T E X T S F O R S T U D E N T S N o 2 6 . .

' G E N E R AL E DI R CAROL I N E A S KE E L B . L 1 r TO S : . J. ,

H W HI TE D D . P W H TN Y D D D C . L . . J. , . J. . I E , . .

TH E HYM N O F CL E AN TH E S

G RE E K TE X T TRANSLATE D INTO E NGLISH

WITH BRIE F I NTR O D U CTI O N AN D N OTE S

E H BL AKE N E Y M A . . , . .

L ON DON S O C I E T Y F O R P R O M O T I N G C H R I S T I A N K N O W L E D G E

N E W YOR K : THE M ACM I L L AN COM PAN Y The Hymn to Zeus is a spl endid attempt to b ring into harmony the author o f nature wi he tra itiona Zeus and ivin e rovi en th t d l , d p d ce

his il T ere is n o attem t to re i with w l . h p disc d t or ho ox b ut rat er t o ur f it and use i s t d y, h p i y t e ements of trut for a er ur ose l h high p p .

MAHAF FY.

!

0 0 0 0 » o c 0 ! ! ! .

G t 0 9 0 1° 4 I ,

3 0 . 0 o . g , 0 9 0 0 0 ! ! 0 o 0 0 J D D

' ’ THE HYMN or oIjE ANTHE s

TE ON E T E AND T NO CL AN H S THE S OICS .

LE ANTHE S S c A C , the toi philosopher, was born at ssos , in 331 the Troad, about the year and died at an advanced 232 ucc f age in The s essor to Zeno, the ounder of S c S toi ism, he was president of the toa for over thirty cc d C years and was himself su eede by hrysippus . He was evidently a man of profo und earnestness and masterful c s c c c energy, ombining trong intelle tual onvi tions with deep religious feeling . al l c c Like the great tea hers of his s hool, he must be c u A nci re koned as a pantheist, tho gh (as Taylor notes, ent l 7 6 S c Idea s . 3 , i ) toi emotions about the divine are diverse,

S - c often vague , pringing from a deep seated reveren e for all ! c we —D ruling law ( all it what will estiny , Nature, Zeus ,

P c R . S roviden e , or the Universal eason) In toicism , though in some respects Cleanthes revolutioniz ed the study c c d of physi s, whi h he regarde as giving the surest rule for c d c human on u t generally, the main interest of the creed P c t o lies in its moral postulates . hysi s is be regarded as ' in the scafiol d g of ethics . Among the great prophets of ancient Israel religion c c ! c d be ame at on e universal and individual , entre in the ” c C d E vol ution o Reli ion inner life of the subje t ( air , f g , ii . fl 1 1 9) and a not dissimilar proc ess of development may be traced in the philosophy of Stoicism . From the first it was a religious philosophy , and it is here that it makes its s upreme appeal . S c G E thics o Aristotl e toi ism , as rant has shown ( f ) , was

mu c os a. 4 THE HYMN OF CLE ANTHE S

f f 2 l e ss a genuine produ ct of Hellenic thought . than an t m t importa ion fro he E ast . It represented a synthesis t Hel l eni I a nd be ween s n Oriental speculation . Not one of the greater Stow teachers was a native of Greec e P ’ proper . It is worth remembering that the Apostle aul s c T s s c d birthpla e, ag u , was a stronghold of the ree of the Stoic s and there is no reason to suppose that 1 P L actan tiu s I nsti aul was a stranger to their tenets . ( 9 d c utes . c t , iv ) admits that Zeno had anti ipate ertain features of Christian teaching : Zeno rerum naturae dis ” p ositorem atque Opific em universitatis Adyo v p raedica t d d S c . 1 0 c and the wor s in Heb ii . have a istin tly toi ’ / d 1 i i / 3 7 711 1 0. K a a a flavour : 1 1 7 8 o n 7 0. r t 7 (God is the fic c 2 C S c final and ef ient ause of all things) . ertainly the toi system foreshadowed the doctrine of a true brotherhood of man . What was peculiar to Stoicism was its constant insistenc e ! M an d on orality, its grim earnestness and devout sub ” d v V mission to the i ine will . irtue, in that system , is alone good vic e bad ; all other things are ddi q op a S (indifferent) . It was in a strictly practical spirit that toic c R S c ethi s was developed by the omans, as we see in ene a S c c d c but the later toi ism, onfronte with the fa ts of life , had in some points to soften the rigid outlines of earlier theory , just because the idealism and the pessimism of that earlier ff ! c d theory were fatal to any e ort of moral reform the ol , flawless perfection of triumphant reason was an impossible d c c c mo el , whi h ould only dis ourage and repel aspirants to — ” D Roman Societ . c . the higher life ( ill , y, bk . iii , hap There was no room in suc h an austere doctrine for the 1 Hast n s Dictiona r o the Bibl e iv 61 6 H cks Greek Phil . in i g , y f , . . i ,

