The Formation of Christendom, Volume II

295

This text is continually used by S. Augustine against the Donatists, as containing an express divine prophecy that the one Catholic Church should continue to the end of the world. The Gospel of the Kingdom, and the Gospel without the Kingdom, are ideas far as the poles apart.

296

De Pudicitia, § 1. See Hagemann, p. 54.

297

He is so represented by Hippolytus, Philosophumen, lib. ix. p. 209. See Hagemann, p. 59.

298

“Nec hoc nobis nunc nuper consilium cogitatum est, nec hæc apud nos adversus improbos modo supervenerunt repentina subsidia: sed antiqua hæc apud nos severitas, antiqua fides, disciplina legitur antiqua; quoniam nec tantas de nobis laudes Apostolus protulisset dicendo: Quia fides vestra prædicatur in toto mundo, nisi jam exinde vigor iste radices fidei de temporibus illis mutuatus fuisset: quarum laudum et gloriæ degenerem fuisse maximum crimen est.” Epist. Cleri Rom. ad Cyprian. 31.

299

Hagemann, p. 77.

300

In Matt. tom. iii. 857 c.

301

“Cum Fabiani locus, id est, cum locus Petri et gradus cathedræ sacerdotalis vacaret.” Epist. lii. p. 68. “Sedisse intrepidum Romæ in sacerdotali cathedra eo tempore cum tyrannus infestus sacerdotibus Dei fanda atque infanda comminaretur, cum multo patientius et tolerabilius audiret levari adversus se æmulum principem quam constitui Romæ Dei sacerdotem.” Ibid. p. 69.

302

Epist. lii. p. 69.

303

Compare with the savageness of the Prefect of Rome in torturing S. Laurence the following incident which occurred five years later. Valerian had been captured by the Persian monarch, and his son the Emperor Gallienus bore the reproach with great tranquillity. In the great festival which he held at Rome about 263, to commemorate the victory of Odenatus over Sapor, some revellers mixed themselves with the pretended Persian captives, and examined their faces closely. When asked what they meant, they replied, “We are looking for the emperor's father.” The jest so stung Gallienus that he had them burnt alive. Weiss, Lehrbuch der Weltgeschichte, ii. 224. It was for showing him the Church's spiritual treasures, the poor, the helpless, and the suffering, instead of the coveted gold and silver, that the Prefect burnt S. Laurence alive.

304

De Lapsis, iv. p. 182-3, Oxford translation.

305

Euseb. Hist. l. vii. c. 10.

306

Ib. l. vii. c. 13.

307

See the martyrdom of the favourite chamberlain Peter, who, says Eusebius (Hist. viii. 6), was violently scourged, and then slowly roasted alive.

308

“Diocletianus … excarnificare omnes suos protenus cœpit. Sedebat ipse atque innocentes igne torrebat… Omnis sexus et ætatis homines ad exustionem rapti; nec singuli, quoniam tanta erat multitudo, sed gregatim circumdato igni amburebantur,” &c. Lactant. 14, 15.

309

Eusebius, Hist. viii. 2.

310

Lactantius, de Morte Persecutorum, 13.

311

Euseb. viii. 4.

312

“Statim productus non modo extortus sed etiam legitime coctus cum admirabili patientia, postremo exustus est.” Lact. de Mort. Pers. 13; Euseb. viii. 5.

313

Euseb. de Vita Constant. 1. i. 13.

314

Lactant. Divin. Institut. 1. v. 9. Gallandi, tom. iv. 313-4.

315

Ib. 1. v. 11.

316

Euseb. Hist. viii. 11.

317

Lactantius, as above.

318

Hist. viii. 9.

319

Euseb. Hist. viii. 10.

320

Σωκ. Ἀναγκαῖον οὖν ἐστὶ περιμένειν ἕως ἄν τις μάθῃ ὡς δεῖ πρὸς θεοὺς καὶ πρὸς ἀνθρώπους διακεῖσθαι.

Αλκ. Πότε οὖν παρέσται ὁ χρόνος οὗτος, ὦ Σώκρατες? καὶ τίς ὁ παιδεύσων? ἥδιστα γὰρ ἄν μοι δοκῶ ἰδεῖν τοῦτον τὸν ἄνθρωπον τίς ἐστιν.

Σωκ. Οὗτος ἐστιν ᾧ μέλει περὶ σοῦ.

