Hymn to Zeus
{"WorkMasterId":5456,"WpPageId":261456,"ParentWpPageId":193727,"Slug":"hymn-to-zeus","Url":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/cleanthes-of-assos/hymn-to-zeus/","RelativeUrl":"theos/humanities/philosophy/philosophers/cleanthes-of-assos/hymn-to-zeus/","HasFullText":true,"RawHtmlLength":137569,"CleanHtmlLength":80228,"Kicker":"Philosophy Work","Title":"Hymn to Zeus","Deck":"Cleanthes presents Zeus as rational cosmic ruler, law, providence, and the ordering logos that summons human beings to consent with nature.","BackLink":{"Text":"Back to Cleanthes of Assos","Url":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/cleanthes-of-assos/"},"AuthorCard":{"Label":"Author","Title":"Cleanthes of Assos","Url":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/cleanthes-of-assos/","MediaHref":"","ImageSrc":"https://chrisdeasy.com/wp-content/uploads/cleanthes-of-assos-01-cleanthes-engraving-from-1605.png","ImageAlt":"Cleanthes in the Seneca Opera title border","FilterTerra":"Eastern Mediterranean","ClickText":"Cleanthes of Assos","ClickHref":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/cleanthes-of-assos/","Copies":["331 BCE – 232 BCE","Assos in the Troad","Early Stoic head from Assos whose Hymn to Zeus, lost title catalogue, and teaching on providence, duty, impulse, logic, beauty, and living according to nature carried Zeno school into Chrysippus generation."]},"ContextCards":[{"Label":"Period","Key":"Period:1","Title":"Ancient History","DateText":"3000 BCE – 499 CE","Url":"https://chrisdeasy.com/theos/humanities/philosophy/eras-of-thought/philosophers-of-ancient-history/"},{"Label":"Era","Key":"Era:3","Title":"Classical Antiquity","DateText":"500 BCE – 499 CE","Url":"https://chrisdeasy.com/theos/humanities/philosophy/eras-of-thought/philosophers-of-ancient-history/philosophers-of-classical-antiquity/"},{"Label":"Composition","Title":"300 BCE","Url":"","DateText":""}],"DateNote":"Displayed year is a proxy ordering date within Cleanthes early Stoic career, not a precise composition date; the Hymn to Zeus survives through later transmission and public text surfaces, but no full-text badge is used.","GeoCards":[{"Label":"Region","Key":"Region:1"},{"Label":"Terra Avita","Key":"TerraAvita:2"},{"Label":"Terra Avita Region","Key":"TerraAvitaRegion:9"},{"Label":"Modern Country","Key":"Country:TUR:2"}],"OriginalTitle":"Ὕμνος εἰς Δία","Language":"Greek","DisciplineCards":[{"Label":"Primary Discipline","Key":"Discipline:philosophy-of-religion"},{"Label":"Secondary Discipline","Key":"Discipline:metaphysics"}],"Tradition":"Stoicism","FullText":{"Title":"Full Text","Copy":"Full text from Wikisource: The Hymn of Cleanthes .","Url":"","Label":"","Kicker":"","Cards":[]},"CoreThesis":["Cleanthes presents Zeus as rational cosmic ruler, law, providence, and the ordering logos that summons human beings to consent with nature."],"Classification":{"AlternateTitles":"Hymn of Cleanthes; Hymn to Jupiter","KeyConcepts":"Zeus; logos; providence; fate; law; cosmic order; hymn; piety","Methodology":"Early Stoic argument, poetic theology, dialectical definition, and doxographic reconstruction from later testimony.","Structure":"The public page presents the title, status, evidence basis, philosophical focus, and relation to Cleanthes wider fragmentary corpus rather than pretending a complete book survives."},"Arguments":["Cleanthes presents Zeus as rational cosmic ruler, law, providence, and the ordering logos that summons human beings to consent with nature."],"Influence":{"InfluencedBy":"Zeno of Citium, Heraclitus, Socratic ethics, Cynic discipline, early Stoic dialectic, Greek religious poetry, and the Athenian Stoa.","InfluenceOn":""},"Significance":["Accepted as Cleanthes direct transmitted poem, supported by Wikisource, Gutenberg, Eulogikon, fragment collections, and scholarship on Stoic theology.","The work matters because it shows how early Stoicism joined logic, physics, ethics, theology, language, art, and civic order before the system was later reorganized by Chrysippus."],"EvidenceNote":["Accepted as Cleanthes direct transmitted poem, supported by Wikisource, Gutenberg, Eulogikon, fragment collections, and scholarship on Stoic theology."],"MainSections":[{"Kind":"RawSection","Title":"Full Versions","BodyHtml":"\u003cdiv class=\"dz-philo__full-version-grid\"\u003e\n \u003carticle class=\"dz-philo__full-version-card\"\u003e\n \u003cp class=\"dz-philo__full-version-provider\"\u003eWikisource\u003c/p\u003e\n \u003ch3 class=\"dz-philo__full-version-title\"\u003eThe Hymn of Cleanthes\u003c/h3\u003e\n \u003cp class=\"dz-philo__full-version-meta\"\u003eHtmlText · LinkOnlyReady\u003c/p\u003e\n \u003ca class=\"dz-philo__full-version-link\" href=\"https://en.wikisource.org/wiki/The_Hymn_of_Cleanthes\"\u003eOpen full version\u003c/a\u003e\n \u003c/article\u003e\n \u003c/div\u003e"},{"Kind":"TextSection","Title":"Core Thesis","Paragraphs":["Cleanthes presents Zeus as rational cosmic ruler, law, providence, and the ordering logos that summons human beings to consent with nature."]},{"Kind":"FieldSection","Title":"Classification","Fields":[{"Label":"Alternate Titles","Value":"Hymn of Cleanthes; Hymn to Jupiter"},{"Label":"Key Concepts","Value":"Zeus; logos; providence; fate; law; cosmic order; hymn; piety"},{"Label":"Methodology","Value":"Early Stoic argument, poetic theology, dialectical definition, and doxographic reconstruction from later testimony."},{"Label":"Structure","Value":"The public page presents the title, status, evidence basis, philosophical focus, and relation to Cleanthes wider fragmentary corpus rather than pretending a complete book survives."}]},{"Kind":"TextSection","Title":"Arguments","Paragraphs":["Cleanthes presents Zeus as rational cosmic ruler, law, providence, and the ordering logos that summons human beings to consent with nature."]},{"Kind":"FieldSection","Title":"Influence","Fields":[{"Label":"Influenced By","Value":"Zeno of Citium, Heraclitus, Socratic ethics, Cynic discipline, early Stoic dialectic, Greek religious poetry, and the Athenian Stoa."},{"Label":"Influence On","Value":"Chrysippus, later Stoicism, Roman Stoic reception, theological readings of Stoic providence, and modern reconstructions of early Stoic doctrine."}]},{"Kind":"TextSection","Title":"Significance","Paragraphs":["Accepted as Cleanthes direct transmitted poem, supported by Wikisource, Gutenberg, Eulogikon, fragment collections, and scholarship on Stoic theology.","The work matters because it shows how early Stoicism joined logic, physics, ethics, theology, language, art, and civic order before the system was later reorganized by Chrysippus."]},{"Kind":"TextSection","Title":"Evidence Note","Paragraphs":["Accepted as Cleanthes direct transmitted poem, supported by Wikisource, Gutenberg, Eulogikon, fragment collections, and scholarship on Stoic theology."]},{"Kind":"RawSection","Title":"Full Text","BodyHtml":"\u003cp class=\"dz-philo__section-copy dz-philo__full-text-source\"\u003eFull text from \u003ca href=\"https://en.wikisource.org/wiki/The_Hymn_of_Cleanthes\"\u003eWikisource: The Hymn of Cleanthes\u003c/a\u003e.\u003c/p\u003e\n \u003carticle class=\"dz-philo__full-text-body\"\u003e\n\u003cspan\u003e\u003cspan title=\"Page:The\u0026#95;hymn\u0026#95;of\u0026#95;Cleanthes;\u0026#95;Greek\u0026#95;text\u0026#95;tr.\u0026#95;into\u0026#95;English\u0026#95;(IA\u0026#95;hymnofcleanthesg00clearich).pdf/3\"\u003e\u003cspan\u003e\u0026#8203;\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e \n\u003cp\u003e\u003ci\u003eTEXTS FOR STUDENTS. No. 26\u003c/i\u003e\n\u003c/p\u003e\n \u003chr /\u003e\n\u003cp\u003e\u003cspan\u003eTHE\u003c/span\u003e\n\u003c/p\u003e\u003cp\u003e\u003cspan\u003eHYMN OF CLEANTHES\u003c/span\u003e\n\u003c/p\u003e\u003cp\u003eGREEK TEXT TRANSLATED INTO\u003cbr /\u003e\nENGLISH\n\u003c/p\u003e\u003cp\u003e\u003cspan\u003eWITH BRIEF INTRODUCTION AND NOTES\u003c/span\u003e\n\u003c/p\u003e\u003cp\u003e\u003cspan\u003eBY\u003c/span\u003e\n\u003c/p\u003e\u003cp\u003eE. H. BLAKENEY, M.A.\n\u003c/p\u003e\n\n\n\u003cp\u003e\u0026#32;\n\u003c/p\u003e\n\n\n\u003cp\u003e \u003cspan\u003e\u003cspan\u003e\u003cspan\u003e \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\n\u003cspan\u003e\u003cspan title=\"Page:The\u0026#95;hymn\u0026#95;of\u0026#95;Cleanthes;\u0026#95;Greek\u0026#95;text\u0026#95;tr.\u0026#95;into\u0026#95;English\u0026#95;(IA\u0026#95;hymnofcleanthesg00clearich).pdf/5\"\u003e\u003cspan\u003e\u0026#8203;\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15620827\" /\u003e\n\u003cp\u003e\u003cspan\u003eTEXTS FOR STUDENTS. No. 26\u003c/span\u003e\n\u003c/p\u003e\n\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431518\" /\u003e\u003chr /\u003e\n\u003cp\u003e\u003cspan\u003eGENERAL EDITORS: \u003cspan\u003eCaroline A. J. Skeel, D.Lit.;\u003c/span\u003e\u003cbr /\u003e\n\u003cspan\u003eH. J. White, D.D.; J. P. Whitney, D.D., D.C.L.