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PLATONISM
AND OTHER
ESSAYS
F.
CLAY, MANAGER
100,
PRINCES STREET
A.
rights reserved
LTD.
THE VITALITY OF
PLATONISM
AND OTHER
ESSAYS
BY
JAMES ADAM
LATE FELLOW AND SENIOR TUTOR OF EMMANUEL COLLEGE,
CAMBRIDGE
EDITED BY
HIS
WIFE
Cambridge
at the
University Press
191
6
is
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CYN6CTIOIC T
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(ARISTOTLE.)
CONTENTS
PAGE
I.
II.
The
Vitality of Platonism
The Divine
35
77
III.
The Doctrine
IV.
The Hymn
V.
VI.
of Cleanthes
Education
104
Intellectual
.
190
Value of Classical
.
213
PREFACE
essays were read by
-*
my
husband as
The
Intellectual
Emmanuel
vii.
in
the
have to
for their
The Doctrine of
read
before
Edinburgh
the
the
Society in 1906.
The
Hymn
of
delivered in
viii
Preface
was given
Newnham
the Vacation
to
Students at
Biblical
month
has not
it
James
purpose
Dr
proofs,
in the
recur,
fulfil
it
is
a special
separate essays.
Giles has
and
Mr
concerning the
I
and they
Teachers of
have
MS
and
its
prefixed to the
arrangement.
expression of
my
last
essay.
husband
It
is
love for
A.
May,
1911.
M. A.
fairly
which
worth studying at
all
some have
dead, and
might
But I
if
say, otos
am
irlirvvra.i
TO!
Se
cnaai
atcrcrovcrt.
The
Vitality of Platonism
It is at all
of
Plato
own
is
mode
show
of being or
that Lotze s
And if the
shelter themselves beneath his wing.
influence of Plato s teaching is still alive in modern
philosophy, and affects, as in point of fact it does
affect, nearly every revival of idealism, it is hardly
Some of
less dominant in theology and religion.
the early apologists for Christianity, such as Justin
Martyr, Clement of Alexandria, and Origen, show
that they recognised and acknowledged the connec
tion
Logic, E. T.
p. 210.
vol.
ii.
169
f.
faith
when
Influence of Plato
human
In a later
soul.
and
Platonism and
and a surer
between
criticism,
still
all
Platonism,
answered
endeavour to enrich the store of human knowledge,
and in the second place
the Gospel, as an
endeavour to present, under the form of facts, the
manifestation of Divine Wisdom."...
he says,
"to
"Plato,"
"points
The
us to St
John-."
"
Coh.
f.
The
Vitality
of Platonism
In spite
has been hardly less remarkable.
of the severe and almost puritanical regulations by
artists
which Plato
in
ism on the
artistic
all
imagination
is
member of the
that of Michael
Platonic
Academy
The
affirm,
Cf.
Man
Cf.
Platonic Ideas.
90
wise man,
is
<f>vrbv
A.
2
can find no
OVK lyyctov,
aXXa
rest
ovpdviov.
Plato, Tim.
nor
will
he lend
The
word
broad and
we understand
the
is
literal,
not
"
"
never does
than to do
evil to
any,"
wrong,"
"that
it
is
better to suffer
"
it
eternity.
2
fif.
The
6
to
them
Vitality
of Platonism
them which
On
road.
women,
But
in
nothing does he
ieu>)
dria, TTpoirapao-Kevd&i
TOV
77
<t,Xocro<ia,
TrpooSoTTOLovcra
15
XpKTTOV
TekeiOVjJieVOV
own
age.
Even
1
Str.
his
i.
political
717 D, Migne.
sympathies are
Appeal
to
universal aspirations
as
kind
(TTOLO-LV aV#/30J7roi5,
Rep. 427
human
instincts
these universal
s will to all
man
c).
1
.
In a deeper sense
it
is
at least believes, in
1
Cf.
common
with an innumerable
11.
c.
I.
The
Vitality
of Platonism
company of the
and
it is
this innate
appeals
"those
Of
obstinate questionings
"
it
is
the
first affections,
"those
Of
To
Which
truths that
make,
perish never;
mad
endeavour,
all
that
is
at
enmity with
joy,
"
manent
aspirations of
still lives,
"While
and
is
humanity that
philosophy
likely to live
COT* av vSoy) T
his
pfrj
tall
trees
Kal 8ev8/ja
bloom
in
spring"
Plato
The
view of Nature
if
the
Muses spoke
in
style
altogether
history of
particular
is to
give an outline of Plato s teaching, first
on Nature and secondly on human nature, adding
parallels and illustrations, chiefly from Tennyson and
follow
my
It is
disposal to touch
impossible
on all the
if
human
prove
nature
is
my
discourse
way
may
an
tX^os
ro>
The
lo
Vitality
we
of Platonism
The world
first.
in
which
live,
in fact
of Aristotle.
chaos of blind
the
stamping formless
matter with mathematical forms,
which are them
selves copies of the Eternal Essences or Ideas,
moulded from them in a mysterious and wonderful
necessity,
"
way
It is
."
But as
framed.
The Soul
God
himself
compounded by
of the
World
out of
first
is
drew
Soul, and
"in
the
he
set
"
this
way he begat
Now
poetical,
other,
being
In
acquaintance and friend.
Ibid.
50
c.
Tim. 47 E
."
ff.
Ibid.
34
B.
The Soul of
the
World
I i
will
And
the Timaeus
what follows.
Dante somewhere says, is
the child of God, that she is a spiritual and not a
material creature, good and not evil for God, ac
cording to Plato, is the author only of good, and
evil cometh not from him.
In Plato s way of
thinking God and Nature are not two mutually
opposing forces, but an omnipotent Father and a
is
It follows that
Nature, as
loyal son,
To which
far-off divine
bow
event
moves,"
and Good
The fact is that it is Plato, and not
prevail.
Aristotle, who founded the theological view of the
Universe, and Aristotle is only Platonising when he
We
says that God and Nature do nothing in vain.
may add that from another point of view Nature is
in Plato at once the revelation of God to man and
when Necessity
shall
the
knee,
God s
will
come
to light of
them-
The
selves,
which
Plato
he
felt
is
of
human
nature,
by Nature, but
In this
in man.
attracted
respect he
The
of Ptatonism
Vitality
all
essential nature
its
words of
1
this
life,
is
the nature of
man
"is
com
midway between
in the
to Plato,
corruptibility
and
incorruptibility
<f)vcrea)s
The
the
"mortal
kind of soul
immortal part
is
"
soul, the
le
lamp
human
of
Plato
man
view of
13
two degrees
or
less
pure
."
it
is
that alone
of the
never-ending
and
our
for
lot
man
of
7roXe/x,os
The
iravTw
Trartjp
we have
the gods
general conception of a natural
familiar
Greek idea
and gods
1
"immortal
Tim. 41
that
<c
,"
D.
Auct. 14.
Vit.
The
14
Vitality of Platonism
life
There
1
."
is
also
Pythagorean
teaching.
man and
observe that a
critic in
"the
(March
profoundest,
literature."
Mr
Nem.
6. i.
15
objects
"
."
The
may be won by
Had
They
To
."
"
"breathe
To
in worlds
but a
is
veil."
Wordsworth
man.
It
line
of thought, confining
we have
already
found
p. 12.
it
in
in
Book
i.
The
way from
the
as to Plato,
"
of Platonism
Vitality
Soul of Nature
by laws divine
that
With an impassioned
And
is
just as in Plato
created by Perfect
Nature
"
Wordsworth
so in
Wisdom,
is
Power
"a
That
And
Her
To
No
Of
self-applauding intellect
To
faith
2
."
In
to conceive
Plato
dost overflow
still
life
"To
An
In
all
is
assigned
it
subsists
in the stars
Of
The moving
Spirit that
No
It
1
knows no insulated
rocks,
air.
spot,
Prelude,
."
Book xn.
Book ix. ad init.
Excursion,
Ibid.
Book xm.
and Wordsworth
Plato
Wordsworth
and
"Even
Couched
With
in the
this
dewy
grass
."
beginning
have
felt
me
"I
Of elevated thoughts 2
And
it
is
the
."
same idea
magnificent expression
scenery of Switzerland
in
to
his
description
the
"The
immeasurable height
And
in the
The
The
forlorn,
And
The
Of
first,
Prelude^
Book
Quoted
infra,
Prelude,
Book
and
A. E.
last,
."
xiv.
vi.
The
And
in
beneficent
Vitality of Platonism
is
Nature
"
"
"
"
."
not a friend of
man
of Nature.
"
But
this
And
we from
That never
show,
will
Communion
To human weal and woe 2
."
It is
"the
still
sad music of
humanity"
To
These
multiplied,
there
1
is
quotations,
which
might
to
be
greatly
that
show you
."
Celestial origin of
Mr
19
Shorthouse
worth
man
"
is
I
not likely that he ever read the Dialogues."
do not feel sure of this, but all that I wish at present
is
to maintain
Nature has
is
Wordsworth
interpretation of
basis whether con
that
its
philosophical
sciously or unconsciously in Platonism.
return to Plato himself.
Let us now
"
"
eyyeioi>
if
own
and
26-28).
These
same quotation
Tim. 90
A.
The
?o
Vitality of Platonism
same
man
that
Perhaps
it
not too
is
much
its
power
men
of Cleanthes
to
to-day.
e/c
o-ov
a TrapaSety/xa ev
whereof all
earthly religions are but shadows pointing to the
an ideal
faith,
ov/)cu><y,
perfect day.
Plato s position
on
he believes
it to be just the presence of this divine element
in man which renders his nature most distinctively
The colour and
and most specifically human
this subject is that
"
likeness of true
2
public
is
is its
nothing but
in
/
/ceXo*>
tfeoei/ceXoy.
Man
is
Re
the
cu>8/oei
most manlike
(as
Tennyson
"then
B,
589
D.
501
B.
Essential divinity of
whereas
which
man
is
is
the
man
a child of Heaven.
2t
It is
the higher
higher nature
noble lines of George Herbert, which
have
else
express the
teaching of Plato better than anything that I can say,
and may at the same time serve to show you that
where quoted
To this life
Make their
flesh
he
it
things of sense
pretence
In th other Angels have a right by birth
Man tries them both alone,
He
not,
earth>
dies,
is
And
Of
stuffe
and ground
1
."
man
have said
"
human, makes
truly
dialogues of Plato.
itself
It is
felt
in
."
Man s
Medley.
B.
The
22
Vitality of Platonism
and it is
stands in close relationship
the
and
most
assuredly
life-giving of all
living, aye
Platonic doctrines.
Let us endeavour for a moment
which
it
to understand
how
it
is
teaching
The
to
Universe and
depend
in turn
Idea, that
is
Up
things,
and higher
man
1
,"
through
Bound by gold
1
all
is every way
2
chains about the feet of God
iv.
Morte
."
cT Arthur,
Human
And
again
23
"the
."
To
apprehend perfection.
As
the
Cambridge
illustrious
up
to
God,
loves to dwell at
home
."
In Memoriam, 55.
The
24
It is in this
human
of the
Vitality of Platonism
way
immortality
to be an attribute of that
which
is
universally held
is
divine,
and
it
is
Each
in all probability
is
To
tell
the
story of the
Soul as
Plato
tells
it,
would require
house
in
and storm-tossed
is
chained
sea, a
till
prison-
Death, the
which soul
and immortality
Pre-existence
We
St Paul
deliver
"
man
wretched
me from
body of death
this
25
"
For we
life"
alive.
And when
"
Lethe,"
to state
that awaits
"
it
may
"the
41
E,
42
B.
The
26
often
meet
in
Vitality
English poetry.
of Ptatonism
Tennyson
It
is
this
which
."
"Who
Who
How
is
2
expressed by Boethius
To
11
Nor
is
he
reft
But, holding
He
And
in full,
of knowledge quite,
still
to
what
is
And by
To win
back
find
all
still
left,
light,
survives
he bravely
strives."
it is
Intimations of Immortality.
1
The Two
Voices.
Consolation of Philosophy,
v. 3,
tr.
James.
Doctrine of Reminiscence
"
Hence
in a season of
inland far
calm weather
we be
Though
Our Souls have sight of that immortal
Which brought us hither,
Can in a moment travel thither,
And
And
27
sea
is
"
sufficient
having
foundation in humanity
"
to justify
him
tonists
but
its
influence
is
literature of the
Wisdom
child of goodly
parts,"
especially in
of Solomon.
"
was a
literature chiefly as a
poetic
fancy.
In the East,
was to Plato
still what it
and to Origen, and in later times to Henry Moore
an integral and essential part of the belief in the
eternity of Soul.
has fared better
system
it
The
;
is
but there
at the present
doctrine
is
no philosophical
which
can
be compared
day
vin. 20.
The
28
Vitality
of Platonism
it is
moulded
It
in
cumbered by the
of flesh.
nor
poraries held
is it
blind
to
endeavour
or rather,
now
"
it
extinct
were into
eyes"
moribund
is
in
facts
this
is
never blind
although
its
gaze
is
"
"
is
of
Who
makes
it
his
29
"
concealed.
all
its
pristine grace
and
Or
."
word
this out
it
is
it is
Republic
is
What
is
must always
1
clo,
c.
Ibid.
30
God
constructed by
ffebg
Theory of Number,
Geometry, Stereometry, Astronomy and
Harmonics: for Stereometry, as conceived by Plato,
Plato s five preliminary studies,
Plane
be wrong
studies
into
the
medieval
curriculum
was
due
them
more
of PlatO)
vol.
ii.,
p.
168.
p.
who were
419^; Republic
Educational curriculum
31
is
Now
Arts.
called
cally
Astronomy
Arithmetic, Geometry,
and Music as the so-called Arts. When
of this
least
deserved
So
sounding and
doubtless
well-
title.
far,
theory as
high
if it
life
educational
on earth and
nothing more.
except
education 1
its
Plato therefore
"
believes
Phaed. 107 D.
2
vol.
ii.,
p. 168.
The
32
on barren
soil,
perchance
it
"
We will
the teacher
u
may
not,"
of Platonism
Vitality
may
bloom
still
be comforted
to profit, otherwhere."
yet
says the Platonic Socrates,
"relinquish
our endeavour, until we either persuade Thrasymachus and the others, or make some progress in
view of the life which is to come, when in another
existence
Ko,Xoz>
we may chance on
TO a6\ov
/ecu
rj
l\7rls /zeyaA.7?
1
."
in ancient or in
if
the
comrades
They
are
intellectual
knowledge.
Rep. 498 D.
partners or
teacher
The
33
for
it is
knowledge springs
Another lesson
to light.
that
is
education
is
revelation,
the pupil
at
<o>9
The
image
This
/caret
o/xoiwcrts
Plato
is
6t<p
version of
dv0pa>7Ta>
end.
Hardly
less valuable
and
TO
bwarov
man
significant
is
chief
Plato s
and unconstrained
view of education
development of the individual soul, and his concep
tion of the means whereby this end can be attained
stimulus, the shock of surprise and contradiction,
as the
free
later generalisations,
the same
widens and
of
what he
fact,
calls the
they are
all
"heuristic"
of
employment
abundantly
illustrated
element
shall
in
A. E,
In point
in the art
But we
method.
Theaet. 176
if
we seek
B.
to
The
34
of Platonism
Vitality
narrow
its
when
is
fixed
p,ev
upon
xPvov,
Goethe,
eternal
time and
"all
Se
Tracr^s
existence
all
outrun?
In
1
.
"-
TTCU/TOS
words of
the
"
in
2
every bosom
In Plato
."
s description
no
momentous scene
in
Athens
the prison-house of
is
of that
in
human
history
OVTTOJ
SeSv/ceWi
"
Nay, Socrates,
is
In
still upon the mountains, and has not yet set."
the considerations which I have put before you, I
begun
to realise that
Rep. 486
Plato s sun
A.
Farbenlehre,
3
still
hills.
Phaed. 116
E.
iii.
p.
141,
Weimar, 1893.
shines
KCll
CK
/X>
en
8*
CTTercU ^ttVCtTO)
TTttVTOrt/
0-W/ACt
1061
0ewv
XetTTcrat attoi/os
drap
cv TroAXots oi/ipois
StlKVWl TCpTTVWV
^)p7TOt(raV ^aXcTTWV T
KpLdLV.
7%^
but
^</v
men
all
^/"
alive
there
man
the gods.
from
it
revealeth
propose
to
It sleeps
all-powerful death,
an image of
when
the
living
is
the
many a dream
an award of joy or sorroiv drawing near.
but
attention
subject to
is
yet remains
to
them that
sleep in
Pindar
so latio
ad Apollonium
dirges, preserved
It
c.
35-
32
36
From whatever
of Heraclitus.
source Pindar
may
My
it is
gradual development and progressive intellectualisation of one of the beliefs contained in the particular
fragment which
incidentally,
in
in
Poetry,
Philosophy, and Religion.
word or two is necessary with reference to
the translation.
aia)v
which
"life."
opinion W. Christ
he explains the word by
In
my
is
grievously wrong when
al&v is never so used
aevi sempiterni,
eternity
by Pindar. In the last line Kpicriv means adjudica
tion," as
Kpivo) in a passage of the Pythians means
"
"
"
"adjudge
":
TOtS OUT
"To
to
l/O(TTOS
festival,
"
6/XOJS
8- 83.
37
Pindar
words embody.
shadow of the
the
Patroclus,
We
The
self.
soul
soul
of
to Achilles in a
So
."
far,
there
we
which
is
TO
cited as a
yap
IO-TL
believe, in
ground
ILOVOV
Greek
0a>v,
the
first
indication,
literature of a definite
argument
developed
in the
vision
2.
of the
day of judgment
2
59.
is
one particular
3
//.
23. 66.
38
the Soul
that during
so long as
application,
is
lift,
soul
we are
when
asleep, but
is
to
see.
It
is
the
first
of
down
to Plato
we
but
up with
writers
it,
by
In
whom
the soul
as
Pindar,
in
s divinity is affirmed.
Heraclitus,
thinker with
whom
what
it
belief;
pretation
are
when
discernible
already
deliberately founds
doctrine, and also when
the
poet
his faith in
the
of
possibility
divination
The
during sleep.
we
itself in sleep,
of course,
its
"
it
its
proper
"
celestial
nature,
is
alone and by
that
nature,"
is
it,
indeed,
thought.
unknown
Pindar
1
ix.