321

1 Cor. i. 21.

322

Zeller, die Philosophie der Griechen, 2te Aufl. vol. i. pp. 6 and 35. “Philosophy,” says Grote, Plato, vol. i. v. “is, or aims at becoming, reasoned truth: an aggregate of matters believed or disbelieved after conscious process of examination gone through by the mind and capable of being explained to others:” who quotes Cicero's “Philosophia ex rationum collatione consistit.”

323

Thus Herodotus says of Solon, τῆς θεωρίης ἐκδημήσας εἵνεκεν, i. 30; and presently, ξεῖνε Ἀθηναῖε, παρ᾽ ἡμέας γὰρ περὶ σέο λόγος ἀπῖκται πολλὸς, καὶ σοφίης εἵνεκεν τῆς σῆς καὶ πλάνης, ὡς φιλοσοφέων γῆν πολλὴν θεωρίης εἵνεκεν ἐπελήλυθας.

324

Zeller, i. 39, quoted.

325

Zeller, i. p. 38.

326

Newman, Verses on various occasions; Heathen Greece, p. 158.

327

Zeller, i. p. 43. “Aber es liegt überhaupt nicht in der Weise des Alterthums, die gottesdienstlichen Handlungen zur Belehrung durch Religionsvorträge zu benützen. Ein Julian mochte in Nachahmung christlicher Sitte dazu den Versuch machen, aus der klassischen Zeit selbst ist uns kein Beispiel hievon überliefert.”

328

Zeller, i. p. 141.

329

Ib. i. pp. 449-452.

330

Ueberweg, Grundriss der Geschichte der Philosophie, drit. Aufl. i. p. 65.

331

Ueberweg, i. 68.

332

Ib. i. 72.

333

Döllinger, Heidenthum und Judenthum, p. 272, and Zeller, i. p. 139, who states this of the Eleatics, Heracleitus, Democritus, and even the Pythagoreans, who, though they put Number instead of Matter, yet conceived incorporeal principles as material, and so considered from the same point of view the soul and the body, the ethical and the physical, in man.

334

Zeller, ibid.

335

Ueberweg, i. 75. “Die Sophistik bildet den Uebergang von der kosmologischen zu der auf das denkende und wollende Subject gerichteten Philosophie.” p. 76. “Sokrates… theilt mit den Sophisten die allgemeine Tendenz der Reflexion auf das Subject, tritt aber zu ihnen dadurch in Gegensatz, das seine Reflexion sich nicht bloss auf die elementaren Functionen des Subjects, die Wahrnehmung und Meinung und das sinnliche und egoistische Begehren, sondern auch auf die höchsten gestigen, zur Objectivität in wesentlicher Beziehung stehenden Functionen, nämlich auf das Wissen und die Tugend richtet.”

336

Ib. i. 76.

337

!!!!!!!!!!!!!!!

338

Simplicius, in the sixth century.

339

Zeller, i. p. 117.

340

Ueberweg, i. p. 88.

341

xiii. 4.

342

Metaph. i. 6.

343

Σωκράτης φρονήσεις ᾤετο εἶναι πάσας τὰς ἀρετάς … λόγους τὰς ἀρετὰς ᾤετο εἶναι; ἐπιστήμας γὰρ εἶναι πάσας. Ethic. Nic. vi. 13.

344

Xen. Mem. i. 1. 16.

345

Xen. Mem. iv. 6. 1.

346

Ibid. iii. 4. 9.

347

Ibid. iii. 9, iv. 6; Sympos. ii. 12. Plat. Apol. 25 e; Protag. p. 329 b.

348

Memor. i. 6, 10.

349

Tusc. v. 4.

350

ἡ μαιευτική, Plat. Theæt. p. 149.

351

ἐξέτασις, Plat. Apol. p. 20.

352

Xen. Mem. i. 4. 7. σοφοῦ τινὸς δημιουργοῦ καὶ φιλοζώου.

353

Ibid. iv. 3.

354

ὁ τὸν ὅλον κόσμον συντάττων τὲ καὶ συνέχων, ἐν ᾣ πάντα τὰ καλὰ καὶ ἀγαθά ἐστι, καὶ ἀεὶ μὲν χρωμένοις ἀτριβῆ τε καὶ ὑγιᾶ καὶ ἀγήρατον παρέχων, θᾶττον δὲ νοήματος ἀναμαρτήτως ὑπηρετοῦντα, οὗτος τὰ μέγιστα μὲν πράττων ὁρᾶται, τάδε δὲ οἰκονομῶν ἀόρατος ἡμῖν ἐστι. Compare the famous passage of S. Paul, Rom. i. 19, 20. διότι τὸ γνωστὸν τοῦ Θεοῦ φάνερόν ἐστιν ἐν αὐτοῖς; ὁ γὰρ Θεὸς αὐτοῖς ἐφανέρωσε; τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασι νοούμενα καθορᾶται, ἥτε ἀΐδιος αὐτοῦ δύναμις καὶ θειότης εἰς τὸ εἶναι αὐτοὺς ἀναπολογήτους. Socrates draws precisely the conclusion which S. Paul asserts that the premises warrant.