\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\u003cp\u003e\u003cbr /\u003e\n\u003cspan\u003eTHE\u003c/span\u003e\n\u003c/p\u003e\u003cp\u003e\u003cspan\u003eHYMN OF CLEANTHES\u003c/span\u003e\n\u003c/p\u003e\u003cp\u003eGREEK TEXT TRANSLATED INTO\u003cbr /\u003e\nENGLISH\n\u003c/p\u003e\u003cp\u003e\u003cspan\u003eWITH BRIEF INTRODUCTION AND NOTES\u003c/span\u003e\n\u003c/p\u003e\u003cp\u003e\u003cspan\u003eBY\u003c/span\u003e\n\u003c/p\u003e\u003cp\u003eE. H. BLAKENEY, M.A.\n\u003c/p\u003e\n\u0026#160;\n\u003cp\u003e\u003cspan\u003eLONDON\u003c/span\u003e\n\u003c/p\u003e\u003cp\u003eSOCIETY FOR PROMOTING\u003cbr /\u003e\nCHRISTIAN KNOWLEDGE\n\u003c/p\u003e\u003cp\u003e\u003cspan\u003eNEW YORK: THE MACMILLAN COMPANY\u003c/span\u003e\n\u003c/p\u003e\u003cp\u003e\u003cspan\u003e1921\u003c/span\u003e\n\u003c/p\u003e\n\u0026#32;\n\n\u003cp\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r11285303\" /\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431515\" /\u003e\u003cspan\u003e\u003cspan\u003e\u003cspan\u003e \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\n\u003cspan\u003e\u003cspan title=\"Page:The\u0026#95;hymn\u0026#95;of\u0026#95;Cleanthes;\u0026#95;Greek\u0026#95;text\u0026#95;tr.\u0026#95;into\u0026#95;English\u0026#95;(IA\u0026#95;hymnofcleanthesg00clearich).pdf/6\"\u003e\u003cspan\u003e\u0026#8203;\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e \n\u003cp\u003e\u003cspan\u003e“The Hymn to Zeus is a splendid attempt to bring into harmony the author of nature with the traditional Zeus, and divine providence with his will. There is no attempt to discredit orthodoxy, but rather to purify it and use its elements of truth for a higher purpose.”—\u003cspan\u003e\u003ca href=\"/wiki/Author:John_Pentland_Mahaffy\" title=\"Author:John Pentland Mahaffy\"\u003eMahaffy\u003c/a\u003e\u003c/span\u003e.\u003c/span\u003e\n\u003c/p\u003e\n\n\n\u003cp\u003e\u0026#32;\n\u003c/p\u003e\n\n\u003cp\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r11285303\" /\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431515\" /\u003e\u003cspan\u003e\u003cspan\u003e\u003cspan\u003e \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\n\u003cspan\u003e\u003cspan title=\"Page:The\u0026#95;hymn\u0026#95;of\u0026#95;Cleanthes;\u0026#95;Greek\u0026#95;text\u0026#95;tr.\u0026#95;into\u0026#95;English\u0026#95;(IA\u0026#95;hymnofcleanthesg00clearich).pdf/7\"\u003e\u003cspan\u003e\u0026#8203;\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15620827\" /\u003e\n\u003cp\u003e\u003cspan\u003eTHE HYMN OF CLEANTHES\u003c/span\u003e\n\u003c/p\u003e\n\n\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15620827\" /\u003e\n\u003cp\u003eNOTE ON CLEANTHES AND THE STOICS.\n\u003c/p\u003e\n\n\u003cp\u003e\u003cspan\u003eCleanthes\u003c/span\u003e, the Stoic philosopher, was born at Assos, in the Troad, about the year 331 \u003cspan\u003eB.C.\u003c/span\u003e and died at an advanced age in 232 \u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r14506028\" /\u003e\u003cspan\u003eB.C.\u003c/span\u003e The successor to Zeno, the founder of Stoicism, he was president of the Stoa for over thirty years and was himself succeeded by Chrysippus. He was evidently a man of profound earnestness and masterful energy, combining strong intellectual convictions with deep religious feeling.\n\u003c/p\u003e\u003cp\u003eLike all the great teachers of his school, he must be reckoned as a pantheist, though (as \u003ca href=\"/wiki/Author:Henry_Osborn_Taylor\" title=\"Author:Henry Osborn Taylor\"\u003eTaylor\u003c/a\u003e notes, \u003ci\u003eAncient Ideals\u003c/i\u003e, i. 376) Stoic emotions about the divine are diverse, often vague, springing from a deep-seated reverence for all-ruling “law” (call it what we will—Destiny, Nature, Zeus, Providence, or the Universal Reason). In Stoicism, though in some respects Cleanthes revolutionized the study of physics, which he regarded as giving the surest rule for human conduct generally, the main interest of the creed lies in its moral postulates. Physics is to be regarded as the scaffolding of ethics.\n\u003c/p\u003e\u003cp\u003eAmong the great prophets of ancient Israel religion became at once “universal and individual, centred in the inner life of the subject” (\u003ca href=\"/wiki/Author:Edward_Caird\" title=\"Author:Edward Caird\"\u003eCaird\u003c/a\u003e, \u003ci\u003eEvolution of Religion\u003c/i\u003e, ii. 119); and a not dissimilar process 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 supreme appeal.\n\u003c/p\u003e\u003cp\u003eStoicism, as \u003ca href=\"/wiki/Author:Alexander_Grant\" title=\"Author:Alexander Grant\"\u003eGrant\u003c/a\u003e has shown (\u003ci\u003eEthics of Aristotle\u003c/i\u003e), was\u0026#32;\u003cspan\u003e\u003cspan title=\"Page:The\u0026#95;hymn\u0026#95;of\u0026#95;Cleanthes;\u0026#95;Greek\u0026#95;text\u0026#95;tr.\u0026#95;into\u0026#95;English\u0026#95;(IA\u0026#95;hymnofcleanthesg00clearich).pdf/8\"\u003e\u003cspan\u003e\u0026#8203;\u003c/span\u003e\u003c/span\u003e\u003c/span\u003eless a genuine product of Hellenic thought than an importation from the East. It represented a synthesis between Hellenism and Oriental speculation. Not one of the greater Stoic teachers was a native of Greece proper. It is worth remembering that the Apostle Paul’s birthplace, Tarsus, was a stronghold of the creed of the Stoics; and there is no reason to suppose that Paul was a stranger to their tenets. Lactantius (\u003ci\u003eInstitutes\u003c/i\u003e, iv. 9) admits that Zeno had anticipated certain features of Christian teaching: “ \u003cspan title=\"Zeno represents the Logos as the arranger of things in nature, and the framer of the universe.\"\u003eZeno rerum naturæ dispositorem atque opificem universitatis \u003cspan lang=\"grc\" dir=\"ltr\"\u003eλόγον\u003c/span\u003e prædicat\u003c/span\u003e”; and the words in Heb. ii. 10 have a distinctly Stoic flavour: \u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eδι᾽ ὃν τὰ πάντα καὶ δι᾽ οὗ τὰ πάντα\u003c/span\u003e (God is the final and efficient cause of all things). Certainly the Stoic system foreshadowed the doctrine of a true brotherhood of man.\n\u003c/p\u003e\u003cp\u003eWhat was peculiar to Stoicism was its constant insistence on Morality, and its “grim earnestness and devout submission to the divine will.” Virtue, in that system, is alone good; vice bad; all other things are \u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eἀδιάφορα\u003c/span\u003e (indifferent). It was in a strictly practical spirit that Stoic ethics was developed by the Romans, as we see in Seneca; but the later Stoicism, confronted with the facts of life, had in some points to soften the rigid outlines of earlier theory, just because the idealism and the pessimism of that earlier theory were fatal to any effort of moral reform; “the cold, flawless perfection of triumphant reason was an impossible model, which could only discourage and repel aspirants to the higher life” (\u003ca href=\"/wiki/Author:Samuel_Dill\" title=\"Author:Samuel Dill\"\u003eDill\u003c/a\u003e, \u003ci\u003eRoman Society\u003c/i\u003e, bk. iii., chap. i.). There was no room in such an austere doctrine for the\u0026#32;\u003cspan\u003e\u003cspan title=\"Page:The\u0026#95;hymn\u0026#95;of\u0026#95;Cleanthes;\u0026#95;Greek\u0026#95;text\u0026#95;tr.\u0026#95;into\u0026#95;English\u0026#95;(IA\u0026#95;hymnofcleanthesg00clearich).pdf/9\"\u003e\u003cspan\u003e\u0026#8203;\u003c/span\u003e\u003c/span\u003e\u003c/span\u003eChristian virtue of humility or of pity; there the system broke down.\n\u003c/p\u003e\u003cp\u003eSome of the paradoxes of the “Porch” (notably the crowning paradox of the “Sapiens,” the ideal wise man—an impossible figure) are keenly ridiculed by Horace (\u003ci\u003eSat.\u003c/i\u003e I. iii. 124 \u003ci\u003esq.\u003c/i\u003e, II. iii. \u003ci\u003epassim\u003c/i\u003e, vii. 83 \u003ci\u003esq.\u003c/i\u003e “The Christian’s Ideal Figure could never be accepted by the Stoic as an example of his typical Wise Man” \u0026#91;\u003ca href=\"/wiki/Author:Edwyn_Robert_Bevan\" title=\"Author:Edwyn Robert Bevan\"\u003eE. R. Bevan\u003c/a\u003e, \u003ci\u003eStoics and Sceptics\u003c/i\u003e, p. 70]); but, in his later years, it is probable that Horace learnt to appreciate better the doctrine of the Stoics and to view their system with more sympathy. \n\u003c/p\u003e\u003cp\u003eThe pantheism of the later Stoics tended, it is clear, more and more towards theism; God had become to these philosophers (\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r14767791\" /\u003e\u003cspan title=\"\u0026#91;sic\u0026#93; \u0026#39;Epictetus\u0026#39;\"\u003eEpicurus\u003c/span\u003e is a case in point) less of an abstraction, more and more of a “living presence”; we may do well to remember the famous motto which Seneca lays down as a rule of life in his tenth letter. And closely bound up with its doctrine of God is the Stoic doctrine of immortality. True, the older Stoics permitted themselves little more than the hope of a limited immortality; but their thought of Death was far from that of a mere extinction (as we find it set forth in Eastern speculation); rather death was the resolution of man’s earthly nature into its original elements—a dissolution of the body—while the animating principle, the soul, returns to its native birthplace “in the heavenlies.” We may compare Virgil’s line (\u003ci\u003eÆn.