XLIIL 1 In the third place, we must carefully distinguish be- tween general principles, —such as that we must live virtuously, that is, according to reason, and some which approach to them and are so Car. XX.] DE PENIS. 313 cipia generalia, quale est honeste vivendum, id est, secundum rationem, et quadam his proxima, sed ita manifesta ut dubi- tationem non admittant, quale est alteri suum non rapiendum, et inter illationes quarum aliz facilem habent cognitionem, ut posito matrimonio *non admittendum adulterium, alie vero difficiliorem, ut ultionem quz in dolore alterius acquiescit esse vitiosam. Ferme idem hie evenit quod in mathematicis, ubi quadam sunt notiti;j primze, aut primis proximzse, quadam demonstrationes qua statim et intelliguntur et assensum obti- nent, quzedam vers: quidem sed non omnibus patentes.
2 Sicut ergo circa leges civiles eos excusamus qui legum notitiam aut intellectum non habuerunt, ita et "circa naturz leges par est eos excusari quibus aut ratiocinationis imbecilli- tas aut prava educatio obstant. Nam ignorantia legis sicut, inevitabilis si sit, tollit peccatum; ita etiam cum aliqua neg- ligentia conjuncta delictum minuit. Atque ideo Aristoteles barbaros, qui prave educati circa talia delinquunt, iis com- ^ Non admittendum adulterium] A- dulteria ubique puniri testatur Philo vita Josephi, (pag. 533 B.) adulterium b Circa nature leges par est eos ex- cusari quibus aut ratiocinationis imbe- cillitas aut prava, educatio obstant] Hinatura turpe esse Ulpianus l. Probrum 42. D. de Verborum Significatione. Lac- tantius in Epitome: corrumpere alienum matrimonium etiam communi gentium jure damnatur. (Cap. 5.)
eronymus II. adversus Jovinianum: una- queque gens hoc legem mature putat quod didicit. (Tom. 1r pag. 75. Edit. Basil.)
manifest that they admit of no doubt, as, for instance, that we are not to take by violence what belongs to another;—and inferences from these; of which some are easy to know, for instance, that assuming matrimony, we are not to allow adultery; but others not so easy, as that the revenge which has for its ultimate object the pain of others is vieious. We have here nearly the same case as in mathematics, where there are certain primary notions, or truths immediately con- nected with these, [axioms], and some demonstrations which are forth- with understood and obtain assent; aud again, certain propositions which are true but not apparent to all.
2 As then, with regard to civil laws, we excuse those who did not know, or did not understand the law; so also with regard to the law of nature, it is reasonable to excuse those who are embarrassed, either by weakness of reason or by a bad education. For ignorance of the law, as, when it is invincible, it takes away the sin, so too, even when mixed with some negligence, it diminishes the offense. And there- fore Aristotle compares barbarians who, being educated in a depraved manner, commit offenses in such cases, to those who have appetites Matt. x. 15. Luc. xii. 47, Nic. vii. 6.
Tust. xxxviii. 6.
Ad C. Pecc.
parat qui morbo corruptos habent appetitus. Plutarchus ait esse quzdam νοσήματα καὶ πάθη τῆς ψυχῆς τὰ κατὰ φύσιν ἐξιστάντα τὸν ἄνθρωπον" morbos animi qui homi- nem de naturali statu dejiciant.
3 Postremo illud addendum, quod semel dico ne szpe repetam, quiz ad poenam exigendam suscipiuntur bella sus- pecta esse injustitizge, nisi scelera sint atrocissima et manifes- tissima, aut alia simul aliqua causa concurrat. De Romanis Mithridates forte non extra verum aiebat: non delicta regum illos sed vires ac majestatem insequi.
XLIV. 1 Perduxit nos ordo ad delicta qus» in Deum committuntur: quzritur enim an ad ea vindicanda bellum suscipi possit, quod late satis tractat Covarruvias. Sed ille alios secutus existimat punitivam potestatem non esse sine proprie dicta jurisdictione: quam sententiam nos jam ante rejecimus. Unde sequitur, sieut in rebus ecclesie dicuntur episcopi aliquo modo τὴν καθολικὴν πεπιστεῦσθαι" id est, "universalis ecclesi? curam accepisse, ita et regibus, prseter peculiarem sus civitatis, etiam generalem pro humana socie- tate curam incumbere. Potior ratio pro sententia negante justa esse bella talia, hse est, quod Deus sufficiat vindicandis c Universalis ecclesie curam acce- ^ ecclesie, cujus per varias quasque pro- pisse] Est id in constitutionibus pre- ^ vincias membra digesta sunt, excubare. ferentibus nomen Clementis. (Lib.vr. (Ep. 36. secundum divisionem Fell.) cap.14.) Cyprianus epist. xxx. Om- ^ Et de unitate ecclesiw: episcopatus unus mes enim mos decet pro corpore tolius ^ est, cujus a singulis in solidum pars tecorrupted by disease. Plutarch says: Z'here are certain diseases which throw the mind out of its usual balance.
