« Prev A Refutation of the Same on the Grounds of the… Next »

IV. A Refutation of the Same on the Grounds of the Human Constitution.

Further, those men understand neither themselves nor what is proper to themselves. For if any of the leaders in this impious doctrine only considered what manner of person he is himself, and whence he comes, he would surely be led to a wise decision, like one who has obtained understanding of himself, and would say, not to these atoms, but to his Father and Maker, “Thy hands have made me and fashioned me.”674674    Ps. cxix. 73. And he would take up, too, this wonderful account of his formation as it has been given by one of old: “Hast Thou not poured me out as milk, and curdled me as cheese? Thou hast clothed me with skin and flesh, and hast fenced me with bones and sinews. Thou hast granted me life and favour, and Thy visitation hath preserved my spirit.”675675    Job x. 10–12. [The milky element (sperma) marvellously changed into flesh, and the embroidery of the human anatomy, are here admirably brought out. Compare Ps. cxxxix. 12–16; also p. 86, note 1, supra.] For of what quantity and of what origin were the atoms which the father of Epicurus gave forth from himself when he begat Epicurus? And how, when they were received within his mother’s womb, did they coalesce, and take form and figure? and how were they put in motion and made to increase? And how did that little seed of generation draw together the many atoms that were to constitute Epicurus, and change some of them into skin and flesh for a covering, and make bone of others for erectness and strength, and form sinews of others for compact contexture? And how did it frame and adapt the many other members and parts—heart and bowels, and organs of sense, some within and some without—by which the body is made a thing of life? For of all these things there is not one either idle or useless: not even the meanest of them—the hair, or the nails, or such like—is so; but all have their service to do, and all their contribution to make, some of them to the soundness of bodily constitution, and others of them to beauty of appearance. For Providence cares not only for the useful, but also for the seasonable and beautiful.676676    [Eccles. iii. 11. Note the force of the word Cosmos. Coleridge’s Aids to Reflection, p. 251, ed. New York, 1840. Also, Coleridge’s fancy about the τὸ καλόν quasi καλοῦν. Thus the hair is a kind of protection and covering for the whole head, and the beard is a seemly ornament for the philosopher. It was Providence, then, that formed the constitution of the whole body of man, in all its necessary parts, and imposed on all its members their due connection with each other, and measured out for them their liberal supplies from the universal resources. And the most prominent of these show clearly, even to the uninstructed, by the proof of personal experience, the value and service attaching to them: the head, for example, in the position of supremacy, and the senses set like a guard about the brain, as the ruler in the citadel; and the advancing eyes, and the reporting ears; and the taste which, as it were, is the tribute-gatherer;677677    ἐδωδὴ ωσπερ φορολογοῦσα. and the smell, which tracks and searches out its objects: and the touch, which manipulates all put under it.