\u003c/i\u003e vi. 730),\u0026#32;\u003cspan\u003e\u003cspan title=\"Page:The\u0026#95;hymn\u0026#95;of\u0026#95;Cleanthes;\u0026#95;Greek\u0026#95;text\u0026#95;tr.\u0026#95;into\u0026#95;English\u0026#95;(IA\u0026#95;hymnofcleanthesg00clearich).pdf/10\"\u003e\u003cspan\u003e\u0026#8203;\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e“\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r14767791\" /\u003e\u003cspan title=\"there is a fiery vigour and a celestial origin\"\u003eigneus est ollis vigor et cælestis origo\u003c/span\u003e,” with the solemn words of Eccles. xii. 7,\n\u003c/p\u003e\u003cp\u003eWhat the position of Cleanthes really was, in the sphere of religion, we can never fully ascertain; we possess his teaching only in fragments, and we cannot properly judge a thinker by the \u003ci\u003edisjecta membra\u003c/i\u003e of his philosophy. But we seem to discover in Cleanthes, when we read his hymn (was it written in early, middle, or later life?), a genuinely religious man, “bent on giving a theological interpretation of the world, and breathing a pious submission to the world-order which it is refreshing to feel and come in contact with” (\u003ca href=\"/wiki/Author:William_Leslie_Davidson\" title=\"Author:William Leslie Davidson\"\u003eDavidson\u003c/a\u003e, \u003ci\u003eThe Stoic Creed\u003c/i\u003e, p. 27). Notwithstanding the materialism apparent in his physical speculations, “he can yet infuse into his submission to the cosmic order such an amount of willing acquiescence as to give the impression of the deepest religious feeling” (\u003ci\u003eib.\u003c/i\u003e, p. 229). \u003ca href=\"/wiki/Author:Joseph_Barber_Lightfoot\" title=\"Author:Joseph Barber Lightfoot\"\u003eLightfoot\u003c/a\u003e was justified in calling his hymn the noblest expression of heathen devotion which Greek literature has preserved to us. Nothing quite so impressive, of its kind, was ever again to appear in pagan history till, nearly half a millennium later, Stoicism was destined to produce its final and exquisite fruit in the Meditations of the Emperor Marcus Aurelius.\u0026#32;\n\u003c/p\u003e\n\n\u003cp\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r11285303\" /\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431515\" /\u003e\u003cspan\u003e\u003cspan\u003e\u003cspan\u003e \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\n\u003cspan\u003e\u003cspan title=\"Page:The\u0026#95;hymn\u0026#95;of\u0026#95;Cleanthes;\u0026#95;Greek\u0026#95;text\u0026#95;tr.\u0026#95;into\u0026#95;English\u0026#95;(IA\u0026#95;hymnofcleanthesg00clearich).pdf/10\"\u003e\u003cspan\u003e\u0026#8203;\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15620827\" /\u003e\n\u003cp\u003eGREEK TEXT OF THE HYMN.\n\u003c/p\u003e\n\n \u003cspan\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eΚύδιστ᾽ ἀθανάτων, πολυώνυμε, παγκρατὲς ἀεὶ\u003c/span\u003e\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eΖεῦ, φύσεως ἀρχηγέ, νόμου μέτα πάντα κυβερνῶν,\u003c/span\u003e\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eχαῖρε· σὲ γὰρ πάντεσσι θέμις θνητοῖσι προσαυδᾶν.\u003c/span\u003e\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eἐκ σοῦ γὰρ γένος ἐσμέν, ἑνὸς\u003c/span\u003e \u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eμίμημα λαχόντες\u003c/span\u003e\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u0026#32;\u003cspan\u003e\u003cspan title=\"Page:The\u0026#95;hymn\u0026#95;of\u0026#95;Cleanthes;\u0026#95;Greek\u0026#95;text\u0026#95;tr.\u0026#95;into\u0026#95;English\u0026#95;(IA\u0026#95;hymnofcleanthesg00clearich).pdf/11\"\u003e\u003cspan\u003e\u0026#8203;\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15968835\" /\u003e\u003cspan\u003e5 \u003c/span\u003e\u003cspan\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eμοῦνον, ὅσα ζώει τε καὶ ἕρπει θνήτ᾽ ἐπὶ γαῖαν.\u003c/span\u003e\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eτῷ σε καθυμνήσω, καὶ σὺν κράτος αἰὲν ἀείσω.\u003c/span\u003e\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eσοὶ δὴ πᾶς ὅδε κόσμος ἑλισσόμενος περὶ γαῖαν\u003c/span\u003e\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eπείθεται, ᾗ κεν ἄγῃς, καὶ ἑκὼν ὑπὸ σεῖο κρατεῖται·\u003c/span\u003e\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eτοῖον ἔχεις ὑποεργὸν ἀνικήτοις ἐνὶ χερσὶν\u003c/span\u003e\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003e10 \u003c/span\u003e\u003cspan\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eἀμφήκη, πυρόεντα, ἀειζώοντα κεραυνόν.\u003c/span\u003e\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eτοῦ γὰρ ὑπὸ πληγῆς φύσεως πάντ᾽ ἐρρίγασιν,\u003c/span\u003e\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eᾧ σὺ κατευθύνεις κοινὸν λόγον ὃς διὰ πάντων\u003c/span\u003e\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eφοιτᾷ, μιγνύμενος μεγάλους μικροῖς τε φάεσσιν,\u003c/span\u003e\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eὡς τόσσος γεγαὼς, ὕπατος βασιλεὺς διὰ παντός.\u003c/span\u003e\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003e15 \u003c/span\u003e\u003cspan\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eοὐδέ τι γίγνεται ἔργον ἐπὶ χθανὶ σοῦ δίχα, δαῖμον,\u003c/span\u003e\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eοὔτε κατ\u0027 αἰθέριον θεῖον πόλον οὔτ᾽ ἐνὶ πόντῳ,\u003c/span\u003e\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eπλὴν ὁπόσα ῥέζουσι κακοὶ σφετέρῃσιν ἀνοίαις.\u003c/span\u003e\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eἀλλὰ σὺ καὶ τὰ περισσὰ ἐπίστασαι ἄρτια θεῖναι,\u003c/span\u003e\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eκαὶ κοσμεῖν τὰ ἄκοσμα, καὶ οὐ φίλα σοὶ φίλα ἐστίν.\u003c/span\u003e\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003e20 \u003c/span\u003e\u003cspan\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eὧδε γὰρ εἰς ἕν ἅπαντα συνήρμοκας ἐσθλὰ κακοῖσιν,\u003c/span\u003e\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eὥσθ᾽ ἕνα γίγνεσθαι πάντων λόγον αἰὲν ἐόντα,\u003c/span\u003e\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eὃν φεύγοντες ἐῶσιν ὅσοι θνητῶν κακοί εἰσι\u003c/span\u003e\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eδύσμοροι, οἵ τ᾽ ἀγαθῶν μὲν ἀεὶ κτῆσιν ποθέοντες\u003c/span\u003e\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eοὔτ᾽ ἐσορῶσι θεοῦ κοινὸν νόμον, οὔτε κλύουσιν,\u003c/span\u003e\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003e25 \u003c/span\u003e\u003cspan\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eᾧ κεν πειθόμενοι σὺν νῷ βίον ἐσθλὸν ἔχοιεν,\u003c/span\u003e\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eαὐτοὶ δ᾽ αὖθ᾽ ὁρμῶσιν ἄνευ καλοῦ ἄλλος ἐπ᾽ ἄλλα.\u003c/span\u003e\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eοἱ μὲν ὑπὲρ δόξης σπουδὴν δυσέριστον ἔχοντες,\u003c/span\u003e\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eοἱ δ᾽ ἐπὶ κερδοσύνας τετραμμένοι οὐδενὶ κόσμῳ,\u003c/span\u003e\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eἄλλοι δ᾽ εἰς ἄνεσιν καὶ σώματος ἡδέα ἔργα,\u003c/span\u003e\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003e30 \u003c/span\u003e\u003cspan\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eσπεύδοντες μάλα πάμπαν ἐναντία τῶνδε γενέσθαι,\u003c/span\u003e\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eἀλλὰ Ζεῦ πάνδωρε, κελαινεφές, ἀρχικέραυνε,\u003c/span\u003e\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eἀνθρώπους ῥύσιο ἀπειροσύνης ἀπὸ λυγρῆς,\u003c/span\u003e\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eἣν σύ, πάτερ, σκέδασον ψυχῆς ἀπο, δὸς δὲ κυρῆσαι\u003c/span\u003e\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eγνώμης, ᾗ πίσυνος σὺ δίκης μέτα πάντα κυβερνᾷς,\u003c/span\u003e\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003e35 \u003c/span\u003e\u003cspan\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eὄφρ᾽ ἂν τιμηθέντες ἀμειβώμεσθά σε τιμῇ\u003c/span\u003e\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eὑμνοῦντες τὰ σὰ ἔργα διηνεκές, ὡς ἐπέοικε\u003c/span\u003e\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eθνητὸν ἐόντ᾽, ἐπεὶ οὔτε βροτοῖς γέρας ἄλλο τι μεῖζον,\u003c/span\u003e\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eοὔτε θεοῖς, ἢ κοινὸν ἀεὶ νόμον ἐν δίκῃ ὑμνεῖν.