N T . 94. . . , p 2 For t ra c es o f t o c sm l n the Paul n e E stl es se e the l l um n at n S i i i pi , i i i g ” h ! S Paul a n d his e t on o f the d uss on b L t o ot t . en eca in isc i y ig f , S . di i h ch show h l an s . We m ht n stanc e two t ou hts at east w P i ippi ig i h g , l , i l owe som eth n t o t o c sm 1 a vr‘ d xet a 2 or vi that Pau did i g S i i : ( ) p ( C . .

2 the wor wi e c t of God h. . 1 9 0 0 1 ii . ( ) ld d i y (E p ii , . i NOTE ON CLE ANTHE S AND THE STOICS 5

Christian virtue of humility or of pity there the system

broke down . ! Some of the paradoxes of the Porch (notably the crown in S —an im g paradox of the apiens , the ideal wise man

1 1 1 . possible figure) are keenly ridic uled b y Horace (S at. I . 1 2 ’ 4 s . a assim 83 s . C q , II . iii . p , vii . q The hristian s Ide l Figure c ould never be accepted by the Stoic as an example

c M an E . R Stoics and of his typi al Wise [ . Bevan , Sce tics . 7 p , p but, in his later years, it is probable that Horac e learnt to appreciate better the doctrine of the S c 1 toi s and to view their system with more sympathy . 2 S c c The pantheism of the later toi s tended , it is lear, more and more towards theism ; God had become to these philosophers (E picurus is a case in point) less of an ab straction ! c , more and more of a living presen e we may do well to remember the famous motto which Seneca lays 3 And c down as a rule of life in his tenth letter . losely bound up with its doctrine of Go d is the Stoic doc trine of d S c immortality . True, the ol er toi s permitted themselves little more than the h0 pe of a limited immortality ; but their thought of Death was far from that of a mere extinction (as we find it set forth in E astern speculation) 3 rather death was the resolution of man ’s earthly nature into its original — — elements a dissolution of the body while the animating c c ! prin iple , the soul, returns to its native birthpla e in the ’ h a l i E n e ven es V . c . . We may ompare irgil s line ( vi

’ 1 See D l n H s for r o A to orac e and his A e 84 s . 1 33 . o fs , g , pp . qq , qq , p of th s han e i c g d a ttit ud e . 2 The Stoic c on ception that God is in al l things is balan ced by th a t o f the N e o- P ato n s s w o e roo r n e is tha t al l th n s are in l i t , h s t p i cipl i g

God . For the a t u e r s t o c sm c onsul t I n e t it d o f Plotinus t owa d S i i g . The Phil o o o i a r e b ut val ua l e dis s h Pl otinu s l . There s p y f , vo . i b i f, b , c ussion o f S to icism in its conn ex ion with Christian e thics a nd theol ogy ’ - in L ake a nd Foakc hristia nit a rt . s J ac kson s The Beginnings of C y, p i

. 246 s pp qq . 3 So l i ve with m en as if God saw you ; so speak with God as ” ” m en h a ! P l a n d en eca e r ou Li h f E ssa o n S t . au if d y ( g t . , y S , 5 P l . 2 9 s hi ipp , pp . 7 qq) 6 THE HYMN OF CLE ANTHE S

i neus et cwl estis i g est ollis vigor or go, with the solemn

E . . 7 words of ccles xii . C What the position of leanthes really was, in the sphere can c of religion, we never fully as ertain ; we possess his c c tea hing only in fragments, and we annot properly judge a thinker by the disj ecta membra of his philosophy . d c v C But we seem to is o er in leanthes , when we read his 1 hymn (was it written in early, middle, or later life a ! c genuinely religious man, bent on giving a theologi al interpretation of the world , and breathing a pious sub mission to the world - order which it is refreshing to feel and

c c c D n The Stoic Creed . ome in onta t with ( avidso , , p Notwithstanding the materialism apparent in his physical c ! can spe ulations , he yet infuse into his submission to the c osmic order such an amount of willing acquiesc ence as to ” ih give the impression of the deepest religious feeling ( . , d c p . Lightfoot was justifie in alling his hymn the noblest expression of heathen devotion which Greek litera ture has preserved to us . Nothing quite so impressive, of d t its kin , was ever again to appear in pagan his ory till, S c nearly half a millennium later, toi ism was destined to produce its final and exquisite fruit in the Meditations of M c A the Emperor ar us urelius .

