[1293] Decurso temporum spatio. A metaphor taken from the chariot course; spatium being used for the length of the course, between the metæ, or goals.
[1294] Ter., Phorm., v. 2.
[1295] Assumptio: often used for the minor proposition in a syllogism.
[1296] Tusc. Disp., i. 41.
Chap. III.--Of Nature, and of the World; And a Censure of the Stoics and Epicureans.
And since we are speaking of the errors of philosophers, the Stoics divide nature into two parts--the one which effects, the other which affords itself tractable for action. They say that in the former is contained all the power of perception, in the latter the material, and that the one cannot act without the other. How can that which handles and that which is handled be one and the same thing? If any one should say that the potter is the same as the clay, or that the clay is the same as the potter, would he not plainly appear to be mad? But these men comprehend under the one name of nature two things which are most widely different, God and the world, the Maker and the work; and say that the one can do nothing without the other, as though God were mixed up in nature with the world. For sometimes they so mix them together, that God Himself is the mind of the world, and that the world is the body of God; as though the world and God began to exist at the same time, and God did not Himself make the world. And they themselves also confess this at other times, when they say that it was made for the sake of men, and that God could, if He willed it, exist without the world, inasmuch as God is the divine and eternal mind, separate and free from a body. And since they were unable to understand His power and majesty, they mixed Him [1297] with the world, that is, with His own work. Whence is that saying of Virgil: [1298] --
"A spirit whose celestial flame
Glows in each member of the frame,
And stirs the mighty whole."
What, then, becomes of their own saying, that the world was both made and is governed by the divine providence? For if He made the world, it follows that He existed without the world; if He governs it, it is plain that it is not as the mind governs the body, but as a master rules the house, as a pilot the ship, as a charioteer the chariot. Nor, however, are they mixed with those things which they govern. For if all these things which we see are members of God, then God is rendered insensible by them, since the members are without sensibility, and mortal, since we see that the members are mortal.
I can enumerate how often lands shaken by sudden motions [1299] have either opened or sunk down precipitously; how often cities and islands have been overwhelmed by waves, and gone into the deep; marshes have inundated fruitful plains, rivers and pools have been dried up; [1300] mountains also have either fallen precipitously, or have been levelled with plains. Many districts, and the foundations of many mountains, are laid waste by latent and internal fire. And this is not enough, if God does not spare His own members, unless it is permitted man also to have some power over the body of God. Seas are built up, mountains are cut down, and the innermost bowels of the earth are dug out to draw forth riches. Why, should I say that we cannot even plough without lacerating the divine body? So that we are at once wicked and impious in doing violence to the members of God. Does God, then, suffer His body to be harassed, and endure to weaken Himself, or permit this to be done by man? Unless by chance that divine intelligence which is mixed with the world, and with all parts of the world, abandoned the first outer aspect [1301] of the earth, and plunged itself into the lowest depths, that it might be sensible of no pain from continual laceration. But if this is trifling and absurd, then they themselves were as devoid of intelligence as those are who have not perceived that the divine spirit is everywhere diffused, and that all things are held together by it, not however in such a manner that God, who is incorruptible, should Himself be mixed with heavy and corruptible elements. Therefore that is more correct which they derived from Plato, that the world was made by God, and is also governed by His providence. It was therefore befitting that Plato, and those who held the same opinion, should teach and explain what was the cause, what the reason, for the contriving of so great a work; why or for the sake of whom He made it.
But the Stoics also say the world was made for the sake of men. I hear. But Epicurus is ignorant on what account or who made men themselves. For Lucretius, when he said that the world was not made by the gods, thus spoke: [1302]
"To say, again, that for the sake of men they have willed to set in order the glorious nature of the world"--
then he introduced:--
"Is sheer folly. For what advantage can our gratitude bestow on immortal and blessed beings, that for our, sake they should take in hand to administer aught?"
And with good reason. For they brought forward no reason why the human race was created or established by God. It is our business to set forth the mystery of the world and man, of which they, being destitute, were able neither to reach nor see the shrine of truth. Therefore, as I said a little before, when they had assumed that which was true, that is, that the world was made by God, and was made for the sake of men, yet, since their argument failed them in the consequences, they were unable to defend that which they had assumed. In fine, Plato, that he might not make the work of God weak and subject to ruin, said that it would remain for ever. If it was made for the sake of men, and so made as to be eternal, why then are not they on whose account it was made eternal? If they are mortal on account of whom it was made, it must also itself be mortal and subject to dissolution, for it is not of more value than those for whose sake it was made. But if his argument [1303] were consistent, he would understand that it must perish because it was made, and that nothing can remain for ever except that which cannot be touched.
But he who says that it was not made for the sake of men has no argument. For if he says that the Creator contrived these works of such magnitude on His own account, why then were we produced? Why do we enjoy the world itself? what means the creation of the human race, and of the other living creatures? why do we intercept the advantages of others? why, in short, do we grow, decrease, and perish? What reason is implied in our production itself? what in our perpetual succession? Doubtless God wished us to be seen, and to frame, as it were, impressions [1304] with various representations of Himself, with which He might delight Himself. Nevertheless, if it were so, He would esteem living creatures as His care, and especially man, to whose command He made all things subject. But with regard to those who say that the world always existed: I omit that point, that itself cannot exist without some beginning, from which they are unable to extricate themselves; but I say this, if the world always existed, it can have no systematic arrangement. [1305] For what could arrangement have effected in that which never had a beginning? For before anything is done or arranged, there is need of counsel that it may be determined how it should be done; nor can anything be done without the foresight of a settled plan. Therefore the plan precedes every work. Therefore that which has not been made has no plan. But the world has a plan by which it both exists and is governed; therefore also it was made: if it was made, it will also be destroyed. Let them therefore assign a reason, if they can, why it was either made in the beginning or will hereafter be destroyed.
