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desim. But this is not the fauit os Cicero, but of the feci. For Whon he had undorlahen a disputation, by Whicli ho mighttahe aWay the naturo of the gods, respecting Whicli philosophera prated, in his ignoranco of tho truth lis imagined that tho Dat
tins esten maea mention es theas. It mouid aeem inoonaiatent to mentiones ea and the propheta es God Min the propheta es tho Mathena.
3 Tho mork of the morid, and tho morhmanahip ot God. Qui sunt principes omnis disciplinae.' There is mother mining : quae sunt principes omnium disciplinae, mhich aro the laining saeta es ali. ε Thales sala that ths Worid mas the work of God.
' Thero is probably an allusion to the Cynica. Conglobatam. other reading is, qukm mataria providentiam
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made not so much by strength as by skill and ingenui 3But ii man, in Whom nothing is perfeci, nevertialem effecta mors by skill than his Debis strength Would permit, What reason is there Why it shouid appear is you incredibie, Whenit is alleged that tho morid was made is God, in Whom, since
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longa to the fame division as the extremo meat. For as daris
is nearest to light, so is the fouth to the east; and as coid is nearest to darisess, so is the noritiem region to the west. AndΗo assigned to Each of these paris ita oWn time, amely, thespring to the east, tho summer to the Southern region, theautumn belonga to the west, and tho Winter to tho north. In theso tWο. paris also, tho southern and tho northem, is com
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cause the stare are obscuria, and it alone is seen, et, since itis a trus light, and of perfeci fulnem, and of most poWersullieat, and enlightens ali inings With the brightest splendour; so God, although He is one only, is possessed os perfeci majesty, and might, and splendour. But night, Whicli κε say is assigned
hom viator; but it is more trus that ali things mere producedfrom a mingling of the two. Fire, indeed, cannot be mlaedmitti mater, because thv am opposed to each other; and is theycamo into collision, tho one Which proved superior must dest ytho oster. But their substances may be mingled. Tlis substanco of fire is heat; of Water, moistum. Rightly there orodoos Ovid say: For Whon moistum and heat have becomemingieri they conceive, and ali thinga ariso from these two. And though fire is at varianco mith water, messi Vapour pr duces ali inings, and discordant concord is adapted in production.' For tho Ono element is, as it Were, masculine; the other,as it mere, feminino : the one active, the other passive. And
Antitheus,' ono vho taria sis placo of God; M Antichrist, ἀντίχριστος, one Who aeta himseli in ine place of Christ.
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cherished by creative' heat, the moistum cannot become a boh, nor can ino boo bo animaled with lise. Exiles also mero accustomed to bo sorbidden the uso os fidi and water: for asyet it seomed unlawsul to inflict capital punishment On any, hoWever guit , inasmuch as they Were men. When, there- fore, ths use of thoso things in whicli the lise of men consistamas forbidden, it Was de in to bo equivalent to tho actualinfliction os death on him who had been thus sentencod. ΟΤsuch importance were theso tWo elementa considered, that th belloved them to be essentiat sor the production of man, and sor tho sustaining of his lila. one of these is common to uswith the other animais, tho other has been assigned to manatone. For me, being a heavenly and immortat race, mahe meos fire, Whicli is given to us as a proos os immortalitri since firsis from heaven; and iis nature, in much as it is moveable andrises upWard, contains the principie of lila. But the other ani- mala, inasmuch as they ars altogether mortal, mahe usa os Waleronly, Whicli is a corporeal and earthly element. And tho naturo of this, becauso it is moveabie, and has a do-Ward inclination, shows a figure of Math. Therelam the caulo do not look up to heaven, nor do they enteriain religious sentimenta, since the useos fim is removed iram them. But hom What so ce or in What mannor God lighted up or caused ' to flo these two principalelementa, fim and water, Ho who made them alane can know.CHAP. ΣΙ.-ρο siving creatures, of man; Promethevi, Deucalion,
Sacramento. Torchea mero lightoa at marriage ceremontes, and
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the oracles of the propheta, and contained in tho sacred book' of God; those things collected hom fabies and obscuro opinion, and distorted, as the truth is mont to bo corrupted by tho multitudo when spread abroad by various conversations, every one
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he Was a man, he Was able to beget a man, but not to maheone. But his punishment on Mount Caucasus declares that he Was not of the gods. But no Ono rectaned his fallier
Iapetus or his uncto A Titan as gods, becauso tho hio dignityof tho hinoom mas in possession of Saturn only, by Which heobtained divino honoura, together missi ali his descendandi. , This invention of the poeta admits of refutation by many argumenta. It is agreed by ali that the deiugo took placo sor thodestruction os Wichedness, and for ita removia hom the earin. ' both philosophers and poeta, and writers of ancient hi tom, asseri the fame, and in this they especialty agros mitti thelangvags of the propheta. Ii, therelare, the floοd took placosor the purpose of dest ying michedness, Which had incre edthrough the excessive multitude of men, hoW Was Prometheus the maher of man, When his son Deucalion is sald by the fame writers to have been tho only one Who Was preserved on account of his rightoousness How could a single descent' and a single
mer account; since they Wem ignorant both at What timo thoflood happened on the earth, and who it mas stat deserved onaccount of his righteousness to bo saved When the human raceperished, and hoW and with Whom ho mas saved : ali os whicham Mught by tho inspired' Writings. It is plain, there ore, that the account Which they gius respecting ths Work of Pr metheus is false. But beeauso Ι had said' stat tho posts are not accustomed is speis that whicli is altogether unime, but to Wrap up in figures and thus to obscure their accounts, I do not say that they spoliefalsely in this, but that fidit os ali Promethens mado the imageos a man os rich and sost clari and that iis fidit originaled thoart of mahing statues and images; inasmuch as he lived in thetimes of Jupiter, during Whicli temples began to bs bulli, and neW modes of Worshipping the gods introduced. And thus thotruth Was corrupted by falsehood; and that whieli mas said tohavo been made is God began also to be ascribed to man, Who
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related by Hermes, Who not only says that man was mado is God, after the image of God, but he even tried to explain in hoWshilsul a manner Ho formed each limb in the human body, sincethere is nono os them Whicli is not as avallabis for the necessi of uso as sor beau . But even the Stoics, When they discussilie subject of providence, attempt to do this; and Tully sollo ed them in many places. But,. ho ever, he briefly treata ofa subject so copious and fruitsul, Which I noW pam over on this account, because I have lately written a particular book on this subject to my disciplo Demetrianus. But I cannot here omitthat Which somo erring philosophere sari that men and theother animais aroso hom the earth Without any author; Whencethat expression of Virgil, And the earth-born race of meninised iis head hom tho hard solds.' Αnd this opinion isespecialty enteriained by thoso Who deny tho existence os a divine) providen ce. For tho Stoics attribute tho formationos animais to divino skill. But Aristotio freed himself fromtabour and uoubis, by saying that ths Worid alWays existed, and there oro that the human race, and the other things Whicli aro in it, had no beonning, but alWays had Men, and alWays Would
Tho tivo o δημιουργος, the Architect, or Creator, is uaed is Plato and