Page:The hymn of Cleanthes; Greek text tr. into English (IA hymnofcleanthesg00clearich).pdf/17

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Thus rendered by Seneca (Ep. 107, § 10):

The lines are by way of answer to the objection that cannot exist with the doctrine of freewill.

9. : Hom. Il. viii. 30; Soph. O.C. 1515; Job xlii. 2.

10. : from Homer onward the weapon of Zeus (, tonans, tonitrualis). Heracl. frag. 20 with Bywater's reff., ib. 28, : Ritter-Preller, 28. 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” (Adam, Religious Teachers of Greece, p. 223). According to Cleanthes the “Logos” was eternal, and so it was conceived by Heraclitus himself; “it” was without beginning or end, piloting all things through all, like a wary steersman.

For ll. 9-13 cf. Heb. iv. 12 (Westcott).

12. : Ritter-Preller (ed. 7, 1888), 398 (c). In Plotinus the word has several shades of meaning—Reason, Creative power (or activity), etc., Inge, ''Phil. of Plotinus'', i, 156. In Philo we find the 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, Wordsworth's “Wisdom and Spirit of the Universe”: Adam, loc. cit., p. 371). In Cleanthes' hymn, as generally in Stoicism, the world is permeated by