[1565] In the Theatrum spectators might be covered. cf. Mart. xiv. 29: "In Pompeiano tectus spectabo theatro; Nam ventus populo vela negare solet." cf. Dion Cassius lix. 7. These passages may, however, indicate exceptional cases.
[1566] cf. Greg., In Ez.: Propter bonos auditores malis doctoribus sermo datur: et propter malos auditores bonis doctoribus sermo subtrahitur.
[1567] "By night an atheist half believes in God." Young, N.T. v. 177. cf. also Cic., De nat. Deor. ii. 38: Quis enim hunc hominem dixerit, qui tam certos coeli motus, tam ratos astrorum ordines, tamque omnia ister se connexa et apta viderit, neget in his ullam inesse rationem, eaque casu fieri dicat, quæ quanto consilio gerantur, nullo consilio assequi possumus.
[1568] cf. Cic., De Nat. Deor. ii. 62. Est enim mundus quasi communis deorum atque hominum domus, aut urbs utrorumque. Soli etiam ratione utentes, jure ac lege vivunt. Bp. Lightfoot quotes in illustration of Phil. iii. 20, Philo, De Conf. i. 416, M. patrida men ton ouranion choron en ho politeuontai xenon de ton perigeion en ho parokesan nomizousai. So Clem. Alex., Strom. iv. 26, legousi gar hoi Stoikoi ton men ouranon kurios polin ta de epi ges entautha ouk eti poleis, legesthai gar, ouk einai de, and Plato, Rep. ix. 592, B. en ourano isos paradeigma (tes poleos) anakeitai to boulomeno horan kai horonti heauton katoikizein.
[1569] cf. Acts iii. 15.
[1570] cf. Mal. iv. 2.
[1571] Gen. i. 14, LXX.
[1572] Fialon quotes Bossuet (5th elev. 3d week): "Ainsi il a fait la lumière avant que de faire les grands luminaires où il a voulu la ramasser: et il a fait la distinction des jours avant que d'avoir créé les astres dont il s'est servi pour les régler parfaitement: et le soir et le matin ont été distingués, avant que leur distinction et la division parfaite du jour et de la nuit fût bien marquée; et les arbres, et les arbustes, et les herbes ont germé sur la terre par ordre de Dieu, avant qu'il eût fait le soleil, qui devait être le père de toutes ces plantes; et il a détaché exprès les effets d'avec leurs causes naturelles, pour montrer que naturellement tout ne tient qu'à lui seul, et ne dépend que de sa seule volonté."
[1573] phausis, the act of giving light, LXX.
[1574] photismos, the condition produced by phausis.
[1575] cf. Phil. ii. 15.
[1576] Ps. xxix. 7.
[1577] Gen. i. 14.
[1578] St. Matt. xvi. 3.
[1579] pante gar kathare ke mal' eudia tekmeraio, panta d' ereuthomene dokeein anemoio keleuthous, allothi d' allo melainomene dokeein huetoio. Aratus 70.
[1580] cf. Verg., Georg. i. 424: Si vero solem ad rapidum lunasque sequentes Ordine respicies, nunquam te crastina fallet Hora, neque insidiis noctis capiere serenæ.
[1581] Basil seems to be confusing Joel ii. 31 and Matt. xxiv. 29.
[1582] huper ta eskammena pedan is a proverbial phrase for going beyond bounds. cf. Lucian., Gall. vi. and Plat., Crat. 413, a.
[1583] "On doit d'autant plus louer le grand sens de Saint Basile qui s'inspire presqu' entièrement d'Origène et de Plotin, sans tomber dans leur erreur. En riant toute espèce de relation entre les astres et les actes de l'homme, il conserve intacte notre liberté." Fialon, p. 425. "Quale deinde judicium de hominum factis Deo relinquitur, quibus coelestis necessitas adhibetur cum Dominus ille sit et siderum et hominum. Aut si non dicunt stellas accepta quidam potestate a summo Deo, arbitrio suo ista decernere, sed in talibus necessitatibus ingerendis illius omnino jussa complere, ita ne de ipso Deo sentiendum est, quod indignissimum visum est de stellarum voluntate sentire. Quod si dicuntur stellæ significare potius ista quam facere, ut quasi locutio sit quædam illa positio prædicens futura, non agens (non enim mediocriter doctorum hominum fuit ista sententia) non quidem ita solent loqui mathematici, ut verbi gratia dicunt, Mars ita positus homicidam significat, sed homicidam non facit." August., De C. Dei. v. 1.
[1584] 1 Cor. xv. 52.
[1585] Elege de...tous nomous tois arachniois homoious; kai gar ekeina e& 129;n men empese ti kouphon kai asthenes stegein, e& 129;n de meizon, diakopsan oichesthai. Solon, in Diog. Laert. ii. 1.
[1586] Gen. i. 14.
[1587] i.e. throwing a shadow only one way at noon,--said of those who live north and south of the tropics, while those who live in the tropics cast a shadow sometimes north, sometimes south, vide Strabo ii. 5. § 43. It was "incredible" to Herodotus that Necho's Phoenician mariners, in their circumnavigation of Africa, had "the sun on their right hand." Her. iv. 42.