GRE E K TE X T OF YM THE H N .

’ ’ K iidt cr‘r dOa ‘e n o hvcivv e n a k a r é ocei , p , y p s

Zefi n io ews d ' é vda ov u é 'ra woiv'ra , d p xqy , j j

' a i e 0 2 d m il /Tea m 9 m Ov ' o icn w oo a vddv X p y p 6 g m p . A I 3 I C 3 I ex 0 0 1) a er/ c s ! f a w evo t ua Aa o vr e y p y l , s n p nj x s

1 Wh ch ma b e re ar e as a summar o f his who e t e o i y g d d y l h ol gy . 2 An et hic al fervour o f a high ord er is sh o wn in t he l in es o f C Cl ean th es ra . 45 uot e b E use us Pn e a ra tio E va n el ic a 6 9 g ) q d y bi , p g , 7 ’ ( See ! A d d ed . Gifi or( e N ot e ( f [ d . p . 3 h e M . has ov wh h T S c ve r k h u. s n o sense . Be n e r (t o fix , i gi g co j ctu es e man on ectures d o = W . L . N w c fi om d a a er j y (fr 7 6s le d ) . GRE E K TE XT OF THE HYMN 7

A ( I I ( I fl I ' ovvov 0 0 a wet r e Ka t e fl é t em a i d u 5 p , ( p y .

7 3 Ka 9v w7 q w K a i G 0V K of‘ro a ié v deio w 4 / j , p s . A P, ! A ' I ' ' I 7 a K O M O o a / e t a i a O Ot 8 7 w s 0 86 O /1 . 0 9 e O j a os w p y v n el fier a t K W oi Ka i é d 1371-6 0 630 K a rel ‘ra t , 6( n , p ’ ‘ ’ ’ r o Zov éxet s inro epyc w o wm fir o cs evl xepcr iv

I o d t c i x n v devr a dec ufio w a K e o wvdv i hj n, p , f p . A c A I I a 3 I 7 0 1) a vrrb ( u reau 7m m” e i a a w y p b s pp y , I I d I ( wa / rev p a v Ka r evdvvet s K o wb v Aoyov os St a. rT

( o ar vfi evos e dho cs m oi r e eo v w b d, my p p y p p s q ,

- di i fin a c a he t d. 711 1 1 7 6 e a o r m b S 1 9 . s y y s, s fi s 3 I I 3! 9 0 I A I c uSe n t ve‘ra t e ov em 0o n 0 -0 1 1 S 1 8c i o v 5 y y py X 06 , n , If 3 I A j 3 I ’ I - o w e Ka r a i de tov Hei ov 77 0 o OU T em. n o w ) p q , C I ( I I 3 I 11' on e-ct e ovcn Ka m a a c er e m v a vo ca t c p f fi py ts. I 3! F - a AAa cru Ka t 7 a we w v a a n e mic a t a n o. Gen/a t p p , A DI 3 I I J I - K a t K oo ua v 7 a a x on a K a i ov ( n ha ( ra t r cha sc r ew. j p , I t 5 ( 86 d 6 5 21/ (Sin a i/7 a o vv o k a éG OAd Ka KoZm V 2 0 y p 9 fipp s , ( I ’ ( I I I I I 9 c ira vr wv Ao ov a ev eo vra ( 0 0 m y t , ’ ’