\u003c/span\u003e\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\n\n\u003cp\u003e\u0026#32;\n\u003c/p\u003e\n\n\u003cp\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r11285303\" /\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431515\" /\u003e\u003cspan\u003e\u003cspan\u003e\u003cspan\u003e \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\n\u003cspan\u003e\u003cspan title=\"Page:The\u0026#95;hymn\u0026#95;of\u0026#95;Cleanthes;\u0026#95;Greek\u0026#95;text\u0026#95;tr.\u0026#95;into\u0026#95;English\u0026#95;(IA\u0026#95;hymnofcleanthesg00clearich).pdf/12\"\u003e\u003cspan\u003e\u0026#8203;\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15620827\" /\u003e\n\u003cp\u003eTRANSLATION OF THE GREEK TEXT.\n\u003c/p\u003e\n\n\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15968835\" /\u003e\u003cspan\u003eMost glorious of Immortals, mighty God,\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003eInvoked by many a name, O sovran King\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003eOf universal Nature, piloting\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003eThis world in harmony with Law,—all hail!\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003eThee it is meet that mortals should invoke,\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003eFor we Thine offspring are, and sole of all\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003e \u003cspan\u003e\u003csup\u003e5\u003c/sup\u003e\u003c/span\u003eCreated things that live and move on earth\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003eReceive from Thee the image of the One.\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003eTherefore I praise Thee, and shall hymn Thy power\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003eUnceasingly. Thee the wide world obeys,\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003eAs onward ever in its course it rolls\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003eWhere\u0027er Thou guidest, and rejoices still\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003eBeneath Thy sway so strong a minister\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003eIs held by Thine unconquerable hands,—\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15337881\" /\u003e\u003cspan\u003e\u003csup\u003e10\u003c/sup\u003e\u003c/span\u003eThat two-edged thunderbolt of living fire\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003eThat never fails. Under its dreadful blow\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003eAll Nature reels; therewith Thou dost direct\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003eThe Universal Reason which, commixt\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003eWith all the greater and the lesser lights,\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003eMoves thro\u0027 the Universe. How great Thou art,\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003eThe Lord supreme for ever and for aye!\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15337881\" /\u003e\u003cspan\u003e\u003csup\u003e15\u003c/sup\u003e\u003c/span\u003eNo work is wrought apart from Thee, O God,\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003eOr in the world, or in the heaven above,\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003eOr on the deep, save only what is done\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003eBy sinners in their folly. Nay, Thou canst\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003eMake the rough smooth, bring wondrous order forth\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003eFrom chaos; in Thy sight unloveliness\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003eSeems beautiful; for so Thou hast fitted things\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15337881\" /\u003e\u003cspan\u003e\u003csup\u003e20\u003c/sup\u003e\u003c/span\u003eTogether, good and evil, that there reigns\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003eOne everlasting Reason in them all.\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003eThe wicked heed not this, but suffer it\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003eTo slip, to their undoing; these are they\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u0026#32;\u003cspan\u003e\u003cspan title=\"Page:The\u0026#95;hymn\u0026#95;of\u0026#95;Cleanthes;\u0026#95;Greek\u0026#95;text\u0026#95;tr.\u0026#95;into\u0026#95;English\u0026#95;(IA\u0026#95;hymnofcleanthesg00clearich).pdf/13\"\u003e\u003cspan\u003e\u0026#8203;\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15968835\" /\u003e\u003cspan\u003eWho, yearning ever to secure the good,\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003eMark not nor hear the law of God, by wise\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15337881\" /\u003e\u003cspan\u003e\u003csup\u003e25\u003c/sup\u003e\u003c/span\u003eObedience unto which they might attain\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003eA nobler life, with Reason harmonized.\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003eBut now, unbid, they pass on divers paths\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003eEach his own way, yet knowing not the truth,—\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003eSome in unlovely striving for renown,\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003eSome bent on lawless gains, on pleasure some,\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15337881\" /\u003e\u003cspan\u003e\u003csup\u003e30\u003c/sup\u003e\u003c/span\u003eWorking their own undoings self-deceived.\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003eO Thou most bounteous God that sittest throned\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003eIn clouds, the Lord of lightning, save mankind\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003eFrom grievous ignorance! Oh, scatter it\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003eFar from their souls, and grant them to achieve\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003eTrue knowledge, on whose might Thou dost rely\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003eTo govern all the world in righteousness;\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15337881\" /\u003e\u003cspan\u003e\u003csup\u003e35\u003c/sup\u003e\u003c/span\u003eThat so, being honoured, we may Thee requite\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003eWith honour, chanting without pause Thy deeds,\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003eAs all men should: since greater guerdon ne\u0027er\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003eBefalls or man or god than evermore\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003eDuly to praise the Universal Law.\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan\u003e\u003cbr /\u003e\u003c/span\u003e\n\u003cp\u003e\u0026#32;\n\u003c/p\u003e\n\n\u003cp\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r11285303\" /\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431515\" /\u003e\u003cspan\u003e\u003cspan\u003e\u003cspan\u003e \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\n\u003cspan\u003e\u003cspan title=\"Page:The\u0026#95;hymn\u0026#95;of\u0026#95;Cleanthes;\u0026#95;Greek\u0026#95;text\u0026#95;tr.\u0026#95;into\u0026#95;English\u0026#95;(IA\u0026#95;hymnofcleanthesg00clearich).pdf/13\"\u003e\u003cspan\u003e\u0026#8203;\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15620827\" /\u003e\n\u003cp\u003eARGUMENT OF THE HYMN. \n\u003c/p\u003e\n\n\u003cp\u003e(1) Cleanthes feels himself akin to the divine, and therefore worthy to hold communion with it; (2) he expresses his admiration for, and submission to, the divine order of the world; (3) he recognizes 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 ignorance; and (5) closes with an apostrophe in praise of God\u0027s law.\n\u003c/p\u003e\n\n\u003cp\u003e\u0026#32;\n\u003c/p\u003e\n\n\u003cp\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r11285303\" /\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431515\" /\u003e\u003cspan\u003e\u003cspan\u003e\u003cspan\u003e \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\n\u003cspan\u003e\u003cspan title=\"Page:The\u0026#95;hymn\u0026#95;of\u0026#95;Cleanthes;\u0026#95;Greek\u0026#95;text\u0026#95;tr.\u0026#95;into\u0026#95;English\u0026#95;(IA\u0026#95;hymnofcleanthesg00clearich).pdf/14\"\u003e\u003cspan\u003e\u0026#8203;\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15620827\" /\u003e\n\u003cp\u003eCOMMENTARY.\n\u003c/p\u003e\n\n\u003cp\u003e1. \u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eπολυώνυμε\u003c/span\u003e: most of the “di majores” are called \u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eπολυώνυμοι\u003c/span\u003e by the poets (e.g., Dionysus, with his sixty titles: he was distinctly \u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eπολυειδὴς καὶ πολύμορφος\u003c/span\u003e, Plut. \u003ci\u003eMoralia\u003c/i\u003e, 389ᶜ). \u003ci\u003eCf.