[1588] i.e. Arabia. cf. Lucan., Phars. iii. 247: Ignotum vobis Arabes venistis in orbem, Umbras mirati nemorum non ire sinistras.
[1589] "Simili modo tradunt in Syene oppido, quod est super Alexandriam quinque millibus stadiorum, solstitii die medio nullam umbram jaci; puteumque ejus experimenti gratia factum, totum illuminari." Pliny ii. 75. cf. Lucan., Phars. 507, "atque umbras nunquam flectente Syene."
[1590] Gen. i. 14.
[1591] Ps. cxxxvi. 8, 9.
[1592] The Syrians and Macedonians had also an intercalary thirteenth month to accommodate the lunar to the solar cycle. Solon is credited with the introduction of the system into Greece about 594 b.c. But the Julian calendar improved upon this mode of adjustment.
[1593] Gen. i. 16.
[1594] "Tertia ex utroque vastitas solis aperitur, ut non sit necesse amplitudinem ejus oculorum argumentis, atque conjectura animi scrutari: immensum esse quia arborum in limitibus porrectarum in quotlibet passuum millia umbras paribus jaciat intervallis, tanquam toto spatio medius: et quia per æquinoctium omnibus in meridiana plaga habitantibus, simul fiat a vertice: ita quia circa solstitialem circulum habitantium meridie ad Septemtrionem umbræ cadant, ortu vero ad occasum. Quæ fieri nullo modo possent nisi multo quam terra major esset." Plin. ii. 8.
[1595] Platon kata sunaugeian, tou men ek ton ophthalmon photos epi poson apor& 191;eontos eis ton homogene a& 153;ra, tou de apo tou somatos pheromenou apor& 191;ein; ton de metaxu a& 153;ra eudiachuton onta kai eutrepton, sunekteinontos to purodei tes opseos, haute, legetai platonike sunaugeia. Plut. peri ton aresk. iv. 13. The Platonic theory of night is explained in the Timæus, Chap. xix.
[1596] Plato (Phæd. § 133) makes the same comparison. Eti toinon, ephe, pammega te einai auto, kai hemas oikein tous mechri Erakleion stelon apo Phasidos en smikro tini mori& 251; hosper peri telma murmekas e batrachous peri ten thalattan oikountas. Fialon names Seneca (Quæst. Nat. i. præf. 505) and Lucian (Hermotimus v. and Icaromenippus xix.) as following him. To these may be added Celsus "katagelon to 'Ioudaion kai Christianon genos" in Origen, C. Cels iv. 517, B.
[1597] Ecclus. xxvii. 11.
[1598] cf. Alcman (ap. Plut., Sympos. iii. 10) who calls the dew Dios thugater kai Selanas; and Plutarch himself in loc. Virg., Georg. iii. 337, "Roscida Luna," and Statius, Theb. i. 336: "Iamque per emeriti surgens confinia Phoebi Titanis, late mundo subvecta silenti Rorifera gelidum tenuaverat aera biga."
[1599] The baleful influence of "iracunda Diana" (Hor., De Art. Poet. 454) is an early belief, not yet extinct. cf. the term seleniasmos for epilepsy, and "lunaticus" for the "moonstruck" madman. Vide Cass., Quæst. Med. xxv. 1. Perowne on Ps. cxxi. 6 notes, "De Wette refers to Andersen's Eastern Travels in proof that this opinion is commonly entertained. Delitzsch mentions having heard from Texas that the consequence of sleeping in the open air, when the moon was shining, was mental aberration, dizziness, and even death." "Dass auch der Mond in heller Nacht dem ohne gehörigen Schutz Schlafenden schaden könne ist allgemeine Meinung des Orients und der köhlen Nächte wegen leicht möglich. Vgl. Carne Leben und Sitten im Morgenl.'" Ewald, Dichter des A.B. ii. 266.
[1600] A fact, however explained. Plutarch (Sympos. Prob. iii. 10) discusses the question Dia ti ta krea sepetai mallon hupo ten selenen e ton helion, and refers the decomposition to the moistening influence of the moon. "Air, moisture, and a certain degree of warmth, are necessary to the decay of animal bodies...where moisture continues present--even though warmth and air be in a great measure excluded--decay still slowly takes place." J. F. W. Johnston, Chemistry of Common Life, ii. 273.
[1601] i.e.the Atlantic. cf. Ovid., Met. xi. 258, "Hesperium fretum."
[1602] Pytheas, of Marseilles, is first named as attributing the tides to the moon. Plut. peri aresk. k.t.l. iii. 17. On the ancient belief generally vide Plin. ii. 99.
[1603] "Inventa jam pridem ratio est prænuntians horas, non modo dies ac noctes, Solis Lunæque defectuum. Durat tamen tradita persuasio in magna parte vulgi, veneficiis et herbis id cogi, eamque num fæminarum scientiam prævalere." Plin. xxv. v. So it was a custom to avert the spells of sorceresses, which might bring the eclipsed moon to the ground, by beating brass and shouting. cf. Juv., Sat. vi. 443, "Tam nemo tubas, nemo oera fatigat, Una laboranti poterit succurrere lunæ," and the "oera auxiliaria lunæ" of Ov., Met. iv. 333.
[1604] cf. 1 Cor. xii. 7.