3 In the last place, that also is to be added, which I say once for. all, that wars undertaken on the ground of punishment, must be very suspected, except the crimes are very atrocious and very manifest; or except some other cause concur. Perhaps Mithridates was not very wrong when he said of the Romans, that they did not really attack the vices of. kings, but their power and, mayjesty.
XLIV. 1 Our order has led us to the offenses which are com- mitted against God. For it is made a question whether war may be undertaken to punish these; and this is treated at sufficient length by Covarruvias. But he, following others, thinks that there is no puni- tive power without jurisdiction properly so called; which opinion we have already rejected. Whence it follows, that as bishops are said, in a certain way, to have received the care of the catholie or universal Church, so kings, besides the care of their particular state, have in- Car. XX.] DE PENIS. 315 quae in se committuntur, unde dici solet, Deorum njurias diis cure, et perjurium satis Deum habere ultorem.
2 Verum sciendum est idem et de alis delictis dici posse. Nam illis quoque puniendis Deus haud dubie sufficit, et tamen ea ab hominibus recte puniuntur, nemine dissenti- ente. Instabunt quidam et dicent, alia delieta ab hominibus puniri, quatenus homines alii inde lzeduntur aut periclitantur. Sed notandum contra, non tantum ab hominibus puniri delicta quae directe alios lzedant, sed et quz»e per eonsequentiam, qua- lis sui occisio, concubitus cum bestiis, et alia qusedam.
3 Religio autem quanquam per se ad conciliandam Dei gratiam valet, habet tamen et suos in societate humana effec- tus maximos. Neque enim immerito Plato religionem pro- pugnaculum potestatis ac legum et honests discipline vineu- lum vocat. Plutarchus similiter συνεκτικὸν ἁπάσης kowc- vías καὶ νομοθεσίας ἔρεισμα, coagulum omnis societatis et ündamentum legislationis. Philoni quotus est iT pov ἀνυσιμώτατον καὶ δεσμὸς ἄλυτος εὐνοίας ἐρωτικῆς ἡ τοῦ ἑνὸς Θεοῦ τιμή efficacissimum amatorium, et vinculum ἐη-- dissolubile benevole amicitio, unius Dei cultus. Contraria omnia ab impietate: metur. (Pag.108..Ed. Fell. Brem.) 4 Unius Dei cultus] Idem de Forti- Exempla hujus cur universalis passim — fudine: αἴτιον τῆς ὑμονοίας τὸ ἀνώτα- apud Cyprianum: illustre imprimis epi- ^ cov kal μέγιστον 1j περὶ τοῦ ἑνὸς Θεοῦ stolanxvir(rxvin.divis.Fell) Adde δόξα, ἀφ᾽ ἧς oia πηγῆς ἑνωτικῇ kal Chrysostomum in laudibus S. Eustathi. ἀδιαλύτῳ φιλίᾳ κέχρηνται πρὸς ἀλλήcumbent upon them a general care for human society. The sounder reason for the doctrine that such wars are not just, is this, that God is suflücient to punish offenses against himself; whence it is commonly said, that wrongs against the gods are the business of the gods, and that, perjury has a sufficient avenger in. God.
2 But it is to be recollected that this may be said of other offenses also. For God is no doubt sufficient to punish these also; and yet they are rightly punished by men, no one dissenting. Some pursue the argument, and say, that other offenses are punished by men, so far as men are by them hurt or injured. But it is to be noted, on the other hand, that offenses are punished which not only hurt others directly, but those also which do so by consequence, as self-murder, and bestiality, and others.
3 For though religion of itself is efficacious in conciliating the favour of God, yet it has in human society its especial effects, and those very important ones. For Plato, with great reason, called reb. cred.
Cont. Colot.
De Monarch.
Sil. Ital. iv.
De Superst.
Protrep. c. 3.
Legg. vii. Polit. c. 8.
De Just. et Jur.
De Creat. Magist. p.
Cyr. Instit. viii. 1.
Lib. i. de Nat. Deor. 2.
316 DE PCENIS. [Lix. II.
Heu prim: scelerum causce mortalibus zegris, * Naturam nescire Dei. Omnis falsa, inquit Plutarchus, de rebus divinis persuasio perniciosa, accedente animi perturbatione perniciosissima. Ex- stat apud Jamblichum sententia Pythagorica: ἡ “γνῶσις τῶν θεῶν ἀρετή τε ἐστὶ καὶ σοφία καὶ εὐδαιμονία τελεία" Dei cognitio et virtus est, et sapientia, et perfecta. felicitas. Hine Chrysippus legem dixit reginam divinarum humanarum- que rerum, et Aristoteli finter curas publicas prima de rebus divinis, e£ Romanis jurisprudentia divinarum humanarumque rerum notitia. Philoni ars regia πραγμάτων ἰδιωτικῶν καὶ δημοσίων kai ἱερῶν ἐπιμέλεια rerum privatarum, publica- rum, et sacrarum curatio.