\u003c/i\u003e Theocr. xv. 109 (Aphrodite), \u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eπολυώνυμε καὶ πολύναε\u003c/span\u003e. So Artemis is designated in Aristophanes by the titles Dictynna, Agrotera, Pandrosus, Phosphorus, Tauropolis: \u003ca href=\"/wiki/Author:Benjamin_Bickley_Rogers\" title=\"Author:Benjamin Bickley Rogers\"\u003eRogers\u003c/a\u003e on \u003ci\u003eWasps\u003c/i\u003e, 368, \u003ca href=\"/wiki/Author:Robinson_Ellis\" title=\"Author:Robinson Ellis\"\u003eEllis\u003c/a\u003e on Catull. xxxiv. 21, sis quocunque tibi placet | sancta nomine. In Babylonian mythology the god of Babylon received the names, attributes, and powers of the older deities (Merodach or Mardük=Ea=Hadad=Sîn: \u003ci\u003ecf.\u003c/i\u003e \u003ca href=\"/wiki/Author:Archibald_Henry_Sayce\" title=\"Author:Archibald Henry Sayce\"\u003eSayce\u003c/a\u003e, \u003ci\u003eGifford Lectures\u003c/i\u003e, 1902, p. 329); similarly Egyptian theology saw in the various gods mere forms of one divinity (for example, Nu=Temu=Rā. As Rā was the father of the gods, every god in the Egyptian pantheon represents some phase of him, and he represents every god: \u003ca href=\"/wiki/Author:Ernest_Alfred_Wallis_Budge\" title=\"Author:Ernest Alfred Wallis Budge\"\u003eBudge\u003c/a\u003e, \u003ci\u003eEgyptian Religion\u003c/i\u003e, chap. iii). In the \u003ci\u003eRig-Veda\u003c/i\u003e (i. 164, 46) one poet says: “That which is \u003ci\u003eOne\u003c/i\u003e the sages name in various ways—Agni, Yama, Mâtarisvan.” The thoughtful Hindu of to-day looks through the maze of his mythology to the philosophical background of the One eternal self-existent Being in whose unity all visible symbols are gathered (\u003ca href=\"/wiki/Author:Monier_Monier-Williams\" title=\"Author:Monier Monier-Williams\"\u003eMonier-Williams\u003c/a\u003e, \u003ci\u003eIndian Wisdom\u003c/i\u003e, chap. i.). For a note on \u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eπολυώνυμος\u003c/span\u003e see \u003ca href=\"/wiki/Author:Edward_Ernest_Sikes\" title=\"Author:Edward Ernest Sikes\"\u003eSykes\u003c/a\u003e and \u003ca href=\"/wiki/Author:Thomas_William_Allen\" title=\"Author:Thomas William Allen\"\u003eAllen\u003c/a\u003e on Homeric \u003ci\u003eHymn to Demeter\u003c/i\u003e, 18. The word appears to have possessed a special significance from the Stoic standpoint, as Diogenes Laertius indicates. The concept implied in ll. 1, 2 is criticized by St. Basil, \u003ci\u003eHexæm\u003c/i\u003e. Hom. i. On \u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eἀρχηγός\u003c/span\u003e, \u003ci\u003ecf.\u003c/i\u003e Clem. Alex., \u003ci\u003eStrom.\u003c/i\u003e vii. 840,\n\u003c/p\u003e\u003cp\u003e2. \u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eνόμου\u003c/span\u003e: \u003ci\u003ecf.\u003c/i\u003e Cic. \u003ci\u003ede Nat. Deor.\u003c/i\u003e i. 36, Zeno naturalem legem divinam esse putat eamque vim obtinere (=\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eἐνεργεῖ\u003c/span\u003e) recta imperantem prohibentemque contraria. Heraclitus was the first to identify the law of nature with the will of\u0026#32;\u003cspan\u003e\u003cspan title=\"Page:The\u0026#95;hymn\u0026#95;of\u0026#95;Cleanthes;\u0026#95;Greek\u0026#95;text\u0026#95;tr.\u0026#95;into\u0026#95;English\u0026#95;(IA\u0026#95;hymnofcleanthesg00clearich).pdf/15\"\u003e\u003cspan\u003e\u0026#8203;\u003c/span\u003e\u003c/span\u003e\u003c/span\u003eGod: frag. 91, \u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eτρέφονται πάντες οἱ ἀνθρώπινοι νόμοι ὑπὸ ἑνὸς τοῦ θείου\u003c/span\u003e. This view was adopted by the Roman jurists (\u003ci\u003ecf.\u003c/i\u003e Cic. \u003ci\u003ede Legg.\u003c/i\u003e ii. 8, “law is no device of man”); and Wordsworth in his \u003ci\u003e\u003ca href=\"https://zh.wikisource.org/wiki/Poems_(Wordsworth,_1815)/Volume_2/Ode_to_Duty\" title=\"Poems (Wordsworth, 1815)/Volume 2/Ode to Duty\"\u003eOde to Duty\u003c/a\u003e\u003c/i\u003e has made the thought current coin—“stern daughter of the voice of God, O Duty!” Cleanthes is several times referred to in Cic. \u003ci\u003ede Nat. Deor.\u003c/i\u003e—\u003ci\u003ee.g.\u003c/i\u003e ii. § 13, iii. § 16 (see \u003ca href=\"/wiki/Author:John_Eyton_Bickersteth_Mayor\" title=\"Author:John Eyton Bickersteth Mayor\"\u003eJ. B. Mayor’s\u003c/a\u003e notes): \u003ci\u003ecf.\u003c/i\u003e also Minucius, 19, § 10.\n\u003c/p\u003e\u003cp\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eκυβερνῶν\u003c/span\u003e: \u003ci\u003ecf.\u003c/i\u003e 1. 29, Parmenides, frag. 12, (in the midst of these circles is the) \u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eδαίμων ἢ πάντα κυβερνᾷ\u003c/span\u003e, viz. the dea genetrix (Aphrodite, acc. to Plut. \u003ci\u003eAmator.\u003c/i\u003e 13; but \u003ci\u003ecf.\u003c/i\u003e Burnet, \u003ci\u003e\u003ca href=\"https://zh.wikisource.org/wiki/Early_Greek_Philosophy\" title=\"Early Greek Philosophy\"\u003eEarly Greek Philosophy\u003c/a\u003e\u003c/i\u003e, 2nd ed., § 94). For \u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eκυβερνᾶν\u003c/span\u003e in metaph. sense, see n. in Lightfoot, Ignat.² (\u003ci\u003ePolyc.\u003c/i\u003e ii.).\n\u003c/p\u003e\u003cp\u003e4. \u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eἐκ σοῦ γὰρ γένος ἐσμέν\u003c/span\u003e: see Acts xvii. 28, where the words are given \u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eτοῦ γὰρ καὶ γένος ἐσμέν\u003c/span\u003e. St. Paul \u003ci\u003emay\u003c/i\u003e have derived them directly from the \u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eΦαινόμενα\u003c/span\u003e of Aratus of Soli (in Cilicia), \u003ci\u003eflor.\u003c/i\u003e 270 \u003cspan\u003eb.c.\u003c/span\u003e; but probably they were almost proverbial in the Apostle’s day. The human reason, according to Aratus, is a “fragment” of the divine; it is the doctrine of divine immanence. Man\u0027s moral sense is an “efflux of God,” “a particle (\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eἀπόσπασμα\u003c/span\u003e) of Zeus,” and so far is one with the moral movement of the universe (\u003ci\u003ecf.\u003c/i\u003e \u003ca href=\"/wiki/Author:Gerald_Henry_Rendall\" title=\"Author:Gerald Henry Rendall\"\u003eG. H. Rendall\u003c/a\u003e, \u003ci\u003eMarcus Aurelius Antoninus to Himself\u003c/i\u003e, Introd., p, cxxix): \u003ci\u003ecf.\u003c/i\u003e Eurip. frag. 1007, \u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eὁ νοῦς γὰρ ἡμῶν ἐστιν ἐν ἑκάστῳ θεός\u003c/span\u003e, There is a curious parallel to be found in the so-called \u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eΛΟΓΙΑ ΙΗϹΟΥ\u003c/span\u003e (from an early Greek papyrus discovered nearly twenty-five years ago): [Jesus said] \u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eἔγειρον τὸν λίθον κἀκεῖ εὑρήσεις με, σχίσαν τὸ ξύλον κἀγὼ ἐκεῖ εἰμί\u003c/span\u003e (\u003ci\u003ecf.\u003c/i\u003e Matt. xviii, 20, John xiv. 20, and other passages quoted in Lock and Sanday’s ed., 1897). Compare \u003ca href=\"/wiki/Author:William_Watson_(1858-1935)\" title=\"Author:William Watson (1858-1935)\"\u003eWilliam Watson\u003c/a\u003e, \u003ci\u003eThe Unknown God:\u003c/i\u003e\n\u003c/p\u003e\n\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431465\" /\u003e\n \n\u003cp\u003e“The God I know of I shall ne’er\u003cbr /\u003e\n\u003cspan\u003e\u003c/span\u003eKnow, though he dwells exceeding nigh:\u003cbr /\u003e\n\u003ci\u003eRaise thou the stone and find me there\u003c/i\u003e,\u003cbr /\u003e\n\u003cspan\u003e\u003c/span\u003e\u003ci\u003eCleave thou the wood, and there am I\u003c/i\u003e.”\n\u003c/p\u003e\n\n\n\n\u003cp\u003e\u0026#32;\u003cspan\u003e\u003cspan title=\"Page:The\u0026#95;hymn\u0026#95;of\u0026#95;Cleanthes;\u0026#95;Greek\u0026#95;text\u0026#95;tr.\u0026#95;into\u0026#95;English\u0026#95;(IA\u0026#95;hymnofcleanthesg00clearich).pdf/16\"\u003e\u003cspan\u003e\u0026#8203;\u003c/span\u003e\u003c/span\u003e\u003c/span\u003eWe may recall here the Orphic lines:\n\u003c/p\u003e\n\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431465\" /\u003e\n\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431454\" /\u003e\n\u003cp\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r14767791\" /\u003e\u003cspan title=\"Zeus was born first, Zeus last, god of the bright bolt; Zeus the head, Zeus the middle, and from God all things are made\"\u003eΖεὺς πρῶτος γένετο,\u003c/span\u003e\u003c/span\u003e\u003cbr /\u003e\n\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r14767791\" /\u003e\u003cspan title=\"Zeus was born first, Zeus last, god of the bright bolt; Zeus the head, Zeus the middle, and from God all things are made\"\u003eΖεὺς ὕστατος ἀρχικέραυνος,\u003c/span\u003e\u003c/span\u003e\u003cbr /\u003e\n\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r14767791\" /\u003e\u003cspan title=\"Zeus was born first, Zeus last, god of the bright bolt; Zeus the head, Zeus the middle, and from God all things are made\"\u003eΖεὺς κεφαλὴ, Ζεὺς μέσσα\u003c/span\u003e\u003c/span\u003e\u003cbr /\u003e\n\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r14767791\" /\u003e\u003cspan title=\"Zeus was born first, Zeus last, god of the bright bolt; Zeus the head, Zeus the middle, and from God all things are made\"\u003eΔιὸς δ᾽ ἐκ πάντα τέτυκται.