And because Epicurus or Democritus was unable to teach this, he said that it was produced of its own accord, the seeds [1306] coming together in all directions; and that when these are again resolved, discord and destruction will follow. Therefore he perverted [1307] that which he had correctly seen, and by his ignorance of system entirely overthrew the whole system, and reduced the world, and all things which are done in it, to the likeness of a most trifling dream, if no plan exists in human affairs. But since the world and all its parts, as we see, are governed by a wonderful plan; since the framing of the heaven, and the course of the stars and of the heavenly bodies, which is harmonious [1308] even in variety itself, the constant and wonderful arrangement of the seasons, the varied fruitfulness of the lands, the level plains, the defences and heapings up of mountains, the verdure and productiveness of the woods, the most salubrious bursting forth of fountains, the seasonable overflowings of rivers, the rich and abundant flowing [1309] in of the sea, the opposite and useful breathing [1310] of the winds, and all things, are fixed with the greatest regularity: who is so blind as to think that they were made without a cause, in which a wonderful disposition of most provident arrangement shines forth? If, therefore, nothing at all exists nor is done without a cause; if the providence of the Supreme God is manifest from the disposition of things, His excellency from their greatness, and His power from their government: therefore they are dull and mad who have said that there is no providence. I should not disapprove if they denied the existence of gods with this object, that they might affirm the existence of one; but when they did it with this intent, that they might say that there is none, he who does not think that they were senseless is himself senseless.
[1297] Eum. Others read "eam," referring it to "majestatem."
[1298] Æneid, vi. 726.
[1299] i.e., earthquakes.
[1300] Siccaverunt: rarely used in a neuter sense.
[1301] Primam terræ faciem: as opposed to the inner depths.
[1302] De Rer. Nat., v. 157-166.
[1303] Quòd si ratio ei quadraret.
[1304] Little images, sigilla.
[1305] Rationem.
[1306] i.e., atoms.
[1307] Corrupit.
[1308] Æqualis.
[1309] Interfusio.
[1310] Aspiratio.
Chap. IV.--That All Things Were Created for Some Use, Even Those Things Which Appear Evil; On What Account Man Enjoys Reason in So Frail a Body.
But we have spoken sufficiently on the subject of providence in the first book. For if it has any existence, as appears from the wonderful nature of its works, it must be that the same providence created man and the other animals. Let us therefore see what reason there was for the creation of the human race, since it is evident, as the Stoics say, that the world was made for the sake of men, although they make no slight error in this very matter, in saying it was not made for the sake of man, but of men. For the naming of one individual comprehends the whole human race. But this arises from the fact that they are ignorant that one man only was made by God, and they think that men were produced in all lands and fields like mushrooms. But Hermes was not ignorant that man was both made by God and after the likeness of God. But I return to my subject. There is nothing, as I imagine, which was made on its own account; but whatever is made at all must necessarily be made for some purpose. For who is there either so senseless or so unconcerned as to attempt to do anything at random, from which he expects no utility, no advantage? He who builds a house does not build it merely for this purpose, that it may be a house, but that it may be inhabited. He who builds a ship does not bestow his labour on this account, only that the ship may be visible, but that men may sail in it. Likewise he who designs and forms any vessel does not do it on this account, that he may only appear to have done it, but that the vessel when made may contain something necessary for use. In like manner, other things, whatever are made, are plainly not made superfluously, but for some useful purposes.
It is plain, therefore, that the world was made by God, not on account of the world itself; for since it is without sensibility, it neither needs the warmth of the sun, or light, or the breath of the winds, or the moisture of showers, or the nourishment of fruits. But it cannot even be said that God made the world for His own sake, since He can exist without the world, as He did before it was made; and God Himself does not make use of all those things which are contained in it, and which are produced. It is evident, therefore, that the world was constructed for the sake of living beings, since living beings enjoy those things of which it consists; and that these may live and exist, all things necessary for them are supplied at fixed times. Again, that the other living beings were made for the sake of man, is plain from this, that they are subservient to man, and were given for his protection and service; since, whether they are of the earth or of the water, they do not perceive the system of the world as man does. We must here reply to the philosophers, and especially to Cicero, who says: "Why should God, when He made all things on our account, make so large a quantity of snakes and vipers? why should He scatter so many pernicious things by land and by sea?" A very wide subject for discussion, but it must be briefly touched upon, as in passing. Since man is formed of different and opposing elements, soul and body, that is, heaven and earth, that which is slight and that which is perceptible to the senses, that which is eternal and that which is temporal, that which has sensibility and that which is senseless, that which is endued with light and that which is dark, reason itself and necessity require that both good and evil things should be set before man--good things which he may use, and evil things which he may guard against and avoid.