572
in
lies at
Nor
modern psychological
is,
Fr. 12.
in
this
39
liminal
self,
In
his
lecture,
Ingersoll
again,
Professor James
possibility
Pindaric notion
passage of Pindar.
simply
i\t\)yri
development of the
philosophical
is also,
You
it is
Homeric
sense, or not
In the
gods.
2
Pindar suggests that
v
avSp&v,
yeVos
resemble the im
the
in
which
we
perhaps
point
And it
mortals is in mind or reason (/xeya*> voov)
is on the
that
of
of
rather
than
vovs,
\fjv\yj,
divinity
eV
0a>v
insists.
Human
6.
i.
these words.
3
Ibid. 5.
Personality, vol.
I.
p. 121.
4O
mentions
the Soul
It would be
yet another fragment
absurd, of course, to attribute to a poet any rigid
psychological nomenclature but no one denies that
1
in
Pindar
in
1/01)5
an
clusively,
is
intellectual
faculty
and
in
Greek
Stoicism, you?
believe,
philosophy itself, even,
is never the
merely siccum lumen, the clear, cold
in
light,
reason.
avrj
it
The
dry
rjpr) I//V^T)
was made of
is
cro^wrar^
but,
is
the wisest
we must remember,
fire.
Greek
In classical
there
lyric poetry,
considering.
The younger
/AOI,
(3
that
some
soul,
137 Bergk.
Aios TOI vo os
vdo), ibid. 3-
u,
29.
Aesch. p. 24.
3
Fr, 6 Bergk.
/xe ya?
KV/Jcpi/a, etc.,
See Buchholz,
Pyth.
Sittliche
5.
122
iravro. laavTi
Weltanschauung
d.
Find.
The soul
mind
and tragedy
in lyric poets
41
in the
yap
e{5Sov<ra
6V
The
as
we have
already
found
certain
in
the
of
fragments
by means of dreams
revelation
except
judgment and punishments
never, I believe, rewards
hereafter, and in one
or two further details, do the eschatological pictures
recognising a
in
more
intense.
Eum. 104
189
<rraei
1903, p. 241.
will
called
f.
ff.
See Headlam
in Cl.
Rw.
for
42
attention
to
*A V X*? I
mysticism
1
certain
the Soul
example
we
CU>TI
piav
/AV/HCUJ/
now discussing
With Euripides
are
the case
in
is
Greece.
in
God
is
associated.
making
vovs
declaration,
l\6a>v
aura
*%P yllJLaTa
TTOLVTOL
2
things were
them
set
etra
v op.ov-
"when all
Ste/cocr/xr/cre
^\
in
order."
Whether
this
much
at least
is
it was corporeal,
was composed differed so
clear, that if
it
all.
To
call
it
it
did
by
"
O. C. 498.
z/ous.
fluid or
aether,"
curious reasoning
"
43
"a
fluid,"
kind of
"of
an
Every
extremely refined and mobile materiality
such suggestion appears to me incompatible with
."
after
"airs
such absurdities 2
other
passage between
and
Nous
The
opposition in this
on the one hand, and the
."
on the
tells
other,
strongly
against the identification of Nous with any substance
of the kind and, indeed, according to Anaxagoras
"airs
aethers"
himself, air
which
Notes
3
primeval mixture or chaos
to discuss the matter here
Heinze
agree with
It is
impossible fully
will
and Arleth
holding that
Anaxagoras probably intended us to understand by
Nous an incorporeal essence, although in the absence
in
two
points
which
of
theory
in
my
connexion
with
subject requires
Phaedo 98
:<
4
3
Fr.
Ueber
Anaxagoras
to remind
me
c.
Now
d.
Archiv f. Gesch.
Anaxagoras
d. Philos.
(Leipzig, 1890).
vm. 461
ft".
44
earii>
Se
olcri
/cat
And
vovs evi\
Nous
finally,
although this
and dis
possesses many
charges many of the functions which later philo
sophy ascribed to the Deity, Anaxagoras in his
of the
attributes
of
The primary
theory of Mind.
substance, says Diogenes, of which all other things
are only particular forms or differentiations, is
and strong and eternal and immortal and
"great
of
Anaxagoras
possessed of
much knowledge
"
"
."
another fragment,
are steered and over all
Air has power.
For this very thing seems to me
4
God"
"and
(avrb yap JJLOL TOVTO #eos So/cei
I believe that it reaches to
everything and disposes
in
"all
cu>ai)
Fr.
0os
1 1
is
Diels.
Usener
Fr. 8 Diels.
certain
emendation
for
#05.
Fr. 3 Diels.
Diogenes of Apollonia
45
the
same source
The Air
TOV #ov) 2
fjiopiov
will see in
the
."
Diogenes called a
reason,
(p.iKpbi>
the
our
part of God"
these extracts you
"little
From
is,
of
i>o>9
first
with
and
God
avTo
yap
that
thirdly,
/XCH
this
divine
noetic
Air
is
not
an all-pervading
transcendent, but only immanent
cosmic Deity, like the Xoyos of the Stoics.
I
have treated thus briefly of Anaxagoras and
The
highly characteristic passages of Euripides.
ancients were fond of calling Euripides the philo
sopher upon the stage."
Browning, I think, shews
"
truer insight
"I
say,
and
it
is with
this poetical interpretation of the
doctrine of Diogenes that I now proceed to deal.
In discussing poetry, more especially dramatic
poetry,
we must
of course be mindful of
Browning
indignant protest,
of you did I enable
"Which
Once
There
&
my
breast,
and label
least, what love best?
to catalogue
What
1
to slip inside
like
5-
3.
46
No
both
for
in
yrj<s
oaris TTOT
fLT
Zcvs,
ct
Earth
IT
TrdWa yap
(T*
7rpo(rir)vd[Ji7)v
<vVeos,
yK>7
/JaiWy KtXevOov
"
SwroTraoros
av,
aVu
Kara, SiKiqv
81
d{f/6<j>ov
ra
ayts
Ovrfr
Earth,"
etc.
air"
rq>
."
remember
that
Plato,
too,
in
of
speaking
this
when Euripides
884 ff.
Phaedo 99
B.
it
is
Aether and
In a poet, of course,
Diels p. 22
6,
25
2.
The Aether
we ought
47
two
these
in Euribides
Anaxagoras had
Euripides, no doubt,
although
concepts,
word
"
Aether
partly as having a
greater wealth of poetical and religious associations
than "Air.
Thus in one fragment we read
the
prefers
"
ycua
"
/Ayio"T77
"
home of Zeus,"
Aether
though Euripides sometimes describes the element
in that way, but just
Zeus s Aether," the Aether in
which Zeus consists, the Aether of which Zeus is
made, in no respect different from Zeus himself.
The remainder of the fragment clearly shews that
Zeus is here identified with Aether.
Aether,"
continues the poet,
is the father of men and gods
and Earth receives into her womb the falling rain
of dewy drops, and bears mortal men, aye, and
But the most
food, and the tribes of wild beasts."
that
is,
not
believe,
"
"
"
"
characteristic
tion
is
example
in
v\j/ov
TOVTOV
v6fj.i,
thus translated by
"Seest
That
Toi/8
tt7Tipoi/
fyovO
vypats
Zrjva,
TOV&
Mr Way
aWcpa
et/
ayKuAcus
iqyov Ocov
2
:
839 Nauck
Fr.
941.
this
God."
2
.
Cf.
877
ttXV
CU0T/p
TtKTt
<T,
KOptt,
ZVS
O5
48
There
called
is
Soul
the
"cosmic emotion"
does
however,
ancient
in these verses.
literature
Clifford
Nowhere,
a more
furnish
we meet with
than
conception
a less
in
known
ere
TOV
pv/A/?a>
O^
vv
TOV
avTO<va,
TravTwi/
TTf.pl
fJ.V
<}>vcriv
TTCpl
aKpiTo s
<a>S,
cuoXoxpws,
ei>
o^Xos
"Thee,
ei/ScXe^ws a/xc^t^opcvei
who
self-begotten,
in ether rolled
Mr Way,
to
whom
this translation
spirit,
setting suns,
and the
We
interfused,
living air,
And
rolls
objects of
all
man
thought,
things."
may
"the
all
all
through
felt
me
Of elevated thoughts
Of something far more deeply
Whose dwelling is the light of
have
And
And
due, justly
Wordsworth
"I
is
say,
2
593 Nauck
Wordsworth
it,
49
finds
it embraces, as
Euripides would
unity of Nature
nature of all things,"
have said, the
"
"Even
Couched
The
parallel
in the
grass."
here complete
the
dewy
same conception
deum namque
Some may be
disposed
to
call
this
philosophy,
will
call
it
poetry,
Plato, at least,
goal of a philosophy of the sciences
believed it was to demonstrate and apprehend.
But to
return.
think
it is
deserving of particular
notice
that
this
man and
by a
prompted Tennyson
Georgics
A. E.
4.
221
f.:
also in
to put together in
Aeneid
6.
724
ff.
50
the
Soul
poetry
"Thou
Thou
At
kind."
the one
unites
us
also
to
the
other.
You
will
men
in all
that
"moves
."
7rcu>7a>i>
,"
greatest
nature-drama
of
antiquity,
mean,
of
So
far,
Hymn
xn. 26.
of Cleanthes
2
3
f.
vii. 9.
Nature-mysticism of Euripides
of poetical theology which
sometimes found
is
in
"-
Euripides.
influence,
all-
aetherial
embracingname of Zeus.
to
passages
of man s
in
cited
commonly
is
by the ancients
this
in
connexion
the line
6
i>ovs
"The
yap
ly/xwv
eoTiv tv
Kacrra)
is
God."
Our
first
"
Deity
If
."
we
we
shall see
that
is
the
man"-
rationalistic
haps the
seeing
1
is
meant
are
or in
that
1
8.
Hecabe
t
whether
etre
the
has
mystical
i/ous
law or
c.
ii,
in
Per
sense.
more probable,
already
Convito in.
be understood
to
Fr. 10
to say
difficult
avayKTj c^ucreos,
Zeus, whether thou art Nature
"
ftpoTwv
mind of
it
tr.
spoken
K. Hillard.
42
of
52
Zeus
in
the
theory of
Diogenes, according to which the mind of man is
a form of that universally diffused aerial substance
language
suggested
by
Hecabe
sceptre of his
kingdom,"
Hecabe means,
"is
justice."
But interpret
this
whose
character, as
of mysticism
is
is
clearly involved in
The speaker
Helena.
lines of the
Mr
is
Pearson says,
two
Theonoe, to
"an
element
appropriate."
vovs
dOdvarov,
ts
dOdvarov aiOtp
"Albeit
Of"
the
mind
Still
hath
it,
when
in deathless aether
merged
."
we have nothing
but a highly
of
the
idea
philosophised interpretation
underlying
the well-known fifth-century epitaph on the Athenians
Here, of course,
who
fell
at
and earth
1
Potidaea
their bodies
Hel 1014
Way s
Aether received
"
their souls,
ff.
translation (substituting
"
mind
"
for
"
soul
").
Phenomena of
they were slain
1
."
and deatk
life
53
is
the
that
theory, derived, no doubt, from Anaxagoras,
have
no
destruction
absolute
and
absolute creation
place in the
economy of nature
the
phenomena we
The
imperishable elements.
Heaven
it
is
You
2
."
as
not,
returns
to
in
the
Euripides
but vovs, that
Elsewhere, in
name
of
TO
(roj/xa
ts
yfjv
4
.
is
somewhat analogous
the TT^eu^a,
God
"
is
what
5
,"
"an
element,"
C.I.A.
by virtue of
as Dr Swete has
it
is
a
i.
442.
its affinity
said,
"corre-
Fr. 839.
Siippl.
p. 196.
533
to
f-
54
Soul
the
,"
"
doubted whether
TTV^V^OL
really
than
characteristically
the
is
philosophical
The
mind,
life
when reabsorbed
distinction
and con
in aether,
The passage we
are
now
will
in
"
(/xaXXo^ Se
ava\r}<f)0rj(rr}
ets
to
which
emphasises the
the divine, rather than
it
720
b.
p.
409
a.
3
iv.
14.
Cosmic immortality
55
the
lift
poet
"
Zeus
Zeus
that
probable
"
to unite with
Zyjvl Trpoo-^i^cov
think
it
in this
aWijp with
aOavaros
<r^/xa
The
the
in
Godhead
the world
as the reason or
eV
(17
Fr. 911.
Mem.
i.
Travrl
(^po^crts)
a
4.
17.
wisdom indwelling
.
No
doubt
56
the
with which
according to
identified with God.
which,
Xenophon, he
Xenophon
is
occasionally
relating a con
is
is
some
little
force in the
says Socrates,
suppose, a
little bit
."
Mem.
i.
4. 8.
Socrates
and
57
in this
significance, the implication contained
concluding sentence is that the soul or rather the
its
full
mind
(1/01)5)
of
man
is,
but
or a7rocT7raoyx,a of the universal mind or God
the doctrine is not elsewhere touched upon by the
;
Socrates
of
the
at
Memorabilia,
in
least
this
of
and
in particular
Plato,
the
soul,
moment
rather
the
vovs
or
to believe that
reason,
survives
of death, and
the
gence
far
When
the
this
we
its
left
to infer
Presumably therefore
given by Cyrus
supposing that our intelligence
is heightened after death.
In sleep, which is the
and
of
death, the soul most
image
counterpart
for
is
See Mem.
iv. 3.
14.
58
realises
fully
its
Godhead, and
that usually hides from us the
kinship with
the
more than
is
at
to suggest
is
that
own
think
part
historical
is
it
Socrates
it
for
my
probable
conversed
that
the
in
this
highly
sometimes
The Cyropaedia
way.
perfectly possible
is
permeated, of course, by
this instance the parallel
and in
Socratic ideas
between Xenophon and Plato
;
is
in
favour, so far
it
his
faith
in
immobility,"
oracles;
those
"
frequent
pauses of
for hours
"
animi facto a
corpore"
and, above
all,
the
Cyrop. vin.
7.
19
f.
Noctes Att.
11.
i.
other features
we must seek
59
two
Reason
divine
is itself
From
Socrates
is
TO
we now
yap
ecrrt /xoVo*
pass to Plato.
e/c
#eo>i>.
It
would
and
only
in poetry,
is
to
human
perhaps, in
lives.
The most
that
can do
in
which
remarks on
its
connexion with
philosophical thought.
The nearest analogy in
some
later religious
and
and Ttmacus*
inasmuch as it is a purely
immaterial or spiritual essence.
In the Philebus
Plato derives the human soul from the soul of the
1
28 c
ff.
Stoics,
34 c
ff.
60
world
and the
the
Soul
of reasoning by which he
is
only a more developed
train
in the Philebus,
dependent
As
us,"
upon the
the world-soul
itself,
comes
u
like
but,
directly
we
OVK
God
It
is
in
this
passage, I
believe, that we should seek the origin of the view
so much insisted upon by the later Stoics, that the
/Avcrro/ywyos
fiiov
faculty of reason,
Aurelius,
is
to
"the
29 A
2
ff.
Tim. 90
A.
Meineke
iv. p.
238.
61
1
is
owing
too,
fusion
that
is,
rational nature,
its
is
said to be
"
akin to the
2
,
that
is
to
means vovs
body and its senses
in
any investigation,
she
is
by
herself,
to
join
away she
the
pure
changeless
."
You
will see
from
this
passage that
not yet
lost.
"
v. 27.
611
E.
79 c
ff.
62
shouldest
know/ says
Beatrice,
the
Soul
"that
all
have their
."
in
yap
#a>*>.
The
be human
lives of
now
at
men
after the
natural,
that
image of the
is,
ideal
divine.
observe
Looking
how
the
Beauty and
and
now
at
the actual
Justice and Temperance,
picture he is painting, he will, says Plato, blend and
natural in
Plato
is
Canto
28.
106
ff.
KOLI
Manlike equivalent
Godlike
to
63
human
parison of
chimaera
or
nature as
now
it
to a kind of
is
creature,
triple-headed
the
wearing
to
*>ov5
we give
say that
elements
virtue
the
the human,
to
we
to
say,
consists
lion
"or
rather,"
We
the
bringing
Divine
the
into
will
bestial
subjection
he continues,
"shall
"
(TOJ
av0pa>7rcp,
/xa\Xoi>
Se
The
0Lco)\
suggestion that man is truly
just in proportion as he is divine was after
TO)
ura>s
in
of virtue
human
ever
for
perhaps
religion.
"It
seem,"
this"
the
actually
"is
self"
significance
Aristotle,
says
and
(Sdfeie
av
/ecu
eu/cu
"
re
di/8ptKA.ov,
rots
air
KCU
KtpavvvvTts
av^pwVots
eyyiyyo/xei ov
TOW
CK
6*coct8cs
Br)
re
KO.I
Kai
B.
501
man
rational part of
in
"that
e/cacrros
eV
inexhaustible,
would
5 8 9 A.
See
Eth. Nic. x.
:{
589 D.
Marc. Aur. xn.
3.
fleoeuccXoi/
Rep.
64
epithet
"better,"
is
existent,
not
that the
</>
good alone
the truly
is
Consider
Sou/
less Platonic
powerful phrase in
the moral lesson of this and
as far as in thee
tJie
his
master
"put
teaching
on the immortal,
lies."
now some
theory in Platonism.
to the divine, the end and object of his existence
must of necessity be
to
God":
mortal
truly
life
"
o/xouwcris TC?
0ea>,
assimilation
The
doctrine of
6/x,oio>cns
"It
of Plato
third
and
this
is
also
theology which
in
the
principle
Plato
of
the
reformed
desirous of inaugurating
In its political application, the
is
Republic
ness,
is
the
716
c.
65
quoting
2
that
neither
the
a fragment of Euripides
says
morning nor the evening star is so beautiful."
,
"
and
we behold
itself,
as
indeed,
the
the
argument unfolds
"
Hellenic
"
originally
city
it
we
be 4
to
perfection
the
of
individual
man
and
Plato
in
political
is
we may
say,
individual
limit
of
think,
his
that the
and
true
realisation
immortal
by the
nature
is
germ of
much
older
will
quote
I
"
Both living
our
in
life
."
3
5
Eth. Nic.
2 Pet.
iii.
ap. Sext.