Hence we shall only run over in a summary way, at present, some few of the works of an all-wise Providence; and after a little we shall, if God grant it, go over them more minutely, when we direct our discourse toward one who has the repute of greater learning. So, then, we have the ministry of the hands, by which all kinds of works are wrought, and all skilful professions practised, and which have all their various faculties furnished them, with a view to the discharge of one common function; and we have the shoulders, with their capacity for bearing burdens; and the fingers, with their power 89of grasping; and the elbows, with their faculty of bending, by which they can turn inwardly, upon the body, or take an outward inclination, so as to be able either to draw objects toward the body, or to thrust them away from it. We have also the service of the feet, by which the whole terrestrial creation is made to come under our power, the earth itself is traversed thereby, the sea is made navigable, the rivers are crossed, and intercourse is established for all with all things. The belly, too, is the storehouse of meats, with all its parts arranged in their proper collocations, so that it apportions for itself the right measure of aliment, and ejects what is over and above that. And so is it with all the other things by which manifestly the due administration of the constitution of man is wisely secured.678678    The text is, καὶ τὰ ἄλλα δι᾽ ὅσων ἐμφανῶς ἡ διοίκησις τῆς ἀνθρωπείου μεμηχάνηται διανομῆς. Viger proposes διαμονῆς for διανομῆς, and renders the whole thus: “ac cætera quorum vi humanæ firmitatis et conservationis ratio continetur.” Of all these, the intelligent and the unintelligent alike enjoy the same use; but they have not the same comprehension of them.679679    The text is, ὧν ὁμοίως τοῖς ἄφροσιν ἔχοντες οἱ σοφοὶ τὴν κρίσιν, οὐκ ἴσχουσι τὴν γνῶσιν. We adopt Viger’s suggestion, and read χρῆσιν for κρίσιν. For there are some who refer this whole economy to a power which they conceive to be a true divinity,680680    We read, with Viger, θεότητα for ἀθεότητα. The text gives οἱ μὲν γὰρ εἰς ἣν ἂν οἰηθῶσιν ἀθεότητα, etc., which might possibly mean something like this: There are some who refer the whole economy to a power which these (others) may deem to be no divinity (but which is) the highest intelligence in all things, and the best benefactor, etc. Or the sense might be = There are some who refer this most intelligent and beneficent economy to a power which they deem to be no divinity, though they believe the same economy to be the work of a wisdom, etc. and which they apprehend as at once the highest intelligence in all things, and the best benefactor to themselves, believing that this economy is all the work of a wisdom and a might which are superior to every other, and in themselves truly divine. And there are others who aimlessly attribute this whole structure of most marvellous beauty to chance and fortuitous coincidence. And in addition to these, there are also certain physicians, who, having made a more effective examination into all these things, and having investigated with utmost accuracy the disposition of the inward parts in especial, have been struck with astonishment at the results of their inquiry, and have been led to deify nature itself. The notions of these men we shall review afterwards, as far as we may be able, though we may only touch the surface of the subject.681681    The text is, ἡμεῖς δὲ ὕστερον ὡς ἂν οἶοί τε γενώμεθα, κἂν ἐπιπολῆς, ἀναθεωρήσομεν. Viger renders it thus: “Nos eam postea, jejune fortassis et exiliter, ut pro facultate nostra, prosequemur.” He proposes, however, to read ἐπὶ πολλοῖς (sc. ῥήμασι or λόγοις) for ἐπιπολῆς. Meantime, to deal with this matter generally and summarily, let me ask who constructed this whole tabernacle of ours, so lofty, erect, graceful, sensitive, mobile, active, and apt for all things? Was it, as they say, the irrational multitude of atoms? Nay, these, by their conjunctions, could not mould even an image of clay, neither could they hew and polish a statue of stone; nor could they cast and finish an idol of silver or gold; but arts and handicrafts calculated for such operations have been discovered by men who fabricate these objects.682682    The text is, χειρουργίαι τούτων ὑπ᾽ ἀνθρώπων εὕρηνται σωματουργῶη. Viger proposes σωματουργοί, “handicrafts for the construction of such bodies have been discovered by men.” And if, even in these, representations and models cannot be made without the aid of wisdom, how can the genuine and original patterns of these copies have come into existence spontaneously? And whence have come the soul, and the intelligence, and the reason, which are born with the philosopher? Has he gathered these from those atoms which are destitute alike of soul, and intelligence, and reason? and has each of these atoms inspired him with some appropriate conception and notion? And are we to suppose that the wisdom of man was made up by these atoms, as the myth of Hesiod tells us that Pandora was fashioned by the gods? Then shall the Greeks have, to give up speaking of the various species of poetry, and music, and astronomy, and geometry, and all the other arts and sciences, as the inventions and instructions of the gods, and shall have to allow that these atoms are the only muses with skill and wisdom for all subjects. For this theogony, constructed of atoms by Epicurus, is indeed something extraneous to the infinite worlds of order,683683    κόσμων. [See note 6, p. 88, supra.] and finds its refuge in the infinite disorder.684684    ἀκοσμίαν.


« Prev A Refutation of the Same on the Grounds of the… Next »
Please login or register to save highlights and make annotations
Corrections disabled for this book
Proofing disabled for this book
Printer-friendly version





Advertisements



| Define | Popups: Login | Register | Prev Next | Help |