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untes it e peculiis to acti class. heresor he was no avis man who belleved that pie ure of the minois tho hies good, since that, hether it o Deedom iram anxiet or oricis common to ali Udomo conside Aristippus even orthyitan a Wer for since heris alWays ruining into plemures of thobody, and is ni the clave os sensual indulgences, no ne canregardaim as a man foras live in suci a manne that there a no difforence belWeen him and a brute, except this nin
quished, but osten, Whenaruised is stronge animais, the aremore determine in thei purauit; hy thendread netther rainno cold; hy the undertas labour, and do no stirin immdanger; hat ther answer mill the ove, but that in chies od is bodit pie ure -that thereagerly see it, in orde that the may be affected it the mos agreeabie sensations and that these are o so muc importance, that for tho sine ofattaining them, the imagine that no a ur nor ounds, nordeath itself, ought toto relused by them l hali, the seohprecept oi liring srom these men, ho havo no ther feelingathan thos of the irrationes creatures The Cyrenaic say that virtve iraei is toto pratsed ominis account,aecauserit is productive of plemure True, say themthyrare, o the wine allowing in the mire For it is onthis account that I contendistin m adversa -it the ulmost exertis o strength, statis valour a procure sor me
se ure o whicha must necessarii bo deprivod ita inalieom o vanquished. hall, thereiam learn isdom fromines men, Who differ hom catile and the brutes, no in Reling, but in langvago rogata the absence of ain a the silet good is no indeed the part os Peripatetic an Stoic, but otclinica philosophera Foroh Mould not imagine that thediscussion a carried o by thos Who oro ill, and unde the influence of somo pati What is so ridiculous acto est m
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152 LACTANTIUS. Boo III. that too severeb and frequently that aster ard the absenco os ain may be attende With greater pleasure. e is ther fore mos Wretche who has neve fel pain, ecause hocis without stat hicli is good whereas Wo sed to regard imas mos happnaecause he was Without evit. Η Wasio far distant frem this folly, who said that the entire absence of pain Was tho hie good For besides the fac that very animalavoid patia, ho an esto upon himself that good, to ardstho obtaining of hicli, canta no more than wishq ut the chie good cannot mahe any one appri untes it hali boalways in his poWer an it is no Viriue, o learning noriabour, hicli allotas his in man, but natur heraeli esto sit upon est living creatures. The whocioined pleas e illi virtuous principie, Wished to void this common tendin t gether of ali, ut the mado a contradictor hin o good; sinc he who is abandone to leasum mustis necessit bedestitute o virtuous principie, an he ho im a principiemustae destitutem pleasum.
no more necessar for them, emus man an e relieuod by remedies and services the dum animal cannot The sameis me of those hicli the cal tho good o fortune tor asman has need of refources for the supportis life so hau theyyneed os prerandi ture Thus, by introducing a good whicli is no within the poWer os man, the made man altogether subjectis the poWer o another Letos also hea Zeno, foris attimes dream o virtve. The hie good, lis says, is to live in
accordance illi nature Thereiore e must live aster the
cordin to nature, hicli is os itfel prone to a Wors courae,
They ce thelmata es prerand the tame animala.
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hapy ho hal have the knowledge of an ari, even those ho hallanommischievous subjecta; so that he wh shal have learne to mix olsons, is us happyras he who has learne toappi remedies. I ash, therelare, to hat subjectano ledgsis to e referred. I to the causes o natura things, halbappines mill e proposed to me, i I shal know the ources of the Nile, o the ain dream o the natura philosophers respecting the heaven ' hy shoulda mentio that o these subjecta there is no knowledge, ut mere conjecture, hicli
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151 LACTANTIUS. Boo III. varies according to the abilities of men ' Doni remain thaltheanowledge of good and evit things is the chie good. Why, thon, didae callanowledge tho hie good more stan isdom, Whon both Word have in fame significatio an meaning But no one hasset sald that the hie good is misdom, thoughthis tot more properi have been aid. Foranowledge is insuffcient for tho undertain os that hic is goo andinoidin that whic is erit, uniem virtuo also is added. Formany of the philosophera thoughahendiscussed the natur ofgood indivit Gings, et imm the compulsion o nature livedinis manne disserent rom thei discourse,aecause the weremithout virtve 'ut virtus united Withanowledgeris isdom. It romain that, refute hos also ho judged virtuo iselfio e tho hie good, and Marcus Tullius as also of this opinionu and in this the were very inconsiderate. For virtveilaeli is nos the chiel good, but it is the contrive and mollier of the hie good for this cannot be attained Without virtve.