A. E.
v. i. 15.
13.
Emp. Pyrrh.
490 Dindorf
Rep. 470
E,
cf.
592
Nauck 2
486.
B.
in. 230.
c
66
Soul
the
Platonic precept.
You will observe,
however, that in the fragment of Heraclitus
of the
tion
"we"
we have
Plato, as
vovs
and
the
in
it
body
is
the
whereas
soul,
of vovs while
still
in
the
is
imprisoned
intended to resuscitate.
The
is
"
able
will
for she
add
released
knows
that every
new indulgence
to the chains
We
1
.
like
favyew
observe
The
God
unto
the
yjpi)
flight
is
e^eVSe
to
grow
"rehearsal
of death
"
There
it
in
lies
the
predominantly
intellectual
or
in Plato s
"
intellectual,
What Mr
in
general
1
is
it
is
Phaedo 82 c
2
ff.
Theaet. 176
B.
"
We
67
Reason
is
to
our philosophy.
They would have said that man
a rational being, where we should say that he is
1
a spiritual being
In this way, I believe, the life
of Reason, in Plato, becomes not only intellectual,
."
which
is
the
of the
"candle
At
Lord."
the
same
that
related
point
of
difference
s juteXer^
between
Oavdrov
is
St
to
Paul
be found
says
and Gomperz
Weltflucht
enchained
touched
it.
is
But the
Lectures
really
and Remains,
fundamental contrast
n. p. 221.
52
68
Soul
the
at
alchemy
auroOaveiv
religion:
<rvv
\6yov cx a $,
X^icrreu.
ovv ov XP$ ; TOVTOV yap
reason
why
#e Xeis
"
thou hast
If reason does
it ?
thou
"
require
something
St
its
Paul
the driving
else
/icXen? Oavdrov
an inexhaustible source of moral inspiration through
The second
it
is
ever-existent, alike
relations
which we
and respects
and
all
other
things
Symposium
leads
upwards from
iv.
we
first
69
or stepping-
eVai>aa#/x,oi
from one to
all fair
bodies, next
life,
munion
attained
immortality
PLMTOV
The
to
life"
."
Plato
in
is
eWautfa TOV
avOptoTrqj,
0ea>/zeVa>
life
/3iov,
avro TO
contemplation of
nay more, it is
etTrc/o
TTOV a\\o0L,
This
KaXov".
is
influence in
lectures
1
of
1 1
Mr
religious mysticism,
Inge
2
f.
will
2
I I
the
Bampton
many
2 A,
I I
D.
70
examples
in
the
Soul
its
greatest exponent,
Michael Angelo, whose sonnets also
perhaps,
bear witness to the fervour of his Platonism and
sculpture,
is
the
poetry,
the lines
"All
whole
of
The
good
many
with
leaves
Gardener blooms,
eternal
":
Dante
utterance in
"
transmitted
to
2
."
And
in
another canto
"
more perfect
of
of
the
essential
content
Platonism is
expression
not to be found in the writings of Plato himself.
remaining one
in itself, as before
."
This
is
fruitful
matter
1
indeed
it
is
in
Poetry, p. 86).
2
1
iv. c.
12.
ulti-
English
Doctrine of education
71
In
mately includes and embraces all the others.
every human creature, he holds, there is present
from the
first
from without
for
"to
Rather consists
know
in
The
to
be
without."
educational
riculum.
mind
"
KaXov
as
it
is
manifested
<f>v<rt,v*
in nature,
in the
human
powers begin
to
is
revivify
re
(&aca0UpUf
of the soul
Rep. 527 E.
but Plato
KOLI
Rep. 401
c.
Rep. 527 D.
72
to
unless
light
the whole
Soul
the
nature
of the
man
is
of reason on which
nature,
philosophic
amor
intellectitalis,
it
was founded.
In the truly
Plato, it is the
according to
the passion for truth, not this or
"
arts
in this
beginning to call them,
I have elsewhere tried to shew, our
as
originating,
modern academic usage of the word the mind
already
slowly
and
kingdom of
above
realities
if
the word
rise
for
climbs
behind
mathematics,
science,
we
laboriously
we
is
by what he
calls
Dialectic, in the
view of
all
may
try to
interpret
Plato
dream
in
something
like the
is
we may
say,
knowledge
is
Rep. 485 A
ff.
Platos
dialectic
73
this
writer
had
relating to
in
"in
God
or
man
or nature, will
become the
knowledge of
and
all
their light
."
"a
observe
science
comes
to
the
aid
of
"The
Bound by gold
is every way
chains about the feet of God."
Jowett, Plato
ii.
p. 25.
rest.
74
The
dialectic
the
Soul
To which
And
if
it is,
in worlds
is
but a
veil."
we
if
whether he succeeds or
by the love of
ideal
truth.
fails, if
is
actuated
It is false to
useless because
is
only he
it
lies
And
attain.
knew
in point of fact,
believe
it
an Ideal is from
great paradox of the Ideal theory
its very nature immanent as well as transcendent,
always being realised in the progress we make
towards it. Already we "know in part": e/c /xe/oous
The higher we climb the hill of
yLva)crKoiJ,v\
knowledge
in this
life,
the nearer
we come
to that
Cor.
xiii. 9.
Plato
75
perfect know
assimilation
ledge, too, comes perfect goodness or
to God
in
for knowledge
Plato transforms the
knowledge
is
made
With
perfect.
"
"
And
in
Plato as in
the proof
all
human
his
all
is
is
TO
yap
ecrri
Oecov.
which
have
tried to explain
"
In
"
"
means
and
all-embracing
in
Philosophy.
The
alike in
Poetry
and yet
76
the
Soul
its
own language
remember,
SvcrroVaoTos etSeVat
doctrine of
man
TOV yap
yeVos
"dead
/ecu
TTOT
oo-ris
et
crv,
are trying
human
interpret to the
"
intellect or heart
to
and the
philosophy":
it
is
ecr/xeV
is
link
the
"Mother
of
man s
Breath of his
God above
time-travelling generations,
nostrils,
all
Thy
face
is
The
dumb
******
sea
Creeds woven of
men
and
for veils.
III.
LOGOS IN HERACLITUS
nvp
less
this
(f>p6vip,ov
aeto)oi>
of
fire,
nition,
1
on
really differ
cept that
it
is
its
The
aether.
[The references
to Professor
edition,
The Logos
78
in Heracl^t^ls
modern
it
is
thought belongs to the Heraclitean Logos
merely what he calls
objective reason/ or law,
the universal reason manifested in the development
:
"
him
rightly,
the
that
Logos-doctrine
is
entirely
the
"dis
fortified in
my own
opinion
trust
or the reverse
my
paper
will
provoke.
It will
that,
conduce to clearness
as at present advised,
were right
elaborated in
detail.
Logos mean in
be settled only by an exami
Other evidence is adnation of the fragments.
The
question
Heraclitus?" can
"What
does
79
own
stance, to Heraclitus
The word
words.
untechnical sense
TTTorjcr6aL c^iXeei
excited
at
every
word
technical or not
is
to be
another much-
In
."
whether the
to say
is difficult
it
disputed fragment
wont
foolish person is
"a
discourse
Xo yw
TTCU>T!
OdXacrcra
Sta^eerat
/xerpeerai
j]v
came
or
if
(with
6/cotos r)v
before
Eusebius) we omit
it
"
yr),
77
mea
<4
yi>ecr0ai
/ecu
became
before
it
Leaving
fragment on
us
consider the remaining four, in
one side, let
three of which at least Logos appears to have a
into
special meaning.
The
Mr By water
first
this
existence."
first is
in all probability
by
3
opening sentence of the book
:
OVK
e/xeu
aXXa TOV
ecrri,
ev TrdvTa
eti>at
Logos,
one."
117
2
23.
on
eu>
cro(oz>
It
wise to confess
is
it
that
all
things
true that Hippolytus writes
is
By water.
A summary
of
some of the
There
is
this supposition
"
for the
words
in the first
p.
1 1
6.
For
14 to contradict
sentence."
are
8o
The Logos
instead
of
in Heraclitus
but
On
this
fragment I will
at present only add that Professor Burnet s trans
It is wise to hearken not to me but
lation,
my
involves an antithesis which, though
argument
"
,"
enough,
intelligible
is
"
that
is,
it
not
is
I,
Heraclitus,
who
The
inspired.
"
Sibyl,"
."
TOP
KOLTCL
TTOLVTCDV
\6yOV
CTTeW KOi
/Cat
ya)
SuupeW
Si7?yei)/Acu ;
o/cocra
eyp0VTS
[Ined.
"to
my
ToVSe
/cat
yivQ^iiv^v
direipOLCTL
pyO)V
eWoTOi>
Troteoucrt,
TOLOVTtOJV
Kara
rj
yap
COt/CaCTt
OKOitoV
/cat
<f>vcrLV
o/cwcrTrep
*
Word."]
irpocrOtv
12.
o/coo"a
to the
Fragments relating
"
eViXaz/#aVoi>Tcu.
men
existent, but
This
Logos
to understand
fail
81
Logos
it
is
always
both before
as
it,
nature,
of mankind
"
that
who
Heraclitus,
is
it
really is.
to say, presumably,
The
all
its
rest
except
professes to
of the Universe
"are
what they
."
is thus translated
a/covo-a^res TO Trpurov
2
Burnet.
Though this discourse is true ever
/cat
"
by
more, yet
they hear
heard
true
":
it
at
it
men
all."
but
No
it
when
they have
"is
"
"
evermore,"
if
ipso facto
1
always
true.
It
is
not like
/.
A. E.
Heraclitus
iw means
"true"
The Logos
82
to waste
in Heraclitus
The
his words.
interpretation which I
and proper meaning to atet.
The Being or Entity which Heraclitus calls Xo yos
is ever-exis
the Logos that speaks through him
uncreated
and
is what the
that
tent,
imperishable
philosopher means and we may compare not only
what he says himself about the nvp aet ^ojoj the
ever-living" Fire that "was and is and shall be
but also the manifest echo of eoj/ros atet
always
advocate gives
its full
"
,"
in the
of Cleanthes
hymn
dicrO
so
TMv \6yov aiev eo^ra
one Logos ever-existent." Consider next what is
involved in the words afwerot yivovTai av0pa)TroL
"
as unable to understand
the
first
it
for
"
all
77
a/coucrat
and
/cat
"
is
men
to
fail
understand
that Heraclitus
is
blaming
in the
next line
"
experience of the
men seem
Logos
20.
as
if
oVet/ootcrt
with
2
my
line 21.
they had no
eot/cacrt
when
account of
it."
Discussion of fragments
And
such a censure
is
unjustified
to
ear.
and meaningless
that he
daily
83
sunk
spiritual
"as
":
."
own
experience,
"
."
as follows
<5
r<w
Xdya>
ra oXa Sioi/coujm.
Diels,
rightly holding
,
Cf. 94,
ro>
v sc.
KOCT/XOV).
a
93.
93-
53
4-
iv. 46.
62
The Logos
84
c5
/ActXiorra
1
81,77
For
i>c/c
Heradit us
in
o/uXe ovcri
ecus
my own
rovrco
Xoya>,
am
disposed to agree
but, in any case, that Heraclitus was
thinking of the Logos may be in part inferred from
what has been already said, and will appear more
povTai
with Diels
.
part,
would
seem then
Logos, whose
the
that
its
universal
in
message
the book.
It
is,
moreover,
"
in
its
operation
everything happens
"
Logos
yap TTOLVTW
Kara TOV \6yov rdi Se. Are we to suppose then that
the Logos is only as it were the universal law pre
vailing throughout the realm of nature and humanity,
what Heinze calls objective reason, devoid of active
according to this
yi*>o//,eVo>i/
rationality or thought ?
to exclude such a view
"in
accordance with
to favour
this
The phrase
it.
/car
epii/,
however, occur
well
mean
"
by way
without implying
"
of,"
through,"
governs
for
is
admittedly something active.
consider one of the other fragments
Heraclitus,
And when we
in
it
is
named, we
o>5
72 Diels.
46
cf.
62.
85
(j>p6vY)G-iv
most men
of their
own
1
."
If
we remember
Heraclitus inveterate
we cannot escape
the conclusion that the KOLVOS Xdyos, which he here
opposes to a fictitious tSta ^poi/ycns, is itself (frpovrjcris
tendency to antithesis and balance
fragment to which
that
"the
2
change
":
alleging
for the
Stoics
accounts
the
of
Xoyos
has
followed him in
but no one, I think,
:
/cotyos
With one
Heraclitus,
alike in nature
is
fragment
ment
eternal
and
that in
man
in
to Bias of Priene.
of Teutamas, ov
does not mean,
"
This
Xoyos ^ TUV
is of more account than the
aXXo>z/
7rXeo>i>
"who
."
92.
8
I.e.
with Sto
p.
140.
[In ed.
interpreter
8
112.
whom
Sextus
2, p.
vv(u
is
vi/ov
(which he
following.]
now
vii.
133 and
The Logos
86
as Burnet takes
rest,"
"whose
in HeracltiHS
Dr
Patrick right:
than that of others 2
we
Diels
dem mehr
it
less is
still
translate
Rede
":
(with
fr.
59)
die
ist als
3
than the other teachers of the Greeks, Pythagoras,
for instance, who eTroi^o-e ecovrov cro^t^^, 7roA.v/j,a#np,
"made a wisdom
of his own, a heap of
4
a
mischief
and
of
It is natural
heap
learning
enough that one who looked upon himself as the
listen not to me, but to the
vehicle of the Logos
should attribute an exceptional measure of
Logos
same
the
inspiration to the man who forestalled him
KOLKoreyviyv
."
"
"
in the characteristically
TroXXot KaKoi
Heraclitean sentiment
ot
5
.
"to
know
yz>w//,7?i/,
Hesiod,
p.
8
154.
Patin,
HerakHfs
I.e.
p.
17.
Cf.
no.
Einheitslehre>
in,
Hecataeus,
p.
56,
comes near
to this
it.
19.
whom
87
"
yap
TravTtov
in
it
The
to
be
implied
impressive sentence "Who can escape
from that which never sets ?
TO /X-T) Sui/oV TTOTC
in the
"
Trctis
av
TIS
\a0oi
for
it
is
We
that
vv6v
is
one of
we may
it
27-
91-
The Logos
88
that he attributes
in Heraclitus
far
element.
always,"
Presum
Se TrdvTa
as steering
The
Ktpavvos*.
an oracular name for
all
things
oia/aet
thunderbolt,
of course, is only
fire
and we
have an exact parallel to this fragment in the sentence
already quoted eV TO crcx^oV, eVicrracr#ai yv^^v y
;
"
there
all."
i/o^ cro^amrn;
souls to become wet
Kal
r)pr}
apicrTrj
"it
is
"
joy to
of course that
it
"
is
."
2.
4
28.
72.
73-
"
74, 75-
On
89
themselves sufficient to
in
philosopher,"
says Sextus,
"
us
is
rational
gence
(Xoyi/coV)
(<^pe^7}pe5)....This
Xoyo*>),
according to
fulness,
For during
closed,
the
when we awake.
Sextus thinks of
air,
to be recognised by Heraclitus.
at
we
all,
it fire,
is
atmosphere which
nothing but fire in one of
for the
manifold transmutations.
This passage helps to bring vividly
before our minds the general character of Heraclitus conception,
with its curious intermixture of spirituality and materialism.
its
The Logos
$o
in Heraclitus
and become
can hardly
doubt that the striking simile of the embers which
2
glow when they are brought near the fire is genuine
in the
"we
"
and
may add
it is
I.e.
p.
170
ff.
f.
view
Fr. 2 Diels.
see/r. 92.
The
rational.
is
91
we breathe must be
fire
As
into a flame,
Tracri
TO
d>povltiv
"thought is
770X19 /cat
common
to
vvov
ICTTL
all things":
"
TTO\V Icr^yporlpo)^
they
with the reason should strongly cleave to
that which is common to all things, as a city cleaves
vop,a>
who speak
to law,
Trdvres
ol
avOpMirtioi
strongly":
vnb
VOJJLQI
rpefyovrai yap
rov 9eiov
e^o?
I0\i
OKOCTOV
/CCU
^apK^L
Kal Ttepiyivtrai
for all human laws are nur
tured by the one divine law for it prevails as much
"
TTOLCTL
as
it
will
and
1
."
is
Heraclitus
a unity,
is
Logos of
omnipresent, rational, and
man
or of nature.
Clement,
"
Heraclitus
From
the visible
we may perchance
sible to hide
never sets
"
from the
how
hide, but
(TO
shall
/AT)
says
is
impos
words of
a man hide from that which
intellectual, or in the
"
light,"
it
n?
Xa#oi;)
918
27.
c,
Migne.
92
Reason
In my opinion this is
days
hardly a correct statement of the point at issue the
at all in early
."
fragments as
It is
a mere
to use the
in point
of
Logos and
fact,
as Teichmiiller has
implication.
But
its
congeners
dXXd rfy /.AOL raura
SieXe^aro
before
the
time
of
even
Heraclitus, fre
Ovp.6s ;
quently imply reflection or thought and soon after
Heraclitus we meet with Xo yog in Parmenides with
Homer s
in
<iXos
think he conceives of
it
ciple,
is
Burnet,
l.c? p.
133
modified as follows
n.
13
.
"The
Aur.
iv.
Fragments of Epicharmus
Nature and
interpretation seems
both
in
in their
to
suit
own
all
93
Such an
hearts.
the fragments
in
it is
Logos,
somewhat
In his
all
hurried review
connotations of Xdyos in
Greek
literature,
Teich-
subject.
The
you
classes.
First
come
the
dramatic
remains,
the
is now
acknowledged, I believe,
we
have
about fifteen fragments
Secondly,
by
Whether these are
of the Carmen Physicum.
is a question still debated.
not
or
Rohde
genuine
authenticity of which
all.
grounds that
they date
from
the
fifth
flute-player,
B.C.
who wrote
Aristoxenus,
as
in the
we
learn
i//vSe7rt)(ap/Aei,a to this
i.
source.
p.
33
ff.
