Basil of Caesarea (Caesarea in Cappadocia, now Kayseri, 329–379) along with Gregory of Nyssa and Gregory of Nazianzus, is one of the three Cappadocian Fathers. These great theologians and bishops of the 4th century played a fundamental role in the formulation of the Christian faith summarized in the Council of Constantinople (May-July 381).
For an introduction to the commentaries on Genesis 1:1, see the page Genesis 1:1 In the head of God – Bereshit
For the Greek lexicon (arkhế, lógos, génesis), see: Lexicon of the commentaries on Genesis 1:1
Basil of Caesarea, Homilies on the Hexaemeron
Nine homilies on the Hexaemeron, in J.-P. Migne, Patrologiae Cursus Completus, series graeca, Volume 29b, col.16a-17a and 17b-20a
Λέγεται μὲν οὖν ἀρχὴ καὶ ἡ πρώτη κίνησις· ὡς, Ἀρχὴ ὁδοῦ ἀγαθῆς τὸ ποιεῖν δίκαια. Ἀπὸ γὰρ τῶν δικαίων πράξεων πρῶτον κινούμεθα πρὸς τὸν μακάριον βίον.
The first movement is therefore called “arkhế” (principle, beginning, start): as [it is said in the passage from Proverbs 16:7]: “To do what is right is arkhế (the beginning) of the good path.” Indeed, we are moving towards the blessed life first and foremost through our righteous deeds.
In this passage, Basil first explains the different meanings in the Bible of the word arkhế, which is used in Greek to translate the Hebrew word bereshit, which in turn is translated into Latin as principium. In Latin, the word “ principium ” evokes both a beginning in time and a cause, a foundation. In the first example provided by Basil, the word arkhế can be translated as beginning, according to a notion of order that does not necessarily include temporal antecedence, but rather logical antecedence: if we want to set out on the right path, we must first accomplish righteous deeds.
Λέγεται δὲ ἀρχὴ καὶ ὅθεν γίνεταί τι, τοῦ ἐνυπάρχοντος αὐτῷ ὡς ἐπὶ οἰκίας θεμέλιος, καὶ ἐπὶ πλοίου ἡτρόπις, καθὸ εἴρηται, Ἀρχὴ σοφίας, φόβος Κυρίου. Οἷον γὰρ κρηπὶς καὶ βάθρον πρὸς τὴν τελείωσιν ἡεὐλάβεια.
That from which something is generated, that by which [or in which] it subsists, such as the foundations for a house and the keel for a ship, is also called arkhé. In the same sense, it is said [in the Book of Proverbs 1:7]: “Arkhế of wisdom is the fear of the Lord.” For religious piety is the foundation and throne of perfection.
The use of the participle ἐνυπάρχοντος (enupárkhontos) should be noted here. The verb ἐνυπάρχω (enupárkhō) contains the word arkhế and therefore indicates the fact of deriving one’s origin, one’s beginning, one’s principle (arkhế) from something. It is often translated as subsisting in something or thanks to something. Indeed, if the foundations or keel did not ensure the cohesion of the house or the boat, they could not subsist, stand upright. But it is also from the foundations or keel that construction begins. In the proverb quoted above, the fear of the Lord is the principle that orders and structures wisdom, without which there is no wisdom and from which wisdom begins. I would like to note here that the translation of the Hebrew word יִרְאָה as “fear” is not sufficient to understand the broad meaning of יִרְאָה. It is, in fact, one of the gifts of the Holy Spirit (see Is. 11:2-3), which allows us to be in relationship with God, to know that he is with us and we with him, that is, precisely, that we have our origin in him, our arkhế . Knowing this can inspire fear, but this relationship is also the trusting relationship that binds a child to his parents.
Note here the similarity between the example of the keel of a boat and the foundations of a house and Aristotle’s text defining the different meanings of the word arkhé. Note 1
Ἀρχὴ δὲ καὶ τῶν τεχνικῶν ἔργων ἡ τέχνη· ὡς ἡ σοφία Βεσελεὴλ, τοῦ περὶ τὴν σκηνὴν κόσμου.
Arkhé is also the τέχνη [tékhnê is the set of laws and rules] of technical craftsmanship [those that govern arts and crafts], as in the wisdom of Bezalel regarding the layout [and ornamentation] of the tabernacle [as recounted in Exodus 31:1ff.].