355

τὸ δαιμόνιον.

356

Plato, Apol., at the end.

357

Phædo, p. 118.

358

The view here taken would be powerfully confirmed by citing at length the interview of Socrates with the hetæra Theodote, as given by Xen. Mem. iii. 11. The unconscious absence from the mind of Socrates of any notion of turpitude in the occupation of Theodote is very striking indeed. One is reminded that Socrates took lessons in rhetoric of that Aspasia, herself the hetæra of Pericles, who is recorded to have educated a school of Theodotes. Thus Plutarch, Pericles, 24, says of her, παιδίσκας ἑταιρούσας τρέφουσα. In the Meneximus, p. 235, Socrates claims her as being his διδάσκαλος οὖσα οὐ πάνυ φαύλη περὶ ῥητορικῆς, quoted by Wallon, de l'Esclavage, vol. i. p. 190.

359

Ueberweg, i. 92, 93.

360

Ueberweg, i. 91.

361

Ibid. i. 117.

362

Ibid. i. 118.

363

Ueberweg, i. 120, from Aristotle, Metaph. i. 6 and 9, and xiii. 4.

364

Zeller, i. 119.

365

Ueberweg, i. 120, remarks: “Die Eintheilung der Philosophie in Ethik, Physik und Dialektik (die Cicero Acad. pos. i. 5, 19, Plato zugeschreibt), hat nach Sextus Empir (adv. Math. vii. 16) zuerst Plato's Schüler Xenocrates förmlich aufgestellt: Plato aber sei, sagt Sextus mit Recht, δυνάμει ihr Urheber, ἀρχηγός.”

366

See Zeller, vol. ii. part 2, p. 599. Döllinger, p. 299, sec. 122; p. 279, sec. 87.

367

Zeller, ii. part 1, p. 598. “Ueber diese beiden Gegenstände (die Religion und die Kunst) hat sich Plato ziemlich häufig, aber immer nur gelegenheitlich geäussert.”

368

Döllinger, p. 290, sec. 110.

369

Timæus, 28.

370

Thus Grote, Plato, i. 230, speaks of “the early caution produced by the fate of Socrates,” and believes “such apprehension to have operated as one motive deterring him from publishing any philosophical exposition under his own name, any Πλάτωνος σύγγραμμα,” p. 231.

371

This has been done by Zeller, vol. ii. part 1, pp. 599-602, from whom I take it. He supports his analysis with a great number of references to various works of Plato.

372

Zeller, vol. ii. part 1, p. 487, remarks of Plato's doctrine: “So far as things are the appearance and the image of the Idea, they must be determined by the Idea; so far as they have in themselves a proper principle in matter, they must be determined likewise by necessity: since, certain as it is that the world is the work of reason, it is as little to be left out of mind that in its formation beside reason another blindly working cause was in play, and that even the Godhead could make its work not absolutely perfect, but only so good as the nature of the finite permitted;” and he refers to many passages of the Timæus, of which one will suffice, wherein at the conclusion of a review of the physical causes of things Plato says: ταῦτα δὴ πάντα τότε ταύτῃ πεφυκότα ἐξ ἀνάγκης ὁ τοῦ καλλίστου τε καὶ ἀρίστου δημιουργὸς ἐν τοῖς γιγνομένοις παρελάμβανεν ἡνίκα τὸν αὐτάρκη τε καὶ τὸν τελεώτατον Θεὸν ἐγέννα, χρώμενος μὲν ταῖς περὶ ταῦτα αἰτίαις ὑπηρετούσαις, τὸ δὲ εὖ τεκταινόμενος ἐν πᾶσι τοῖς γιγνομένοις αὐτὸς; διὸ δὴ χρὴ δὔ αἰτίας εἴδη διορίζεσθαι, τὸ μὲν ἀναγκαῖον, τὸ δὲ θεῖον, καὶ τὸ μὲν θεῖον ἐν ἅπασι ζητεῖν κτήσεως ἕνεκα εὐδαίμονος βίου, καθ᾽ ὅσον ἡμῶν ἡ φύσις ἐνδέχεται, τὸ δὲ ἀναγκαῖον ἐκείνων χάριν, λογιζομένους ὡς ἄνευ τούτων οὐ δυνατὰ αὐτὰ ἐκεῖνα, ἐφ᾽ οἷς σπουδάζομεν, μόνα κατανοεῖν, οὐδ᾽ αὖ λαβεῖν, οὐδ᾽ ἄλλως πως μετασχεῖν. p. 68. Compare p. 48. μεμιγμένη γὰρ οὖν ἡ τοῦδε τοῦ κόσμου γένεσις ἐξ ἀνάγκης τε καὶ νοῦ συστάσεως ἐγεννήθη; κ.τ.λ.