The Logos
94
Now
tions
and
in the first
we have
in Heraclitus
Let
diminish
before.
number,
is
it
human beings
Similarly with
<5Se
/xeraAAaya Se TTOLVTCS
vvv
yap avc$
(Ji.lv
ei/Tt
oprj,
,
6 Se
ya
/xav
<^>du/t,
known among
itself in
sality
the
of
Heraclitus
saying of
The
first
Ev/xutc, TO
two
117.
ecrrt
<rrw
ov Koff
TTOLCTC
TO
ev
cro<f>6v
wdv
TTCtl/Ttt
KCU
Ges.
Abh.
I.
109-
the
Fragments of
has
that
Everything
not confined to
The
has
life,
also
95
In
yvd>pa.
Heraclitus however
is
Carmen Physicum
it
of the
rest
TO Sc
/noVcr
i.e.
cro<j>ov
TTCTrai SevTai
1
yap avravras
knows the
(I
wisdom (how
this
VTTO
wisdom
is),
secret of this
for she
own
her
is
We
may compare
2
KpvTTTecrOai
of the
<iXet
The
But to return.
fragments
that
is
/cat
So Person
@iov Xoyou 4
for av ravras.
yap
3
<f>povr)(TLV
cf.
Empedocles,
Diels,
I.e.
p.
98
fr.
no. 10
Diels,
96
The
so far as
am
we come
until
literature,
Greek
in
passage
which ap
to the Stoics,
end of the
in the
fifth
Heraclitus in his
have done.
Up to this point we have considered the Logos
merely as immanent immanent in nature and in man.
I
KO(T/jiti>
yap
(o<r$
"
is
va
Aa
(rot
eoriV.
(friXa
ci>
yL-yvtcrOcu
to thee
The unloved
Things
TTCIVTCOV
evil
is
is
order;
\6yov auv
eoi/ra
1
.
lovely,
in thine eyes
who
didst harmonise
<i
Chaos
<T>
TaKOoyAa KCU ou
all
things everlastingly
."
18-21.
For other
u68ff.
n.
Harmony of
97
opposites
co-operation
fairest
which
"
Opposition,
TO
<{
fire
l
."
in
"opposites,"
"are
As
Heraclitus.
Heraclitus,
the thought
is
H eraclitus says,
and the
were
avri^ovv crv^epci
from differences 2
"
results
harmony
Professor
":
and the
lyre, so
opposing forces
it
the tension of
is
structure
OKaxnrep
of the whole matter
appovir)
The sum
makes the
that
/coor/xov
one
"
rofou Kal
is contained
the fragment
cordant
from
"Join
IK TrdvTwv ev Kal cf
ei
andfrom
os irdvra.
one comes
all*"
first
"
continual
intercourse":
"they
seem
as
if
they had
p.
44
;i
46.
f.
43-
56.
E.
597
it
"
The Logos
98
in Heraclitus
understand that
than the visible
"how
says,
with
"hidden
":
It is
."
harmony"
do not
"they
that which
itself
is
is
fair
which
is "better
understand,"
discordant
is
he
concordant
is
harmony
the Logos
"
book
his
harmony
the
the
underlying
all
universal
Burnet.
the
first
of Heraclitean criticism,
which
we
read as follows
"
That
made up
We
478
I.e.
45.
p. 60.
The Logos
what
it
reveals, that
"
things are
one."
Having
listened not
it is
Thirdly,
99
we may
arrive,
think,
at the
The
this direction.
It is
be
to
is
all
point in
"
"
divine
is
epithet
applied by
which we have already interpreted
as the Logos, the VOJJLOS which
prevails as much as
it will and suffices for all and has
something over
We are told by Clement of Alexandria that Hera
2
clitus the Ephesian believed fire to be God
and
him
"
."
"
,"
the
identification
M. Bovet
Metaphor
is
for in Heraclitus
metaphor
fragments without
his
is
truth:
And
if fire
in
is
"
."
"
"
"
all
":
it
91.
:!
is
Co/i.
Le Dieu de Plalon,
ad
p. 102.
Gent.
p.
165
A,
it
Migne.
5
65.
19.
72
is
The Logos
ioo
in Heraclitus
true
objective
reality
The
should be scourged and cast out of the arena.
other
none
of
the
or
has
anthropomorphic
Logos
degrading attributes and passions belonging to the
And
Homeric Zeus.
Logos in Heraclitus is
Logos must certainly be that
if
"
and
hunger":
#eos
evfypovr),
r^p.cprj
and
God all
but men
we have
God
in
yjEi^tov
Oepos,
another fragment
when Cudworth
In short,
speaks of
as
"
all
he exactly expresses
lovely and admirable harmony
one of the principal ideas which I think Heraclitus
,"
we must suppose
that Heraclitus
was
is
first
regarded by many
1
G.\
3
36.
4
scholars, notably
Intellectual
i.
2, p.
by Tannery
670,
n. 3.
61.
p.
207.
in
101
upon Apollo s.
e8i>?cra/A77i>
e/AewuroV,
as equivalent
which
sometimes understood
is
merely to avroStSa/cros
"I
self-taught,"
when
may add
enquired of
by the
interpreted
"
etjiu,
am
think,
ought,
of the fragments
myself,"
light
without that
not
Universe:
for
the
discovered
fwos Xo yos
is
present in us as
well as without.
"
Words
me Heaven
harmony
3
."
This
is
have belonged.
homine habitat
"
In
te
veritas"
Augustine says.
have endeavoured to shew that the Heraclitean
Logos is at once the Divine Reason immanent both
in Nature and in man, and also the unity in which all
I
ii.
Campanella, Sonnets,
80.
tr.
Symonds,
The Logos
102
in Heraclitus
are reconciled.
opposites
conceptions
mean
the
The
of these two
first
doctrine
of
divine
the
immanence
appears
world-unity
or
harmony of
differences
com
is
deserved
it
is
"
while
lights,
."
to Euripides, he says,
the whole world, material as
well as moral, depends on the reciprocal play of
"
him
."
.../CCU
KGLi
TO (TOV fJLOpLOV
19
oXoV
TO
COT I
^v eVe/ca
Euripides, p. 151.
a"WTeTCLy^Va
TTOLV ^WTU>1
TTOLVT
p.
ft\7TOV
oXov
127,
/cat
ttCt,
omnipresent and
that
it
103
Logos are
reconciles
the
that
it
is
seeming
KAEAN0OYS YMNO2
IV.
X a ^P
IK crou
ocra ^ojet re
ftovi/ot,
TOJ
ere
crot
KaOvjJiVTJa-o)
Tras oSe
ST)
7rei0erai,
17
fcei/
/cat
/cat
epTrei #K)fr
ay?/?, Kai
eXtcrcrojLLei
<f>OLTa,
a>s
OS Trept
ez/l
ytpcriv
10
TrvpozvT*, aleL^coovra
dfjL(j>yJKrj,
Kepavvov
7rdVr epya
J
TrXTyyi^s (^vcrews
Tocrcro?
yeyaa>5
<
reXetrat
4.
ytvofJLfffOa,
yetW
p.
eo-TiV.
6cov
90 Hense
The
<^aecrcrii/.
for
o"(f)TprjcrLP
due
Supplied by von Arnim.
TeAeiTcu.
14.
ws roVo-os yeyaco?.
is
Von Arnim
15
d^otat?.
ecr/xeV,
ii.
Musonius,
>
TrdvTcov
VTTO creto
e/ca>z/
aj
yatai
/cparos ateV
croi/
/COCTJLLO?,
CTTI
to
T<UI/
cVi-
Meineke.
reads w
after ^aco-o-i,
o-^
TOO-O?
y-
same
We
On
and
fro,
will
forth shew.
Lo!
Heaven,
yonder
wheeled,
Follows thy guidance,
that
round
the
earth
is
10
still
Through
Of
all,
and
in
wrought, or
in
high heaven
immensity;
infatuate.
io6
The
aXXa
/cat
Hymn
KOL ra Tre/ncrcra
(TV
ei?
ei>
<
>
ov
/cat
ra/cocr^ta,
Kocrjjieiv
wSc yap
of Cleanthes
eTTicrracrai
apria
crol
<iXa
0U>cu,
karriv.
<iXa
a>cr#
oz^
(^>vyoi/T5
eo^ra.
atei/
etcrt,
crvv
/cez^
j\$TreiOoptvot,
avroi o avc/ opfJLO)cnv
vu>
>
/)>
CTT
25
\
aXXo,
Ot
Ot
C7TI
aXXot
8*
TTpap,fJiVOl,
Kp8oO"UVaS
6i5
Ove^t
KOCT/XO),
......
30
ivavria
dv0pa>7Tov$
r}v
orv,
p,ev
7rar/>,
17
ai/
>
pvou
(TKeBacrov
TTicrwo? crv
^v^s
era
epya
7Ti OVT
St^z/e/ce ?,
^8/ooTots
\vyprjs,
a?ro, 805 Se
ra
dwo
direLpocrvvrjs
a)?
Kvprj(rou,
/ci>)8e/>i>as,
35
rt/xij,
e7rebt/c
ye/>a?
aXXo
rt /Lcet^o^
KOIVOV Ctl
30.
Von Arnim
have been
dAAo.
of the
conjectures
KOIKOIS
MS)
is
that
the
missing words
or
the
like.
firtKvparav,
due to Meineke.
<t>fpovrai
may
(for
The
Hymn
of
Cleanthes
107
good
God
30
for
an
idle
name
Or
35
Now
here,
now
still,
40
their souls
away
O er
all,
and
all
45
So by thee honoured, we
As
mortals should
nor higher
meed belongs
E en
The
adore
50
CKaoTO?
rrjs
^rjrr)<rat
ei
Swaro?
Clement, Strom,
i.
7.
TTI/O^S
VTTO
Migne
B,
TTOLTJTOL /xev
KivrjOfVTCs
<J>L\6a-o<f>oi
rfjs
avro?
/xev
Kara
avroi)
732 D, Migne
<WTO<;
oT/xai,
Travra
My
two main
we
are
now concerned
The
laid
and more
idealistic
to the suppression
elements
109
Homer s
in
theology,
or comparative neglect of the
in
is
Being
Homeric
beautiful
hymn
to
parallel to the
in the Sitppliant
Though
beacon
marvel to
man
s eye.
Tireless
forth
its
will
God from
88
ff.
to
no
The
And
Hymn
of
Cleanthe s
there
is
little
Odpcrei
TCKVOV
CTI fieyas
ovpavw
Courage,
heaven,
At
who
my
child,
courage
same
great
all
even
Zeus
still
reigns
in
1
."
Sophocles, with
whom the purely poetical development of Greek
religious thought reaches its highest point, the
the
time,
in
we find
purity, any more than Homer
passages in his plays which seem to endorse such
moral
comes
One
8eq) "assimilation to God."
ofUHwcris
is to be found in the Oedipus at Colonus
TO>
such trace
174
f.
1267
ff.,
to his father
this
1 1 !
touching appeal
CTT
/ecu
epyois
Zyvl
Tratrt,
Kat Trpos
(rot,
Trapacrra^Tto.
"But
she
not
also
find
by thee,
place
my
father?"
This
is
makes
nature-religions into
ethical religions.
If
we
the philosophers,
totally different
atmosphere.
At a very
the
early period,
revolt
standard of
Homer
and theology.
in
matters apper
of
The attempt
and I
imperishable, was, however unconsciously
am not sure that they were all of them wholly un
conscious of the goal to which they were travelling
was a step, I say, in the direction of monotheism
;
the
in
sixth
body nor
"
in
H2
The
Hymn
of Cleanthes
down
German
On
race.
we have
immor
poetry,
talising in imperishable creations the traditional faith,
and on the other hand, we find philosophy, just on
writer has said,
account of that
faith,
"
condemning those
creations,"
I think we
may add, furnishing
new and deeper conception of the
Godhead and his relation both to man and nature.
and
at the
same
time,
materials for a
Positively, as well
as negatively, therefore,
Greek
philosophies of Xenophanes, of
to a
Heraclitus, above all of Plato and the Stoics
certain extent points the way to Christianity and
philosophy
the
which philosophy
is
as
it
in
the scheme of
Career of Cleanthes
or
preparation
or
TrpoTrcuSeia
npoTrapacrKCvyj
13
or
is a real
continuity,
as
well
as
historical perhaps
philosophical, between
the theoretical ideals of Greek thinkers and their
more or
less
for
imperfect
I
say their
imperfectly realised
perfect realisation in Christianity
It is
from
of a kind of
2
.
movement
Cf.
Clement, Strom,
i.
2.
709
B,
Migne, Philosophy a
cts
I/O/AOS,
/oti/
"EAAijo i
8c
<tAo(ro<ia
^XP
Trapowrtas.
1 1
The
cated
story that
Hymn
of
Cleanthe s
he used to earn
"
his
living
by
."
Zeno
in
;
a kind of
sophical schools in the sixth century A.D.
and
the
town
different
schools, Academic,
University
;
He continued
organisation and discipline of its own
head of the school for thirty-two years, from 264 till
2
It is said
painstaking character of his disputations.
that the more versatile and perhaps more superficial
Chrysippus, on whom the presidency of the college
afterwards devolved
became
tired of listening to
tedious arguments of his master, and
Give me
impatiently exclaimed on one occasion:
4
But,
your conclusions, and I will find the proofs
in spite of this anecdote, Cleanthes was assuredly
."
none of your
1
"
dry-as-dust,"
mechanical pedants.
and
In
Cleanthes, p. 35.
See von Wilamowitz-Mollendorff, Phil. Untersuch. iv, Antigonos von Karystos, 263 ff. The Academy and Lyceum were origin
ally half-religious foundations,
See also supra, p. 31, for the history of the word arts."
Diog. Laert. vn. 183, reports that it was commonly said of
"
or diWoi.
3
him
ei
fjLVj
yap yv
Perhaps
at all times
XpixriTTTros,
OVK
ai>
rjv
Sroa.
moral philosophers
none of the
115
a kind
time to time
no room
doubt
for
we
":
"
."
the
"
in
the introduction
vol.
3
i.
p.
308.
Ibid. p. 309.
82
1 1
The
Hymn
of Cleanthes
Seneca,
"
this
for the
intense
moral
honourable
earnestness
2
"
which
the
characteristic /
was
its
most
pro
distinctively
demanded admission
5
."
is
to
be found
which
Frederick
manner
in like
it
might be
4
6
Ibid.
Ibid. p. 253.
Ibid.
ff.
Ibid. p. 255.
in. p. 82.
117
evident,
philosophy of Plato
and
helped
to
bring
these
ideas
into
greater
we have no
was
know,
with
it
the
to
in his
do much more
of Cleanthes
side
on
:
it
So
turn
far as
excellent so far as
alike
itself.
now
us
commentary,
is
hymn
let
its
is
it
Hymn
demands the
fullest possible
treatment
"hymn
of the
1 1
The
Hymn
of Cleanthes
much
of the
A.
We
is
predomi
nant.
B.
The second
extending from
division,
line 7
divine
part
of the
merged
in
universe 2
hymn.
The
a yet wider
religion of humanity is
the religion of the
ideal
6fov,
2
disposition.
Cf. St Paul,
Rom.
viii.
22
f.
"The
whole creation
cf.
also the
Divisions of the
Hymn
1 1
fall
The
their
for
ethical
and
in
this
D.
prelude
in the
(36-39).
thus fulfil the highest privilege accorded to
men and
gods.
I
will discuss
*
Zev,
a ^avdVoov,
<v
(Ttos dpx^yc,
ae yap
TrttWeertrt
T<3
"
(re
Nature
most
s
/u,i)u,^/xa
Xa^ovre?
a)ei
Ka.6vfJivri<T(j>
O God
Ku/?epi/<ov,
in order.
7rt
yatav.
Kat aoi/ Kparos atev detVw.
glorious, called
by many a name,
same
Omnipotence, who by
Controllest
all,
hail,
We
On
and
fro,
I will forth
shew."
all
many
The
I2O
Hymn
Cleanthe s
of
different
same thing
which he is
We meet with the same idea in an im
regarded
God is day and
pressive fragment of Heraclitus":
the
different aspects
in
"
summer and
night,
and hunger
incense
winter,
he
but
is
is
it
is
satiety
when
as,
named accord
It is highly probable,
ing to the flavour of each."
I think, that this
fragment actually suggested to the
Stoics the
to recon
accommodation
"
on the part
of a philosopher to the popular religion.
It ought
not to be limited in its application to the gods of the
far
the
Cf.
Max
Veda,
for
Miiller
"
says
the
2000
manners."
Cf.
p.
311.
One
"They
call
him
Indra,
and
Hibbert Lectures
instance,
is
also the
is
poet in
Mitra,
name
Monotheistic tendency
in
among
is
Nebo
Sin
and so
trading, etc.,
,,
forth.
See Pinches, The Religion of Babylonia and
This tendency to a reconciliation with poly
Assyria, p. 118.
theism is of course characteristic of pantheism in every age.
*
Fr. 36 (following Bywater s text).
God
Universality of
Greek pantheon
rather
121
implies that
mankind,
and
the same
one
and
country, worship
every age
Numina
God, by whatever name they call him.
:
it
all
in
sicut
nomina,
In
God whom
Greek
Cleanthes invokes
not the
is
the whole
human
The
race.
he
is
of the
god
God
the
of
old exclusiveness of
is
humanity
God by
itself.
the dis
of exclusiveness or particularism.
The same
people,
yap
1
Mem.
Tra^recrcrt
ftrryrjTijs
Socrates
Cf.
i.
"
3.
i,
and
of Zeus,
advice
to
worship
said to
vo/xw
for
Tro Aews,
expound
TTUO-IV avOpuTroi.*;
God
at
Delphi the
"to
will
all mankind."
ere
it
is
Xen.
irdrpio*;
of Zeus,
The
122
Hymn
of Cleanthes
"
made
in
all
things
In
earth."
is
be said to be made
to
it
creature to call
in the
profoundly religious as
doctrine
of
man s
celestial
well
as
philosophical
nature, a
origin and
all
the best
Greek
There
you
will
where
kindred, and
between
Athens we
123
Areopagus
at
for in
"
him we
and move,
live,
As certain also
of your own poets have said, For we are also his
rou yap KOL yeVos e oyxeV. The poet whom
offspring
said, perhaps,
St Paul has
Aratus
in
lives in
mind
in his
and
"God
all
is
us."
probability,
as
Norden
in
his
all his
know from
Eusebius 3
that
Aristobulus
cited
in
Acts
xvii.
26-28.
Praep. Ev.
xiii.