This refers to the principle that governs the arts and is found in the word architecture, i.e., the foundation of construction work. In the passage from the Greek version of the Bible, known as the Septuagint (the translation by the Seventy sages), it refers to the choice of Bezalel (in Hebrew: Betsalel) as the architect of the Tent of the Meeting, the temple built by Moses during the Exodus, where architecture and construction works are precisely the subject, and where we see the word arkhế and the words related to τέκτων, the craftsman, the builder and to τέχνη, the art (like architect and architecture).
Ἀρχὴ δὲ πράξεων πολλάκις καὶ τὸ εὔχρηστον τέλος τῶν γινομένων· ὡς τῆς ἐλεημοσύνης ἡ παρὰ Θεοῦ ἀποδοχή, καὶ πάσης τῆς κατ ̓ ἀρετὴν ἐνεργείας τὸ ἐν ἐπαγγελίαις ἀποκείμενον τέλος.
Often arkhế is also the useful goal of the actions we undertake: thus, favor with God is [the goal] of almsgiving and the objective of every work according to virtue that is reserved for us in His promises.
Arkhé is also the driving principle of our actions, the one that is found in the purpose of our actions and motivates them, just as finding divine favor is what motivates us to undertake good actions.
Τοσαυταχῶς οὖν λεγομένης τῆς ἀρχῆς, σκόπει εἰ μὴ πᾶσι τοῖς σημαινομένοις ἡ παροῦσα φωνὴ ἐφαρμόσει. Καὶ γὰρ ἀφ ̓ οὗ χρόνου ἤρξατο ἡ τοῦ κόσμου τούτου σύστασις, δυνατόν σοι μαθεῖν, ἐάν γε ἐκ τοῦ παρόντος εἰς τὸ κατόπιν ἀναποδίζων, φιλονεικήσῃς εὑρεῖν τὴν πρώτην ἡμέραν τῆς τοῦ κόσμου γενέσεως.
Since arkhế is said in so many different ways, see if the present word does not suit all these meanings. Indeed, it is possible for you to learn from what moment the formation of this world began, if, going back from the present, you strive to find the first day of the genesis of the world.
Εὑρήσεις γὰρ οὕτως, πόθεν τῷ χρόνῳ ἡ πρώτη κίνησις, ἔπειτα, ὅτι καὶ οἱονεὶ θεμέλιοί τινες καὶ κρηπῖδες προκατεβλήθησαν ὁ οὐρανὸς καὶ ἡ γῆ· εἶτα, ὅτι ἐστί τις τεχνικὸς λόγος ὁ καθηγησάμενος τῆς ὁρωμένων διακοσμήσεως, ὡς ἐνδείκνυταί σοι ἡ φωνὴ τῆς ἀρχῆς·
You will find, in fact, this: where does the first movement in time come from and, moreover, that heaven and earth were established as foundations and bases; then, that there is a τεχνικὸς λόγος [a logos that acts with art, that knows how to order according to reason] which is the one who directs the ordering of the visible, as the word arkhé shows you.
It should be noted that the Gospel according to Saint John specifies that it was the lógos of God that was in arkhế, in the beginning, and that the lógos was God. Logós refers both to speech and to reason; it is speech that is the expression of this reason; it is God himself according to the Gospel. It is through this lógos that everything was made. And here Basil tells us that this lógos is responsible for the good order of the universe, he builds it like a craftsman, and therefore attributes to it the adjective τεχνικος (literally “technical,” that is, laying down the rules of construction, possessing τέχνη), and it is this same lógos, this same word, that maintains and guides the universe.
καὶ τὸ μὴ εἰκῇ μηδὲ μάτην, ἀλλὰ πρός τι τέλος ὠφέλιμον καὶ μεγάλην χρείαν τοῖς οὖσι συνεισφερόμενον ἐπινενοῆσθαι τὸν κόσμον, εἴπερ τῷ ὄντι ψυχῶν λογικῶν διδασκαλεῖον καὶ θεογνωσίας ἐστὶ παιδευτήριον, διὰ τῶν ὁρωμένων καὶ αἰσθητῶν χειραγωγίαν τῷ νῷ παρεχόμενος πρὸς τὴν θεωρίαν τῶν ἀοράτων, καθά φησιν ὁ ἀπόστολος, ὅτι Τὰ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασι νοούμενα καθορᾶται.