373

Döllinger, p. 297, sec. 119, quoted.

374

So likewise Zeller remarks, vol. ii. part 1, p. 604: “Die Gesetze, welchen die philosophischen Regenten fehlen, behandeln die Volks-religion durchweg als die sittliche Grundlage des Staatswesens.”

375

Ibid. p. 605.

376

Here Zeller remarks: “Diese Voraussetzung liegt der ganzen Behandlung dieser Gegenstände bei Plato zu Grunde… Dass die philosophische Erkenntniss immer auf eine kleine Minderheit beschränkt sein müsse ist Plato's entschiedene Ueberzeugung.”

377

Döllinger, p. 293.

378

See Zeller, vol. ii. part 1, pp. 448-457.

379

“Wie es sich aber in dieser Beziehung mit der Persönlichkeit verhalte, dies ist eine Frage, welche sich Plato wohl schwerlich bestimmt vorgelegt hat, wie ja dem Alterthum überhaupt der schärfere Begriff der Persönlichkeit fehlt, und die Vernunft nicht selten als allgemeine Weltvernunft in einer zwischen Persönlichem und Unpersönlichem unsicher schwankenden Weise gedacht wird.” Zeller, p. 454.

380

Döllinger, p. 286, sec. 103. Zeller, vol. ii. part 1, p. 538.

381

Theætetus, p. 176. Σωκ. Ἀλλ᾽ οὔτ᾽ ἀπόλεσθαι τὰ κυκὰ δυνατόν, ὦ Θεόδωρε; ὑπενάντιον γὰρ τι τῷ ἀγαθῷ ἀεὶ εἶναι ἀνάγκη; οὔτ᾽ ἐν θεοῖς αὐτὰ ἴδρυσθαι, τὴν δὲ θνητὴν φύσιν καὶ τόνδε τὸν τόπον περιπολεῖ ἐξ ἀνάγκης.

382

See Zeller, vol. ii. part 1, pp. 541-4, who points out a string of difficulties on the subject of personality, free-will, as maintained by Plato, and his doctrine that no one is willingly wicked.

383

See Grote's Plato, i. pp. 133, 4.

384

Ueberweg, i. p. 116.

385

So Zeller sets forth at length, i. p. 206; and Ueberweg, i. p. 47.

386

Ueberweg, i. p. 50. Plato calls it ὁδόν τινα βίου, for which Pythagoras αὐτός τε διαφερόντως ἠγαπήθη, καὶ οἱ ὕστερον ἔτι καὶ νῦν Πυθαγόρειον τρόπον ἐπονομάζοντες τοῦ βίου διαφανεῖς πη δοκοῦσιν εἶναι. Polit. x. p. 600.

387

Grote, Plato, i. p. 221.

388

Ueberweg, i. 115.

389

Phæd. sec. 135, p. 274.

390

τὸν τοῦ εἰδότος λόγον λέγεις ζῶντα καὶ ἔμψυχον, οὗ ὁ γεγραμμένος εἴδωλον ἄν τι λέγοιτο δικαίως.

391

ἔχοντες σπέρμα, ὅθεν ἄλλοι ἐν ἄλλοις ἤθεοι φυόμενοι τοῦτ᾽ ἀεὶ ἀθάνατον παρέχειν ἱκανοί.

392

See his averseness to write on such doctrines at all set forth in his 7th epistle.

393

Grote observes, Plato, i. 216: “Plato was not merely a composer of dialogues. He was lecturer and chief of a school besides. The presidency of that school, commencing about 386 b. c., and continued by him with great celebrity for the last half (nearly forty years) of his life, was his most important function. Among his contemporaries he must have exerted greater influence through his school than through his writings.”

394

Grote, Plato, i. p. 138.

395

Ueberweg, i. p. 140, from Diogenes.

