The Stoics2 thus define the essence of a god. It is a spirit intellectual and fiery3, which acknowledges no shape, but is continually changed into what it pleases, and assimilates itself to all things. The knowledge of this deity they first received from the pulchritude4 of those things which so visibly appeared to us; for they concluded that nothing beauteous could casually5 or fortuitously be formed, but that it was framed from the art of a great understanding that produced the world. That the world is very resplendent is made perspicuous from the figure, the color, the magnitude of it, and likewise from the wonderful variety of those stars which adorn7 this world. The world is spherical8; the orbicular hath the pre-eminence above all other figures, for being round itself it hath its parts like itself. (On this account, according to Plato, the understanding, which is the most sacred part of man, is in the head.) The color of it is most beauteous; for it is painted with blue; which, though little blacker than purple, yet hath such a shining quality, that by reason of the vehement9 efficacy of its color it cuts through such a space of air; whence it is that at so great a distance the heavens are to be contemplated10. And in this very greatness of the world the beauty of it appears. View all things: that which contains the rest carries a beauty with it, as an animal or a tree. Also things which are visible to us accomplish the beauty of the world. The oblique12 circle called the Zodiac in heaven is with different images painted and distinguished13:—
There’s Cancer, Leo, Virgo, and the Claws;
Scorpio, Arcitenens, and Capricorn;
Amphora, Pisces, then the Ram6, and Bull;
The lovely pair of Brothers next succeed.
(From Aratus.)
There are a thousand others that give us the suitable reflections of the beauty of the world. Thus Euripides:—
The starry14 splendor15 of the skies,
The beautiful and varied16 work of that wise
Creator, Time.
From this the knowledge of a god is conveyed to man; that the sun, the moon, and the rest of the stars, being carried under the earth, rise again in their proper color, magnitude, place, and times. Therefore they who by tradition delivered to us the knowledge and veneration17 of the gods did it by these three manner of ways:— first, from Nature; secondly18, from fables19; thirdly, from the testimony20 supplied by the laws of commonwealths22. Philosophers taught the natural way; poets, the fabulous23; and the political way is to be had from the constitutions of each commonwealth21. All sorts of this learning are distinguished into these seven parts. The first is from things that are conspicuous24, and the observation of those bodies which are in places superior to us. To men the heavenly bodies that are so visible did give the knowledge of the deity; when they contemplated that they are the causes of so great an harmony, that they regulate day and night, winter and summer, by their rising and setting, and likewise considered those things which by their influences in the earth do receive a being and do likewise fructify25. It was manifest to men that the Heaven was the father of those things, and the Earth the mother; that the Heaven was the father is clear, since from the heavens there is the pouring down of waters, which have their spermatic faculty26; the Earth the mother, because she receives them and brings forth27. Likewise men considering that the stars are running (Greek omitted) in a perpetual motion, that the sun and moon give us the stimulus28 to view and contemplate11 (Greek omitted), they call them all gods (Greek omitted). In the second and third place, they thus distinguished the deities29 into those which are beneficial and those that are injurious to mankind. Those which are beneficial they call Jupiter, Juno, Mercury, Ceres; those who are mischievous30 the Dirae, Furies, and Mars. These, which threaten dangers and violence, men endeavor to appease31 and conciliate by sacred rites32. The fourth and the fifth order of gods they assign to things and passions; to passions, Love, Venus, and Desire; the deities that preside over things, Hope, Justice, and Eunomia.
The sixth order of deities are the ones made by the poets; Hesiod, willing to find out a father for those gods that acknowledge an original, invented their progenitors33 —
Hyperion, Coeus, and Iapetus,
With Creius:
(Hesiod, “Theogony,” 134.)
upon which account this is called the fabulous. The seventh rank of the deities added to the rest are those which, by their beneficence to mankind, were honored with a divine worship, though they were born of mortal race; of this sort were Hercules, Castor and Pollux, and Bacchus. These are reputed to be of a human species; for of all beings that which is divine is most excellent, and man amongst all animals is adorned34 with the greatest beauty, is also the best, being adorned by virtue35 above the rest because of the gift of intellect: therefore it was thought that those who were admirable for excellence36 should resemble that which is the best and most beautiful.
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1 deity | |
n.神,神性;被奉若神明的人(或物) | |
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2 stoics | |
禁欲主义者,恬淡寡欲的人,不以苦乐为意的人( stoic的名词复数 ) | |
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3 fiery | |
adj.燃烧着的,火红的;暴躁的;激烈的 | |
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4 pulchritude | |
n.美丽 | |
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5 casually | |
adv.漠不关心地,无动于衷地,不负责任地 | |
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6 ram | |
(random access memory)随机存取存储器 | |
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7 adorn | |
vt.使美化,装饰 | |
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8 spherical | |
adj.球形的;球面的 | |
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9 vehement | |
adj.感情强烈的;热烈的;(人)有强烈感情的 | |
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10 contemplated | |
adj. 预期的 动词contemplate的过去分词形式 | |
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11 contemplate | |
vt.盘算,计议;周密考虑;注视,凝视 | |
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12 oblique | |
adj.斜的,倾斜的,无诚意的,不坦率的 | |
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13 distinguished | |
adj.卓越的,杰出的,著名的 | |
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14 starry | |
adj.星光照耀的, 闪亮的 | |
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15 splendor | |
n.光彩;壮丽,华丽;显赫,辉煌 | |
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16 varied | |
adj.多样的,多变化的 | |
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17 veneration | |
n.尊敬,崇拜 | |
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18 secondly | |
adv.第二,其次 | |
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19 fables | |
n.寓言( fable的名词复数 );神话,传说 | |
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20 testimony | |
n.证词;见证,证明 | |
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21 commonwealth | |
n.共和国,联邦,共同体 | |
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22 commonwealths | |
n.共和国( commonwealth的名词复数 );联邦;团体;协会 | |
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23 fabulous | |
adj.极好的;极为巨大的;寓言中的,传说中的 | |
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24 conspicuous | |
adj.明眼的,惹人注目的;炫耀的,摆阔气的 | |
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25 fructify | |
v.结果实;使土地肥沃 | |
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26 faculty | |
n.才能;学院,系;(学院或系的)全体教学人员 | |
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27 forth | |
adv.向前;向外,往外 | |
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28 stimulus | |
n.刺激,刺激物,促进因素,引起兴奋的事物 | |
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29 deities | |
n.神,女神( deity的名词复数 );神祗;神灵;神明 | |
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30 mischievous | |
adj.调皮的,恶作剧的,有害的,伤人的 | |
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31 appease | |
v.安抚,缓和,平息,满足 | |
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32 rites | |
仪式,典礼( rite的名词复数 ) | |
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33 progenitors | |
n.祖先( progenitor的名词复数 );先驱;前辈;原本 | |
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34 adorned | |
[计]被修饰的 | |
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35 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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36 excellence | |
n.优秀,杰出,(pl.)优点,美德 | |
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