And also that the world was not conceived without purpose or motive, but bringing a useful goal and a great advantage to those who exist, if indeed [this world] is a school for those who have rational souls and a place for teaching the knowledge of God, through visible and sensible things it is a guide for the intellect offering the contemplation of the invisible, according to the saying of the apostle: “Since the creation of the world, what is invisible in him is understood and seen by his works.” (Romans 1:20).
Ἢ τάχα διὰ τὸ ἀκαριαῖον καὶ ἄχρονον τῆς δημιουργίας εἴρηται τό, Ἐν ἀρχῇ ἐποίησεν, ἐπειδὴ ἀμερές τι καὶ ἀδιάστατον ἡ ἀρχή.
Or perhaps it is because the work (δημιουργία dēmiourgía) [of creation] is instantaneous and timeless that it was said thus: “In the beginning he made,” since arkhế [in the sense of beginning] is something without parts (ἀμερές) and without extension (ἀδιάστατον) [of time].
Ὡς γὰρ ἡ ἀρχὴ τῆς ὁδοῦ οὔπω ὁδὸς, καὶ ἡ ἀρχὴ τῆς οἰκίας οὐκ οἰκία, οὕτω καὶ ἡ τοῦ χρόνου ἀρχὴ οὔπω χρόνος, ἀλλ ̓ οὐδὲ μέρος αὐτοῦ τὸ ἐλάχιστον.
For, as the beginning of the road is not yet a road, and the beginning of the house is not a house, so the beginning of time is not yet time, nor is the smallest part of it.
Εἰ δὲ φιλονεικῶν τις χρόνον εἶναι λέγοι τὴν ἀρχήν, γινωσκέτω ὅτι διαιρήσει αὐτὴν εἰς τὰ τοῦ χρόνου μέρη. Ταῦτα δέ ἐστιν, ἀρχή, καὶ μέσα, καὶ τελευτή. Ἀρχὴν δὲ ἀρχῆς ἐπινοεῖν παντελῶς καταγέλαστον.
If anyone who disputes [this] says that arkhế is a time, let him know that he must divide it into parts of time. These are the arkhế (the beginning), the middle, and the end. To imagine the arkhế of the arkhế (the beginning of the beginning) is utterly ridiculous.
Καὶ ὁ διχοτομῶν τὴν ἀρχήν, δύο ποιήσει ἀντὶ μιᾶς, μᾶλλον δὲ πολλὰς καὶ ἀπείρους, τοῦ διαιρεθέντος ἀεὶ εἰς ἕτερα τεμνομένου.
And he who divides the arkhế into two makes two instead of one, or rather [he makes] many and infinite, since what is divisible can be divided into another part.
Ἵνα τοίνυν διδαχθῶμεν ὁμοῦ τῇ βουλήσει τοῦ Θεοῦ ἀχρόνως συνυφεστάναι τὸν κόσμον, εἴρηται τό, Ἐν ἀρχῇ ἐποίησεν.
In order that we may be taught that in the same time (ὁμοῦ) in the will of God the world is brought into existence simultaneously (συνυφεστάναι) in a timeless manner, it is said: In arkhế he made.
Ὅπερ ἕτεροι τῶν ἑρμηνευτῶν, σαφέστερον τὸν νοῦν ἐκδιδόντες, εἰρήκασιν, Ἐν κεφαλαίῳ ἐποίησεν ὁ Θεὸς, τουτέστιν, ἀθρόως καὶ ἐν ὀλίγῳ. Τὰ μὲν οὖν περὶ ἀρχῆς, ὡς ὀλίγα ἀπὸ πολλῶν εἰπεῖν, ἐπὶ τοσοῦτον.
In the same way, other interpreters, to give a clearer understanding, have said: “In what is in the head (ἐν κεφαλαίῳ) God created,” that is, all together (ἀθρόως) and in a moment (ἐν ὀλίγῳ in a brief moment). This, then, is what can be said about arkhế, to mention only a few of the many things that could be said on this subject.