\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\n\n\u003cp\u003eThe pantheistic sense of the word \u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eΖεύς\u003c/span\u003e (v. 2) ought not to be overlooked. God, in the Stoic creed, was not personal (in the Christian sense), but an unknown living Power immanent in Nature—\u003ci\u003enatura naturans\u003c/i\u003e, \u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eεἱμαρμένῃ, νοῦς\u003c/span\u003e.\n\u003c/p\u003e\u003cp\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eἑνὸς μίμημα\u003c/span\u003e: see \u003ca href=\"/wiki/Author:Samuel_Rolles_Driver\" title=\"Author:Samuel Rolles Driver\"\u003eDriver\u003c/a\u003e on Gen. i. 3. Philo describes the spirit (the essence of man\u0027s rational part) as a “figure and impress of divine power,” and goes on to say \u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eμίμημα καὶ ἀπεικόνισμα ἄνθρωπος\u003c/span\u003e (\u003ci\u003ei.e.\u003c/i\u003e \u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eφύσεως λογικῆς\u003c/span\u003e of which God is the \u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eἄρχέτυπον\u003c/span\u003e); \u003ci\u003ecf.\u003c/i\u003e Musonius \u003ci\u003eap. Stob.\u003c/i\u003e \u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eκαθόλου δὲ ἄνθρωπος μίμημα μὲν θεοῦ μόνον τῶν ἐπιγείων ἐστίν\u003c/span\u003e. Clem. Rom. speaks of man as an impress of the divine image (\u003ci\u003ead Cor.\u003c/i\u003e i. 33; \u003ci\u003ecf.\u003c/i\u003e Heb. i. 3); so in Wisd. ii. 23 we read, “God created man to be immortal and made him to be an image of His own eternity” (proper being, R. V.). Plat. \u003ci\u003eTim.\u003c/i\u003e 37ᶜ develops this thought. For the sense \u003ci\u003ecf.\u003c/i\u003e Hom. \u003ci\u003eIl.\u003c/i\u003e xvii. 447, \u003ci\u003eOdyss.\u003c/i\u003e xviii. 131.\n\u003c/p\u003e\u003cp\u003e6. \u003ci\u003eCf.\u003c/i\u003e Ps. cxlv. 1. Aratus, \u003ci\u003ePhænom.\u003c/i\u003e I, \u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eἐκ Διὸς ἀρχώμεσθα τὸν οὐδέποτ᾽ ἄνδρες ἐῶμεν\u003c/span\u003e | \u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eἄρρητον\u003c/span\u003e.\n\u003c/p\u003e\u003cp\u003e7. Cleanthes seems here to be endeavouring to interpret the Cynic formula, “live agreeably to nature” (\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eὁμολογουμένως τῇ φύσει ζῆν\u003c/span\u003e). But in his hands it gets an added meaning, for in nature (\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eφύσις\u003c/span\u003e)—whether the nature of things or man\u0027s inward nature—the Stoic doctor finds a common reason (\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eλόγος\u003c/span\u003e) and a common law (\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eνόμος\u003c/span\u003e). See \u003ca href=\"/wiki/Author:James_Seth\" title=\"Author:James Seth\"\u003eJames Seth’s\u003c/a\u003e \u003ci\u003eStudy of Ethical Principles\u003c/i\u003e (chapter on “Rigorism”); \u003ca href=\"/wiki/Author:Edwyn_Robert_Bevan\" title=\"Author:Edwyn Robert Bevan\"\u003eBevan\u003c/a\u003e, \u003ci\u003eStoics and Sceptics\u003c/i\u003e, lect. i.\n\u003c/p\u003e\u003cp\u003eWe may illustrate the religious attitude of Cleanthes still further by the lines reproduced by Epictetus (\u003ci\u003eEnchirid.\u003c/i\u003e 53):\n\u003c/p\u003e\n\n\u0026#32;\u003cspan\u003e\u003cspan title=\"Page:The\u0026#95;hymn\u0026#95;of\u0026#95;Cleanthes;\u0026#95;Greek\u0026#95;text\u0026#95;tr.\u0026#95;into\u0026#95;English\u0026#95;(IA\u0026#95;hymnofcleanthesg00clearich).pdf/17\"\u003e\u003cspan\u003e\u0026#8203;\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431465\" /\u003e\n\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431454\" /\u003e\n\u003cp\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eἄγου δ᾽ μ᾽, ὦ Ζεῦ, καὶ σύ γ᾽ ἡ Πεπρωμένη\u003c/span\u003e\u003cbr /\u003e\n\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eὅποι ποθ\u0027 ὑμῖν εἰμι διατεταγμένος·\u003c/span\u003e\u003cbr /\u003e\n\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eὡς ἕψομαί γ᾽ ἄοκνος· ἦν δὲ μὴ θέλω\u003c/span\u003e\u003cbr /\u003e\n\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eκακὸς γενόμενος οὐδὲν ἧττον ἔψομαι.\u003c/span\u003e\n\u003c/p\u003e\n\n\n\u003cp\u003eThus rendered by Seneca (\u003ci\u003eEp.\u003c/i\u003e 107, § 10):\n\u003c/p\u003e\n\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431465\" /\u003e\n\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431454\" /\u003e\n\u003cp\u003educ, O parens celsique dominator poli,\u003cbr /\u003e\nquocumque placuit: nulla parendi mora est.\u003cbr /\u003e\nAdsum impiger. fac nolle: comitabor gemens\u003cbr /\u003e\nmalusque patiar facere quod licuit bono.\u003cbr /\u003e\nducunt volentem fata, nolentem trahunt.\n\u003c/p\u003e\n\n\n\u003cp\u003eThe lines are by way of answer to the objection that \u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eπρόνοια\u003c/span\u003e cannot exist with the doctrine of freewill.\n\u003c/p\u003e\u003cp\u003e9. \u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eἀνικήτοις\u003c/span\u003e: Hom. \u003ci\u003eIl.\u003c/i\u003e viii. 30; Soph. \u003ci\u003eO.C.\u003c/i\u003e 1515; Job xlii. 2.\n\u003c/p\u003e\u003cp\u003e10. \u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eκεραυνόν\u003c/span\u003e: from Homer onward the weapon of Zeus (\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eκερουνοφόρος, κεραυνοῦχος\u003c/span\u003e, tonans, tonitrualis). Heracl. frag. 20 with Bywater\u0027s reff., \u003ci\u003eib.\u003c/i\u003e 28, \u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eτὰ δὲ πάντα οἱακίζει κεραυνός\u003c/span\u003e: Ritter-Preller, 28. \u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eκεραυνός\u003c/span\u003e was a semi-oracular word for fire: “The peculiar kind of matter forming, as it were, the body of the Logos, Her. believes to be fire” (\u003ca href=\"/wiki/Author:James_Adam\" title=\"Author:James Adam\"\u003eAdam\u003c/a\u003e, \u003ci\u003eReligious Teachers of Greece\u003c/i\u003e, p. 223). According to Cleanthes the “Logos” was eternal, and so it was conceived by Heraclitus himself; “it” was without beginning or end, piloting (\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eοἱακίζει\u003c/span\u003e) all things through all, like a wary steersman.\n\u003c/p\u003e\u003cp\u003eFor ll. 9-13 \u003ci\u003ecf.\u003c/i\u003e Heb. iv. 12 (\u003ca href=\"/wiki/Author:Brooke_Foss_Westcott\" title=\"Author:Brooke Foss Westcott\"\u003eWestcott\u003c/a\u003e).\n\u003c/p\u003e\u003cp\u003e12. \u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eκοινὸν λόγον\u003c/span\u003e: Ritter-Preller (ed. 7, 1888), 398 (c). In Plotinus the word \u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eλόγος\u003c/span\u003e has several shades of meaning—Reason, Creative power (or activity), etc., \u003ca href=\"/wiki/Author:William_Ralph_Inge\" title=\"Author:William Ralph Inge\"\u003eInge\u003c/a\u003e, \u003ci\u003ePhil. of Plotinus\u003c/i\u003e, i, 156. In Philo we find the \u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eλόγος\u003c/span\u003e separated from the supreme God, and it is frequently personified (as in N.T., John i. 14), becoming the immanent reality of the world (not unlike the Socratean conception of God as \u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eἡ ἐν τῷ παντὶ φρόνησις\u003c/span\u003e, Wordsworth\u0027s “\u003ca href=\"https://zh.wikisource.org/wiki/Poems_(Wordsworth,_1815)/Volume_1/Influence_of_Natural_objects\" title=\"Poems (Wordsworth, 1815)/Volume 1/Influence of Natural objects\"\u003eWisdom and Spirit of the Universe\u003c/a\u003e”: Adam, \u003ci\u003eloc. cit.\u003c/i\u003e, p. 371). In Cleanthes\u0027 hymn, as generally in Stoicism, the world is permeated by\u0026#32;\u003cspan\u003e\u003cspan title=\"Page:The\u0026#95;hymn\u0026#95;of\u0026#95;Cleanthes;\u0026#95;Greek\u0026#95;text\u0026#95;tr.