396

Aulus Gellius, N. A. xx. 5, quoted by Ueberweg.

397

Ἐν κοινῷ γιγνόμενοι λόγοι … ἐκδεδομένοι λόγοι; οἱ κατὰ φιλοσοφίαν λόγοι, or διδασκαλικοὶ λόγοι, οἱ ἐκ τῶν οἰκείων ἀρχῶν ἑκάστου μαθήματος καὶ οὐκ ἐκ τῶν τοῦ ἀποκρινομένου δοξῶν συλλογιζόμενοι, which last are λόγοι πειραστικοὶ. Simplicius calls τὰ ἐξωτερικὰ, τὰ κοινὰ καὶ δι᾽ ἐνδόξων περαινόμενα; Philoponus, λόγοι μὴ ἀποδεικτικοὶ, μηδὲ πρὸς τοὺς γνησίους τῶν ἀκροατῶν εἰρημένοι, ἀλλὰ πρὸς τοὺς πολλοὺς, ἐκ πιθανῶν ὡρμημένοι. Quoted by Ueberweg, i. p. 146.

398

Vidi il maestro di color che sanuo

Seder tra filosofica famiglia.

Dante, Inf. iv. 131.

399

διδασκαλία.

400

ὑπόμνησις.

401

Ueberweg, i. p. 188, from Diogenes and Themistius.

402

Ibid, from Noack, Psyche, v. i. sec. 13.

403

Zeller, vol, iii. part 1, p. 343.

404

Ep. vii. p. 341. οὔκουν ἐμόν γε περὶ αὐτῶν ἐστι σύγγραμμα, οὐδὲ μή ποτε γένηται; ῥητὸν γὰρ οὐδαμῶς ἐστὶν ὡς ἄλλα μαθήματα, ἀλλ᾽ ἐκ πολλῆς συνουσίας γιγνομένης περὶ τὸ πρᾶγμα αὐτὸ καὶ τοῦ συζῇν ἐξαίφνης, οἷον ἀπὸ πυρὸς πηδήσαντος ἐξαφθὲν φῶς, ἐν τῇ ψυχῇ γενόμενον αὐτὸ ἑαυτὸ ἤδη τρέφει and much more to the same effect; after which he says, ὧν ἕνεκα νοῦν ἔχων οὐδεὶς τολμήσει ποτὲ εἰς αὐτὸ τιθέναι τὰ νενοημένα, καὶ ταῦτα εἰς ἀμετακίνητον, ὃ δὴ πάσχει τὰ γεγραμμένα τύποις. So again in his second letter, p. 314. πολλάκις δὲ λεγόμενα καὶ ἀεὶ ἀκουόμενα καὶ πολλὰ ἔτη μόγις, ὥσπερ χρυσὸς, ἐκκαθαίρεται μετὰ πολλῆς πραγματείας… μεγίστη δὲ φυλακὴ τὸ μὴ γράφειν ἀλλ᾽ ἐκμανθάνειν; οὐ γὰρ ἔστι τὰ γραφέντα μὴ οὐκ ἐκπεσεῖν. Grote seems to me fully justified in counting these epistles as genuine, against the attacks of some modern German sceptics.

405

Μετὰ τριβῆς πάσης καὶ χρόνου πολλοῦ, ὅπερ ἐν ἀρχαῖς εἶπον; μόγις δὲ τριβόμενα πρὸς ἄλληλα αὐτῶν ἕκαστα, ὀνόματα καὶ λόγοι ὄψεις τε καὶ αἰσθήσεις, ἐν εὐμενέσιν ἐλέγχοις ἐλεγχόμενα καὶ ἄνευ φθόνων ἐρωτήσεσι καὶ ἀποκρίσεσι χρωμένων, ἐξέλαμψε φρόνησις περὶ ἕκαστον καὶ νοῦς, συντείνων ὅτι μάλιστ᾽ εἰς δύναμιν ἀνθρωπίνην. Ep. vii. p. 344.

406

Grote, Plato, i. 229. “When we see by what Standard Plato tests the efficacy of any expository process, we shall see yet more clearly how he came to consider written exposition unavailing. The standard which he applies is, that the learner shall be rendered able both to apply to others and himself to endure a Socratic Elenchus or cross-examination as to the logical difficulties involved in all the steps and helps to learning.” Without this “Plato will not allow that he has attained true knowledge” (ἐπιστήμη). Compare the system pursued in the mediæval schools and universities.

407

Ueberweg, i. pp. 242, 3.