4 Hse vero omnia non tantum in una aliqua civitate consideranda sunt, ut cum apud Xenophontem Cyrus ait subditos hoc sibi addictiores fore, quo Dei essent metuen- tiores, sed et in communi societate generis humani. —efate sublata, inquit Cicero, fides etiam et societas hwmani geneλους" summa, ac maxima concordie cau- sa, de uno Deo sensus, ex quo velut fonte procedit insolubilis et animos inter se vinciens amicitia, (pag. 741 n.r.) Jo- sephus autem contra Appionem libro Il. τὸ γὰρ μίαν μὲν ἔχειν καὶ ijv αὐτὴν δόξαν περὶ Θεοῦ, τῷ βίῳ δὲ καὶ τοῖς ἔθεσι μηδὲν ἀλλήλων διαφέρειν, kaX- λίστην ἐν ἤθεσιν ἀνθρώπων συμφωνίαν ἐπιτελεῖ" eandem de 1260 habere sententiam, nihilque vita et institutis inter se discrepare, pulcherrimam ἐπ animis hominum concordiam excitat. (Pag.484. $19. Edit. Huds. "Tom. i1.)
€ Naturam nescire Dei] Sic et Jose- phus adversus Appionem libro altero causas eur multe civitates male consti- tute fuerint, has reddit: τὸ μήτε τὴν ἀληθῆ τοῦ Θεοῦ φύσιν ἐξ ἀρχῆς συνι- δεῖν αὐτῶν τοὺς νομοθέτας, μηθ᾽ ὅσον religion the bulwark of virtue, and the bond of the laws and of honest discipline; and Plutarch similarly, the cement of society, and the foundation of laws. So Philo calls it the most potent love-charm, and - indissoluble bond of benevolence. — And the reverse of all this is said of impiety. All false persuasion concerning divine things is pernicious, and if passions are combined with it, is most pernicious. In Jamblichus we have a dictum of Pythagoras: Te knowledge of. God is virtue and wisdom and perfect happiness. Hence Chrysippus called Law the Queen of divine and human things, and Aristotle held, that among publie cares, the first. was that of divine things; and the Roman jurispru- dence was described as the knowledge of things human and divine: and in Philo, the royal art is the care of things private, public and sacred.
4 All these things are to be considered, no: only in one state, as when Xenophon makes Cyrus say, that his subjects would be more Car. XX.] DE PENIS. 317 vis, et una, excellentissima virtus justitia. tollitur. Ydem alibi: justitiam adfert, cum cognitum habeas quod sif De ἔδι. ἵν. ὅ. summi rectoris οὐ domini mwmen, quod consilium, quc voluntas. Atque hujus rei evidens argumentum est, quod Epicurus, eum divinam providentiam sustulisset, *justiti:e quo- que nihil reliquit nisi nomen inane, ut quam nasci diceret ex sola conventione, neque durare ulterius quam communis duraret utilitas, abstinendum autem ab his quz alteri nocitura essent solo pons metu. Verba ipsius ad hane rem sane insignia exstant apud Diogenem Laértium.
5 Vidit hunc nexum et Aristoteles, qui v. de Aepub. cap. xl. sic ait de rege: ἧττον φοβοῦνται τὸ παθεῖν τι παράνο- μον ὑπὸ τῶν τοιούτων, ἐὰν δεισιδαίμονα νομίζωσιν εἶναι τὸν ἄρχοντα᾽ minus enim populus timebit injuste tractari α principe quem religiosum credat. Et Galenus libro rx. de placitis Hippocratis et Platonis, cum multa de mundo divinaque natura quzri dixisset, nullo ad mores usu, quiestio- nem de providentia agnoscit usus esse maximi tum ad privatas Lib. x. $8 καὶ λαβεῖν ἠδυνήθησαν, ἀκριβῆ γνῶσιν διορίσαντας, πρὸς τοῦτο ποιήσασθαι Tiv ἄλλην τάξιν τοῦ πολιτεύματος. Vide et qux» sequuntur ibidem optime, f Inter curas publicas prima. de re- bus divinie] Ad quarum cognitionem Imperatores vocans Justinus Martyr addit: βασιλικὸν ἂν καὶ τοῦτο ἔργον εἴη" erit hoc opus sane regium. ( Apolog. II. cap. viii, pag. 23. Edit. Oxon. 1708.) Adde qux habet Covarruvias in c. pec- catum, Part. rr. $ 10.
E Justitie quoque nihil reliquit nisi nomen inane] Seneca epist. xcvir. Zllic dissentiamus cum Epicuro, ubi dicit ni- hil justum esse natura, et crimina vitanda esse, quia vitari metus non possit.
attached to him in proportion as they feared God more; but also, in the common society of the human race. Z/'we take away piety, says Cicero, good faith and the fellow-feeling of mankind and justice are taken «way. And again: We learn what justice is when we know the au- thority of the supreme Governor and.Lord, what is his design, what his will. And an evident proof of this is, that Epicurus, when he had taken away divine providence, left nothing but the empty name of justice, saying that it arose from convention only, and lasts so long only as the common utility continues; that we must abstain from every thing which would turn others, solely from the fear of pu- nishment. See his words in Diogenes Laertius.