inida and ni t seein that the object of ur ursuit is sociose a hand that any one Who Wishes may gras it Without any offori of the mindri ut ii, domo attain even to a commonand moderato good exceptanta ur, since good ining are isthei natur arduous and dissiculi ,hereas evi ining have adownwata tenden , it festo that the greates labour is nece sary for in attainment of tho greatest good Andri this is mos true then there is nee o another virtve, that e may rivo at stat virtus hic is calle tho chio good but thisis incongruous and absurd that virtuo fhould arrive atriiset bymeans of itself. I no good canae reached untes by la ur,it is evident that it is virtuo is hic it is mached since theiarce and ossico os virtus consist in the undertising an carrPing through o laboura There re tho chio good cannotae that is hic it is necessar in arrive at another But tho'
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since the wer ignorant of the effecta and tendeno of Viriue, and could discove nothing more honour te, stopped a the erynam os viriue, and said that it ought tot mugiit though noadvantage mas proposed irom it; and thus the fixed for them-selves a good Which itfel stood in nee ona good Fram theso Aristotio a notria removed, ho thought that virtve gether Wit honour a the hie good a though it mero possibi se any Virtueri exist uni scit mere hono able, andas though it Would nodiceas toto virtve init had an meas eo disgrace. ut ho a that it might appen that a bad opinion is entertaine respecting virtus is a deprave judν ment, and thereior he thought that deferencs inould bo piadio hat in the estimationi me constitutes a departum hom ha is right and good, becauserit is no in ur po e that virtus inould bo honoured simpl for ira Wn deseris. Forwhat is honourabio character, excepi perpetua hono , o ferre o any one by the favourable repor of the eopte What, then, ill happen, ii throuo the error an pervere nes of men a ad reputation hould ensuo Shall, cast
harassed, in orde stat it may bo os iraeli a peculiar and lastinggood, it ough to stan in need o no ut ard assistance, a Mno in depend by laeti upo ita is strength, andri remain Mediast. And thus no good icto bo hope is it iram man, nor is an evit tot rei ed. CHAP. IX.- of the ehies good, and the worship of the true God, and a refutation Os Anaaagora'I now come to the chie good fame misdom, the natur M.tichris toto determine in this manner fidit, it mustae thoproperum man alone, an no belon to any other animal;
xionestas is uaed mith somo latitudo es meaning to expres respectabilit os character, o hono ablo laesing or in principis es hono , or virtueritaeis.
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poseae a born replied that he might look upo the hoavonand the sun. his expression is admire is ali, and judgedwortis of a philosopher. Buta thin stat he beingonprepared Mith an ans er ultere this at indom, that he might ynota silent. ut ii ho had been mise, he ought to have considered and reflectod withaimself forci any one is ignoranto his own condition, he anno even e a man. ut letissimagine that the Ving was o utiere o the spur of the moment Letis se hoW many and What great errorsa committe in three mords. Firs ae erre in placing the wholeduum man in the Ves alone, referring nothin to the mind,
that more depend upo the ars than pon the ve since
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Boo ni. THE DIONE INSTITUTES 157sopher refer at things to the body, and nothingis ali to thomind nor do the se beyond that hic fatis unde thei ves. But at tho ossices os theiodyaeing ut aside the usines of man is toae place in the min alone Theres e me are notbor sor his purpose, that me a se thos things Whicli arocreated but that me a contemplate, that is, belloid mith ourmind the Creator Dat things Himself. Wherelare, i any one hould as a man who is trul Wiserior What purpos homas ora, he wil ans er Without ear o hesitation, that hemas bom for the purpos o Worshippin God, ho brought usinio eing for his cause, that me a servemim. ut toserve God is nothingislse than to maintain and preserve justico by good Works. ut he, as a man ignorant of divine things, reduce a matter of the reates magnitude to the least byselecting two thing only, whicli ho said wers in s eheld by him. ut i he had said that he was borito belloid the worid, although ho ould compriso at things in his, and would uso an expression os greater sound yet he Would not have complete the duiro man forins muchis the foui excels the bodnso much does God excel tho orld, sor God made and governs the worid. hereior it is no the world whicli is to e contemplate by the eye, forisach is a body; but it is God whois to e contemplate by the out for God, eing Himselfimmortat, ille that the foui also hould e evertasting. ut the contemplationis God is the reverence and worahimo the common arent of mankind. An ii the philosophera meredestitute of this, an in thei ignorance os divine things r strate themselves to the earth, o must suppos that Anaxagoras either eheld in heaven nor the sun though he aid that he was ora that he might ehol them Tho objectpropose to an is thereiore plain and eas' i ho is Wise; and tori especiallyaelong humanity. For,hat is humani iraeis, but justico what is justice, but pistylon piety is nothingislse than the recognitionis God as a parent.