dv ( efi o vr es euifr w do or. Ka x o l e l m t y , , " - dfio o m o ff 1 d a dfiv L EV dei Kri o w p p , y { j " ’ ' 0 131 eo o éio-t 960 13 K o wb v Vo a ov o fire K huovm v p j , , ' ( wea d e o c (r i W ) ie £0 49t é o cev 2 5 9 KW d y v m ! B r x . ’ ' ’ ’ a fir oi 8 d oim v dvev Ka hofi dhho eir (ii/U t a pp s , c c I I v - ' 0 1. ew v7re 80 1 o wov duo e w ro G OVTG n p 579 dnv p v X S, ’ ’ 0 28 e7ri K e domiva Ter a é vm midst/i K do' ) p s p pp p q , ” ) 9 v 1 I ( I 3! ' o. AAOL 8 a s o wecrw Ka t a w a ro 7 Sea e a p s 7 py , I A - I I 0 (7 77 61580 11 7 6 a ha r ei n d v even/Ti a Tun/86 eveo fia t 3 9 ” g y . dhhd Zefi wel l/301 0 6 K eha we Sés d m é a vve , , q , px p ,

dvd eiirov ic ro dwei oo-fiv Gin-b Av p s {m p ns ypfis, u I I A a; A ' - I u o u n orre a x eda crov &1) euro 80 85 Kv va a i n , p, 5 a , 9 p j ' ' vofi m O' m/o 0 15 85 ué ‘ra r ol l/7 a Kv e v f y p s , s a fi p gs, y , j at s a I 3 A I I ' o ctp o w n dew es a etfiw eo ea 0 s T i / 35 yn p y p z. ' ’ {J n/0 511 7 6 7 d 0 d é a di vex és 039 en' é o m e p ; py n , ’ ’ ' Ov rhv édvr eirei. oro f é a dhh o Tl uei o v n , flp s y p s j f , — ' oil re 060 1 i Ko hv dei vd o é v Six i veiv s, j w y v ); n . 8 THE HYMN OF CLE ANTHE S

TR TI OF GRE E K TE X T ANSLA ON THE .

M God ost glorious of Immortals , mighty , d 0 K Invoke by many a name , sovran ing Of universal Nature, piloting L aw — This world in harmony with , all hail

Thee it is meet that mortals should invoke , f For we Thine of spring are, and sole of all Created things that live and move on earth

Receive from Thee the image of the On e .

Therefore I praise Thee , and shall hymn Thy power

c a . Un e singly Thee the wide world obeys, As onward ever in its c ourse it rolls ’ c Where er Thou guidest, and rejoi es still Beneath Thy sway so strong a minister c Is held by Thine un onquerable hands , That two - edged thunderbolt of living fire d d That never fails . Under its rea ful blow Al l Nature reels therewith Thou dost direct R a c c The Universal e son whi h , ommixt s With all the greater and the lesser light , ’

M . oves thro the Universe How great Thou art, The Lord supreme for ever and for aye ' 0 O God N work is wrought apart from Thee, , Or in the world, or in the heaven above, Or on the deep, save only what is done

. ca By sinners in their folly Nay, Thou nst M ake the rough smooth, bring wondrous order forth From chaos in Thy sight unloveliness S eems beautiful for so Thou hast fitted things i Together, good and ev l , that there reigns R One everlasting eason in them all . c ff The wi ked heed not this , but su er it

To slip, to their undoing ; these are they TRANSLATIONOF THE GRE E K TE X T 9

c Who, yearning ever to se ure the good, M God w ark not nor hear the law of , by ise Obedienc e unto which they might attain A R z . nobler life, with eason harmoni ed d But now , unbi , they pass on divers paths E c a h his own way , yet knowing not the truth , S ome in unlovely striving for renown , S n ome be t on lawless gains , on pleasure some,

- d d c d . Working their own un oing, self e eive 0 Thou most bounteous God that sittest throned c d d In lou s, the Lord of lightning, save mankin c Oh c From grievous ignoran e , s atter it c Far from their souls , and grant them to a hieve m True knowledge, on whose ight Thou dost rely To govern all the world in righteousness

That so, being honoured, we may Thee requite c With honour, hanting without pause Thy deeds , ’ As all men sho uld sinc e greater guerdon ne er Befalls or man or god than evermore Dal l L aw y to praise the Universal .

1 ARGU ME NT OF THE HYMN .

l C ( ) leanthes feels himself akin to the divine, and therefore worthy to hold communion with it 5 (2) he expresses his admiration for, and submission to, the divine order of the world (3) he rec ogniz es that the moral evil in the world is the result not of fate but of man’s freewill ( 4) he prays God to free human souls from ignoranc e ; ’ and 5 ( ) closes with an apostrophe in praise of God s law .

