Some of the philosophers, such as Diagoras the Melian, Theodorus the Cyrenean, and Euemerus the Tegeatan, did deny unanimously that there were any gods; and Callimachus the Cyrenean discovered his mind concerning Euemerus in these Iambic verses, thus writing:—
To th’ ante-mural temple flock apace,
Where he that long ago composed of brass1
Great Jupiter, Thrasonic old bald pate3,
Now scribbles4 impious books — a boastful ass2!
meaning books which prove there are no gods. Euripides the tragedian durst not openly declare his sentiment; the court of Areopagus terrified him. Yet he sufficiently5 manifested his thoughts by this method. He presented in his tragedy Sisyphus, the first and great patron of this opinion, and introduced himself as one agreeing with him:—
Disorder6 in those days did domineer,
And brutal7 power kept the world in fear.
Afterwards by the sanction of laws wickedness was suppressed; but by reason that laws could prohibit only public villanies, yet could not hinder many persons from acting8 secret impieties9, some wise persons gave this advice, that we ought to blind truth with lying disguises, and persuade men that there is a God:—
There’s an eternal God does hear and see
And understand every impiety10;
Though it in dark recess11 or thought committed be.
But this poetical12 fable13 ought to be rejected, he thought, along with Callimachus, who thus saith:—
If you believe a God, it must be meant
That you conceive this God omnipotent14.
But God cannot do everything; for, if it were so, then a God could make snow black, and the fire cold, and him that is in a posture15 of sitting to be upright, and so on the contrary. The brave-speaking Plato pronounceth that God formed the world after his own image; but this smells rank of the old dotages, old comic writers would say; for how did God, casting his eye upon himself, frame this universe? Or how can God be spherical16, and be inferior to man?
Anaxagoras avers17 that bodies did consist from all eternity18, but the divine intellect did reduce them into their proper orders, and effected the origination of all beings. But Plato did not suppose that the primary bodies had their consistence and repose19, but that they were moved confusedly and in disorder; but God, knowing that order was better than confusion, did digest them into the best methods. Both these were equally peccant; for both suppose God to be the great moderator of human affairs and for that cause to have formed this present world; when it is apparent that an immortal20 and blessed being, replenished21 with all his glorious excellencies, and not at all obnoxious22 to any sort of evil, but being wholly occupied with his own felicity and immortality23, would not employ himself with the concerns of men; for certainly miserable24 is the being which, like a laborer25 or artificer, is molested26 by the troubles and cares which the forming and governing of this world must give him. Add to this, that the God whom these men profess27 was either not at all existing before this present world (when bodies were either reposed28 or in a disordered motion), or that at that time God did either sleep, or else was in a constant watchfulness29, or that he did neither of these. Now neither the first nor the second can be entertained, because they suppose God to be eternal; if God from eternity was in a continual sleep, he was in an eternal death — and what is death but an eternal sleep? — but no sleep can affect a deity30, for the immortality of God and alliance to death are vastly different. But if God was in a continual vigilance, either there was something wanting to make him happy, or else his beatitude was perfectly31 complete; but according to neither of these can God be said to be blessed; not according to the first, for if there be any deficiency there is no perfect bliss32; not according to the second, for, if there be nothing wanting to the felicity of God, it must be a needless enterprise for him to busy himself in human affairs. And how can it be supposed that God administers by his own providence33 human concerns, when to vain and trifling34 persons prosperous things happen, to great and high adverse35? Agamemnon was both
A virtuous36 prince, for warlike acts renowned37,
(“Iliad,” iii. 179.)
and by an adulterer and adulteress was vanquished38 and perfidiously39 slain40. Hercules, after he had freed the life of man from many things that were pernicious to it, perished by the witchcraft41 and poison of Deianira.
Thales said that the intelligence of the world was God.
Anaximander concluded that the stars were heavenly deities42.
Democritus said that God, being a globe of fire, is the intelligence and the soul of the world.
Pythagoras says that, of his principles, unity43 is God; and the good, which is indeed the nature of a unity, is mind itself; but the binary44 number, which is infinite, is a daemon, and evil, — about which the multitude of material beings and this visible world are related.
Socrates and Plato agree that God is that which is one, hath its original from its own self, is of a singular subsistence, is one only being perfectly good; all these various names signifying goodness do all centre in mind; hence God is to be understood as that mind and intellect, which is a separate idea, that is to say, pure and unmixed of all matter, and not mingled45 with anything subject to passions.
Aristotle’s sentiment is, that God hath his residence in superior regions, and hath placed his throne in the sphere of the universe, and is a separate idea; which sphere is an ethereal body, which is by him styled the fifth essence or quintessence. For there is a division of the universe into spheres, which are contiguous by their nature but appear to reason to be separated; and he concludes that each of the spheres is an animal, composed of a body and soul; the body of them is ethereal, moved orbicularly, the soul is the rational form, which is unmoved, and yet is the cause that the sphere is in motion.
