23. "Jam vero quid vos illa delectat explicatio fabularum, et enodatio nominum? exsectum a filio Coelum, vinctum itidem a filio Saturnum? &c., Cic. ib. iii. 24. From passages of this sort, occurring in the profane authors, it should seem, that the best informed of those times were growing weary of the follies of heathenism. Nevertheless they adhered to these errors, and even defended them : for which Lactantius, very properly castigates them, and Cicero in particular, Lib. ii. ii.
24. Gr. [Greek] the stealing of women, which proved the cause of so many wars in ancient times. Orat. de laudd. Constant, p. 533. A. B.
25. The Greek text of the Orat. de laudd. Constant, leaves us here; but. recurs to this passage, ib. p. 534. D.
26. The most famous instances of this sort was. perhaps, afforded by the Temple of Venus in Cyprus; to which people resorted from all quarters. A similar usage obtained among the Babylonians. Herodot. i. 199.
27. The well-known rape of Ganymede, son of Tros king of Phrygia. Ovid. Met. x. 155. shortly details the matter thus: " Rex Superum Phrygii quondam Ganymedis amore Arsit: et inventum est aliquid, quod Jupiter esse, Quam quod erat, mallet." See also Lactantius de falsa Relig. Lib. i. cap. x. p. 34. Edit. 1698. "Illud vero summae impietatis ac sceleris, quod regium puerum rapuit ad stuprum:" seq. See also Clemens Alexand., who recites several such cases. Ib. Theodoret. Graec. affect. curat. Serm. iii. p. 520. seq. And Arnobius adversus Gentes, Lib. i. p. 165. seq. Edit. 1604.
28. Rom. i. 27. Our text differs so much from the Peschito, as to warrant the assumption, that it was translated for the occasion. It stands thus: [Syriac]. This place occurs in the Orat. de laudd. Constant, cap. xiii. p. 535. A. That our author has not overstated this matter, is evident from many ancient writers of the greatest respectability. The following is from Cicero, De Nat. Deorum. i. 16. " Exposui fere, non philosophorum judicia, sed delirantium somnia. Nec enim multo absurdiora sunt ea, quae Poetarum vocibus fusa, ipsa suavitate nocuerunt; qui et ira inflammatos et libidine furentes induxerunt Deos, feceruntque, ut eorum bella, pugnas, proelia, vulnera, videremus ; odia praeterea, dissidia, discordias, ortus, interitus, querelas, lamentationes, effusas in omni intemperantia libidines, adulteria, vincula, cum humano genere concubitus, mortalesque ex immortali procreates." Nor, according to Cicero himself, were the philosophers in any respect better. Compare the first few sections of the work, De Natura Deorum. To the same effect, Porphyry in the Prep. Evang. Lib. iv. cap. xxii. p. 172. D. And ib. Lib. xii. cap. xlix. p. 618. Origen contra Cels. Lib. vii. p. 365. Plato in his Republics, Lib. x.---- Much of this noxious sort of matter is to be found in some of the Classic authors still extant, and which are too often put into the hands of our youth, e. g. The Comedies of Plautus, Terence, and Aristophanes; the Epigrams, &c. of Martial and Ausonius, &c.----See Theophilus ad Autolycum, Lib. iii. p. 142. seq.
29. Syr. [Syriac] should perhaps, be the reading of the second word here. The meaning of our author probably is, that the excitement received at these exhibitions was not unlike that---- together with the other things here mentioned,----witnessed in corn parched by a sharp fire: i. e. by having an unnatural stimulus applied, evinced an unnatural action. The whole place however, is obscure.
30. So Tatian (Orat. contra Graecos, p. 176. C. seq.) [Greek] " Quid obsecro fit apud vos egregium, aut admiratione dignum? Obscoena verba naso resonante effutiunt, et motus indecentes moventur, et adulteriorum in scena magistros filias et filii vestri spectant," &c. See the notes to sect. 13 above; some good remarks on this subject will be found, cited from Porphyry, in the Prep. Evang. Lib. iv. cap. xxii. p. 172. D. From Plato, ib. Lib. xii. 49. D. seq. In Theodoret, Gr. affect, curatio, Serm. iii. Tom. iv. p. 511. D. seq. See also Theophilus ad Autolycum, Lib. in. p. 149. D. where an admirable lesson to Christians will be found on this point.
31. So Eph. iv. 18, 19. " Having the understanding darkened, being alienated from the life, of God ... being past feeling, have given themselves over unto lasciviousness, to work all uncleanness with greediness." Plato seems to have held much the same opinion on these matters, see the place just pointed out. See also Clemens Alexand. Admon. ad Gentes. p. 39. seq.