1 — [ N on a The editor is ind ebt ed t o various writers for valuable suggestion s embodied in his in troduction and n ot es ; b ut a gen eral acknow ed emen t must here suffice —Fe ruar l g . b y . 1 0 THE HYMN OF CLE ANTHE S

E T R COMM N A Y.

! w o k v ofiv v e 1 . n most of the di majores are called n o hvaiv t D v by the poets ionysus, with his sixty

iro hvetdi K a i w hfi o c o : d o P . titles he was istinctly j s p p t s, lut A wo ke Mora l ia The cr . 1 09 C . o . , f xv ( phrodite) ,

/ ( 151 K a i. n o hfiva e S O A A v . rtemis is designated in ristophanes D c A t Pan drosus P by the titles i tynna, gro era, , hosphorus ,

Tauro ol is : R Was s 368 E C . . p ogers on p , , llis on atull xxxiv 21 uocun ue c c . , sis q q tibi pla et san ta nomine In Baby c lonian mythology the god of Babylon re eived the names , M c attributes, and powers of the older deities ( eroda h or

Mardfik = E a = Hadad = in c S c Gi orol Lectures S z f. ay e, fi , 1 902 , p . similarly Egyptian theology saw in the various gods mere forms of one divinity (for example ,

= = Temu Ra. A Ra d Nu s was the father of the go s, every god in the E gyptian pantheon represents some phase of : d E tian him, and he represents every god Bu ge , gyp

- 46 Rel i ion c . Ri Veda . 1 64 g , hap In the g (i , ) one poet ! says : That which is One the sages name in various ways — A Y Metarisvan . gni , ama, The thoughtful Hindu of to - day looks through the maz e of his mythology to the philosophical background of the On e eternal self - existent Being in whose unity all visible symbols are gathered

- M I ndia n Wisdom c . ( onier Williams, , hap For a note on to n o hvoflvvju os see Sykes and Allen on Homeric Hymn Demet r d c e 1 8 . , The word appears to have possesse a spe ial c S c D significan e from the toi standpoint, as iogenes is 11. 1 2 L a ertius indicat es . The c onc ept implied in ,

On s s c . Heaocm. . c z St . ritici ed by Basil , Hom . i ps , f

0. C A Strom. . 84 lem . lex . , vii 36 natural em Dcor. . 2 . v e o m c Cic . de N a t. n f. i , Zeno

= i legem divinam esse putat eamque vim o b tinere ( é vepye ) c recta imp era nt em prohib entemque c ontraria . Hera litus was the first to identify the law of nature with the will of COMME NTARY 1 1

' ' - God : . 91 f oé aovra t n ail/r e o i. dud uin w o e wi c e 1371 6 ey es frag , j d s p n

0 8 detov 7 . This view was adopted by the Roman jurists ! c i . dc L e . 8 . C c . c ( f gg ii , law is no devi e of and Wordsworth in his Ode to Duty has made the thought ! c c — d c God 0 urrent oin stern aughter of the voi e of , ” de Duty ! Cleanthes is several times referred to in 0 10 . ’ N a t —e M n . 1 3 . J . . . Deor . . . 1 6 g ii , iii (see B ayor s otes) i o Minuc us 1 9 1 0 . f. also , , fi x v c v c v P . 2 : c 1. 29 1 fi p f. . armenides , frag , (in the

Sa i wv i m il /7 a K v e v V iz . midst of these circles is the) n ) flp d, A P tor 1 3 th a . A a e c c . m . dea genetrix ( phrodite, to lut but E r i n o a l Greek Ph l oso h 2 d cd. f. Burnet , y p y, , For fl v e o I nat K v w l n . 1 1 . flp metaph sense, see in Lightfoot, g l e (Po y . ’ ’

4 . e K a é v o e o a é v Ac X V 1 1 . 28 y p y s j : see ts ,

- f or! a K a i é vo éo u é v. t where the words are given y p y s j S . Paul may have derived them directly from the ( Pa wé neva of

A S C c l or. 270 ratus of oli (in ili ia), f but probably they ’ were almost proverbial in the Apostle s day . The human ” cc A ! reason, a ording to ratus , is a fragment of the ’ divine ; it is the doct ri ne of divine immanence . Man s