12. 6.
p.
475.
The
124
of
Cleanthes
poem
is
Hymn
in
which St Paul
not 1
for
characteristic
Greek
idea which
than this
is
doctrine
itself,
will
now
call
The
first
point to notice
is
Homer
Zeus the
is
"father
of
Gods and
men,"
but
it is
turn resembles
God.
From
is the
great merit of anthropomorphism
assumes an essential unity between God and
man. Anthropomorphism, in a word, involves theomorphism and in point of fact, as has frequently been
remarked, there is no really essential or ultimate
view, this
that
it
See Hastings,
Lc. s.v.
Paul.
125
difference
what we may
call
0ol
"
TL
OvrjTOi.
What
are
Immortal
stress
men
men."
laid
is
rather than
Sat
?
ot
Oeoi
rt Sat ot avdponroi,
Mortal Gods.
But
in
a$dVarot
avOpwiroi
What
are
Gods
Homer
human
upon the
upon the divine
the preponderating
attribute of the Gods
affinities
man
of
and
"
men
same stock
and again
in a fragment preserved by Origen, which tells of
common feasts and common assemblies" of
the
gods and men in the days of primeval innocence
and bliss
Another point to be observed is that in
Homer, Hesiod, and the bulk of Greek lyric poetry
down to Pindar there is little or no suggestion of a
man re
spiritual affinity between man and God
sembles God, and God is conceived in the image of
man, but the resemblance and affinity extend to the
outward bodily form as well as to the soul or rather
perhaps, much more than to the soul for it was only
mortal
;!
Vit.
Auct. 14.
O.D.
08.
The
126
Hymn
Greek thought.
principle holds good
of Cleanthes
Here, as everywhere, the
front in
"
first
it
is
only
the spiritual nature of man, the ^vxtf or sou ^ which
is declared to be of divine descent.
The history of
Christian religious thought
is
enough
to
prove that
himself the
free
Clearly
it is
127
Phaedo of
Plato,
that the
crai/Aa
sometimes
it
were the
croj/xa Secr/xwrif/Dto^,
as
is
body
by the
image and
set free
Death
a partial resuscitation,
twin-sister,
a kind of temporary reunion of the soul with the
In somewhat the same way
fountain of her being.
effects
by Plato
said
is
in
and
its
fifth
soul reasserting
the tyranny of
desires.
We
and
in
Tt?
oT8V
TO
TO Ko,T0avetv 8e
"Who
Life
knows
is
if
rjv
rv
CCTTl
/AV
KaT@CLVC.1v,
K<XT<O
in the
who
life?
knows?"
57*
D-
"
Rom.
"
vii.
Who
shall deliver
24.
*
&.
638,
Nauck
J
.
me
The
128
Hymn
of Cleanthes
known
as
large
part
the
of
God
the contamination of
may be qualified
"
heaven
"
yrjs TTCUS
ci/u
KCU
ovpavov
acrre/)oei>T09,
from heaven.
conception
may
The
660-674.
2
Miss Harrison,
Lc. p. 660.
Human mind
little
part of God
129
soul he
In flesh he
mounts and
tomb
the
it is crai/Aa
In
flies,
dies,"
o-wju,a
Pindar,
by
the body
a^a,
same
tainted
In this
as
croi/xa
sin.
therefore,
the
doctrine
of
man s
ne seems
t)Ut
still
the old
not, at least in
an intellectual interpretation to
is
it
the doctrine
i/^X 7^ anc^ not Y et v vs, which
he declares to be descended from the gods.
There
this fragment, give
:
is,
however, a
Nemean where
1
after
more
ei>
our nature
mind
A.
that
God
the
vovs
or
(piKpov popiov
Vorsokratiker",
i.
p.
p. 39.
331, 28.
The
130
this philosopher,
human mind
Hymn
of Cleanthes
speaks of the
or spirit
z>ovs
akin
as
or irvtviia the
the aetherial
to
element which
which it came
But the thinker who more than any other of the
Greeks intellectualised the doctrine of man s divine
.
reason which
In Plato
divine
is
always vovs or
we must beware
only
is
it
of
an intellectual faculty
us to the godhead,
apprehending the truth not only by means of ratioci
nation, but also intuitively, in virtue of its affinity
Him who
Mr
Nettleship s observa
tions on Greek philosophy in general are specially
with
is
the truth.
We
to
Plato.
"
stress
fact that
we
intellectual
reason or intellect
to
is
very condition of
1
Eur.
Fr. 941,
47,
Reason
is
to
man s having
He
52.
I.
1014
ff.
a moral being
Reason and
Their words
and
for reason
in
131
said that a
man
say that he
this
man
spirit in
the
way,
is
a rational being,
a spiritual being
is
doctrine
of
man
."
ventured to say,
"
it
is
all
his
religious
moral and
."
You
remember
will
two ways of
Sometimes
Lectures
and Remains,
ii.
p. 221.
Republic of Plato,
ii.
p.
42.
92
The
132
Hymn
of Cleanthes
The
1
.
totality of Ideas
Forms
or
is not, I
believe, any essential or
fundamental difference between these two modes of
is
God
at
Cf.
writer
home
di/TtVu7ra
of the
TWV
that
all
in
aA.r7$u/un>
Hebrews
is
an
"
is.
the
idealist
Now
whichever of
He
of
is
all
Alexandrian too
"in
between the
invisible,
visible, perish
able world of appearance, the imperfect copy (vTroScty/xa) of the
former."
2
Massie
in Hastings,
Paradiso,
xxvm. 98
ff.
i.
I.e.
s.v.
16
and
Allegory.
cf.
Dante, Convito, n,
c.
Human mind
essentially divine
we
133
personal or impersonal
numerous passages
in Plato, where the affinity of the human mind or
Such
spirit to the divine is emphatically affirmed.
passages are to be found in Timaeus 90 ff., Phaedo
79 c ff., and especially Republic 501 B, 589 A, where
prefer,
possible to find
it is
when
Nicomachean Ethics, x. 7, 9,
says that it would seem that the divine or rational
part of man is actually the self, inasmuch as it is the
Aristotle in the
it
follows
that
e</>
"so
mortal appetites,
that clog and thwart the soul, are alien to our true
nature as human beings
by yielding to them we
the
immortal."
follow a
life
that
is
not our
own
And
the
is
way
to attain
to
."
For a
fuller
62
ff.
The
134
Hymn
of
Cleanthe s
will
which
terms
now say
you
translated
in
Mr Long s
been
nouncing man
yap yevopeo-Oa
intellectual and
said,
you
will
is
in the fullest
sense of the
most of
1
my illustrations
will
See
Cleanthes.
Divinity of
and
man
in Stoicism
135
Aurelius
"
Mind to
material shells and husks and impurities.
mind, his mental being touches only the like elements
and immanent from him
in us derivative
God
"
within us 2
"
Else
."
daemon or
God and daemon
"
or
"
"my
,"
the inner
self,
man
own
That which
the
5
.
the
remember,
the mandate, the
Never confound
life, there, one may say, the man.
it with the mere
and
the various
containing shell,
appended organs. They may be compared to tools,
with this difference, that the connexion is organic.
Indeed, apart from the inner cause which dictates
action or inaction, the parts are of no more use than
the weaver s shuttle, the writer s pen, or the coach
pulls
man s whip
is
strings,
there
is
6
,"
man
and
kinship upon his conception, first of the duty he owes
to himself, and secondly of the duty he owes to his
fellow-men ? I will take these two points separately.
bearing has the belief in
xii. 2,
3
v.
tr.
10.
x. 38,
tr.
Kendall.
in. 3,
Kendall.
tr.
s celestial origin
n. 13, in.
Kendall.
5, xi.
19
5
al.,
xn.
xn.
3.
i.
The
136
Hymn
Cleanthe s
of
The keynote
contained
is
"
If a
man
God
is
men and
the
that every
ignoble thoughts
many
am
bit
it is
about themselves
For they
say,
What
i.
3, tr.
Long.
Mans
every
to
duty
man s Daemon,
to
himself
whom
137
he has committed
guardian
then you have shut the doors and made
darkness within, remember never to say that you are
but God is within, and your
alone, for you are not
When
Daemon
Never
to
is
necessary.
oath
The
soldiers
all
1
."
Is
to
do or
to suffer anything
oath like the soldier s
this
men swear
reason 2
the
You
."
God
our mind or
2
i.
is,
Long.
v.
27,
tr.
Kendall.
The
138
Hymn
Cleanthes
of
as an internal oracle, a
guide whom
"walk with God"
(aKokovOycrov
we
are to follow
says Marcus
be compared Heraclitus
0eo>),
Aurelius
With
this
may
e/xecuvroV,
eSi&jo-diJLrjv
Upanishads, as exemplified
"Whoso
shall find
Self,
world in sooth
is
he.
When
its
way
8
."
deeds
servator et
writes
(malorum
custosf."
bonorumque
To
the
good and
nostrorum
same
ob-
effect Epictetus
When we
God
"
crweiS^crei,) to
(epura>
This guardianship
."
2
5
Fr. 80.
Kendall.
3
Cf.
TT<rOai
0eoi5,
Barnett, Hinduism,
xn. 27.
p. 16.
Ep.
41.
2.
man
39
"
."
erect,
called
though
at
Man s
."
"to
God
4
"Know ye not
dwelleth in you
that your body is a temple of the Holy Ghost which
of
spirit
?"
and it is
you, which ye have from God
certain, not only that a Stoic might quite well have
is
in
?"
"and
for
ye were
6
he adds a new and far more
bought with a price
powerful motive, a motive which, as will afterwards
"
human
whose death we
divine yet
by dying unto
personality, in
live
sin,
is
sometimes
ii.
3
5
HI.
17,
1
Ibid.
Kendall.
tr.
6, tr.
Kendall.
4
6
vi.
19.
Cor.
Ibid.
iii.
16.
The
140
Hymn
it is
and develop.
cultivate
1
,
Cleanthes
of
attend only to
"to
the
says Marcus
daemon within
The
Stoics were no
It suffices/
it."
as
pre-existence
was
to
according
the
express statement of
innate notions" on such
"
I/A</>VTOI
e/x<^i/ro9
God s
existence, on the
3
At first, however, these ideas
other hand, is innate
are undeveloped and obscure
obscurae, adumbratae
.
by
1
3
4
n. 13.
Ibid,
and
Laws,
i.
ii.
ii.
N. D. n. 12 and
26 and 59 De Fin. v.
Cic.
45.
59.
Duty of
141
self-realisation
1
In this way
they begin to have a positive value
the moral progress of the individual becomes a
process of emulation or development of what is
.
self,
also
is
that
divine.
is
the
human
nature
Self-realisation
is
in
so far as
one of
the
way
in
personal morality.
But,
it
may
fairly
for
classic
sufficiency.
If
we
and the
spirit
which
is
altogether in keeping with
the latter half of Cleanthes hymn
we shall find that
endeavours to realise
not what we should
1
187
is
call
u.
and
all.
die Stoa,
The
142
The
Hymn
Cleant he s
of
man
the wise
is
exists in every
it
Kowtovia)
for
"each
man s
he
mind,"
says,
"
(vov
"is
god,
an efflux of deity 2
It follows that the ideal man
never forgets his bond of brotherhood with every
."
"
rational creature
."
"
upper and
You
"
social
Any
life.
some
like
what he can
separatist doing
away from
civic
accord 6
Hence
."
to break
No one
Mr Dill,
outside
"
"has
the obligation to
1
:J
for
others... as
*
xii. 26.
in. 4,
tr.
i8iov
rrj<s
live
ii.
i,
tr.
Ibid.
tr.
Seneca has
Kendall.
Rendall.
AoyiK^s i/w^s, TO
Rendall.
<f>i\iv
TOUS
ix. 23,
TrAr/cnoi/.
tr.
XI.
Rendall.
I.
social service
DtUy of
143
done
."
"
ness,"
we
"and
whenever
"
dvOpdmtovY"
summed up
all
of Marcus
text
pregnant
is
Aurelius:
walk with
God
You
4
."
men
$e<u:
(CTT*
in
w^eXeta
a single
faXrja-ov
"love
TO
mankind:
citizenship, for
"
4
5
Roman
Society
from Nero
We
to
Marcus Aurelius,
3
Kendall.
326.
the World-City.
fragmenta, in. 334.
o-vv dvSpda-L in
p.
Kendall.
See
The
144
Hymn
of Cleanthes
and
"
free
men
"
between
But,
owing
in
some degree
my
city
being,
more comprehensive
In so far as
"
it
am
and fatherland
is
the world
is
Rome, but
as a
"
(770X15
/ecu
TTCIT/HS,
human
w
^v
oe dvOpajno), o /cocr/xos 3 ).
In Epictetus, again, we read "If the things are
true which are said by the philosophers about the
AvTCDVivo), p,OL
rj
Pcojjirjj
a>s
He
to rational beings
Universal brotherhood
145
In
this
great
why
not a son of
commonwealth,
freemen
participate,
Writing
against
sinners
slaves
as
as
well
well
1
?"
as
saints.
treatment
inconsiderate
the
as
God
of
are,
whom
and
you
"
by
And Marcus
"
With
pardonner.
them
."
we may compare
this
the
fol
3
6
n.
9, tr.
i,
tr.
Long.
Rendall.
A.
E.
i.
13,
tr.
Long.
Cf. Dill,
4
I.e.
p.
iv. 3.
Rendall.
IO
328.
The
146
Hymn
of Cleanthes
1
to the
If
we would under
we must above
things remember
that it is essentially a religious ideal, since the bond
of citizenship is man s unity with man in virtue of
cosmopolitanism,
his
It
is
all
Dear
"
phrase:
city
of Cecrops!
We
and wilt thou not say Dear city of God 2
in
kind
unconscious
a
of
noble
have a
prophecy
?"
fragment of Cicero
spired
by what
is
de republica, a fragment in
best and most enduring in the
s
have escaped
3
imagined
1
2
3
p.
."
127).
c.
22,
tr.
tr.
Long.
Churton Collins
(Studies
in
Shakespeare,
dom
come.
heaven
Thy
147
can only be
it
"
fulfilled
Thy
be done on earth, as
will
fully
king
is
it
in
1
."
pounding
the
illustrating
by way of ex
said
doctrine
man
of
divine descent as
but also in
it
We
shall find
and importance
<ro!
to the
first.
&rj
7rei 0Tai,
],
rot)
it,
yap
r)
Trvpoeia
atei^coorra
Kepavvov
rrdvr
VTTO
7r\.r)yfj<;
(mo
<f>vo"(i)<s
epya
crv
TO(T(ros
<os
<rov
TrX^v
O7roo"a
proven
dAAa
o*v
ra
/cai
KO.KOL
7rpto~o"a
<T
<uo"^
"Lo!
li^a
is
Stxa, Sat/xov,
evi TTOVTO),
ox/>Tepr?o-u>
>
at ov
yap
<aecr<riv.
<f
<TcXtTat>.
rrai/Tcov
tTTi o Tao
<>iXa
afoiais.
at apria 0ivai,
o*ol
<>iAa
icrriv.
TTO.VTOL
yi yveo-0at TTOLVTUV
Xoyov
aiev eovra.
10
The
148
Hymn
of Cleanthes
Through
Of
stars
heaven s immensity;
Save what the sinner works infatuate.
Is wrought, or in high
Chaos
to thee
The unloved
lovely,
The
who
didst harmonise
evil
Things
is
is
all
things
everlastingly."
God
and
we
if
line 22
man s
may
For a Christian
disobedience.
An
sit
Henry Vaughan
Thy
Thee only
Some
aim,
rise to seek
and mean;
Thee, and with heads
parallel
would
Or
were a stone, or
flower by pedigree,
tree,
we
Nature s
obedience to
To
But
am
my
one sure
tied to
149
herb, or spring
Then should
Goa
state
date;
sadly loose,
and
stray
A
O
."
plain their
meaning
greater length.
"Then
all
this
universe,
circling
around the
earth, obeys,
such a
following thy guidance, and willingly accepts thy rule
minister hast thou in thine unconquered hands, two-edged, fire:
We
pulsations
all
all things,
mingling with
lights."
who
its
moves through
will
or Zeus,
under
for
is
first
addressed throughout
his
minister
ever-living thunderbolt,
the KOIZ/OS Xo yos or universal
Word
second the
and
thirdly,
or
Reason,
In
reality,
Creation
Sacred Song,
Treasury of
The
150
Hymn
of Cleanthes
is
Stoic
who
outside God,
there
the universe or
is
we
call
call spirit
is
all
nothing
what we
are a unity in
What
then does the poet mean by the everThis oracular phrase is taken
living thunderbolt ?
from Heraclitus, who in one fragment speaks of the
him.
"
"
"
ever-living
fire
thunderbolt steers
8
all
Now in
/cepawos)
only a poetical
.
and
,"
in
Heraclitus
synonym
"the
thunderbolt" is
and
"
ever-living
thunderbolt"
called his
indeed,
Deity with a species of
God
the
1
The
Stoics,
identify the
as
Heraclitus
fire, exactly
one of their definitions of
"
";
be viewed as
movent
2
he
is
its
creative or
aspect.
8
Fr. 20.
TTVp TCXyiKOV,
p. 306, Diels.
68<J
ftaStfrv
7Tt
Fr. 28.
yCVCCTCl KoV/AOV
AetiuS
I.
7.
33,
151
"aether"
of the
divine
substance
a curious an
"
in
"
worshipped as God of the thunderbolt (Zeu? KCand sometimes as the thunderbolt itself
Thus, while following his master
at the same time contrives to
Cleanthes
Heraclitus,
give a philosophical interpretation, as philosophers
.
are
wont
creed.
The
phrase
certain
modern
atom.
In Mantinea.
States,
i.
p. 45.
The
152
Hymn
Cleanthes
of
word or reason
that
"
moves
through
things, mingling with the great and lesser
As
the "thunderbolt" expresses the material,
lights."
all
"universal word"
expresses what we should
the spiritual aspect of the immanent, omnipresent
are told by Tertullian that Cleanthes
Godhead.
so the
call
We
conceived of the Xoyos as a spiritus permeator zt,nia spirit permeating the universe
versitatis
and
another authority informs us that he considered God
1
to
Greek form
Hebrew
influence,
and
is
in the true
and
men do through their own folly
thereafter we have a profoundly religious characteri
sation of the Godhead as the Harmony in whom all
what
"
evil
discord,
both
physical
and
moral,
reconciled.
is
tr. 14.
all
such a way
existent
153
evermore."
the
are only
Logos
of which
somewhat
doctrine, the
full
meaning and
significance
will
Here, as
We
Clement of Alexandria
and
to be God
fire
1
is
Godhead".
conception of the
far to
trace the
and
1
Coh.