\u0026#95;into\u0026#95;English\u0026#95;(IA\u0026#95;hymnofcleanthesg00clearich).pdf/18\"\u003e\u003cspan\u003e\u0026#8203;\u003c/span\u003e\u003c/span\u003e\u003c/span\u003eReason, which is ethical, not merely intellectual. The emphasis on \u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eκοινός\u003c/span\u003e should not be overlooked. The great masters of Stoicism were cosmopolitan in their outlook, as they were in origin. The \u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eκοινωνία\u003c/span\u003e of the Universe is a familiar thought with them; all men share in the universal reason of God (the world-soul), subject to a \u003ci\u003ecommon\u003c/i\u003e law and a \u003ci\u003ecommon\u003c/i\u003e citizenship. In the Meditations of M. Aurelius it is not without significance that the word \u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eκοινός\u003c/span\u003e (and its compounds) occurs more than eighty times: Dill, \u003ci\u003eRoman Society\u003c/i\u003e, pp. 324 \u003ci\u003esq.\u003c/i\u003e; G. H. Rendall, \u003ci\u003eop. cit.\u003c/i\u003e, Introd., p. cxxxvii. Observe how the author of 4 Maccabees would enlist the Stoic doctrine in the service of Jewish philosophy.\n\u003c/p\u003e\u003cp\u003e13. \u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eδιὰ πάντων φοιτᾷ\u003c/span\u003e: Wordsworth\u0027s \u003ci\u003e\u003ca href=\"https://zh.wikisource.org/wiki/Poems_(Wordsworth,_1815)/Volume_2/Tintern_Abbey\" title=\"Poems (Wordsworth, 1815)/Volume 2/Tintern Abbey\"\u003eTintern Abbey\u003c/a\u003e\u003c/i\u003e, (a Presence) “that rolls thro\u0027 all things.”\n\u003c/p\u003e\u003cp\u003e14. \u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eὕπατος\u003c/span\u003e: often in Homer as an epithet of Zeus.\n\u003c/p\u003e\u003cp\u003e15. \u003ci\u003eCf.\u003c/i\u003e John i. 3. For \u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eδαῖμον\u003c/span\u003e \u003ci\u003ecf.\u003c/i\u003e Bacchyl. iii. 37, \u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eὑπέρβιε δαῖμον\u003c/span\u003e (of Zeus).\n\u003c/p\u003e\u003cp\u003e16-18. Nature is here put under the immediate government of the deity.\n\u003c/p\u003e\u003cp\u003e17-20. Evil is not directly due to God, but a necessary accompaniment of the process by which He created the world out of Himself. Cleanthes appears to argue somewhat as Browning would do: \u003ci\u003ecf.\u003c/i\u003e Plat. \u003ci\u003eRep.\u003c/i\u003e ii. 379ᶜ, \u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eοὐδ᾽ ἄρα ὁ θεός κ.τ.λ.\u003c/span\u003e; Eccles. vii. 13 \u003ci\u003efoll.\u003c/i\u003e (and Tyler\u0027s Introd. to his ed. of Eccles., p. 73, ed. 2). The hymn is throughout inspired by the consciousness that it is one spiritual power which penetrates and controls the Universe, and is the source of every work done under the sun, “except what evil men do in their folly.” Caird, \u003ci\u003eEvol. of Relig. in Greek Philosophers\u003c/i\u003e, ii. 76; E. R. Bevan, \u003ci\u003eStoics and Sceptics\u003c/i\u003e, p. 54.\n\u003c/p\u003e\u003cp\u003e18. \u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eπερισσὰ\u0026gt; \u0026lt;αρτια\u003c/span\u003e, odd )( even (\u003ci\u003ei.e.\u003c/i\u003e the reconciliation of opposites): \u003ci\u003ecf.\u003c/i\u003e Plat. \u003ci\u003eGorg.\u003c/i\u003e 451ᶜ; Ritter-Preller, 53, 55.\n\u003c/p\u003e\n\n\u003cp\u003e\u0026#32;\u003cspan\u003e\u003cspan title=\"Page:The\u0026#95;hymn\u0026#95;of\u0026#95;Cleanthes;\u0026#95;Greek\u0026#95;text\u0026#95;tr.\u0026#95;into\u0026#95;English\u0026#95;(IA\u0026#95;hymnofcleanthesg00clearich).pdf/19\"\u003e\u003cspan\u003e\u0026#8203;\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e19. \u003ci\u003eCf.\u003c/i\u003e Heracl. frag. 61, \u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eτῷ μὲν θεῷ καλὸ πάντα καὶ ἀγαθὰ καὶ δίκαια, ἄνθρωποι δὲ ἃ μὲν ἄδικα ὑπειλήφασιν, ἃ δὲ δίκαια\u003c/span\u003e.\n\u003c/p\u003e\u003cp\u003e21. The everlastingness of the Logos: \u003ci\u003ecf.\u003c/i\u003e Heracl. frag. 2. Similarly M. Antoninus. \u003ci\u003eCf.\u003c/i\u003e Butler, \u003ca href=\"https://zh.wikisource.org/wiki/Whole_Works_of_Joseph_Butler/Sermon_15\" title=\"Whole Works of Joseph Butler/Sermon 15\"\u003e\u003ci\u003eSermon\u003c/i\u003e xv\u003c/a\u003e.\n\u003c/p\u003e\u003cp\u003e24. \u003ci\u003eCf.\u003c/i\u003e Heracl. frag. 101, quoted in \u003ci\u003en.\u003c/i\u003e on l. 2.\n\u003c/p\u003e\u003cp\u003e28. \u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eοὐδενὶ κόσμῳ\u003c/span\u003e = \u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eἀτάκτως\u003c/span\u003e, \u003ci\u003erecklessly\u003c/i\u003e.\n\u003c/p\u003e\u003cp\u003e29. \u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eἀνεσιν\u003c/span\u003e = \u003ci\u003eindulgence\u003c/i\u003e. \u003ci\u003eCf.\u003c/i\u003e Plat. \u003ci\u003eRep.\u003c/i\u003e 561ᵃ.\n\u003c/p\u003e\u003cp\u003e30. The text is very uncertain here, and I am not sure that I have grasped the sense. Perhaps = “bringing about the opposite of what they wish.”\n\u003c/p\u003e\u003cp\u003e31. \u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eπάνδωρε\u003c/span\u003e: epithet of Earth, Fate (Bacchyl. frag. 20). \u003ci\u003eCf.\u003c/i\u003e the (hexameter) line in Jas. i. 17, \u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eπᾶσα δόσες κ.τ.λ.\u003c/span\u003e, with which we may quote the words in Plat. \u003ci\u003eEuthyp.\u003c/i\u003e 18, \u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eοὐδὲν γὰρ ἡμῖν ἐστιν ἀγαθὸν ὅ τι ἂν μὴ ἐκεῖνοι\u003c/span\u003e (\u003ci\u003ei.e.\u003c/i\u003e the gods) \u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eδῶσιν\u003c/span\u003e.\n\u003c/p\u003e\u003cp\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eκελαινεφές\u003c/span\u003e: Homeric epithet. \u003ci\u003eCf.\u003c/i\u003e Ps. xcvii. 2-4.\n\u003c/p\u003e\u003cp\u003e32. \u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eἀπειροσύνης\u003c/span\u003e = \u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eἀγνοίας\u003c/span\u003e (the condition of the\n\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eφαῦλοι\u003c/span\u003e).\n\u003c/p\u003e\u003cp\u003e33. \u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eσκέδασον\u003c/span\u003e: in the Platonic philosophy ignorance is the source of evil. With this and the next line \u003ci\u003ecf.\u003c/i\u003e Heracl. frag. 19, \u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eἐν τὸ σοφόν, ἐπίστασθαι γνώμην ἢ κυβερνῶται πάντα διὰ πάντων\u003c/span\u003e. Plutarch’s \u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eκυβερνήσις θεοῦ\u003c/span\u003e.\n\u003c/p\u003e\u003cp\u003e37, 38. \u003ci\u003eCf.\u003c/i\u003e the celebrated words with which \u003ca href=\"/wiki/Author:Richard_Hooker\" title=\"Author:Richard Hooker\"\u003eHooker\u003c/a\u003e concludes the first book of his \u003ci\u003eEcclesiastical Polity\u003c/i\u003e. The Stoics seem to have been the first to introduce into morals the concept of Law—“which is law for man because it is the law of the universe”: \u003ca href=\"/wiki/Author:John_Emerich_Edward_Dalberg_Acton\" title=\"Author:John Emerich Edward Dalberg Acton\"\u003eActon\u003c/a\u003e, \u003ci\u003e\u003ca href=\"https://zh.wikisource.org/wiki/The_History_of_Freedom_and_Other_Essays/Chapter_1\" title=\"The History of Freedom and Other Essays/Chapter 1\"\u003eHist. of Freedom in Antiquity\u003c/a\u003e\u003c/i\u003e, pp. 24, 25. In many respects the Stoic teaching is the nearest approach to Christianity. \u003ca href=\"/wiki/Author:William_Warde_Fowler\" title=\"Author:William Warde Fowler\"\u003eWarde Fowler\u003c/a\u003e, \u003ci\u003eSocial Life at Rome\u003c/i\u003e, p. 117; \u003ca href=\"/wiki/Author:Henry_Melvill_Gwatkin\" title=\"Author:Henry Melvill Gwatkin\"\u003eGwatkin\u003c/a\u003e, \u003ci\u003eChurch Hist.\u003c/i\u003e i. pp. 22, 23. Similarly among the Jews the law (Torah) was the revelation in time of what is timeless and eternal.\n\u003c/p\u003e\u003cp\u003eThe reader should carefully compare the lines in Soph. \u003ci\u003eO.T.\u003c/i\u003e 863 \u003ci\u003esqq.\u003c/i\u003e (of the immutable order of law): \u003ci\u003ecf.\u003c/i\u003e \u003ci\u003eEl.\u003c/i\u003e 1093 \u003ci\u003esq.\u003c/i\u003e, \u003ci\u003eAjax\u003c/i\u003e, 1130 \u003ci\u003esqq.\u003c/i\u003e, 1343 \u003ci\u003esqq.\u003c/i\u003e The whole argument of the\u0026#32;\u003cspan\u003e\u003cspan title=\"Page:The\u0026#95;hymn\u0026#95;of\u0026#95;Cleanthes;\u0026#95;Greek\u0026#95;text\u0026#95;tr.\u0026#95;into\u0026#95;English\u0026#95;(IA\u0026#95;hymnofcleanthesg00clearich).pdf/20\"\u003e\u003cspan\u003e\u0026#8203;\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003ci\u003eAntigone\u003c/i\u003e turns on the conflict between divine law and human ordinance; and, as we know, these rival principles often come into sharp conflict: August. \u003ci\u003eConff.\u003c/i\u003e iii. 8 (an important chapter); Thomas Aquinas, \u003ci\u003eSumma c. Gentiles\u003c/i\u003e, chaps. cxvi, cxxvii,, who points out, however, that the \u003ci\u003eterminus ad quem\u003c/i\u003e of all divine law is the love of God. \u003ci\u003eCf.