Basil tells us that interpreters (ἑρμηνευταί herméneutai) who want to render a meaning closer to the original translate the first word of the Hebrew text (bereshit) as “ἐν κεφαλαίῳ” (en kephalaiōi). Indeed, this word literally translates the Hebrew word bereshit (בְּרֵאשִׁית) because the first syllable “be” (בְּ) means “in,” the second “resh” (רֵאש) is formed from the word “rosh” (רֹאש) “head,” which is written with the same consonants in Hebrew, and at the end the suffix “it” to tell us what it relates to. The Greek “ἐν κεφαλαίῳ” (en kephalaiōi) is therefore perfectly symmetrical to this reading of the Hebrew word: “ἐν” (en) meaning “in,” “κεφᾰλή” kephalê meaning “head,” and ‘κεφάλαιος’ (kephálaios) meaning “relating to the head.” This expression “en kephalaioi” can also mean, as Basil says, all together or in a few words, in summary: “kephálaiōs” being what is at the head, is therefore the main point, the one that must be mentioned when summarizing. Also, in the head, everything can coexist simultaneously.
[…]
Migne, col. 17B
Ἵνα οὖν δειχθῇ ὅτι ὁ κόσμος τεχνικόν ἐστι κατασκεύασμα, prokeimenon pasin eis theorian, hōste di autou tēn tou poiesantos auton sophian epiginōsketai, οὐκ ἄλλῃ τινὶ φωνῇ ἐχρήσατο ὁ σοφὸς Μωϋσῆς περὶ αὐτοῦ, ἀλλ ̓ εἶπεν, Ἐν ἀρχῇ ἐποίησεν·
So that it might appear that the world is a design executed with art, leading all to contemplation, so that through it the knowledge of its creator might be recognized, the wise Moses did not use any other words about it, but said, “In arkhế he created [or: he made].”
οὐχὶ ἐνήργησεν, οὐδὲ ὑπέστησεν, ἀλλὰ Ἐποίησεν. Καὶ καθότι πολλοὶ τῶν φαντασθέντων συνυπάρχειν ἐξ ἀϊδίου τῷ Θεῷ τὸν κόσμον, οὐχὶ γεγενῆσθαι παρ ̓ αὐτοῦ συνεχώρησαν, ἀλλ ̓ οἱονεὶ ἀποσκίασμα τῆς δυνάμεως αὐτοῦ ὄντα αὐτομάτως παρυποστῆναι·
Not that he worked on it, nor that he laid the foundations for it, but he created [or: he made] it. And since many imagine that the cosmos coexists with God from eternity, they do not concede either that it was generated by him, but [for them it is] as if it were a shadow cast that arises immediately and automatically beside his power;
καὶ αἴτιον μὲν αὐτοῦ ὁμολογοῦσι τὸν Θεόν, αἴτιον δὲ ἀπροαιρέτως, ὡς τῆς σκιᾶς τὸ σῶμα, καὶ τῆς λαμπηδόνος τὸ ἀπαυγάζον· τὴν οὖν τοιαύτην ἀπάτην ἐπανορθούμενος ὁ προφήτης, τῇ ἀκριβείᾳ ταύτῃ τῶν ῥημάτων ἐχρήσατο εἰπών, Ἐν ἀρχῇ ἐποίησεν ὁ Θεός. Οὐχὶ αὐτὸ τοῦτο τὴν αἰτίαν τοῦ εἶναι παρέσχεν, ἀλλ ̓ ἐποίησεν ὡς ἀγαθὸς τὸ χρήσιμον, ὡς σοφὸς, τὸ κάλλιστον, ὡς δυνατὸς, τὸ μέγιστον.
They recognize, on the one hand, that its cause is God, but an involuntary cause, as the body [is the cause] of the shadow and that which illuminates [is the cause] of illumination; the prophet, therefore, wanting to correct such an error, was obliged to speak precisely in terms of “In the beginning God created [or: he made].” Not that he provided the cause of being (τοῦ εἶναι), but he created what is useful as someone who is good, what is most beautiful as someone who knows, what is greatest as someone who is powerful.
Note 1: Aristotle on Arkhé
Metaphysics 5, 1012b 34 – 1013a 24
[1012b][34] Ἀρχὴ λέγεται ἡ μὲν ὅθεν ἄν τις τοῦ πράγματος [35] κινηθείη πρῶτον, οἷον τοῦ μήκους καὶ ὁδοῦ ἐντεῦθεν μὲν αὕτη ἀρχή, ἐξ ἐναντίας δὲ ἑτέρα·
It is called arkhế that from which something of an object can be moved first, as where the line or the path begins there is an arkhế and on the opposite side another [arkhế ].