” ! - - efil ux God c diré cm a o a moral sense is an of , a parti le ( p ) ” of Zeus , and so far is one with the moral movement of the

c G . R M arcus Aurelius Antoninus to universe ( f. H . endall , Hi el c 1 00 6 vofi a ms . c : . E uri . . 7 s f, Introd , p . xxix) f p frag , y p ’ 7 1 631; eo' r w é v é x oio-fl Red 51 p s. There is a curious parallel to be ‘ found in the so - called AOI IA IHCOY (from an early

Greek papyrus discovered nearly twenty - five years ago) : ’ é et ov 7 0V Aidou K dKeZ efi o ei s e o io o v Ta [Jesus said! y p pfl p , x ’ 5o Kof d) ek si c ef 20 1 o 20 . M . X . 5 y h ( f. att viii , John xiv , and ’

L k Sanda s cd. other passages quoted in oo and y , C The Unknown God : ompare William Watson,

’ The Go d I know o f I sh al l n e er Kn ow thou h he wel l s e x cee n n , g d di g igh Ra ise t o nd m e there h u the ston e a nd fi ,

l e d re a m I . C a ve than the woo , a nd the 1 2 THE HYMN OF CLE ANTHE S

We may recall here the Orphic lines

‘ ’ Ze z u i s 1 rp6rros y é er o, Ze {J r- a i xé a vvo ns o a m s px p s, Zeus Kec a hi Zefi é o va p ) , s u ’

Ai ds 6 é lc n dvr a Té r vxr a t .

z en 2 The pantheistic sense of the word ; (v . ) ought not

. God S c c to be overlooked , in the toi reed, was not C personal (in the hristian sense), but an unknown living P —na tura na turans e i a é v ower immanent in Nature , n pn m fi vo s.

ev e i a 3 P s n n q n : see Driver on Gen . i . . hilo de ’ scribes the spirit (the essence of man s rational part) as a ! ” and v figure impress of di ine power, and goes on to say ' - p ip njua K a i dn em dw o jua dvdpwn' o s Aoy t mjs of

God d é r mro v c M ni s a S c uso u . . whi h is the px ) f. p tob ' ’ K a Odo 83 dvt9 w7ro s fa er L EV 960 8 dvo v 7 1 3V em el wv p ! l pp { p y

é cr-riv R m . o . Clem . speaks of man as an impress of the 23 ad Cor 3 o . . 3 . . divine image ( . i . ; f Heb i . so in Wisd ii ! God c d a nd ad we read , reate man to be immortal m e ” t him to be an image of His own eterni y (proper being, C im. 3 d u P . T 7 lat evelops this tho ght . For the

c rn I l . . 44 ss. 1 3 . d 1 7 O . . sense f Ho xvii . , y xviii

6 C Ps . 6K na d cote . A P ce 1 . . c 1 . h nom f xlv ratus , . , g px p ’ 0 0a f or o fidérro 'r dvd e éd ev d 'rov p s p l ppn .

7 . Cleanthes seems here to be endeavouring to interpret ! ” C c d o ho ov the yni formula, live agreeably to nature ( p y ’

eums T u iv er. v n fi q (fi ) . But in his hands it gets an added

6o c — meaning , for in nature (! s) whether the nature of ’ — things or man s inward nature the Stoic doctor finds a ’ c Ao o n d vd to ommon reason ( y s) a a common law ( p s) . See ’ James Seth s Study of E thical Prin cip l es (c hapter on R Stoics and ce tics . S c . igorism Bevan, p , le t i We may illustrate the religious attitude of Cleanthes still further by the lines reproduced by Epictetus E n chirid 53 ( . ) COMME NTARY 1 3

’ ’ 5 ’ d ov 6 (I) m i 0 1 ir v y a . 7 IIe pw/aé n 871 m the; el m dt a rer a ‘ypté vos ‘ ’ tb s é tpoua f 7 doxvo s i)v a: Ii i) dé hw ’ xa xos evé evos odoev rr ov é b o a t y n fi g n .

S c E 1 07 1 0 rendered by ene a ( p . , 5 )

due 0 arens c el si ue om n a tor o , p q d i p li , uocum ue l ac i : n l l a aren di m ora e t q q p u t u p s . A sum im i er fac n ol l e : c omit ab or emens d p g . g mal us ue a t ar acere uo l icuit ono q p i f q d b .

ducunt vol entem fa ta . n ol ent em trahunt .