For a
ad
full
it
under-
is
The
154
Hymn
of
Cleant he s
first the
went the usual process of spiritualisation
natural and afterwards the spiritual"
through the
until we meet
influence of poetry and philosophy
"
with
it
in
Heraclitus
God
is
as
it
and
"
me endeavour
more
detail how this conception of the divine immanence
and omnipresence was worked out by Stoicism,
Let
to
show you
in
little
1
See especially the fragments of Epicharmus, ed. Kaibel.
In Euripides, too, we have a kindred conception see Adam,
:
ibid.
pp.
261
ff.,
266
f.,
348
f.
All-pervading Godhead
before
its
155
religious
mean
The
"
atmospheric current
as
TTvevpaTiKos roi/os
the
same throughout.
it
was
called, is
Where
by no means
the tension
is
least,
power
to hold the
"
object from
soul, but
is
(TvveKTLKr) Svi/a/u?,
things.
it
"
Nature,"
the word
Next higher
which
is
"
Nature"
<j>vcri,s
<f>vTov
"
The
156
involving the
Hymn
of
Cleanthes
downward movement
at least,
we meet
is
man s
we have already
a peculiar and distinctive sense
highest, for, as
is
i/ous is in
a portion of God.
scale of existences
would
vov<$
so
that
through
stretching
things,"
there
or unity
the mighty commonwealth of
all
real
solidarity
Wordsworth
not merely, as
"Up
is
says,
man 1
"
Stoics
is
matter.
or
unification of the world,"
unity
in the language of Cleanthes, the universal Word or
/cdcr/Ltov,
the
"
"
Reason
"that
flows
Excursion,
iv.
God
even
the unification
to quote again
as"
existences
of
157
from Wordsworth,
Couch d
From
in the
dewy
grass
."
which
considerations
the
have
now
man.
to
Cicero in
Professor
edition
Mayor s
one of the
poral world
a manifestation 2
is
,"
occasion
your attention to the way
in which the Stoic deification of Nature reappears
I
eTyai
I.e.
II.
459:
fia.Kpa.L(i)va
\)\<J)V
TYJV
(rv/A</>aw
[JLCV
KCU
xiv.
TI
/AOCTTWV, rrjv
TT]V
Book
Prelude,
Arnim,
av
ST/TTOT
Taiv
draKToov, Trjv
?lV,
CTTrapTOJI/
av$pw7ra>i/
Se
Xe/creov
TWV dvap-
\i8toV
<J>V<TLV
apjj.oviav
Kttt
StvSptoV
ap^rrjv
The
158
Hymn
Cleanthes
of
with him.
me ;
anyone who
and
stone,
wood and
cleave the
sible for
is
one alone,
is
there
say,
am
am
/."
It is
impos
be
doctrines
Stoic
which
have described.
will
Hunt
Grenfell and
draw you
heaven.
to
the
They
"
Jesus saith,
kingdom
are upon the earth and the
?
that
are
heaven
is
selves,
ye
For
it.
will also
almighty Father
within
And
the
city,
if
know
and
and
ye shall truly
Reading
kingdom of
know him
know your
the
wot
TT
it
will suffice to
say
Nature
Deification of
we have
that
here,
as
seems
it
to
159
me, an early
the
Christian version of two great Stoic doctrines
presence of God in every species of living creature
in a yet
still
that to
know
ourselves
is
know
to
ourselves, so
Premising
that
the
indwelling, omnipresent,
from one point of view
and indeed they sometimes
is
1
defined
doctrine of the
I
still
Logos
modern thought.
Wordsworth owes
lives in
To Wordsworth, as to the
preting in every age.
3
and divine
Stoics, Nature is a soul or spirit
:
"O
With an impassioned
1
life
of scholastic philosophy.
Nature
do not mean
is
"
s note.
"Nature"
as aVw/xaro?,
Prelude,
Book xn.
The
160
Hymn
of Cleanthes
"To
An
is
assigned
it
subsists
active Principle
In
in all natures;
all things,
in the stars
Spirit that
No
It
And
knows no insulated
spot,
description of the
s
Prelude, Book vi
of
The
the
Stoic
Logos
but in
is
suggestive
last-mentioned
the
"the
types and symbols
passage there is one line
that lifts us to a still higher level of
of eternity
"
idealism,
recalling
to
the
Platonist
the
world of
we have
1
2
3
Cleanthes
Excursion^
Book
/x,i/c/>ots
of Platonism,
p.
17.
re
<a<r<rti/.
ix.
Soul, p.
48
Vitality
Presence of
God
Nature
in
161
centre-fire
"The
And
The
Winds
outbranches bright
heart,
Crumbles into
God
fine
joys therein.
The wroth
sea
lip
strange groups
cyclops-like,
on flame
The
Above, birds
fly
in
merry
flocks,
frost,
face.
the lark
Flit
Of nested
limpets;
Thus He
dwells in
all,
One
1
."
are
bound
in
the
closest
1
A. E.
possible
sympathy and
Paracelsus.
II
The
62
Hymn
of
Cleanthes
"
all
says
things,"
No poet dwells
through all
more frequently or fondly on this topic than Words
worth and to him, as to the Stoics, the bond of
1
essence stretches
."
Whose
dwelling
dwells also in
"the
the reason
is
far
more deeply
that the
interfused,
suns"
why in
man can hope
friend of
is
to
nature.
this
"But
And
we from
That never
show
Communion
To human weal and woe 2
It is
the
still
will
."
sings,"
"Not
To
subdue."
sophical Teacher.
It is time,
vii. 9.
We
is
not
Godhead as harmoniser
163
being who,
all
mony
1
."
"Nay,
Chaos
make crooked
Evil with
in
good
One
straight,
all
the world
Word."
universal, ever-living
it
We
habit,
rightly, of associating with the name of
Heraclitus the doctrine of the never-ceasing flux of
and
things
The
ncivTa pel
one
is
he says,
happens by
the king
Homer
war
"that
strife
of
all
is
"
"
4
."
universal
war
On
is
this
"
";
everything
the father of
and
all,
account he censures
for
praying that
;
"
one."
In a passage of
Fr. 62.
Fr. 46.
Fr. 44.
Fr. 43
II
n.
The
164
Hymn
Jew we read
Philo the
of Cleanthes
as follows
made up
"
That which is
and when this
"
"
."
"
They do
which
is
not
how that
he says,
concordant with itself as with
"
understand,"
discordant
is
bow and
one 3
Were
."
."
The living
two different sides of the same thing.
and the dead, the sleeping and the waking, the
young and the old, are the same for the latter when
they have changed are the former, and the former
when they have changed again are the latter
The
of
is contained in the
the
whole
matter
following
gist
that
which
is
and
whole
fragment: "Join together
that which is not whole, that which agrees and that
which disagrees, the concordant and the discordant:
"
."
2
4
Quoted by
Fr. 47Fr. 43-
from
iravTuv
KOL
Iv,
One which
which
is
ef
at the
TrdvTa)
ej>o9
Now
all"
what
at the
is
165
What
is
Many
this
is
(e*
this
the Unity
Heraclitus
God who
."
right
."
we
If
and
religious
between physical
evil on the other.
as
of Stoic
think,
evil
ethics
mark on
The
is
we should
that
follow
the
TW
gvva>.
inevitable concomitants of
state of
"
They
mind
also
human
in
life
and resignation.
serve who only stand and wait."
It is
good
Fr. 59.
"
"
men,"
says Heraclitus,
2
Fr. 36.
Fr. 61.
The
66
Hymn
of Cleanthes
they desire.
good,
Unless by pain
But there
is
so good
2
."
this.
Greek philosophy
is
Suffering
we should
in fact a
yv^vdviov
lives
think otherwise.
4
of the whole
."
It
is
We
Fr. 104.
Laws, 9030.
Francis Furini.
Fr. 61.
The
167
live
universal,
"all
Stoicism, in particular,
The
"
ideal
."
"
"
."
that
is
Universe.
For
in
Seasons bear,
unto thee are
Nature
all
From
things"
4
(c/c
thee, in thee,
and
Iv
crot
crov
It is this
iravTa,
constant effort to
rise
Stoicism
tion
its
but we
an
ideal.
On
would be emancipated
tyranny of the lower and unessential
self
self,
which
is
:;
x. 17,
Ibid.
tr.
Kendall.
in. 4,
tr.
Kendall.
Kendall.
The
68
Hymn
of Cleanthes
of which
"a
for
is
This
right.
the
is
whole matter
is
name
Freedom
man
is
free.
a nutshell,
in
for virtue,
do what
to
"
."
is
free,
Lord
"
in
s
free, is
free
the
freedman
s
who
is
attempts
"
."
make you
shall
For he
that
Christ
to
son
If the
called
is
Man.
the son of
likewise he that
bondservant 4
was
is
called,
was
the
being
In St Paul he alone
."
must inevitably do
so in terms of Stoicism, as may be seen from the
following extract from Principal Caird s Funda
It is the freedom
mental Ideas of Christianity
and fulfilment of our spiritual being to breathe in
this
article
of Christian
faith
"
M. Aur.
St
John
vin. 34,
viii.
tr.
life
Kendall.
life,
become the
the goal and
to
And
would be reached,
2
4
36.
Fr.
i
8.
Cor.
vii.
22.
if
Essential freedom of
man
69
it,
could
own
our
call
it
There
we had no
life
is
in
we
this
nothing
sentence that a Stoic might not have written. And
to the Stoic not less than to the Christian, as I
."
And many
above
stated
that,
in
."
endeavouring to
esti
call
contribute
perhaps
to
the universal
the
as
1
Vol.
Stoics
i.,
Keble.
p.
153.
There
example, of
Palgrave
are,
Sai/xdi/ta
<av\a,
of
di/ay/o;,
of a certain weakness or
so
forth.
See von
The
70
Hymn
of Cleanthes
our nature
is
and so
These and
on.
a similitude.
in
"Just
as
in
comedies,"
he says,
some
there are
so
it
if
is
charm
considered as a whole,
you consider wickedness alone and by itself,
deserving of censure but wickedness is not
certain
to the
poem
without
its
To
1
."
which Marcus
Chrysippus speaks
and place of moral
."
The
difficulties in
every pantheistic
or monistic system, and it is interesting to notice
that the solution attempted by Chrysippus appears
may
continually in the history of pantheism.
We
"
Man,"
according to
derer
1
Are they
von Arnim,
also in
n. 1181.
God and
2
See
of
God
vi. 42.
Spinoza
J
p. 69.
in his doctrine of
adequate and
171
Thus,
you see the colour red, it completely ex
It cannot be defined and needs no
presses itself.
As
is in the Infinite
it
explanation.
Thought so
if
We
is
in ours.
To
as
it
does to the
to Spinoza,
artist."
we must presume
"
we
say,
Such a
solution, while
it
We
feel
that virtue
essentially
The
172
Hymn
of Cleanthes
It
phantom
negative of good, a
that dissolves before the light."
The Stoics, how
ever, could not possibly take refuge in a view so
gether
evil is the
"
in
strictest
and moral
all
"
tion
in the
own
It
folly."
is
and moral
free-will
doctrine on
In
its
Homer, who
theoretical expression
in the
it
as old as
is
Men
."
words
were constantly
2
and Cleanthes
in
the
mouth of
Stoic
probably thinking of
The theory which they embody is
them here.
doubtless of considerable practical value, but it is
teachers
in
is
von Arnim,
11.
999
f.
73
and
it
monism
comes
and immediate
into direct
If every effect, as
Stoic belief in predestination.
the Stoics believed, is the result of an unalterable
chain of causes, it is difficult to see how either
although
in
will
content
problem of
ation on
and predestin
they were unable to
free-will
We
the punishment.
are told that Zeno was once
a
whipping slave for theft, and the slave who may
ii.
dispu
protested
and
to
It
"
974
ff.
Apophthegmata of
Zeno>
doctrine
54, Pearson.
The
174
that even
Hymn
Cleanthes
of
if
the doer
still
"Not
The
I,
but Fate,
is
guilty of these
sins."
We
doom
fatal
it
then,
is
1
."
hymn
of Cleanthes.
and missing
individual good,
not seek
it
in the universal
it,
after
which he prays
their illumination.
OVT
<S
<ropo>cri
KV
ayaOutv //.ev
Otov KOWOV vo/xov ovrc K\VOV(TLV,
orvv
TreiOofJicvoi
op(ji(j)(nv
ot /aev VTTtp
8o^
Ot 8*
7Tl
8*
vw
/?tov
e<rO\ov
e^otev.
CTT*
a\Xo,
KpSo<TVVa<S
15
cwri,
avrot 8 av0
aAAot
KCLKOL
OCTOL Ovrjrwv
ewcrii/
otr*
avriv
trf
(TTTCvSoi/res
"
One Word
whose voice
God s
good
alas
Choephori) 909
f.
for
Man
oblivious
God
of
175
sin
Or
Now
here,
now
still,
ill."
Heraclitus.
and in another
private intelligence of their own
at
variance
with
that
with
which they
They are
1
"
"
live in
2
."
The general
we read it in
rest
of Nature,
the
beautiful
entitled
hymn
lines
concludes
3
4
</xei/>
Trarep,
<ru,
TTUTWOS
rj
aTrcLpofrvvrjS ctTro
pvov
<TKeSa<rov
<rv
^^X1? 5 a^o,
SI K^S
Fr. 92.
Quoted
TravScope,
ai/$pu)7rovs
v
77
Xvyp^s,
Sos Se
Kvprj<rai
/ura Trarra
Fr. 93.
supra, p. 148
with reference to the aut^wovra Kcpawop of
dpyiKcpawe
of
Creation
f.
v.
10
The
176
Hymn
of
Cleanthe s
aiv
TO.
vfj.vovvT<s
era
^V^/TOV
ovre 0eoTs,
cpya
Si^vc/ccs,
7Tt OVTC
OVT\
Whose
77
yepttS ttXXo Tt
whom
darkness shrouds,
Thy
eTre
the all-bountiful,
"Zeus
/?/>OTOl9
<os
deadly sway
As
E en
The
two
will
one
slave,
Aurelius, the
"
if
a swan,
As
it is,
am
."
"What
Emperor.
end, whether
it
then?
i.
16.
Practical
and bless
of Stoic ideas
177
hour yet
the
effect
tarries,
"
refrain
KCU eu^/^e
dve^ecrOai avrajv KOI
#eou9 \L\V
Se eS iroielv,
The
/cat
ere/Set^
said at the
side
Read the
studied.
effect
these
history
of the
early
may be
Roman
dolet"
Paetus,
it
it
to her husband,
"
Paete, non
were not as
"
lesser natures
exclamation
it
v. 33, after
A. E.
Kendall.
Pliny,
Ep.
in. 16.
12
The
178
"
In Christ
Hymn
of
Cleanthe s
in part
by Socrates
."
masses of mankind.
far
more
touch with
in
"
tically
"
ovSe SiaXeyo/xcu.
fathers
"
Did philo
"
ApoL 461
A, B,
Migne.
Immortality
some
179
first place,
is
little
an open question
In the
that
left
or no part in Stoicism.
ing to Cleanthes,
all
It is
human
men, plays
true that, accord
souls survive
the
till
and Chrysippus
point,
of the
tion of the
good
after death
1
;
but in general
life
had no
At a
we may
practical
later period,
when
sometimes
laid
We
Aeneid?, and
in the
Shall
Lc.
else,
n. 812-814.
724-75 1
12
The
180
Hymn
of Cleanthes
now has need for you also came into existence not
when you chose, but when the world had need of
;
you
."
had yet
to be
And
reasons
why
We
"
the
Logos
in us
do
its
work
8
.
And
this
24,
3.
3
Cf.
habent
tr.
Long.
iv.
ilia
we
find in
God-man,
13.
in.
27,
humana,"
"Sed
etc.
nihil
ponderis
181
whom we
with
life
of virtue and
the
fundamental
we may
rise to the
In other words, it is
the doctrine of the incarnate Logos that constitutes
and Stoicism.
holiness."
between Christianity
difference
remark,
is
let
flesh,
is
"
philosophers to personify
as old as Plato.
The
<iXocro</>o<
meaning,
is
man
work
die.
in Aristotle s description
is
at
of the /xeya\oi//v^o5 or
pa>TroL<$
475
Bff.,
485 Aff.
172 Dff.
The
82
Hymn
of Cleanthes
The
<iXo<ro<oi,
Epicurean intermundia
It is more than a mere
God was
metaphor when Lucretius exclaims:
he, a God, who first discussed the way of life which
now is called wisdom, and who by his skill rescued
human life from such great waves and darkness and
set it in so calm a haven and in a light so clear
"a
."
The
8-12.
Wise
Stoic
Man
not personified
a truer view.
always an ideal
in
183
was
Stoicism,
whom
"
"
saeculis
quaerimus
Wise Man we
?"
are
Where
will
find the
you
throughout the
Let any of
read:
for
looking
And in Epictetus we
show
me a human soul ready to think as God
you
does, and not to blame either God or man, ready
1
ages
"
?"
cannot
Now
2
."
will
moment
minds
for a
is
"
we have
seen,
for
GWhead bodily
man is most manlike
God.
The
"
."
dwells
all
in Stoicism, as
when most
1
Seneca,
like to
De
Tranquillitate Animi,
7. 4.
11.
19.
The
184
Stoics,
is
Hymn
of Cleanthes
God
divine, because
dwells in him
Oeiovs
oioi/cl
It is
from
this point of
in the Stoic
expressed
doctrine of the
"
light of a
fication of the
"
"
where
"
will
you
"
the
the
"
we
To
Christ.
ages
6
the
Xoyos
<rapg
find
him
author of
eyeVero
/cat
IcTKTjvaMrev iv rjplv.
The
nent
Nature and
in
who under
."
Word, the
God s
first-born son of
vice-gerent in
interpreter, the high-priest
who
God
between God
intercedes with
s.v.