[1013a][1] ἡ δὲ ὅθεν ἂν κάλλιστα ἕκαστον γένοιτο, οἷον καὶ μαθήσεως οὐκ ἀπὸ τοῦ πρώτου καὶ τῆς τοῦ πράγματος ἀρχῆς ἐνίοτε ἀρκτέον ἀλλ’ ὅθεν ῥᾷστ’ ἂν μάθοι·
That from which each thing can become the most accomplished (κάλλιστα), as for example in learning, sometimes it is not necessary to begin with the first and the beginning of the thing, but with that from which it can be learned more easily.
ἡ δὲ ὅθεν πρῶτον γίγνεται ἐνυπάρχοντος, οἷον ὡς πλοίου [5] τρόπις καὶ οἰκίας θεμέλιος καὶ τῶν ζῴων οἱ μὲν καρδίαν οἱ δὲ ἐγκέφαλον οἱ δ’ ὅ τι ἂν τύχωσι τοιοῦτον ὑπολαμβάνουσιν·
that which is first generated from something in which it subsists (ἐνυπάρχοντος), for example, like the keel of a ship and the foundations of a house, and [principle] of animals, some may understand the heart, others the brain or something similar.
ἡ δὲ ὅθεν γίγνεται πρῶτον μὴ ἐνυπάρχοντος καὶ ὅθεν πρῶτον ἡ κίνησις πέφυκεν ἄρχεσθαι καὶ ἡ μεταβολή, οἷον τὸ τέκνον ἐκ τοῦ πατρὸς καὶ τῆς μητρὸς καὶ ἡ μάχη [10] ἐκ τῆς λοιδορίας·
that which is first generated from something in which it does not subsist and from which [its] movement and change first originate according to nature, as the child [comes] from the father and mother and the fight from the offense.
ἡ δὲ οὗ κατὰ προαίρεσιν κινεῖται τὰ κινούμενα καὶ μεταβάλλει τὰ μεταβάλλοντα, ὥσπερ αἵ τε κατὰ πόλεις ἀρχαὶ καὶ αἱ δυναστεῖαι καὶ αἱ βασιλεῖαι καὶ τυραννίδες ἀρχαὶ λέγονται καὶ αἱ τέχναι, καὶ τούτων αἱ ἀρχιτεκτονικαὶ μάλιστα.
This is the free choice by which what is moved moves and what is changing changes, as princes for the city, dynasties, kings, and tyrants are called princes (ἀρχαὶ) [the word princes is “principes” in Latin] and the arts (τέχναι, techniques), among which especially the “arkhi” -tecturals.
Here are several words composed from the word ἀρχὴ: ἀρχαὶ the leaders of a city; in Latin languages, we find the same proximity between the word principle and the word “princeps,” meaning prince, the one who is at the head of a city or a kingdom. And also in certain names of sciences, including architecture.
Ἔτι ὅθεν γνωστὸν τὸ πρᾶγμα [15] πρῶτον, καὶ αὕτη ἀρχὴ λέγεται τοῦ πράγματος, οἷον τῶν ἀποδείξεων αἱ ὑποθέσεις.
In addition, that from which a thing is knowable is also called arkhế, as hypotheses [are the principles on which] demonstrations are based.
Ἰσαχῶς δὲ καὶ τὰ αἴτια λέγεται· πάντα γὰρ τὰ αἴτια ἀρχαί. Πασῶν μὲν οὖν κοινὸν τῶν ἀρχῶν τὸ πρῶτον εἶναι ὅθεν ἢ ἔστιν ἢ γίγνεται ἢ γιγνώσκεται·
There are as many [ways of saying arkhế] as there are causes, for all causes are arkhaí. Of all these [different ways of saying arkhế], therefore, what is common to arkhaí is to be the first from which [something] comes into being or is known;
τούτων δὲ αἱ μὲν ἐνυπάρχουσαί εἰσιν αἱ δὲ [20] ἐκτός. Διὸ ἥ τε φύσις ἀρχὴ καὶ τὸ στοιχεῖον καὶ ἡ διάνοια καὶ ἡ προαίρεσις καὶ οὐσία καὶ τὸ οὗ ἕνεκα· πολλῶν γὰρ καὶ τοῦ γνῶναι καὶ τῆς κινήσεως ἀρχὴ τἀγαθὸν καὶ τὸ καλόν.
Of these, some are subsistent (ἐνυπάρχουσαί) [in the thing itself], others are outside. For this reason, nature (φύσις) is a principle and also the element, thought, free choice, ousia, and that because of which [something is, or: of which it is the goal]. Indeed, for many things, the principle of knowledge and movement are the good and the beautiful.