The lines are by way of answer t o the objection that w dvo z a c p annot exist with the doc trine of freewill .

d c r ‘ 9 . v x r o c I l V 30 S 1 5 1 5 s : . . . j Hom iii . ; oph ; x l n 2 Job . .

K e a v 6 1 0 . p v v : from Homer onward the weapon of Zeus

Ke a vvo to o K e a v o fi i r l is H racl s v o s t onans t on t ua . e . ( p q p , p x , , ) ’ ' d 83 wail /7 a o ia m et . 20 W 28 7 ff. ib . frag ith Bywater s re , , f

K e a vvos : R - P 28 K e a vvds - c p itter reller, . p was a semi ora ular ! : c as word for fire The pe uliar kind of matter forming, it were , the body of the Logos, Her . believes to be fire

A Rel i ious Teachers o Greece . Acc ( dam, g f , p ording to C ! c c leanthes the Logos was eternal , and so it was on eived ” by Heraclitus himself ; ! it was without beginning or

o ia x i ei end , piloting ( g ) all things through all, like a wary steersman .

1 9- 3 c 1 . . 2 1 . 1 c . For f Heb . iv (West ott)

b V A6 o — K o i v v R P . 1 2 . 7 y itter reller (ed , 398 c P M o s d ( ) . In lotinus the word y has several sha es of n —R C meani g eason, reative power (or Inge , P i Pl otinus 1 56 P A6 0 9 l . o . e h f , i . In hilo we find the 7 separat d Go d d from the supreme , and it is frequently personifie (as T N . . . c in , John i be oming the immanent reality of the ’ world (not unlike the Socratean c onc eption of God as 7) cv ’ ! n on/Ti. a d a nd S sp m s, Wordsworth s Wis om pirit of ’

Ad l oo. cit. C the Universe am , , p . In leanthes as S t c d b hymn , generally in oi ism , the worl is permeated y 1 4 THE HYMN OF CLE ANTHE S

R c c c . eason, whi h is ethi al , not merely intelle tual The

K o wd emphasis on s should not be overlooked . The great S c c masters of toi ism were osmopolitan in their outlook, as

K o wwvta they were in origin . The of the Universe is a familiar thought with them ; all men share in the universal

God - c common l a w reason of (the world soul) , subje t to a

m n M M . and a com o citiz enship . In the editations of Aurelius it is not without significanc e t hat the word K o wds its c cc : D (and ompounds) o urs more than eighty times ill,

R man c t 32 c t. o S o ie . 4 s . G . R o . i . y, pp q . H endall, p , Introd , c O 4 Macc p . xxxvii . bserve how the author of abees would enlist the S toic doctrine in the servic e of Jewish philosophy . ’ 3 8 i d d o) c) 0 1 n Abbe 1 . 7r V ! v 7 Tinter f d : Wordsworth s y, ’ ” P c (a resen e) that rolls thro all things .

1 4 3 7r d 1 o s : . often in Homer as an epithet of Zeus .

" i l 1 1 1 inré i e 1 5 O da uov h . . 3 . 3 . o Bacc 7 . f John i . For j f. y , pfi

a i ov S n (of Zeus) .

1 6- 1 8 i . Nature is here put under the immed ate govern ment of the deity .

- 1 7 20 . d c Evil is not directly due to Go , but a ne essary acc ompaniment of the proc ess by which He created the world out of Himself. Cleanthes appears to argue somewhat ’ 38 d a 6 c P Re . . 0 1 : . as Browning would do f. lat p ii p ’

066 E 3 l . o 9 cc . . 1 ol les vii f (and Tyler s Intr d . to

E . 3 . cc . 7 his ed . of les , p , ed The hymn is throughout inspired by the c onsciousness that it i s one spiritual power c c t he an d whi h penetrates and ontrols Universe, is the c ! c sour e of every work done under the sun , ex ept what ” l i E col . o Re . in . C evil men do in their folly aird, f g

Greek Phil oso hers . 6 R Stoics and Sce tics p , ii 7 ; E . . Bevan, p , 54 p . .

d i. e. 1 8 . o d X even ( the recon

0 - c t O c . P Gor 451 R t P ilia ion of pposites) f lat . g. ; it er reller, COMME NTARY 1 5

1 9 H l 61 fl ) 31! 96 Ka Ad mil /7 a K a i d a da . O . erac . . f frag , ! p 4} y ' ' Ka i. 8l Ka ta dvd om o c 83 61 31} d8u! a fin e t hr c a o w d 83 8i Ka t a , p p j t , .