5 Aristotle also saw this connexion, as where he says of a king, that the people will the less fear to be wnjustly treated by the prince, if. they believe him to be religious. And Galen says that many discussions are carried on, about the world and the divine nature, without any moral use; but he acknowledges the question concerning providence to be of 318 DE P(ENIS. [Lis. IT. tum ad publieas virtutes. Vidit et hoc Homerus, qui Odyssez Venim, sexto et octavo hominibus ὑβρισταῖς kai ἀγρίοις, feris et Ver56. — jnjustis, opponit eos quibus νόος ἐστὲ Ücovógs, mens weli- giosa. Sic Judzorum veterum "justitiam religione permixtam Lib. xxxvi. 2. laudat ex Trogo Justinus; sicut eosdem Judzos Strabo δὲ- zeograph.
καιοπραγοῦντας kat εὐσεβεῖς ὡς ἀληθῶς ὄντας. Lactantius: si ergo pietas est cognoscere Dewm, cujus cognitionis lec summa, est u£ eum colas, ignorat utique justitiam, qui religionem Dei non tenet. Quomodo enim potest eam. nosse qui Dere Dé, unde oriatur ignorat? Idem albi: religioni est propria justitia.
6 Jam vero majorem etiam usum habet religio in majori illa quam in civili societate, quia in civili partem ejus supplent leges et facilis legum exsecutio: cum contra in magna illa communitate juris exsecutio sit difficillima, ut quze nisi armis expleri nequeat, et leges paucissimze: quae ipsee insuper sancὦ ümoniam suam habent przeipue a metu numinis; unde qui in jus gentium peccant, divinum jus violare passim dicuntur. Non male ergo religionem contaminatam ad omnium pertinere injuriam dixere Imperatores.
XLV. 1 Ut rem totam penitius introspiciamus, notan- dum est, religionem veram, quiz omnium szetatum communis Inst. Div.
Hereticis, h Justitiam religione permiztam] Philo Vita Abrahami: τῆς αὐτῆς φύ- σεώς ἐστιν εὐσεβῆ τε εἶναι kal φιλάν- θρωπον, καὶ περὶ τὸν αὐτὸν ἑκάτερον ὀσιότης μὲν πρὸς θεὸν, δικαιοσύνη δὲ πρὸς ἄνθρωπον θεωρεῖται" ejusdem. est mature religiosum esseet hominum aman- tem: apud eundem spectantur pietas in Deum, et in homines justitia, (pag. 318 i Antisthenes] Laudatus Clementi Alexandrino. [Cap. vr. pag. 66. Ed. Ozon. ubi tria priora verba desunt.] Ex ilo videtur hoc promsisse Seneca Lib. Vit. €. 50. naturalium quzstionum: ipse qui ea. tractat, qui condidit, qui totum the greatest use, both in its bearing upon private and upon public virtues, So Homer opposes, to wild and unjust men, those who have a religious mind. So Justin praises, in the ancient Jews, their justice mixed with religion: and so Strabo. So Lactantius says that he who is not religious does not know what justice is.
6 And religion is even more useful in that larger society [of the human race] than in civil society; since in the latter, its place is sup- plied by laws, and the easy execution of laws; while on the contrary, in that wider community, the execution of law is very difficult, since it can only be carried into effect by arms, and the laws are very few. And these too have their sanction mainly from the fear of the divine power: and hence, they who transgress the Laws of Nations, are every- Car. XX.] DE PENIS. 319 est, quatuor precipue pronuntiatis niti; quorum primum est, Deum esse, et esse unum: seeundum, Deum nihil esse eorum qua videntur, sed his aliquid sublimius: tertium, a Deo curari res humanas, et squissimis arbitris dijudicari: quar- tum, eundem Deum opificem esse rerum omnium extra se. He quatuor totidem decalogi prazeceptis explicantur.
2 Nam primo aperte traditur Dei unitas: seeundo natura ejus inconspieua: nam propter eam imago ejus exstrui vetatur Deut.iv. 12. Quomodo et 'Antisthenes dicebat: ὀφθαλμοῖς οὐχ ὁρᾷται, οὐδενὶ ἔοικεν: διόπερ αὐτὸν οὐδεὶς ἐκμαθεῖν εξ εἰκόνος δύναται oculis non conspicitur, rei nulli est simi- lis, unde nec quisquam ewm potest ev effigie cognoscere. kPhilo autem; τὸν ἀόρατον εἰκονογραφεῖν ἢ διαπλάσσειν οὐχ ὅσιον" profanwm est ejus qui inconspicuus est pingendo aut fingendo imaginem evhibere. | Diodorus Siculus de Mose: ἄγαλμα οὐ κατεσκεύασε διὰ πὸ μὴ νομίζειν ἀνθρωπόμορ- dov εἶναι τὸν Θεόν"!simulacrum non. constituit, eo quod Deum non crederet humana forma esse. "Tacitus: Judei mente sola unumque mwmnen intelligunt: profanos qui Deum imagines mortalibus materiis in speciem hominum effn- gunt. Plutarchus vero cur "Numa de templis simulachra sustulerit causam hanc reddit: ὡς οὐκ ἐφάπτεσθαι Θεοῦ hoc fundavit, deditque circa se, major- que est pars ^peris sui ac melior, effugit oculos, cogitatione visendus est.
