ip 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 possess