21 . L : c . Heracl . 2 The everlastingness of the ogos f frag . . S . A . C Sermon imilarly M ntoninus f. Butler, xv .

24 C . H l 1 1 n I 2 . erac . . 0 f frag , quoted in . on . .

28 o 138 e v i K 6 0 t ( d dk w kl essl . r r s rec . p 9 , y ’ 2 ot v e o e v = P e 9 i ul n c C R . nd e c . . . g f lat . p 30 . c The text is very un ertain here, and I am not sure P ! that I have grasped the sense . erhaps bringing about the opposite of what they wish .

a / 8 01 3 31 . w r 0 : E Bacch l . , epithet of arth , Fate ( y . frag

- C . 1 7 a do a 860 1 s f the (hexameter) line in Jas . i . , c P with whi h we may quote the words in lat .

' ’ ’ } - / E uth . 1 8 0 13831 a a t v eo r w d a dov 3 TL dv é K eZI OL yp , y p fij y w) 863m t . e m ( . the gods)

K e Aa L v e 3 C . Ps 2 4 t s : c . . c . q Homeri epithet f x vii . 32 d u e c o o fi v s d vo l a s c d . p n y (the on ition of the

ha iiAo c g ) .

33 O' K é 8 a 0 ' o v : P c . in the latoni philosophy ignoranc e

c . c is the sour e of evil With this and the next line f. ' / ' ' Heracl . 1 9 31 7 8 o o o v 37rt0 r a 0 0a t vai . b v 1 frag , g , y p n ) x v e vdr a t n ail /7 a 8t a wa x/r a w P c x v e vr a t Geou fi p . lutar h s fi p j s . 37 38 C c c , . f. the elebrated words with whi h Hooker c c E ccl esiastical Pol it on ludes the first book of his y. The Stoics seem to have been the first to introduce into morals — ! the c onc ept of L aw which is law for man because it is A i c H st. o Freed the law of the universe ton , f om in

A nti uit . 24 25 . c S c c q y, pp , In many respe ts the toi tea hing

c C . is the nearest approa h to hristianity Warde Fowler, Social a e 1 7 Gwat in H I h c t Rom . 1 k Church ist f , p ; , . i . pp .

22 23 . S , imilarly among the Jews the law (Torah) was the revelation in time of what is timeless and eternal . c c S The reader should arefully ompare the lines in oph . 3 o E T 86 s . l . 0 . . qq ( of the immutable order of law) f. 1 093

s . A ax 1 1 30 s . 1 343 s g , j , qq , qq. The whole argument of the 1 6 THE HYMN OF CLE ANTHE S

A ntigone turns on the c onflict between divine law and c v c human ordinan e ; and , as we know, these ri al prin iples

c c fl c : A Con . 8 often ome into sharp on i t ugust . fi . iii (an Gentil es c A S umma c. important hapter) ; Thomas quinas , ,

c . c . c . haps xvi , xxvii , who points out , however, that the

d C . terminus ad guem of all divine law is the love of Go . f the noble words of Dante (P aradiso)

a ua un é ra e E l s vol tate nost pac .

A E D NO E DD T .

The passage in E usebius run s thus :

’ ’ ’ Td a db v ccor s A o tov ea r dKove 87 y A d [ 5. Ter a é vov dixa tov da wn e fia e é yu , . , fi s, a r' oOu é a vr ofi o t ov x a hé v 830 V Kp , xpfi n , , , a fic r é v a ddé xa orr ov dew é b e ov np , . ng p , d b o ov dhv‘l rov hvm 'rehé s dvcbdvvov g fl , , , , ’ Ib bé hc ou e fiot ea r ou da ba hé s ( 30m l q u , p , q , 1 , ‘ v e v v é vr tao , duohoy oé u o , h v v e uxheé dr v t é m e é s n o . o od o s, q . n , pa gb p ,

‘

om é evou d e rrr ov del ot a é vov. xp f y , u n , n

P R I N TE D I N GR E AT BR ITAIN BY

L T F AN H BIL L I NG AND S ONS , D. , GUI LD ORD D FIS E R ,