k Philo autem] Dicit hzc apud Phi- lonem rex Agrippa, (pag. 1032.)
Simulacrum non constituit] Dion libro xxxvr. (pag. 41 Ε..Ed. H. Steph.)
οὐδ᾽ ἄγαλμα οὐδὲν ἐν αὐτοῖς ποτὲ τοῖς Ἱεροσολύμοις ἔσχον ἄῤῥητον δὲ καὶ ἀειδῆ αὐτὸν νομίζοντες εἶναι, &c.: nec ullum. Hierosolymis simulacrum | habe- bant, quod. Deum crederent neque con- spici, neque verbis explicari posse. Vide et Strabonem libro xvr. (pag. 761.)
πὶ Numa] De hoc Num: instituto vide et Dionysium Halicarnassensem, where said to violate the divine laws. And hence the Emperors have rightly said that the infraction of religion is a wrong avainst all.
XLV. 1 To examine the whole matter, we must remark that true religion, common to all ages, rests mainly on four principles; of which the first is, that God exists, and is one: the second, that God is not any visible object, but something higher: the third, that God cares for human affairs, and judges them with perfect justice: the fourth, that God is the creator of all other things. "These four points are delivered iu the first four commandments of the Decalogue.
2 For in the first, the unity of God is plainly delivered: in the second, his nature, as invisible; for on this account it is forbidden to make any image of him. fo Antisthenes; Philo; Diodorus, speaking Excerpt. € Lib. xl.
Hist. v. 5.
um.
δυνατὸν ἄλλως ἢ νοήσει" quod Deus concipi misi sola mente nom possit. Tertio przecepto intelligitur cognitio et cura rerum humanarum, etiam cogitationum: nam id jurisju- randi fundamentum est. Deus enim testis etiam cordis, et si quis fallat vindex invocatur; quo ipso simul et justitia Dei signifieatur et potentia. Quarto, origo mundi totius auctore Deo, "in eujus rei memoriam institutum fuit olim sabbatum, "et quidem singulari quadam sanctimonia supra ritus alios. Nam si quis in alios ritus peccasset, pcena legis erat arbitraria, ut de cibis vetitis; si in hune, poma capitis: quia sabbati violatio ex instituto continebat abnegationem mundi a Deo creati.
Mundus autem a Deo creatus et bonitatem ejus et sapientiam et zeternitatem et potentiam tacite indicat. 3 Ex his autem notionibus contemplativis sequuntur ac- [Nihil habet hac de re eximius ille An- tiquitatum Romanarum Seriptor. Debet Auctor noster CvRILLO, contra Julian. Lib. v1. p. 193..Edit. Spanhem. sed qui videtur ex errore Dionysium Halicarnas- sensem pro alio laudasse: nam putat Numam e PAilosophia Pythagorica hoc institutum hausisse; quum Dionysius Halicarnassensis, Lib. 11. cap. 59. osten- dat, Pythagoram quatuor ztatibus post Numam vixisse, adeoque hunc illius dis- cipulum esse non potuisse. J. B.]
n In cujus rei memoriam institutum fuit olim sabbatum] Scriptor responso- rum ad orthodoxos, ad quzestionem Lx1x.
ἵνα οὖν φυλαχθῇ ἡ μνήμη τῆς τοῦ κόσ- μουν ποιήσεως ἐν τοῖς ἀνθρώποις, διαὶ TOUTO τιμιώτερον τῶν ἄλλων εὑρίσκειν ἔταξε τὸν ἑπτὰ ἀριθμὸν ἐν τῇ θείᾳ Ὑραφῇ" ut ergo memoria mundi conditi inter homines servaretur, ideo voluit Deus septenarium mumerum in sacris literis eminere ceteris honoratiorem. Vide et qua praecedunt. (Inter Opera Justini Martyr. pag. 336..Ed. Sylburg.)
9 Que consensio] Tertullianus ad- versus Marcionem: anime a primordio conscientia, Dei dos est. (Lib. τ. c. 10.) φυσικιὶ εὐλάβεια, pietas naturalis, Dio- doro Siculo in fragmentis, (e Lib. x ται.
concerning Moses; Tacitus, of the Jews; Plutarch, of Numa.