\u003c/i\u003e the noble words of Dante (\u003ci\u003eParadiso\u003c/i\u003e):\n\u003c/p\u003e\n\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15620827\" /\u003e\n\u003cp\u003e\u003cspan\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r14767791\" /\u003e\u003cspan title=\"In His will is our peace\"\u003eE la sua voluntate è nostra pace\u003c/span\u003e.\u003c/span\u003e\n\u003c/p\u003e\n\n\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431518\" /\u003e\u003chr /\u003e\n\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15620827\" /\u003e\n\u003cp\u003eADDED NOTE.\n\u003c/p\u003e\n\n\u003cp\u003e\u003cspan\u003eThe passage in Eusebius runs thus:\u003c/span\u003e\n\u003c/p\u003e\n\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431465\" /\u003e\n\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431454\" /\u003e\n\u003cp\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r14767791\" /\u003e\u003cspan title=\"You ask what the good is? Listen then to me.\u0026#160;Good is well-ordered, holy, just, devout,\u0026#160;Self-mastering, useful, honourable, right, Grave, self-dependent, ever full of help, Unmoved by fear, by sorrow, and by pain, Beneficent, well-pleasing, friendly, safe,\u0026#160;Of good report, acknowledged, and esteemed,\u0026#160;Free from vainglory, careful, gentle, strong,\u0026#160;Deliberate, blameless, enduring to the end.\"\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eΤἀγαθὸν ἐρωτᾷς μ᾽ οἷον ἐστ᾽; ἄκουε δή.\u003c/span\u003e\u003cbr /\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eΤεταγμένον, δίκαιον, ὅσιον, εὐσεβές,\u003c/span\u003e\u003cbr /\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eκρατοῦν ἑαντοῦ, χρήσιμον, καλόν, δέον,\u003c/span\u003e\u003cbr /\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eαὐστηρόν, αὐθέκαστον, ἀεισύμφεραν,\u003c/span\u003e\u003cbr /\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eἄφοβον, ἄλυπον, λυσιτελές, ἀνώδυνον,\u003c/span\u003e\u003cbr /\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eὠφέλιμον, εὐάρεστον, ἀσφαλές, φίλον,\u003c/span\u003e\u003cbr /\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eἔντιμον, ὁμολογούμενον,\u003c/span\u003e \u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431489\" /\u003e\u003cspan\u003e.\u0026#160;.\u0026#160;.\u003c/span\u003e\u003cbr /\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eεὐκλεές, ἄτυφον, ἐπιμελές, πρᾷον, σφοδρόν,\u003c/span\u003e\u003cbr /\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431475\" /\u003e\u003cspan lang=\"grc\" dir=\"ltr\"\u003eχρονιζόμενον, ἄμεμπτον, ἀεὶ διαμένον.\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\n\n\u0026#160;\u0026#160;\n\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15620827\" /\u003e\n\u003cp\u003e\u003cspan\u003ePRINTED IN GREAT BRITAIN BY\u003cbr /\u003e\nDILLING AND SONS, LTD., GUILDFORD AND ESHER.\u003c/span\u003e\n\u003c/p\u003e\n\n\n\u003cp\u003e\u0026#32;\n\u003c/p\u003e\n\n\u003cp\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r11285303\" /\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431515\" /\u003e\u003cspan\u003e\u003cspan\u003e\u003cspan\u003e \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15748621\" /\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r13522194\" /\u003e\n \n\n\n\u003cspan\u003e\u003cspan title=\"Page:The\u0026#95;hymn\u0026#95;of\u0026#95;Cleanthes;\u0026#95;Greek\u0026#95;text\u0026#95;tr.\u0026#95;into\u0026#95;English\u0026#95;(IA\u0026#95;hymnofcleanthesg00clearich).pdf/4\"\u003e\u003cspan\u003e\u0026#8203;\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15620827\" /\u003e\n\u003cp\u003e\u003cspan\u003eHELPS FOR STUDENTS OF HISTORY.\u003c/span\u003e\n\u003c/p\u003e\n\n\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431518\" /\u003e\u003chr /\u003e\n\u003cp\u003e1. EPISCOPAL REGISTERS OF ENGLAND AND WALES. By\nR. C. Fowler, B.A., F.S.A. 6d. net.\n\u003c/p\u003e\u003cp\u003e2. MUNICIPAL RECORDS. By F. J. C. Hearnshaw, M.A. 6d. net.\n\u003c/p\u003e\u003cp\u003e3. MEDIEVAL RECKONINGS OF TIME. By Reginald L. Poole, LL.D., Litt.D. 6d. net.\n\u003c/p\u003e\u003cp\u003e4. THE PUBLIC RECORD OFFICE. By Charles Johnson. 6d. net.\n\u003c/p\u003e\u003cp\u003e5. THE CARE OF DOCUMENTS. By Charles Johnson. 6d. net.\n\u003c/p\u003e\u003cp\u003e6. THE LOGIC OF HISTORY, By C. G. Crump. 8d. net.\n\u003c/p\u003e\u003cp\u003e7. DOCUMENTS IN THE PUBLIC RECORD OFFICE, DUBLIN. By R. H. Murray, Litt.D. 8d. net.\n\u003c/p\u003e\u003cp\u003e8. THE FRENCH WARS OF RELIGION. By Arthur A. Tilley, M.A. 6d. net.\n\u003c/p\u003e\n\u0026#160;\n\u003cp\u003e\u003cspan\u003e\u003c/span\u003eBy Sir A. W. WARD, Litt.D., F.B.A.\n\u003c/p\u003e\u003cp\u003e9. THE PERIOD OF CONGRESSES, I. Introductory. 8d. net.\n\u003c/p\u003e\u003cp\u003e10. THE PERIOD OF CONGRESSES, II. 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By William Miller, M.A. 1s. 3d. net.\n\u003c/p\u003e\n\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15620827\" /\u003e\n\u003cp\u003e\u003ci\u003e(Others to follow.)\u003c/i\u003e\n\u003c/p\u003e\n\n\n\u003cp\u003e\u0026#32;\u003cspan\u003e\u003cspan title=\"Page:The\u0026#95;hymn\u0026#95;of\u0026#95;Cleanthes;\u0026#95;Greek\u0026#95;text\u0026#95;tr.\u0026#95;into\u0026#95;English\u0026#95;(IA\u0026#95;hymnofcleanthesg00clearich).pdf/22\"\u003e\u003cspan\u003e\u0026#8203;\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e1. SELECT PASSAGES from Josephus, Tacitus, Suetonius. Dio Cassius. Illustrative of Christianity in the First Century. Arranged by H. J. White, D.D. 3d. net.\n\u003c/p\u003e\u003cp\u003e2. SELECTIONS FROM MATTHEW PARIS. Arranged by C. A. J. Skeel, 9d. net.\n\u003c/p\u003e\u003cp\u003e3. SELECTIONS FROM GIRALDUS CAMBRENSIS. Arranged by C. A. J. Skeel. 9d. net.\n\u003c/p\u003e\u003cp\u003e4. LIBRI SANCTI PATRICII. 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Weiner, M.A., F.R.Hist.S. 1s. 6d. net.\n\u003c/p\u003e\n\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431518\" /\u003e\u003chr /\u003e\n\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15620827\" /\u003e\n\u003cp\u003e\u003cspan\u003eLONDON: S.P.C.K.\u003c/span\u003e\n\u003c/p\u003e\n\n\n\u003cp\u003e\u0026#32;\n\u003c/p\u003e\n\n\n\u003cp\u003e\u003cbr /\u003e\n\u003c/p\u003e\n\u003ch2\u003eFootnotes\u003c/h2\u003e \u003ca href=\"/w/index.php?title=The_Hymn_of_Cleanthes\u0026amp;action=edit\u0026amp;section=1\" title=\"Edit section: Footnotes\"\u003e\u003cspan\u003eedit\u003c/span\u003e\u003c/a\u003e \u003c/span\u003e\n \n \u003c/td\u003e\u003c/tr\u003e\u003c/tbody\u003e\u003c/table\u003e\n \u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r13522194\" /\u003e \n \n\u003cp\u003eThis work was published before January 1, 1931, and is in the \u003cb\u003e\u003ca href=\"https://en.wikipedia.org/wiki/Public_domain\" title=\"w:Public domain\"\u003epublic domain\u003c/a\u003e\u003c/b\u003e worldwide because the author died at least 100 years ago.\n\u003c/p\u003e\n\n\u003cp\u003e\u003cspan\u003e\u003c/span\u003e\n\u003c/p\u003e\n \u003c/td\u003e\u003c/tr\u003e\u003ctr\u003e\u003cth scope=\"row\"\u003eTranslation:\u003c/th\u003e\u003ctd\u003e\u003clink rel=\"mw-deduplicated-inline-style\" href=\"mw-data:TemplateStyles:r15431456\" /\u003e \n\u003cp\u003eThis work is in the \u003cb\u003e\u003ca href=\"https://en.wikipedia.org/wiki/public_domain\" title=\"w:public domain\"\u003epublic domain\u003c/a\u003e\u003c/b\u003e in the \u003cb\u003eUnited States\u003c/b\u003e because it was published before January 1, 1931.\n\u003c/p\u003e\n\u003chr /\u003e\n\u003cp\u003eThe longest-living author of this work died in 1955, so this work is in the \u003cb\u003epublic domain\u003c/b\u003e in countries and areas where the copyright term is the author\u0027s \u003cb\u003elife plus 70 years or less\u003c/b\u003e. This work may be in the \u003cb\u003epublic domain\u003c/b\u003e in countries and areas with longer native copyright terms that apply the \u003cb\u003e\u003ca href=\"https://en.wikipedia.org/wiki/Rule_of_the_shorter_term\" title=\"w:Rule of the shorter term\"\u003erule of the shorter term\u003c/a\u003e\u003c/b\u003e to \u003ci\u003eforeign works\u003c/i\u003e.\n\u003c/p\u003e\n\n\u003cp\u003e\u003cspan\u003e\u003cspan typeof=\"mw:File\"\u003e\u003cspan\u003e \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n \u003c/td\u003e\u003c/tr\u003e\u003c/tbody\u003e\u003c/table\u003e\n \u003c/article\u003e"}],"SectionSequence":["Back Link","Work Title","Deck","Author","Period","Era","Composition","Date Note","Region","Terra Avita","Terra Avita Region","Modern Country","Original Title","Language","Primary Discipline","Secondary Discipline","Tradition","Full Versions","Core Thesis","Classification","Arguments","Influence","Significance","Evidence Note","Full Text"],"Counts":{"ContextCards":3,"GeoCards":4,"DisciplineCards":2,"Links":11,"Sections":25,"Styles":3,"Scripts":1}}