408

Zeller, vol. ii. part 2, p. 632.

409

Döllinger, pp. 304, 305.

410

Döllinger, pp. 309, 310, sec. 137, 138.

411

Döllinger, p. 310, sec. 139.

412

Ibid. p. 311, sec. 140.

413

See p. 411, above.

414

Döllinger, pp. 307 and 311.

415

Διὸ καὶ πειρᾶσθαι χρὴ ἐνθένδε ἐκεῖσε φεύγειν ὅτι τάχιστα; φυγὴ δὲ ὁμοίωσις Θεῷ κατὰ τὸ δυνατόν; ὁμοίωσις δὲ δίκαιον καὶ ὅσιον μετὰ φρονήσεως γενέσθαι. κ.τ.λ. Theætet. p. 176.

416

Zeller, vol. ii. part 2, p. 623.

417

Zeller, ii. 2, p. 625.

418

Ibid. p. 629.

419

Zeller, vol. iii. part 1, p. 7.

420

Zeller, vol. iii. part 1, p. 14.

421

Ibid. p. 18.

422

Zeller, vol. iii. part 1, p. 12. Döllinger, p. 318.

423

Döllinger, pp. 319-321.

424

The doctrine of Hylozoismus.

425

Döllinger, pp. 322-324.

426

Ibid. p. 324.

427

Döllinger, p. 326.

428

ὁμολογουμένως τῇ φύσει ζῆν. Ueberweg, i. p. 198.

429

Döllinger, p. 340.

430

Ibid. p. 330.

431

Zeller, vol. iii. part 1, p. 370.

432

Zeller, vol. iii. part 1, p. 398.

433

Döllinger, pp. 331-333. Zeller, vol. iii. part 1, p. 392.

434

Döllinger, p. 335.

435

Zeller, vol. iii. part 1, p. 427. ἀπαθία and ἀταραξία.

436

Zeller, vol. iii. part 1, i. p. 107.

437

Ibid. p. 435.

438

Döllinger, p. 336, who quotes Sextus, Hypot. i. 8.

439

Zeller, vol. iii. part 1, p. 477.

440

Döllinger, p. 338.

441

For a full account of the line of thought followed by Carneades, see Zeller, vol. iii. part 1, pp. 454-477.

442

Zeller, vol. iii. part 1, p. 436.

443

Ibid. pp. 482, 492.

444

Ueberweg, i. p. 218; and Zeller, iii. part 1, p. 593, calls him “neben seinem Lehrer Antiochus den eigentlichsten Vertreter des philosophischen Eklekticismus in dem letzen Jahrhundert vor dem Anfang unserer Zeitrechnung.”

445

Ueberweg, i. pp. 221-2.

446

Ueberweg, i. 219, 223.

447

Döllinger, p. 313.

448

Döllinger, p. 254.

449

Döllinger, p. 307. “Er wirkt also zwar auf die Welt, aber ohne sie zu kennen, wie der Magnet auf das Eisen, und seine Action auf die Welt ist keine freiwollende.”

450

Ibid. pp. 340, 572.

451

452

Cleanthes preferred expressly the poetic form; see the note in Zeller, vol. iii. part 1, p. 289: for poetry and music are better suited to reach the truth of divine contemplation than the bare philosophical expression.

453

Ueberweg, i. p. 195.

454

Zeller, vol. iii. pp. 130, 131: see the many authorities he produces, pp. 126-131.

455

He says of the opposite theory of Epicurus, the construction of the world from the chance falling-together of atoms: “Hoc qui existimat fieri potuisse, non intelligo, cur non idem putet, si innumerabiles unius et viginti formæ literarum, vel aureæ vel quales libet, aliquo conjiciantur, posse ex his in terram excussis annales Ennii, ut deinceps legi possint, effici: quod nescio an ne in uno quidem versu possit tantum valere fortuna.” De Nat. Deor. ii. 37.

456

So Zeller remarks, iii. 1, p. 296: “A Pantheism, such as the stoic, could take up into itself the most boundless polytheism, a double liberty only being allowed, that of passing on to derived beings the name of deity, from the Being to whom alone originally and in the strict sense it belonged, and that of personifying as God the impersonal, which is an appearance of divine power.”

457

See Hasler, Verhältniss der heidnischen und christlichen Ethik, p. 28; and Zukrigl's commentary on the same, Tübingen theol. Quartalschrift, 1867, pp. 475-482.

458

Zeller, iii. 1, pp. 288-9.

459

Zeller, iii. 1, 12.