*The words quoted are not in St.
Jerome's works. St. Thomas may have had in mind Bede, Hexaem., as
quoted in the Glossa ordinaria on Gen. 1:26]: "God gave man
mastership over the animals, although before sin he had no need of
them: for God foresaw that after sin animals would become useful to
man." Therefore, at least before sin, it was unfitting for man to
make use of his mastership.
Obj. 4: Further, it is proper to a master to command. But a command
is not given rightly save to a rational being. Therefore man had no
mastership over the irrational animals.
_On the contrary,_ It is written (Gen. 1:26): "Let him have dominion
over the fishes of the sea, and the birds of the air, and the beasts
of the earth" [Vulg."and the whole earth"].
_I answer that,_ As above stated (Q. 95, A. 1) for his disobedience
to God, man was punished by the disobedience of those creatures which
should be subject to him. Therefore in the state of innocence, before
man had disobeyed, nothing disobeyed him that was naturally subject
to him. Now all animals are naturally subject to man. This can be
proved in three ways. First, from the order observed by nature; for
just as in the generation of things we perceive a certain order of
procession of the perfect from the imperfect (thus matter is for the
sake of form; and the imperfect form, for the sake of the perfect),
so also is there order in the use of natural things; thus the
imperfect are for the use of the perfect; as the plants make use of
the earth for their nourishment, and animals make use of plants, and
man makes use of both plants and animals. Therefore it is in keeping
with the order of nature, that man should be master over animals.
Hence the Philosopher says (Polit. i, 5) that the hunting of wild
animals is just and natural, because man thereby exercises a natural
right. Secondly, this is proved by the order of Divine Providence
which always governs inferior things by the superior. Wherefore, as
man, being made to the image of God, is above other animals, these
are rightly subject to his government. Thirdly, this is proved from a
property of man and of other animals. For we see in the latter a
certain participated prudence of natural instinct, in regard to
certain particular acts; whereas man possesses a universal prudence
as regards all practical matters. Now whatever is participated is
subject to what is essential and universal. Therefore the subjection
of other animals to man is proved to be natural.
Reply Obj. 1: A higher power can do many things that an inferior
power cannot do to those which are subject to them. Now an angel is
naturally higher than man. Therefore certain things in regard to
animals could be done by angels, which could not be done by man; for
instance, the rapid gathering together of all the animals.
Reply Obj. 2: In the opinion of some, those animals which now are
fierce and kill others, would, in that state, have been tame, not
only in regard to man, but also in regard to other animals. But this
is quite unreasonable. For the nature of animals was not changed by
man's sin, as if those whose nature now it is to devour the flesh of
others, would then have lived on herbs, as the lion and falcon. Nor
does Bede's gloss on Gen. 1:30, say that trees and herbs were given
as food to all animals and birds, but to some. Thus there would have
been a natural antipathy between some animals. They would not,
however, on this account have been excepted from the mastership of
man: as neither at present are they for that reason excepted from the
mastership of God, Whose Providence has ordained all this. Of this
Providence man would have been the executor, as appears even now in
regard to domestic animals, since fowls are given by men as food to
the trained falcon.
Reply Obj. 3: In the state of innocence man would not have had any
bodily need of animals--neither for clothing, since then they were
naked and not ashamed, there being no inordinate motions of
concupiscence--nor for food, since they fed on the trees of
paradise--nor to carry him about, his body being strong enough for
that purpose. But man needed animals in order to have experimental
knowledge of their natures. This is signified by the fact that God
led the animals to man, that he might give them names expressive of
their respective natures.
Reply Obj. 4: All animals by their natural instinct have a certain
participation of prudence and reason: which accounts for the fact
that cranes follow their leader, and bees obey their queen. So all
animals would have obeyed man of their own accord, as in the present
state some domestic animals obey him.
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