By the third commandment is indicated God's knowledge and care of human things, even of human thoughts; for that is the foundation of oaths. For God is a witness even of the heart; and if any one swear falsely, He is invoked as the punisher: and by this is declared both the justice and the power of God.
By the fourth, the origin of the whole world in the act of God, in memory of which the sabbath was instituted, and hallowed with a peculiar sanction above other rites.. For if any one transgressed other rites, the penalty of the law was arbitrary, as concerning forbidden meats: but for the violation of the sabbath, it was death; because the violation of the sabbath implied the denial of the creation of the world by God. And the world, as created by God, contains a tacit indication of his goodness, wisdom, eternity, and power.
3 From these contemplative notions follow active precepts; as that Car. XX.] DE P(ENIS. 32] tive, ut Deum honorandum, amandum, colendum, eique ob- temperandum. Itaque Aristoteles eum qui Deum honoran- Ter 1.1}. dum aut parentes amandos neget, non argumentis sed pona edomandum dixit. Et alibi alia quzdam esse honesta, Deum 1v. ii. 11. honore prosequi ubique. Istarum autem quas contemplativas diximus notionum veritas haud dubie etiam petitis ex rerum natura argumentis demonstrari potest, inter quz illud validis- simum est, quod res aliquas esse factas ostendat sensus, res autem factze omnino nos ad aliquid non factum deducant. Sed quia hane rationem et similes alias non omnes capiunt, suflicit quod ab omni zvo per omnes terras, paucissimis exceptis, in has notiones consenserunt, et hi qui crassiores erant quam ut vellent fallere, et alii sapientiores quam ut fallerentur:?quae consensio in tanta et legum et opinionum aliarum varietate Eclog. ii. Philo de Unius Imperio: ^ cationibus. ^ Cyprianus de Idolorum οὐδὲν τεχνικῶν ἔργων αὐτοματίζεται. πεχνικώτατος δὲ ὁ κόσμος, ὡς ὑπό τι- vos τὴν ἐπιστήμην ἀγαθοῦ καὶ τελειο- τώτου πάντων δεδημιουργῆσθαι: τοῦτον τὸν τρόπον ἔννοιαν ἐλάβομεν ὑπάρξεως Θεοῦ" nihil artem praferens casu oritur. Maximam autem artem mundus praefert, lestaturque a summe perito summeque perfecto se fabricatum. | Notitia, qua Deum esse credimus, hinc ortum habet. (Pag. 815 E.) "Tertullianus adversus Marcionem 1. (cap. 18.) Nos defendi- Vanitate, (cap. v. num.9..Ed. Cellar.) hac est summa. delicti, nolle agnoscere quem ignorare non possis. Julianus ad -Heraclium: πάντες ἀδιδάκτως εἶναι θεῖόν τι πεπείσμεθα, καὶ πρὸς τοῦτον ἀφορᾶν ἐπ᾽ αὐτό τε οἶμαι σπεύδειν" οὕπω διατιθέμενοι τὰς ψυχᾶς πρὸς αὐτὸ, ὥσπερ εἶναι πρὸς τὸ φῶς τὰ βλέποντα" omnes ante doctrinam numen aliquod esse persuasi sumus, eo respici- endum, ad eum properandum: credoque sic animos nostros se habere ad. Deum, mus Deum primum matura cognoscen- dum, deinde doctrina recognoscendum: natura ez operibus: doctrina ex prediut visu predita ad Lucem. | ( Orat. vir. p. 209 c..Ed. Spanhem.)
God is to be honoured, loved, worshipped, and obeyed. Hence Aris- totle says that he who denies that God is to be honoured, or parents to be loved, is to be brought to reason, not by arguments, but by punishment. And elsewhere he says that other things are reckoned right in one place or another, but to honour God, in all places.
The truth of those contemplative notions, as we have called them, may doubtless be demonstrated by arguments taken from the nature of things; among which arguments, that is the strongest; that our senses shew us that some things are made; and that the things which are made lead us to something not made. But because all cannot take in this reason and similar ones, it is sufficient that all ages, and all countries, with very few exceptions, have given their consent to these notions: and those, some too dull to intend to deceive, and others too wise to be deceived. And this consent, in so [Gnor. π.} - Orat. xii. p.
In Amator.
322 DE P(ENIS. [Lrr. II.
satis ostendit traditionem a primis hominibus ad nos propaga- tam, ae nunquam solide refutatam, quod vel solum ad fidem faciendam satis est.
4 Conjunxit ea qu» memorata nobis jam sunt de Deo Dion Pruszensis, cum dixit ὑπόληψιν, id est, persuasionem de Deo, aliam esse nobis cognatam, ex argumentis scilicet, pe- titam, aliam ἐπίκτητον acquisitam ex traditione. — Plutarchus eandem vocat παλαιὰν πίστιν; ἧς οὐκ ἔστιν εἰπεῖν οὐδ᾽ ἀνευρεῖν τεκμήριον, ἐναργέστερον, ξδραν καὶ βάσιν ὑφε- στῶσαν κοινὴν πρὸς εὐσέβειαν" antiquam persuasionem, qua nullum haberi possit aut dici argumentum certius, fundamentum in commune pietati positum. — Aristoteles: De Calo, i. 3. πάντες ἄνθρωποι περι θεῶν εχουσιν ὑπόληψιν. Idem senpon. E. Tom Heb. xi. 6.
sus apud Piatonem de Legibus decimo.