Logos.
have
tried to
185
its
ever-growing tendency
The
link between
was
once for all
Greek philosophy and Christianity
established when St John proclaimed that the Logos
had become incarnate in the founder of our faith. It
has been truly said that the doctrine of the Logos
in the post-Apostolic age was the natural meeting-
ideal.
"
point of Christianity
the old religions.
It
with
the
seemed
to
best
elements
many
to
in
furnish
suggestion that
"
whom,
ulti
is
We
we may
mean
"
am
^>o>9
Purves,
I.e.
p.
47
n.
The
86
Hymn
of Cleanthes
of men.
which lighteth
believe, every man, in every
is,
every
age and country, both before and after the incarna
tion of the Word
"that cometh
into the world
Before the birth of Christ men spoke of Jew and
The Light of the
Gentile, barbarian and Greek.
man
that
"-
light,
."
"
World
"
"
now,
The comparative
We
"Children
find.
the Revised.
2
Apol. 397
c,
Migne.
to
me
Thou must
I
187
be born again
do not think
man,
"
it
tendency of thought
is
now in
the direction of
making
for
Christianity,"
"
divines,
religious
"
ages."
The
"
Christianity)
it
nations
all
"
And
If
versal
1
Trcuri
we
and
M. Arnold,
<nrf.piJ.ct.raL
Progress.
J.
396
A,
Migne
The
88
Hymn
of
Cleanthe s
"
Perhaps
part of Christianity."
that history will one day justify
is
is
it
all
that
any age,
in this
way
is
nay,
already
in the
to
the
claim
of
be
Christianity
justifying
word
of
the
a
universal
profoundest meaning
religion.
We
God
6 auros #eos
all
it is
the
same
We
names
diverse
shall
whom
and Maker of
through an
(e/x</>urws)
mortal,
their
or nomads, or those
who
themselves.
dwell in
cities,
can live
in
Clem. Strom,
vi.
5.
261
B,
Migne.
189
Universality of Christianity
the nations of the North and
who
all
dwell towards
equally through
as it appears to
all."
It
is
for
this
sublime,
and
for a
little
what
it
means.
Books recommended
in
Von Arnim,
Caird, The
V.
Many
Justin Martyr,
example, and more especially Clement of
Alexandria were in the habit of describing Greek
for
for Christianity.
The
of the
pp.
184
ff.
Greek consciousness of
evil
think
we may
safely affirm.
191
its
place in
at
least,
short examination
Greek
literature that
it
to
merit
of
characteristic
fundamental questions
ligious philosophy has endeavoured to answer, and
at the same time offers in a comparatively simple
and
intelligible form,
many
thinkers
have
independently arrived.
subsequent
is
Lucidity
writers.
and said
with precision.
Nowhere, perhaps, does one find a deeper or
more all-pervading consciousness of the presence
it
among
The
the Greeks.
"
Solon,
(3
core, yepaiv Se
2oXon>,
""EXXr;^
SoXw^,
OVK
"EXXTpes
"
ecrrt^,"
ael
TrcuSe s
Solon, Solon,
little
children.
multitude of
passages
in
Greek
literature
but it
might be quoted by way of illustration
remind you of the proverbial saying,
;
will suffice to
192
and Evil
Suffering
have dispensed
two
one good
for
evils
Homer,
to the effect
to mortal
men
Not
whole can
trary,
fairly
that
Greek
literature as a
be called pessimistic.
On
the con
in Euripides,
are
so
It
is
great
be a hero
that
is
noble endeavour.
cries Pindar,
"
"
why
Forasmuch as we must
should one
sit idly in
die,"
the dark,
cometh,"
is
But, at the
same
choly makes
itself
Solon
pass the gates of Hades as soon as possible.
is one of the most optimistic of Greek writers, but
."
//.
24.
527
ff.
OL
i.
82
ff.
all
on
whom
Hence
*
the
Fr. 14.
Evil ascribed
to
Gods
193
physician of
u>
/uoi/os
aXyo?
8*
crv
<yap>
tarpos,
"
life s ills.
come
What
human
this
lecture
in
life ?
I
."
do the Greeks
That is the
ask you to
will
consider.
At
before
first,
on moral
Homer,
is
the
OLyaOwv
ra/xta?
re
KOLK&V
the
re
steward of things
Zeus ra re /cat ra
Aesch.
Butcher,
Fr.
255,
evil
Nauck.
Some Aspects of
the
See further on
Greek
Genius
this
subject,
Essay on the
13
194
idealism
well as
most
so that
good
natural
is
for evil as
enough
to be ascribed to him.
when
part,
it
But
for the
everything
we
all
good
alike, is
given us
Homer
much then
Gods we
time of
early as the
Do
mind the
know,"
cries
fate of Aegisthus,
oLTacrOaXiria iv)
ordained^"
wrong
We
not death
Wisdom
Solomon
neither delighteth he
of
Od.
i.
33
ff.
men by
(after
their
"
when
God made
the living
."
the verses
sin
195
when he wrote
line
King of Kings
whose
God,
purpose brings
"O
Through
To
ceaseless ages,
whate
birth,
er
on land or
Is wrought, or in high
in the sea
heavens immensity,
infatuate"
And
is
their
so
Its harvest-ear,
And
(V/?/QIS)
Delusion, ripeneth
2
reaps a tearful fruit
."
Greek
literature.
Thus
many
virtuous
in
complaints
of the elegiac
1
i.
13
ff.
Pers. 823
men poor
We
132
196
Suffering
and Evil
"
Dear
he
Zeus,"
I
wonder at thee thou
writes in one passage,
art the lord of all
thou hast great power and
honour, and knowest well the thoughts of each
"
man
s heart.
think
to
to deal
fit
just
How
alike,
turned to
same measure
the
careless
to sinful
whether their
moderation or to insolence
hearts
and
are
1
(v/S/ns)
?"
"
wicked prosper
Wherefore are
all
they at ease
Also it is often
that deal very treacherously
pointed out that the innocent in this life constantly
?"
their
"If
Heaven
hereafter
their
."
373
3
ff-
12. 17
Jer. xii.
ff.
i.
Cf.
Theog. 743
ff.
197
fellow-citizens, let
As
it
is,"
Here
punished
again we are reminded of the way in which the
"the
is
."
Hebrew
sins
"
their
parents.
In
those
days,"
writes
."
the case.
There
regards
all
is
ment
737
ff.
Jer. xxxi.
29
f.
198
Suffering
and Evil
do
It
is
Eldest
all.
making men
that
And
1
."
to
to
fall
much
and entangleth
the
same
effect
one or
this
we read
in
house 2
their
."
is
literature that
own
their
men
free will
which makes
//.
"
19.
90
ff.,
tr.
Myers.
Men
led astray by a
daemon
199
when
or
later,
in the likeness
of
its
daemon,
."
when he
other
"
."
2
*
Eth. NIC. in.
Pers. 744 f.
Ag. 760 ff.
Teachers
See Adam, Religious
of Greece p. 147
>
7
f.
1114 a
19.
2oo
be argued that
a satisfactory solution
for
the real kernel of the difficulty lies in the conten
this
is
which
laid the
foundation
have already
said that they constantly attempt to represent even
the initial impulse to sin as coming from the Gods.
is the
Hybris, Insolence or Sin," Theognis says,
first and greatest evil
and God is its author
A
third
3.
suggestion with which we frequently
meet in Greek writers is that suffering is a discipline
intended by Providence to educate and improve the
The ordinary Greek view was perhaps that
sufferer.
makes
the character deteriorate, as is shewn
affliction
by the use of such words as irovrjpos and ^o^O^jpo^,
which passed from their original meanings, painful"
as the
"
"
or
"
grievous,"
."
2
.
1512
who
and
the Athenians.
"
afflictions.]
Suffering as a discipline
201
This doctrine
is
"
"
KOLKOV
p,jjLevaL,
The
evil to the
/u,a#os)
Gods.
"We
Wisdom cometh by
"
"
their
we have
of Job.
own
to mortals
."
God
man
it
regardeth
the night, when deep sleep falleth upon men, in
then he openeth the
slumberings upon the bed
;
."
hide
that
58
I0
f-
Ag. 186
ff.
Eum. 523
33. 14.
f.
202
Suffering
principle
"
of
and Evil
retribution,
simple
SpdcravTi
tremendous force
a principle on which he
"
belongs appa
Zeus
with Zeus a
begins.
The dramas
light of a discipline.
crrepyciv
at irdOai
/xa/cpos SiSacTKei
He
/x
xa5
xpovos
wwv
1
.
is
for,
Much
as Sophocles says in one of his fragments,
is revealed to the soul that is cradled in calamity
"
"
opa
The same
example, Plato,
to be said that
by way of
sufferer
3
.
Plato almost
or remedial
1
2
3
O. C. 7
380
B.
p.
172
f.
203
Mystery of suffering
development of character.
we
"And
receive great
."
suggestion
It
has been
argued that a Power at once omnipotent and omnibenevolent could have bestowed on mankind the
bring,
;
and,
Rep. 615
c.
a
iii.
5.
Cf.
Job
xxiii.
10.
This
204
Suffering
and Evil
I
have already said that we seldom, if ever,
meet with this view in Greek poetry but it occurs
from time to time in Greek philosophy. At first,
indeed, the philosophers endeavoured to explain the
universe by postulating a single uncreated and im
;
ment of
Aristotle,
expression,
Hatred of evil
the
first
distinct
to give
it
is
adequate
that
;
fails
Love
to recognise the
is
Good and
for of course
205
all
Mind
or Reason, vovs,
he
says, were to
things,
gether
even
if,
Deity.
as
is
probable,
Reason,
at
he did not
call
vov? the
imperishable,
apparently a spiritual and not a corporeal essence,
a power that, in virtue of its absolute freedom
it
is,
is
as he says, avTOKparts
creates the cosmos.
It
not until we come to Plato that we seem to find
evil
the Good.
the
World
product of
subject
is
In
his
2o6
Suffering
and Evil
made them
as
The
God, desiring
as possible.
all
He
con
things to be
beautiful
and good,
as far
qualifying phrase
as possible" clearly implies the presence of some
impediment, some power or principle extraneous to
For
the Deity, which he cannot wholly overcome.
far
"
in
Theaetetus he writes
"
Nay, Theodorus,
can neither perish (for there must always be
something opposed to the Good), nor yet can it be
:
evil
heaven
."
an
is
evil world-soul
as well as
This is per
in
to the
nearest
Greek
literature
the
parallel
haps
conception of a devil only in Plato the evil world;
soul
as
we
176
A.
207
at other times
SWOTOU
iraLvra
or;
omnipotent
is
amount of
quasdam
necessarias, as
evil
cannot escape.
This dualistic explanation of the origin of evil
is of course the simplest
and it is worth our while
;
to observe that
it
The
morality.
midway between
With th one hand
standing
"
immortality,
with th other earth 2
n,
is
."
as St Paul says
in
the attempt to establish a kingdom of heaven both
within himself and in the world 3
To this thought
TO>
0<,
See the
of Platonism,
3
From
lines of
namely
9.
Vitality
p. 21.
the Euthyphro
serving God,
i.
ij
we gather
virtue,
13
E.
that piety
is
the art of
promotion of a
2o8
Suffering
in a striking
by Jowett
be
"
and Evil
and of
more evils than goods, there is, as we affirm, an
immortal conflict going on among us, which requires
marvellous watchfulness and in that conflict the
Gods and demigods are our allies
u/x,/xaxoi 8e
of
full
also of evils,
"-
T)\LIV
property
."
"
warfare as the
presents itself is that of warfare
condition of progress
and it is just the presence
of evil which makes the warfare possible.
In this
;
way
such
But, although
may
afford a
Manicheanism
may
fails
in effect this
we long
times,
one another
in
golden goblets as
906
A.
p.
163.
4. 4.
209
unseemly
wars and
for noble
battles
appear
things
view
with a
God
For God
Besides,
the
to
accomplishes
harmony of the
The
fifth
in this
ex
we
evil
For
mony.
this
universal
harmony
with the
"as
from
results
bow and
the
lyre,"
"
one."
"
Opposition,"
the fairest
harmony
we
are told,
results
"
"
is
cooperation
from differences
"
"
were
in
Francis Furini*.
A. E.
Quoted supra,
p.
166.
14
2io
and Evil
Suffering
the part for the sake of the whole, and not the whole
a sentiment that looks like
for the sake of the part
God accom
an echo of the words of Heraclitus
"
all
of
blessing
invite us to
lift
which Providence
is
."
God
and, further,
in conclusion,
we
whom
is
it
is
xxxv.
supra, p. 169.
is
See Verrall
which they
God who
the opposition
4
reconciled
realised
all
s edition, p.
is
s lines
quoted
Problem of moral
and
21
evil
explanation
an explana
tion
we must
between
on the one hand, and moral evil on
Spinoza
distinguish,
think,
physical evil
the other.
So far as physical evil is concerned,
the suggestion that pain and suffering do in some
we
mysterious way,
if
the
satisfy either
our intellect
instance,
implies intemperance,
truth
and so forth 1 but
falsehood
justice injustice,
we feel that moral good and moral evil are funda
temperance,
first,
evil.
briefly
sum
up.
At
suffering
of the Gods secondly, it
in the third place,
sin
;
me
Let
See supra,
Hymn
is
it
represented as due to
appears as a divinely
ff.
142
212
Suffering
ordained
character
for
discipline
;
and Evil
the
improvement of the
in
explanation
attempted, evil, both physical and
moral, being attributed to a malevolent, and good
to a benevolent being
and finally, a few thinkers
is
show a
disposition
to
hold
that
the
distinction
"Death
They
is
sleep
and
it
is
lifted
who
1
."
VI.
is
die,
engraved
expressed
upon
my
perhaps
coffin."
with
The same
inquiry,
playfully
pathetic
less
be addressed
It
is
to
question
wood among
the trees.
variety of
Several
of
severely
Essays on a Liberal
214
It would
be inappropriate, for example, to offer the same an
swer to a Senior Wrangler who is urging the rival
claims of mathematics, to a boy who is learning
Latin for the purposes of an apothecary, and to
a classical student at Oxford or Cambridge.
We
classical
is
carried to
its
highest pitch
Universities,
to retain
its
p.
The
440)
will
we
only
as
is
215
University.
Let us begin by availing ourselves of a distinc
a distinction at once popular
tion of long standing
and
the
scientific
called a liberal
ancients
and what
The
education.
is
day,
what
is
called a professional
familiar to the
was
distinction
Plato s
in
between
distinction
teachers
the
of liberal
by the sophists.
Speaking generally, we may say that the primary
object of a professional education, now as in an
tiquity, is not to develop the mental and moral
qualities of the pupil for their own sakes, but to
enable him to make his living to convert, in other
from
liberal
its
essence
it
is
education, because
liberal
edu
cation lies
education
the
word
TrcuScia
education
is
In the
power
of
entering
TreTrcuSev/ieVos,
differs
in
from
the
man whose
otherwise.
first
intellectual
into
another
The
faculty of
thoughts,
of appre-
sympathy.
man
216
ciating
of
point
inherent
of
faculty
itself
intellectual
Form
rather the
sympathy
because,
being
know
it
this
soul
ei5
It
aims
at the
irtpiaytoyri
of the entire
revolution, in
to
the
without
affecting
1
the will
and character.
He
217
in
the words
of
vvv
Se
ye
Xoyos cr^/xat^et TavTrjv rrjv
tvovorav e/cacrrou ^vvapiv eV rrj $V)(rj /cai TO 6 py en
voy (5 KOLTapavBavei c/eaoros,
ei o/x/xa //,T) Svvarov
:
ofoz>
vv
crTptytw irpos TO
VV OT^ T7
ti/oxeVov irtiaKreov eivai,
&V t? TO ov
rj
o\a>
rq>
crw/xart
TOV
ea>9
TOV
/cat
oi
To?
TO
<j>av6roiTov
4<
cryecrOai Oeconevrj
indicates
that this
"
faculty"
in the soul of
thereof,
except
even as if it
bodily eye from darkness to light except by turning
the whole body round along with
round
it."
two features of a
produce
intellectual
and
sympathy,
its
effect
in
the
that
into the
it
is
the
We
may
transportation of the
Rep.
vii.
518
c.
feeling
say
mind
which pre-
218
vailed
ancient Greece
in
and Rome.
This
is
man who
but that
is
not enough.
It was said of Dr Kennedy that
when he took a class in Demosthenes he did not
teach
in
the
same sense
that
the
It
is
true scholar
author
whom
always
he reads.
of Plato,
he looks out with other eyes upon another world
and the very music of their language seems to him
The
classical training.
is
No man
The Gram
study of classical syntax and grammar.
is
of
little
marian
value to the Humanist if he does
Aim
not show
of
classical study
219
him what
feeling prompted
selves in such and such a way. It has often been
observed that language stands to thought as form
does to matter.
if there is one
thing more
Now
characteristic of
Greek
whether we consider
art,
or
its
politics,
civilisation
its
it
its
philosophy, its
the intimate union which
religion,
is
In
describing
thought,
herself.
This
We
it
which
is
to
fall
We
half their
charm and
all
their
educational
value
History
did.
It
is
is
who can
see,
22o
like
"
Attic shape
Fair attitude
with brede
forest
silent
Thou,
As doth
When
Thou
Than
eternity
Cold Pastoral
Beauty
is
whom
man, to
Ye know on
Earth,
and
all
is
thou say
ye need to
st,
all
know."
ra TOV KCL\OV
it
appeals
sculpture,
loveliness
to
us
If
through
or
through
but the expression of the spiritual
then our study of antiquity
within,
language
is
We
Classics
or
involves,
should
involve,
in
the
the
trans
we have
laid
c.
221
whatever
that
and
foster intellectual
Now
sympathy.
mode
begins to resolve
the contradiction into a higher unity, involving a
broader, more charitable, and for that reason more
profound, conception of
"
life.
The main
object,"
on a Liberal Education
1
5240.
intellect
human
nature and
Mr
"
human
Bowen,
says
Essays
the main object of seeing
in
P 194.
.
222
as
it
."
We
component
parts.
It
only another
is
way
of ex
contrasts.
223
to
make
forces that
misery and
for
sin.