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158 LACTANTIUS. Boo III. CHAP. X.-ncia the peculiar propers of man to know and
other hings, even those hic ars supposed in e peculia toman, are found in the ther animal also. For,hen thendi eern and distinguisti theirio vesces peculia maris among themselam, the seem to converse the also appea in h. ahind of smile, he with soosted ars, and contracted mouth, and with ves relaxe to portivenem, thensam pomman, Orupon thelam n mates and young. Do the nodigiis a greeting hic bear some resemblancorio mutuat love and indulgenco Again, hos creatures hich loo fomata in the future indium for themselves Dod plaint have foresight. Indicationso ream are also found in many of them. For since in desim ining useiu to themselos, guar against erils moiddangere, prepare so themselves luctingetlaces standin open in differon places illi various ouileis, assuredi the haresome underetanding. an any on deny that therare possessedes reason since the osten deceive an himself For thoso
inere is no in them perfeci prudence. It is heresere unce lain hester thos things Whicli are gisen to an are commonto him With other living creatures the are certaint mulio religion. I indeo thus judge, stat reason is ive to allanimala, but to the dum creatures oes for the protectionis life to an also for iis prolongation. And ecause Nasonusest is perfeci in man, it is named Wisdom, Whic rendere mandistinguishod in this respect that is him alone it is oven to comprehend divine things And concerning this in opinionis Cicero is trus: Gyso many End of animais,' he says, 'inereis non excepi man whic has an knowledg o God indamon me themselves, there is no nation eitheris uncivilisodor so savage, hich, even is it is ignorant of due e nceptions of tho Dei , Me notanowahat somo conceptioni Mim uotio bo onteriained From hicli it is effected that is ac om
me munda ulterin by the Maala, is viata therare abis iis distingulis
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don mit this vlew that, mandevote urselvecto religion, o that κε may know the natur of the heavent objecta But e canno by an means noW the natur of the heavenlyobjecta, ecause nothing of that in ca bs found ut is
atrates himself to the round and imitatin the lis of thobrutes, abdicates the ossico of man. Therelare tho ignorantare more mise tor although therere in hoosin religion, et therremember theirio natum and condition. CHAP. XI.-O religion, sedom, and the ehie good. D is agris Mon thereiore, by the genera consent of alimantand that religion uot in e underishen; ut me hausto explain What error are committe on his subject Godmissod this toto tho natur of man, that he hould bo desimus and ager so tW things, religion and Wisdom. ut me are Misen in this that thereither underiali religion and parno attention to Wisdom, o they devoto themselves t Wisdominione, audivi attention to religion though in one cannotae truemithout in other. The consequenco is that thensali into a
multiplicit os religions but falso ones, becauso they have test inom, Whic could have auo them that hero anno M
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160 LACTANTIUS. Boo III. many gods; or thendevote stemselvecto isdom,aut a falso isdom,aecause the have aidis attention to the religio ofilio Supreme God, ho might avo instructe them to thoknowledg of the truth. Thus en horunderiae either of thes courses soliosa devious path, and one fuit of the great terrore, inasmuch a the duiros man, and ali truth, Me included in these two things,hich are inseparabi connected. I Wonder, therefore, that there mas non a es of the philosophere hodiscovered the abod and d ellinyplace of the chie good Forthe might have ouo it in his mannor. Whatove thogreatest good is it must be an objec proposed is ali men. Thoro is leasure, hic is destred by ali; ut this is commonalsori man with the beasis, and has no the formis the honourabie, an bring a Delingis satiet' and when it is in excessis injurious, and it is tessened by advance of age, and do motiali to the tot of many for the who are Without refources, who constitute tho greater par of men, must also b Without
because iis poWe and nature consist in the enduranos of evit, it assuressisti not the chie good Letis sis somethingislse. But nothing canae found more beautisu than virtuo, nothitigmore morthyina is man. Foesi vices ars to b avoide onaccount of thei deformity, viriue is thereiare toto destre on