XLVI. 1 Quare non vaeant culpa qui, etiamsi hebe- tioris sint ingenii quam ut certa ad illas notiones argumenta aut reperire possint, aut comprehendere, eas repudiant, cum et ad honestum sint duces, e£ diversa sententia nullis argu- mentis nitatur. Sed quia de pcenis et quidem humanis agimus, diserimen hie adhibendum est inter notiones ipsas, et inter modum ab iis discedendi. H: notiones, numen aliquod esse (unum an plura sepono) et curari ab eo res hominum, maxime sunt universales, et ad religionem, sive veram, sive falsam, constituendam omnino necessarie: τὸν προσερχόμενον TQ Oeo, (id est, qui religionem habeat: nam religio Hebrzis accessus ad Deum vocatur) πιστεῦσαι δεῖ ὅτι ἐστὶ, καὶ τοῖς ἐκζητοῦσιν αὐτὸν μισθαποδότης "γίνεται" eum. credere. opor- tet et esse Deum, et ab eo premia dari se colentibus.
great a variety of other laws and other opinions, shews sufficiently a tradition propagated from the first race of men to us, and never solidly refuted; which of itself is sufficient to produce belief.
4 'The points which we here mention concerning God are brouzht together by Dio Pruscensis, when he says that our conception of God is partly internal, partly aequired by tradition. 80. Plutarch speaks of the ancient faith, than which mo more evident proof can be Jound, the common foundation and basis of piety. So Aristotle and Plato.
XLVIL 1 Wherefore they are not blameless who, although they are too dull either to discover or to understand the solid argu- ments for these points of belief, reject them; since there exist, for them, guides to the right way, and the opposite opinion has no Car. XX.] DE PENIS. 323 2 Similiter Cicero: Sunt philosophi, et fuerunt, qui Ναὶ. ρον. nullam habere censerent humanarum rerum procurationem JDeos, quorum. si vera sententia, est, qua» potest esse pietas, quc sanctitas, qua religio? hec enim omnia pure ac caste tribuenda Deorum ita numini sunt, si animadvertuntur ab his, et si est aliquid a Diis immortalibus hwmano ge- neri tributum. —Epictetus: τῆς περὶ τοὺς θεοὺς εὐσεβείας Fnchir. c. 28. ἴσθι ὅτι TO κυριώτατον ἐκεῖνό ἐστιν, ὀρθὰς ὑπολήψεις περὶ αὐτῶν ἔχειν, ὡς ὄντων καὶ διοικούντων τὰ ὅλα κα- λῶς καὶ δικαίως: Pietatis hoe praecipuum, bene sentire de JDiis, ut qui et sint et res omnes juste ac recte adminis- trent. JElinus ait, barbarorum neminem delapsum ad ἀθεό- Liv. ii. 31. T4Ta, Sed ab omnibus affirmari Pet esse numen, et nostri curam gerere. Plutarchus, libro de communibus notitiis, ait eam quis de Deo est notitiam tolli, sublata providentia: ov r 1075 x. "yap ἀθάνατον kai μακάριον μόνον, ἀλλὰ καὶ φιλάνθρωπον καὶ κηδεμονικὸν καὶ ὠφέλιμον, προλαμβάνεσθαι καὶ νοεῖσ- θαι τὸν θεόν" non enim immortalem tantum et beatum, sed et hominum amantem, ita ut et curet eos et prosit ipsis, concipi atque intelligi.Dewn. — Lactantius: meque honor Ῥὸ να Dei, ullus deberi potest Deo si nihil prestat colenti, nec ullus metus si non irascitur non colenti. Et revera negare Deum esse, aut negare a Deo curari actiones humanas, si moralem effectum respicimus, tantundem valet.
9 Quare ipsa quasi necessitate auctore hze dus notiones P.Et esse numen, et nostri curam ge- — reddere illis majestatem suam, reddere rere] Seneca epistola xcv. Primus est ^ bonitatem, sine qua nulla majestas est. deorum cultus, deos credere: deinde, arguments to rest upon. But since we are speaking of punishments, and of human punishments, a difference is to be taken between the notions themselves, and the mode of departing from them. "These notions, that there is a deity (I do not here say whether one or many), and that he cares for human affairs, are most universal, and absolutely necessary to constitute all religion, true or false. Ze that cometh to God (that is he who is to be religious) «ust believe that he is, and that he is a, rewarder of them that seek him. | Hob. xi. 6.
