ction and adornment than these two works are from one
another. But separate days are assigned to distinction and to
adornment, and therefore separate days should be assigned to creation.

Obj. 2: Further, air and fire are nobler elements than earth and
water. But one day is assigned to the distinction of water, and
another to the distinction of the land. Therefore, other days ought
to be devoted to the distinction of fire and air.

Obj. 3: Further, fish differ from birds as much as birds differ from
the beasts of the earth, whereas man differs more from other animals
than all animals whatsoever differ from each other. But one day is
devoted to the production of fishes, and another to that of the beast
of the earth. Another day, then, ought to be assigned to the
production of birds and another to that of man.

Obj. 4: Further, it would seem, on the other hand, that some of these
days are superfluous. Light, for instance, stands to the luminaries
in the relation of accident to subject. But the subject is produced
at the same time as the accident proper to it. The light and the
luminaries, therefore, ought not to have been produced on different
days.

Obj. 5: Further, these days are devoted to the first instituting of
the world. But as on the seventh day nothing was instituted, that day
ought not to be enumerated with the others.

_I answer that,_ The reason of the distinction of these days is made
clear by what has been said above (Q. 70, A. 1), namely, that the
parts of the world had first to be distinguished, and then each part
adorned and filled, as it were, by the beings that inhabit it. Now
the parts into which the corporeal creation is divided are three,
according to some holy writers, these parts being the heaven, or
highest part, the water, or middle part, and the earth, or the lowest
part. Thus the Pythagoreans teach that perfection consists in three
things, the beginning, the middle, and the end. The first part, then,
is distinguished on the first day, and adorned on the fourth, the
middle part distinguished on the middle day, and adorned on the fifth,
and the third part distinguished on the third day, and adorned on the
sixth. But Augustine, while agreeing with the above writers as to the
last three days, differs as to the first three, for, according to him,
spiritual creatures are formed on the first day, and corporeal on the
two others, the higher bodies being formed on the first these two
days, and the