The Stoics46 affirm that God is a thing more common and obvious, and is a mechanic fire which every way spreads itself to produce the world; it contains in itself all seminal47 virtues48, and by this means all things by a fatal necessity were produced. This spirit, passing through the whole world, received different names from the mutations in the matter through which it ran in its journey. God therefore is the world, the stars, the earth, and (highest of all) the mind in the heavens. In the judgment49 of Epicurus all the gods are anthropomorphites, or have the shape of men; but they are perceptible only by reason, for their nature admits of no other manner of being apprehended50, their parts being so small and fine that they give no corporeal51 representations. The same Epicurus asserts that there are four other natural beings which are immortal: of this sort are atoms, the vacuum, the infinite, and the similar parts; and these last are called Homoeomeries and likewise elements.
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1 brass | |
n.黄铜;黄铜器,铜管乐器 | |
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2 ass | |
n.驴;傻瓜,蠢笨的人 | |
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3 pate | |
n.头顶;光顶 | |
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4 scribbles | |
n.潦草的书写( scribble的名词复数 );乱画;草草地写;匆匆记下v.潦草的书写( scribble的第三人称单数 );乱画;草草地写;匆匆记下 | |
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5 sufficiently | |
adv.足够地,充分地 | |
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6 disorder | |
n.紊乱,混乱;骚动,骚乱;疾病,失调 | |
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7 brutal | |
adj.残忍的,野蛮的,不讲理的 | |
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8 acting | |
n.演戏,行为,假装;adj.代理的,临时的,演出用的 | |
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9 impieties | |
n.不敬( impiety的名词复数 );不孝;不敬的行为;不孝的行为 | |
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10 impiety | |
n.不敬;不孝 | |
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11 recess | |
n.短期休息,壁凹(墙上装架子,柜子等凹处) | |
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12 poetical | |
adj.似诗人的;诗一般的;韵文的;富有诗意的 | |
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13 fable | |
n.寓言;童话;神话 | |
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14 omnipotent | |
adj.全能的,万能的 | |
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15 posture | |
n.姿势,姿态,心态,态度;v.作出某种姿势 | |
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16 spherical | |
adj.球形的;球面的 | |
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17 avers | |
v.断言( aver的第三人称单数 );证实;证明…属实;作为事实提出 | |
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18 eternity | |
n.不朽,来世;永恒,无穷 | |
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19 repose | |
v.(使)休息;n.安息 | |
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20 immortal | |
adj.不朽的;永生的,不死的;神的 | |
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21 replenished | |
补充( replenish的过去式和过去分词 ); 重新装满 | |
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22 obnoxious | |
adj.极恼人的,讨人厌的,可憎的 | |
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23 immortality | |
n.不死,不朽 | |
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24 miserable | |
adj.悲惨的,痛苦的;可怜的,糟糕的 | |
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25 laborer | |
n.劳动者,劳工 | |
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26 molested | |
v.骚扰( molest的过去式和过去分词 );干扰;调戏;猥亵 | |
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27 profess | |
v.声称,冒称,以...为业,正式接受入教,表明信仰 | |
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28 reposed | |
v.将(手臂等)靠在某人(某物)上( repose的过去式和过去分词 ) | |
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29 watchfulness | |
警惕,留心; 警觉(性) | |
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30 deity | |
n.神,神性;被奉若神明的人(或物) | |
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31 perfectly | |
adv.完美地,无可非议地,彻底地 | |
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32 bliss | |
n.狂喜,福佑,天赐的福 | |
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33 providence | |
n.深谋远虑,天道,天意;远见;节约;上帝 | |
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34 trifling | |
adj.微不足道的;没什么价值的 | |
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35 adverse | |
adj.不利的;有害的;敌对的,不友好的 | |
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36 virtuous | |
adj.有品德的,善良的,贞洁的,有效力的 | |
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37 renowned | |
adj.著名的,有名望的,声誉鹊起的 | |
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38 vanquished | |
v.征服( vanquish的过去式和过去分词 );战胜;克服;抑制 | |
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39 perfidiously | |
adv.不忠实地,背信地 | |
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40 slain | |
杀死,宰杀,杀戮( slay的过去分词 ); (slay的过去分词) | |
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41 witchcraft | |
n.魔法,巫术 | |
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42 deities | |
n.神,女神( deity的名词复数 );神祗;神灵;神明 | |
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43 unity | |
n.团结,联合,统一;和睦,协调 | |
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44 binary | |
adj.二,双;二进制的;n.双(体);联星 | |
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45 mingled | |
混合,混入( mingle的过去式和过去分词 ); 混进,与…交往[联系] | |
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46 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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47 seminal | |
adj.影响深远的;种子的 | |
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48 virtues | |
美德( virtue的名词复数 ); 德行; 优点; 长处 | |
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49 judgment | |
n.审判;判断力,识别力,看法,意见 | |
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50 apprehended | |
逮捕,拘押( apprehend的过去式和过去分词 ); 理解 | |
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51 corporeal | |
adj.肉体的,身体的;物质的 | |
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