2 So Cicero; Epictetus; Elian; Plutarch; Lactantius. ΤῸ deny that God exists, and to deny that he attends to human affairs, comes to the same thing, as to its moral effect.
3 Wherefore these two points of belief have been preserved, as if by necessity, among almost all nations of which we know any- L.9.-D. de Just. et jure. Memorab. iv.
Cap. iv. ὃ 47.
7apud omnes ferme quos novimus populos, per tot jam ssecula, conservatze sunt. Hine Pomponius erga Deum religionem juri asscribit gentium: et apud Xenophontem, Socrates τοὺς θεοὺς σέβειν, Deos colere legem esse ait, quz; apud omnes homines valeat: quod et Cicero tuam de INNatura Deorum libro primo, tum secundo de inventione affirmat. Dion Prussensis oratione xir. vocat δόξαν καὶ ἐπίνοιαν κοινῇ τοῦ ξύμπαν- τος ἀνθρωπίνου γένους, ὁμοίως μὲν Ἑλλήνων, ὁμοίως δὲ βαρβάρων, ἀναγκαίαν καὶ ἔμφυτον ἐν παντί τῷ λογικῷ “γινομένην κατὰ φύσιν" persuasionem quce insit hominibus communiter omnibus, non minus barbaris quam Grccis, necessariam ac naturalem. cunctis ratione utentibus. Et paulo post: πάνυ ἰσχυρὰν καὶ ἀένναον ἐκ TOU παντὸς χρό- νου καὶ παρὰ πάσι τοῖς ἔθνεσιν ἀρξαμένην Ὁ καὶ διαμέ- vovcav* persuasionem valde robustam ac sempiternam apud omnes gentes et ccptam et permanentem. Xenophon in Convivio et Grsecos et barbaros ita ait existimare, nota esse Diis et praesentia et futura.
4 Has igitur notitias qui primi incipiunt tollere, sicut in bene constitutis civitatibus coérceri solent, ut Diagorsz Melio accidisse legimus, et Epicureis, qui ex bene moratis urbibus ejecti sunt, "ita et coérceri posse arbitror nomine humans 4 Apud omnes ferme quos novimus ^ credat. ldem de Beneficiis rv. 4. nec populos] Seneca epist. cxvir. Z'an- quam Deos esse inter alia sic colligimus, quod omnibus de Diis opinio insita est: nec ulla gens usquam est adeo extra leges moresque projecta, ut non aliquos deos in hunc furorem omnes mortales consen- sissent alloquendi surda numina et ineffi- caces Deos, &c. Adde Platonem Pro- tagora, (pag. 322. 'Tom. 1.) et decimo de Legibus, (pag. 887 n. E. "Tom. 1.)
thing. Hence Pomponius describes religion towards God as a part of the law of nations; and Socrates in Xenophon says that to worship the gods, is ἃ rule among all men. So Cicero; Dio Pruscensis; Xenophon in the Symposium.
4 'lherefore those who first begin to take away these convictions, as they may, in well constituted states, be coerced by punishment, as was done to Diagoras Melius, and to the Epicureans, who were ejected from well-governed states; so may they be coerced, as I conceive, in the name of human society, which they violate without probable reason. So Himerius pleading against Epicurus: Jo yow then demand that mere doctrines be punished?.By no means, but that impiety should. — Men may deliver doctrines; they may mot oppose piety.
XLVII. 1. Other points of religion are not so evident; as, that there are not more gods than one: that God is not any visible Car. XX.] DE PENIS. 325 socletatis, quam sine ratione probabili violant. Himerius So- phista actione in Epicurum: δόγματος οὖν ἀπαιτεῖς δίκας: οὐκ, ἀλλ᾽ ἀσεβείας" δογματίζειν μὲν “γὰρ ἐξὸν, ἀσεβεῖν δὲ οὐκ ἐπιτέτραπται" placiti igitur. penam exigis!? neu- tiquam, sed ünpietatis; placita tradere permittitur, non et pietatem oppugnare.
XLVII. 1. Ceters notiones non sque sunt evidentes, ut Deos plures uno non esse: nihil eorum qux» videmus Deum esse, non mundum, non colum, non solem, non arem: mundum non esse ab omni seternitate, ac ne ejus quidem ma- teriam, sed a Deo faeta. Itaque harum cognitionem tempo- rum lapsu apud multos populos obliteratam, et quasi extine- tam videmus; eoque facilius quia leges hane partem minus curabant, ut sine qua aliqua saltem consistere religio posset.
2 Ipsa lex Dei illi populo data quem Propheta et pro- digia partim conspecta, partim non dubitandsz auctoritatis fama ad ipsos perlata, cognitione harum rerum nee obscura nec incerta imbuerant, quanquam falsorum Deorum cultus maxime detestatur, non tamen omnes ejus culpas convictos morte punit; sed eos demum quorum faeta cireumstantiam habent singularem, ut eum qui princeps alios seduxerit. Deut. xii. 1, 6, civitatem quse incepit colere Deos ante ignotos,