32. Such for example, as the labours of Hercules; and, in the present day, those of Buddha, Rama, &c. as abounding in the poetic fictions of the Buddhists, Hindoos, and others. Cicero was so much impressed with the absurdities put forth by the Philosophers, that he confesses, that although he is most willing to receive the truth, yet he doubts, whether it is at all to be found without much admixture of error. His words are, (De Natura Deorum, i, 5.) " Non enim sumus ii, quibus nihil verum esse videtur, sed ii, qui omnibus veris falsa quaedam adjuncta esse dicamus, tanta similitudine, ut in iis nulla insit certa judicandi et assentiendi nota." Plato's opinions on these foolish and abominable stories may be seen in Gaisford's Edit. of Theodoret. Gr. affect. curat. p. 121. seq. Prep. Evang. Lib. ii. cap. vii.
33. See the Prep. Evang. Lib. x. cap. i. seq. it. Lib. xiv. cap. ix. p. 740. Also Tatiani contra Graecos Oratio. in its outset, and Theodoret Gr. affect, curat. Serm. i. For a general account of the Philosophers and their chronological succession, see the Prep. Evang. Lib. x. cap. xiv. Diog. Laert. Lib. i. pref. seq. Bruckeri Hist. Crit. Philos. Tom. i. Our author has shewn pretty much at length, Prep. Evang. Lib. ii. cap. i. p. 45 : ib. 460 ---- 168, that the Greeks were great copyists, and even plagiarists, both from foreigners and from one another. So also Clemens Alexand. Strom. Lib. vi. near the beginning: and, on the succession of the Greek Philosphers, ib. Lib. i. p. 300. C. seq. Edit. 1620.
34. So Epicurus after Democritus, according to Plutarch (de Placit. Philosoph. p. 877. See also their lives in Diog. Laertius.) Atoms are, in our work, termed [Syriac] bodies that cannot be cut: i.e. indivisible. So called, according to Plutarch, [Greek] i. e. It is termed atom, not because it is very small, but because it cannot be cut, or divided. The Syrian translator has availed himself of this, and adopted it accordingly. These atoms had, according to Democritus, figure and magnitude ; to which Epicurus added weight ; without which, as he thought, they could not gravitate. They were supposed too, to be various in form, round, oval, angular, hooked, &c. &c. (See Bruckeri Hist. Crit. Philos. p. 1263. Tom. i.) : which, I suppose, our author intimates when he says, "without extent, or, having projecting parts," &c. Syr.[Syriac]. Matter similar to this will be found in the Prep. Evang. Lib. i. cap. viii. And the whole passage from Plutarch, ib. Lib. xiv. cap. xiv. p. 749. A. seq. which see.
35. So also Numenius, Prep. Evang. Lib. xi. cap. xxii. [Greek]. Plutarch ascribes the notion about Rest, to Archidamus, (Laconica Apophthegmata, p. 218. seq. Tom. ii. Edit. 1620) in these words: Kalo_n h9suxi/a : i.e. Rest is good. Again, (ib. Com. repugnant Stoic, p. 1033), he speaks of this sentiment as praised by Hieronymus and Epicurus (see §. 50 below), and blames the Philosophers for adopting it, while they recommended an active life. His words are : [Greek]. And so Diogenes Laertius in his life of Democritus: [Greek]. "Finem vero esse rectum, quietumque animi statum, quam eu0qumi/an vocat, quse, ut quidam oblique interpretantur, non idem sit quod voluptas, rerum secundum quam animus magna tranquilitate constantiaque beatus est, dum nullo metu, nulla superstitione, aut alia quavis perturbatione agitatur. Eandem vero et Eu0estw_ appellat, a bonitate constantiae, multisque nominibus aliis." It should seem also, that he wrote two books on this subject, one entitled, "De sedatione Animi," and the other, " Euesto." See ib. This probably was the origin of the Epicurean tenet, of Pleasure being the chief good. See also Brucker, Hist. Crit. Philos. Tom. i. p. 1177. seq. it. 1200: where we are told, that the pleasure of rest was the Epicurean tenet: that of motion, the Cyrenaic: and, that Epicurus has been greatly wronged, by having been thought a sensualist.
36. Which is but an echo of (Diog. Laert. life of Epicurus), [Greek]
37. And so the Hindoos of the present day. Lactantius enters fully, and eloquently on this subject, Lib. i. cap. ii. de falsa religione.
38. Such, according to Plutarch, was Euripides the tragic Poet; not daring openly to profess his notions, through fear of the Areopagus. De Placit. Philos. p. 880. Vol. ii.
