Then, although we are admirers of Homer, we do not admire the lying dream which Zeus sends to Agamemnon; neither will we praise the verses of Aeschylus in which Thetis says that Apollo at her nuptials
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peck.wisdom 23,094 posts
ClearAt the mouth of Lake Maeotis the frosts are so very sharp, that in the very same place where Mithridates’ lieutenant had fought the enemy dryfoot and given them a notable defeat, the summer following he obtained over them a naval victory. The Romans fought at a very great disadvantage, in the engagement they had with the Carthaginians near Piacenza, by reason that they went to the charge with their blood congealed and their limbs numbed with cold, whereas Hannibal had caused great fires to be dispersed quite through his camp to warm his soldiers, and oil to be distributed amongst them, to the end that anointing themselves, they might render their nerves more supple and active, and fortify the pores against the violence of the air and freezing wind, which raged in that season.
Thus:—There are two subdivisions, in the lower of which the soul uses the figures given by the former division as images; the enquiry can only be hypothetical, and instead of going upwards to a principle descends to the other end; in the higher of the two, the soul passes out of hypotheses, and goes up to a principle which is above hypotheses, making no use of images as in the former case, but proceeding only in and through the ideas themselves.
In the first place, Anger is unwarrantable as it is unjust: for it falls many times upon the wrong person, and discharges itself upon the innocent instead of the guilty: beside the disproportion of making the most trivial offences to be capital, and punishing an inconsiderate word perhaps with torments, fetters, infamy, or death. It allows a man neither time nor means for defence, but judges a cause without hearing it, and admits of no mediation. It flies into the face of truth itself, if it be of the adverse party; and turns obstinacy in an error, into an argument of justice. It does every thing with agitation and tumult; whereas reason and equity can destroy whole families, if there be occasion for it, even to the extinguishing of their names and memories, without any indecency, either of countenance or action.
[“The wine when out of the cask retains the form of the cask; and is given out not in cups, but in bits.” --Ovid, Trist., iii. 10, 23.]
You agree with me then, I said, that this is the second type or form in which we should write and speak about divine things. The gods are not magicians who transform themselves, neither do they deceive mankind in any way.
Next proceed to consider the manner in which the sphere of the intellectual is to be divided.
“Nudaque consistunt, formam servantia testae, Vina; nec hausta meri, sed data frusta, bibunt.”
Seneca's Morals of a Happy Life, Benefits, Anger and Clemency — Chapter 50: Anger — Chapter V: Anger Is Neither Warrantable Nor Useful
Your thoughts, he said, are the reflection of my own.
Would you not admit that both the sections of this division have different degrees of truth, and that the copy is to the original as the sphere of opinion is to the sphere of knowledge?
A Venetian who has long lived in Pegu, and has lately returned thence, writes that the men and women of that kingdom, though they cover all their other parts, go always barefoot and ride so too; and Plato very earnestly advises for the health of the whole body, to give the head and the feet no other clothing than what nature has bestowed. He whom the Poles have elected for their king,--[Stephen Bathory]--since ours came thence, who is, indeed, one of the greatest princes of this age, never wears any gloves, and in winter or whatever weather can come, never wears other cap abroad than that he wears at home. Whereas I cannot endure to go unbuttoned or untied; my neighbouring labourers would think themselves in chains, if they were so braced. Varro is of opinion, that when it was ordained we should be bare in the presence of the gods and before the magistrate, it was so ordered rather upon the score of health, and to inure us to the injuries of weather, than upon the account of reverence; and since we are now talking of cold, and Frenchmen used to wear variety of colours (not I myself, for I seldom wear other than black or white, in imitation of my father), let us add another story out of Le Capitaine Martin du Bellay, who affirms, that in the march to Luxembourg he saw so great frost, that the munition-wine was cut with hatchets and wedges, and delivered out to the soldiers by weight, and that they carried it away in baskets: and Ovid,
There is not any creature so terrible and dangerous by nature, but it becomes fiercer by anger. Not that beasts have human affections, but certain impulses they have which come very near them. The boar foams, champs, and whets his tusks; the bull tosses his horns in the air, bounds, and tears up the ground with his feet; the lion roars and swinges himself with his tail; the serpent swells; and there is a ghastly kind of fellness in the aspect of a mad dog. How great a wickedness is it now to indulge a violence, that does not only turn a man into a beast, but makes even the most outrageous of beasts themselves to be more dreadful and mischievous! A vice that carries along with it neither pleasure nor profit, neither honor nor security; but on the contrary, destroys us to all the comfortable and glorious purposes of our reasonable being. Some there are, that will have the root of it to be the greatness of mind. And, why may we not as well entitle impudence to courage, whereas the one is proud, the other brave; the one is gracious and gentle, the other rude and furious? At the same rate we may ascribe magnanimity to avarice, luxury, and ambition, which are all but splendid impotences, without measure and without foundation. There is nothing great but what is virtuous, nor indeed truly great, but what is also composed and quiet. Anger, alas! is but a wild impetuous blast, an empty tumor, the very infirmity of woman and children; a brawling, clamorous evil: and the more noise the less courage; as we find it commonly, that the boldest tongues have the faintest hearts.
Then is God perfectly simple and true both in word and deed; he changes not; he deceives not, either by sign or word, by dream or waking vision.
Imagine, now, the other section, of which this is only the resemblance, to include the animals which we see, and everything that grows or is made.
How abominable is it in the soul then, when it appears so hideous even through the bones, the skin and so many impediments! Is not he a madman that has lost the government of himself, and is tossed hither and thither by his fury as by a tempest? the executioner and the murderer of his nearest friends? The smallest matter moves it, and makes us unsociable and inaccessible. It does all things by violence, as well upon itself as others; and it is, in short; the master of all passions.
[“Bareheaded he marched in snow, exposed to pouring rain and the utmost rigour of the weather.”--Silius Italicus, i. 250.]
Then the superhuman and divine is absolutely incapable of falsehood?
Now take a line which has been cut into two unequal parts, and divide each of them again in the same proportion, and suppose the two main divisions to answer, one to the visible and the other to the intelligible, and then compare the subdivisions in respect of their clearness and want of clearness, and you will find that the first section in the sphere of the visible consists of images. And by images I mean, in the first place, shadows, and in the second place, reflections in water and in solid, smooth and polished bodies and the like: Do you understand?
Then no motive can be imagined why God should lie?