It
was
not,
we may
avrap
Olv
ovOTTOL 7TOI/TOV:
CTTt
dvyjpiOiJLOv
could
illustrate
of kinship
more
finely
we may
if
the
Greek sentiment
with the sea than
say so
Simonides
adrift
The words
Danae
are
full
fear
8*
<$66yyov,
Ke Xo/xai 8
evSeVw 8
V7rep0ei/
7rop<
vp eater tv
cvSe /?pe
<os,
eu Scro) 8c TTOVTOS,
afj.erpov KO.KQV
/xerai^oXia 8c Tts
(^aveiiy,
Zev
Trarcp,
CK (rtOev.
Homer,
//.
i.
348
350.
Simonides, 37.
of
is
says,
224
The sym
"
was never
And what shall we
The
elder Pliny
1
,
in
"
life,
and
recalls us to
rerum
nullis
precamur
esse
irati grave,
fundit,
quos
odores
us
"Turn
sucos,
maxime
ut
quos
mater
mother covering
do not these words remove Death s sting? 6 Se
e?rl reXos Kara (frvcrw aTro^curaros
"
"
quos
saporesque,
quos co lores!"
then most of
operiens"
tactus,
all
like a
TO>V
ia>z>
Hist. Nat.
ii.
63.
225
1
/ecu
death
in
^ff
/xa\Xoj>
rjSovrjs yiyz/o/Aei/os
Ecrrrepe, Trdvra
</>epeis
otV,
<epis
XuTT^s
accompanied rather
is
The wearied
17
child returns
</>cpet9,
cuya,
</>epis
/xarepi TratSa
2
.
may pray
for
him
as in the
"
wings,"
<3
Odvart
fj.ovos
yap
larpos,
Tratav,
el
JJLTJ
av
aXyo? 8
TWI>
/zoAetV.
aTi/xa<n?s
dvr)K<TTO)v
KOLK&V
modo
pueros,
modo
his
advent
till
4
necopinantes adsecuta est
Nor
The well-known
life.
Greek
l*-tv
ITTO.V
Kara
TO r
cv^aAcs ov\ov
is
ot /xeyaAot Kai
Moschus
0"eA/a
^Se ra x\a)pa
lines attributed to
eros
KO.TTQV
aAAo
Kaprepoi ot
OLVOLKOOL
<^>voi/
ai
(ro<j>ol
ev yBovi KotAa
76
Plato, Timaeus, 81 E.
ap. Cicero,
ff.,
117, 159
A. E.
7^w.
Z^/JT/.
i.
ff.
15
226
at
death because
seemed
it
The
still
lives,
in
or
shadow
survives
soul
his
if
in
and clothes
man
but
Hades,
it
itself
perishes,
is
but a
in
shadow-land,
prisoner sighing for
1
freedom and the light of day
The dead Achilles
was but the mouthpiece of Greek feeling when
.
he said 2
fjirj
817
JJLOL
fiovXoijJLrjv
6a.va.Tov
let
account
it
their
the
<^>atSt/x
a>
aXX
07,
TrB.o~Lv
But do not
this
ye TrapavSa,
is
called
"
To
Now more
my
quiet breath
it
rich to die,
the form
a new body as the tree puts forth new leaves)
which the doctrine of immortality impressed itself upon the
deeper religious and philosophical feeling of the Greeks implies
a reconciliation with the order of Nature as seen in the life of
itself in
in
plants.
2
Od. XL
488491.
Nature
To
deified by Greeks
227
While thou
would
Still
To
art
st
become a
sod."
"
2oXo>z>,
SoXwz/,
OVK
Se
trary to Nature.
Up
we have
Throughout Greek
embracing Deity.
all
all-
on
literature,
literature
Nature
ov8ev
//,arr?z
natural
Se
#os
KOL
TTOIOUCTI^.
oi5Se>
TUP
forces as the
s
is
rj
Evil
one and
good, so likewise
says
Averts,
is
2
,
TTOipa
is
Aristotle
/caXoV
It
is
<$>V(TLV
the
Plato, Tim. 22
Ibid.
I255
TO Trapa
yevecrei
b
3.
B.
Cf.
<u<riv
De
De
TOV Kara
eVriv
T$
228
Human
of
lieved
whole, they be
nature is not
as a
Man s
Nature.
"
human and
the
ev
6v7jTOi.
Oeoi
Sal 01
fAarpo
Sat 01 avOpcoiroi
dvOpanroL dSdvaToi.
TTfeo/zei
TL
God
sin,
tv a
TL
6eol
The
as it is
practical expression of Greek religion is
to do to the glory
well expressed by Zeller
of God that which is according to our own
(<
nature."
is
influence
St Paul
we
live.
rts
//,e
3
,
TOV TOVTOV
religion
these words.
/ecu
eyo>
avflpwiros, cries
pvcrerai
We
in
TokaiTrajpos
aXP
To ^
Trdcra
v^v
rj
*
them
lead
will
Christianity
on
L
e/c
KTICTIS
crvcrrez a^ei
^u^
e S
r)v
ci/
The con
Xptcrro) KOO JJLOV /caraXXacrcro)^ eavrw
trast between Paganism and Christianity could not
5
Find. Nem.
Rom.
Cor.
vii.
v.
vi. i.
words of
e/cSr/jLtou/xei
Rom.
2 Cor. v. 6.
24.
19.
in the
viii.
22.
ctTro
and
Christianity
229
yap TO
Justice dwells
ev 019
TrpoooK&iJiev,
to
Kawous
become a
a city wherein
*
:
oiKaioa"uvr)
3
.
In order
citizen of this
Ideal City
rrjv TTO\IV
TT)v ay Cap lepovo-aXrjfJL KCLLV^V which the author of
the Revelation 4 saw Karafialvovcrav airo TOV
IK TOV ovpavov, ^rot^tacrjoieV^^ w?
v\)\L<>f]v
lLtwr)v
avros
St Paul
5
,
yeWjaat.
the Hellenic attitude is here
dSd/ct/Ao?
Orjo-avpovs
cravpovs tv
7rt
r^5
yij?.
6
ovpavo)
. .
/cat
8ovXay<yya>,
What
!
/AT)
contrast
to
Orjo-avpi&Te vp.lv
Se vplv Orj-
Orjcravpi&Te
this
apio-rov avSpl
fji.ev
Ka\
Sevrcpov 8c
TO rpirov 8e TrXovretv
<f>vav
full
The
mental contrast
1
3
5
i
7
Cor.
T<J)V
is
iv. 4.
2 Pet.
/XCTO,
iii.
13.
ix.
27.
"
cf.
Phil.
iii.
20.
xxi. 2.
St Matt.
Plato, Gorg. 45
E.
vi. 19.
230
man s
of Greece laid
good
down
it
to friends,
and
The
traditional morality
as a rule of conduct to do
We
evil to foes.
except for
two
in this, as in
is
e^Opov ar e^Opo^
aXXore TrareW 68015
ea>v
Memorabilia*,
vailing
morality of Greece.
the Phaedo
Plato
less of
is
"study
of
death"
was a
with St Paul
was the
it
Xe yeiv
Rep.
3
5
i.
Aca/ccus,
335 B
Fr. 13.
aAAa
/u-^Se
foil,
in the Gorgias,
l^Opov.
Plato
i.
n. 3- 14-
Bergk.
78, said
is
<f>t\ov
contained in
and elsewhere.
4
5,
4.
protest
Pyth. n. 83
ff.
Pagan and
Sermon
,
on
Mount
the
/caXws
Christian morality
rots
Trotetre
/cara/oaj/xeVou?
euXoyetre
v/^as,
/ucrou0-tz>
/cat
vjnti/,
rous
dyaTrare
231
Trpocreu^ecr^e
uTre/3
rwi/
Tc^
xas
euXoyetre,
a yaipovrw,
/cat
/cat /cXatetz/
/carapacr^e
/u/r)
jnera /cXatwr&)^...a^
rr)^
K<f>a\r)v
Trotwi/
avrov.
rw aya^w TO
could be more emphatic or
dXXa
e^
i/t/ca
Trvpos
OLv6paiKa<$
p,rj
ti//a,
VLKOJ
VTTO
TOV
No
/ca/coV.
It
significant.
it
is
/ca/cou,
contrast
all
is
im
without
impossible
selected belong to
theory and
practice, its literature, its art, presents us with sug
gestive and stimulating contrasts to modern fashions
and beliefs. In their psychological attitude, for ex
antiquity in
its
psychology,
its
political
Intellect, Will,
fied
by the Greeks
Luke vi.
Rom. xii. 9
St
As a result
which we now regard
Intellect.
27.
of
as,
232
primarily at
all
was
An
apt to be identified with an intellectual state.
inevitable consequence of this was the exaltation
of the rational or
intellectual
side
In
ideals
political
and
institutions
human
life
modern Teutonic
We
need not
between the
of the ancients and
our own.
of
many
other
selves.
and
It
to
institute
history.
The
study of
The
way
life
in
fulfils
the
It
and
first
by creating and
sympathy.
classical literature
how
the
233
mould and
To
Humanity, TO
of
eV
e/caXea-ey
TC
man
0OLK\OV
/Cat
az/S/oei/ceXov,
avOptoirois
roi?
l
is
likeness
the true
/ecu
Sr)
"Opypos
0eoeiSe s
iyyiyvo^vQV
TT\tOV
f)
KOLTOL
TTjV
TTOLpOVCTOLV
is
we can
but
as rare as
it
is
all
The one we
splendid.
call
by
intellectual
acuteness,
independence of
originality,
all.
Among Englishmen
it
is
perhaps the
This element
it
yawn, or
to
somewhat
to look
at
its
idea,
watch, being,
it is
apt
to
put
bluntly, in
Frenchmen, a
trifle
make
a school-boy lead
and meet a
glorious death with the cry of Floreat Etona still
In its degenerate forms it
ringing on his lips.
causes men to prize the body above the soul, and
"esteem gymnastic more than music
The second factor in character, that which we
have called originality, is less plentiful in the
a forlorn
hope upon
the
battlefield,
."
viii.
B.
548
Ibid.
506
E.
c.
155
234
majority
proportion
is
why
men.
of
to the
genius
so
we
and unstable.
erratic
are
wont
It is in
to say
knowledge extended
of the
highest
it
is
human
of poetry
flights
often
is
is
it
that
this
But
in
its
it
is
this
is
indeed the
in
whom
and
it is
such
We
have
show
to
To know
term,
is
310.
Rome
ledge
is
235
the one
know God
be assimi
His glorious image, the other that the
knowledge of the Idea of Good or God, which is
lated
us that to
tells
to
is
to
Rome
and
is
therefore to
make
the virtues of an
What
best
of
then
Rome
is
To
is
the
briefly,
the
the
strength and
alii
self-
Full
hae
Greece
fruit delight
1
is
How many
Theaet. 176
B.
Aeneid
848854.
236
were
The
philosophers
ethics,
of
ideals
lofty
intensified,
is
it
and
recognise,
in this
true,
profoundly
still
/ecu
In
/ecu ecr/e^oxrei
eV r)pv
eye*>ero,
to
the
national
virtues
of
thanks
Rome,
courage,
and patience, and submission to authority, the ideas
Xdyo?
crap
what
in
less perfect
pax Romana
And now
literature
let
and
us
life
sum
is
The
study of classical
a liberal education because it
up.
and promotes
intellectual sympathy by the electric shock of con
It is a
tradiction and the activity thus set up.
liberal education, in the second place, because it
moulds the will and character no less than the
enlarges
our
As
intellectual
horizon,
more of Greek
he should become more inde
life and thought,
pendent and more manly, not driven to and fro
intellect.
the
student learns
St
John
i.
14.
love
of
Law
237
by every wind of
he
love
will
Truth more.
As
his
knowledge of
life
"
will
Law
In
one word,
he
will
love
more.
The
ov)(
ocros
It
So/cet.
The
present essay
fieTioVri
is
theory for
educational value is but little.
only a vTro/x^/Aa
The beginner
Zxvos
its
should be content at
his
first
in
TO.VTOV
TO)
classical
to believe
study
Set
Plato, Phaedr.
if
276
we may
D.
say
so,
238
of
beauty
apfAovir)
yap d^av^s
From
TIDV.
him
tiquity will
reveal herself to
of
ancient
in
science,
in
the thoughts
and men of
the
in
He
1
then recognise in the words of Plato on
TTav TO /caXXos avro aura) ^uyye^e s eo~rtr, and "facing
the full Sea of Beauty and looking thereon, he will
will
and
lofty
conceptions and
many beautiful
The Sea of
thoughts."
ever.
farther,
but even he
will
not see
all.
Symp. 210 c
D*
INDEX
Aeschylus 40
201, 210
109,
f.,
198
195,
f.,
53 #, 130
Anaxagoras 42 ff.,
47
f.,
123
19,
Aristotle
118, 133
74,
54,
199
f-,
63
f.,
204,
man
to
God
33
f.,
Body
132
70,
f.,
Dialectic, Plato s 29
f.,
230:
ff.,
72
ff.
59,
ff,
129
Divinity of
tomb
51, 61
11,
Death, rehearsal of 65
Greek view of 225 ff.
127
as
20,
f.,
ff.
Diogenes of Apollonia 44
no, 235
75,
ff.,
181,
theo-
Dante
22, 41,
f.,
227, 237
Assimilation of
64
Cosmopolitanism 143
and
f.
11,
i,
ff,
205
53,
104
9i>
55>
Anaximenes 44
Anthropomorphism
morphism 1 24 ff.
Aratus
of ii3ff.
Clement of Alexandria
life
195:
Cleanthes,
human
soul
35
3,
as
in
Dualism,
as
ff.,
ff.
Boethius 26
Cambridge Platonists
loo,
3,
23, 67,
ff.
184
religion
f.
and pre-Christian
228 ff.
and
ff,
Christianity:
Stoicism 178
ff.
God
Classical
ff.
65, 229
of
value
education,
as discipline of char
acter 233
ff.
liberal
Empedocles
Epicharmus
176,
theory of 28
ff
and professional
ff.
127,
53,
122,
Epictetus
163
213
70
215
209
70,
Education, Plato
179,
204
93
ff.
134,
136
ff,
168,
183
169
f.,
170
ff.
191
ff.
Greek consciousness of
ascribed to
Gods
i93f.
ff.
Index
240
Fate, Stoic 155, 173
88
ff.
150
77,
Stoicism
in
creative,
f.
Free
172
f.,
of
harmony
Stoic
149
80
184
will 152
Heraclitus
Logos, in
f.
identified with,
Logos
Fire,
f.,
77
ff.
as
opposites 97 ff.
as Christ 158,
:
ff.
in Philo i84f.
ff.:
ff.
applied to Plato 2
ff.,
of
man
60
ff,
10
148
13
f.,
f.,
ff.,
227 ff.
kinship
with 19 ff, 38 ff., 51,
122 ff.
as Air 44 ff. as
:
Reason
23,
60
29,
50
48,
44,
ff,
ff,
ff,
as unifica
versality of 119 ff.
tion of the world 156 f.
Gods as authors of evil 193 f.
:
essential divinity of
Man,
83, i34ff-
70
29,
Christian 230
96
opposites
f.
ff.,
harmony with
life in
Nature,
soul
148 ff.
Stoicism 155 f.
of
112,
ff,
185
f.,
209
ff.,
f.
ff,
ff,
131
f.
goras
Job,
Book
53, 56 f., 66
doctrine of 42
f.,
53
130,
f.,
88,
190
20, 27,
14, 35,
ff.
134,
154
f.
God
178
128
55,
also
moral
of 201, 203
20,
2,
Anaxaand
f.
2,
f.
ff.
Justin Martyr
Origen
Orphics
Jeremiah 196
205
10,
Noocracy 55
pneuma
166
See also
ff.
Nous 39
233
ff,
in
14,
plants
Nature-mysticism 49
ff,
163
for
and
f.
of
ff,
ff,
f.
Harmony
19
177
evil
denied
in
172, 211:
186,
Personality,
1
80
motive principle of
Index
Philo 98, 164, 184
Philosophy
between 108
:
and
ff.
feud
poetry,
as preparation
for Christianity
Pindar 13
35
f.,
Plato
artists 3
ideas
f.
f.
human
122,
230
125
appeals to universal
f.
his view
instincts 7
his theory
64 ff, 131 f
founds theological view of uni
of Ideas
verse
1 1
59
19,
worth
10,
ff.
22,
his view of
ff,
14 ff
9,
man
12 ff,
Words
his teaching
on
ff,
70
ff,
220
ff.
his doctrine
God
of assimilation to
64
75
ff.,
33 f.,
his hope of ultimate
perfection 8, 74 f.
Pliny, the elder 224
Pythagoreans
14,
230
Solon 191
f.,
ff,
56
ff,
60
55,
10,
205
i29ff:
ff,
192,
195,
Homeric
38 ff, 75, 179 f
notion of 37 in lyric poets and
.
tragedy 40
of 19
ff,
57
i27f.
f.,
ff.
35
celestial
ff.
origin
and body
ff,
f.
ff.
ff.
200
universal
evil
ff.
as
190 ff.
as part of
:
harmony 209
ff.
Swinburne 76
Tennyson
9,
6,
152
154,
184
Theognis
230
and
discipline
Theism
Rehearsal of death 65
55,
as
as attribute of
in
genius 235
195, 230
ff,
Roman
186, 221,
86,
58,
Heraclitus 77 ff, 92
Stoicism 149 ff.
See also
Logos
in
ff,
ff,
50
f.
184
130, 134,
f.
and Necessity
spiritual life 67
75,
ff,
ff.
Wordsworth
on
141
179,
f.,
Platonism 14 ff.
Simonides 201, 223
Socrates 12, 34, 55
Suffering
:
142
138,
228
68, 207,
127
Reason
53
154 f.
Predestination 173
Seneca
Soul
28
i22ff, 139,
Shorthouse
on poets and
hostility to Greek
his
Nature
of
ff.,
196,
f.,
his influence
ff.
185
241
195,
49
f.
f.
200
Universal brotherhood
5,
142
ff.
Index
242
Soul
Universe,
of,
see
World-
Soul
14
Logos 159
Vaughan, Henry 148, 175
Virtue and vice, gulf between 172
ff.,
and
ff.
f.,
154,
206
Wisdom
of
Wise Man,
182
ff.
Xenophanes 64,
Xenophon 55 ff.
86,
in
f.
Zeno ii3f,
134,
144,
173
f.
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Adam, James
The vitality of Platonism