39. Much the same thing is said by Athenagoras, Legat. pro Christ, p. 71. D. and in the Prep. Evang. Lib. xv. cap. v. p. 708....[Greek] To the same effect also Theodoret, Serm. de Provid. i. Tom. iv. p. 322. A. Tatian. Orat. contra Graecos, in the outset, and Diog. Laert. in vita Arist. near the end. Theodoret again, Gr. affect. curat. Ed. Gaisford, adds on this subject. [Greek] Inquit enim ad lunam usque Dei gubernationem deferri ; quae vero sunt infra lunam fato esse subjecta."
40. Plato, as cited by Laertius, (Lib. iii. segm. 78) makes health, strength, the integrity of the senses, wealth, family, glory, &c. necessary to happiness; but he does not exclude virtue. So also Aristotle, according to Tatian. Orat. contra Graecos. init.
41. The opinions of the Ancients on the soul, are given at length in Aristotle's work, " De anima," Lib. i. cap. ii.
42. Aristotle, De anima, Lib. n. eap. i. seq. Diog. Laert. in vita Arist. prope finem. Plutarch de Placitis Philos. (p. 875.) [Greek] " Tum ipsa forma, quam vocamus entelecheian." The origin of this he ascribes to Aristotle, (ib. p. 878.) as a principle in nature. [Greek] Aristotle made Entelechia, or form, matter, and privation, principles, &c. But, how this is said to be ascribed to the soul by Aristotle and his followers, may be seen in an extract from Plotinus, Prep. Evang. Lib. xv. cap. x. Edit. Viger. p. 811. seq. and Bruckeri Hist. Crit. Philos. Tom. i. p. 821. seq. Cicero (Tuscul. Qusest. Lib. i. cap. x. 22.), tells us that this was a fifth element with Aristotle: i. e. in addition to those of earth, air, fire, and water: his words are, "Quintum genus adhibet, vacans nomine; et sic ipsum animum e0ntele/xeian appellat novo nomine: quasi quandam continuatam motionem et perennem." See also Justin Martyr. Orat. Parenet. Ed. Steph. p. 13. 1. 15. Theodoret Graec. affect. curat. p. 195. Edit. Gaisford. [Greek]
43. Lactantius Lib. i. cap. v. 22. Ed. 1698. tells us that, " Aristoteles, quamvis secum ipsa dissideat, ac repugnantia sibi et dicat et sentiat: in summum tamen unam mentem mundo praeesse testatur," which seems to me admirably to suit this place. Brucker,----an invaluable writer on the philosophy of the ancients,----thus speaks summarily on Aristotle, (Hist. Crit. Philos. Tom. I. p. 814. Ed. secund.)
44. Again, speaking of the Demonology of Aristotle, he says (ib. p. 831.) "Quibus (i. e. demonibus) an preces et sacrificia offerenda sint,...cautus non explicuit; verisimile tamen, Aristotelem ea inter istas fabulas, ad popellum deliniendum...excogitatas, retulisse." Athenagoras charges him with believing, that the one God consisted both of soul and body ; and that this body was ethereal, or consisted of the Aether. Legat. pro. Christ. p. 54.
45. The doctrine here had in view, is thus stated by Aristocles (Prep. Evang. Lib. xv. cap. xiv.) [Greek]. They say that fire is an element of things,----just as Heraclitus did----and that of this (element) the originators were Matter and God,----as Plato had.----But these say, that both are bodies, both the doing and the suffering : while he affirmed, that the first was the active and unembodied cause. They also say, that, after certain defined and fatally appointed periods, the whole world shall be burned, and again be set in beautiful order, &c.----It is added, (ib.) that this fire contains within it, as seed, the properties and causes of all things, past, present, and future. See also, ib. capp. xv. xvi.
46. So Porphyry, (as cited ib. cap. xvi.) God, they say, is a sort of intelligent fire, which will consume, and pervade all things, &c. which he condemns as utter folly. See also Spencer's note on Origen contra Cels. Lib. i. p. 6. lin. 52.
47. So Arius Didymus (as cited Prep. Evang. Lib. xv. cap. xv.) [Greek] . They term the whole world, with its parts, God. This, they say, is one absolute, living, and eternal being, and God: that, in this all bodies are contained, and that no void (vacuum) exists in him .. that the world is eternal, and is God,----He goes on to say, that with respect to order, Etc. it is begotten, and, as to the infinite periods of time through which it has passed, or is to pass, it is subject to change; and may be considered as a sort of mansion for Gods and men: or as a city of which the Gods are the governours; men the governed.