BOOK I CH. XVII § 45. 139

good and powerful God. When Seneca says deos nemo sanus timet (Benef. Iv 19) it is not from any notion of the Gods being indifferent to the actions of men, but he is simply asserting the Platonic doctrine that God never harms any (ep. 11 379 foll.), that His acting is always for the best both to the universe at large and to each individual in it. In Philod. p. 94 we read that it was charged against the Epicureans, that their doctrine deprived good men of their religious hopes, mpocemihépovaow dé kal dudte tov dyadav Kai Stkai@y mapatpovpeba Tas Karas éAridas as év Tois Oeois €xovar, to which it is replied p. 97 that the vulgar ideas of reward and punishment are aban- doned by all philosophers, and that many go so far as to deny them any power to hurt, ovdeis yap ws eimeiv rav @pedeiv kal BAamrew eipnKdTay dido- cope rovs Oeovs, spoias tuts xvdaiors (the vulgar) vwéAurev tas wedias Kat tas BdaBas, woAdot O° ovdé BArarrew dros Ehacay avrovs, but the true and just are rewarded as Polyaenus has stated in his 1st book: p. 100 dbdedias éx Oedv tots dyabois Kai AaBas Tots Kakois KataXeirovor (i.e. apparently the Epicureans): p. 124 cat cwrnpias avOparos did Tod Oeov KatadXeimTéov b7o- ypape (i.e. Epicurus) dia wrecdvav, €v d€ rH Tproxadexat@ epi Tijs oiKevorn- Tos nv mpos twas 6 Oeds Exeu Kal THS GAXOTpLOTHTOS : p. 125 ‘with the favour of heaven (Oedv ihewv dvtwv) we need not fear war, with the favour of heaven we shall pass our lives in purity’: pp. 86—89 ‘the Stoics deny that the Gods are the authors of evil to men and thus take away all restraint on iniquity and degrade men to the level of the brutes (for who would be balked of the injustice for which he craves, from the fear of air or aether ?), while we say that punishment comes to some from the Gods, and the greatest of good to others’: also p. 145. It is difficult to see how this approach to the common opinion (which goes much beyond what Lucr. allows vi 70) can be reconciled with other positive statements of Epicurus or with his general principles as given in the text. See the Academic, or rather Stoic, criticism in § 121. For the form of expression (nec habere ipsum nec exhibere altert) we may compare St James I 13 6 yap Oeds azet- paotos €ott kako, tetpater dé avros ovdéva, Plut. Mor. 1102 E kai dhaddov ovdev trovety adt@ Outs, Oomep ovde macyew, Sen. De [ra 11 27 natura illis (dis) mitis et placida est, tam longe remota ab aliena injuria quam a sua.
sit—essent—essent: the Pres. Subj. is allowable because it is a general proposition having no more reference to the past than to the present : the Imperf. is afterwards used in order to remind the reader that this is a statement made in the past by Epic., not necessarily adopted by the writer ; see Draeger § 131, and (on the mixed construction) § 124 Bc, where it is pointed out that when there are two subordinate clauses, standing in different degrees of subordination, the more remote subordination is fre- quently expressed by the Imperf. the less remote by the Pres. Subj. Com- pare for the corresponding use of the Subj. and Opt. in Greek, Jelf § 809, Arnold on Thue. 111 22, p. 370.
talia imbecilla: Seneca De Ira 1 20 ira muliebre maxime et pucrile viium est, Juv. X11 190 with Mayor’s n.
140 BOOK I CH. XVII § 45.
si nihil—erat dictum: ‘if we had had no other aim beyond that of piety in worship and freedom from superstition, we might have ended here’, On the Ind. in apodos? see § 19 longum est, n.
cum aeterna esset: we need not (with Draeg. § 151. 3) explain the Imperf. as attracted to the tense of the principal verb (coleretur). It ex- presses a consideration belonging to and contemporaneous with the sup- posed action (coleretur) and carefully to be distinguished from the new consideration with which we are now occupied (anquirit animus below).
habet venerationem: Niigels. Sti/. § 95 quotes this as an example of the way in which the Romans supplied the absence of a Pass., and com- pares Orat. ut 11, Phil. 1 7, Marcell. 26. [cf. atoOnow mapéxye which is the regular passive of aicOaveoOa. J. 8S. R.] Sch. in his note cites other phrases in which habeo has the same force, e.g. lactitiam, spem, timorem habere ‘to inspire’, like the Gr. éyeww=mapéye. On the grounds of the Epicurean worship cf. §§ 56 and 116, and Philod. 128 mpocevxerOar yap év TO Tept Ocav Hyaiy, ovx ws AuTOVpEvOY TOY Gedy Et fury ToLjTOpEV, GAG KaTa THY enivovay TOY UTEpBaddovowr (praestans, quicquid excellit, praestantissima natura § 47, naturam excellentem § 56) Suvapec kat grovdadtnte picewy. Defective as was the Epicurean conception of God, it was so far right that they could see in Him an ideal perfection worthy of the reverence and imitation of men, see Zeller Stoves tr. p. 439, Philod. p. 148.
metus a vi: cf. § 42 concubitus cum genere. Allen quotes Liv, xxtr 15 metus a@ praetore, where see Weissenborn, also Madv. § 298. 2, on verbal substantives followed by prepositions. The verbs ¢imeo and mctuo are used absolutely with ad.
quibus impendere: on the Inf. with relative in Orat. Obl. sce n. on § 12 ex quo exsistit.
vitae actionem mentisque agitationem: Deier’s correction for witam et actionem mentis atque agitationem, see his n. on Of. I 17 and compare actio vitae in § 103, and Div. 11 89; see too Sch. Opusc. 11 315 and 363 and my n. on § 2.
Ch. xvi. § 46. admonet: ‘gives a hint’,
speciem humanam deorum: sce Cotta’s criticisms § 77 foll.
occurrit. For exx. of such appearances see Oy. Met. vit 626 foll., Liv. xxr 62, xxtv 10, Dion. Hal. A. R. 1 68, Niagelsb. W. Theol. p. 2, and nn. on Acts xiv 11. Celsus ap. Or. vit 35 says that in the sanc- tuaries of Amphiaraus, Mopsus, and Trophonius dvépwmoedets Oewpeio Oat Beovs, ov Wevdopevous adda kai evapyets, and (111 24) that there were many living in his time to whom Asclepius had appeared, and granted healing ; again (vu 45) ‘all life is full of such divine manifestations’. Cf. also § 36, II 6 saepe voces exauditae, saepe visae formae deorum, 166, and Lucr. vV 1161 nune quae causa deum per magnas numina gentes | pervulgarit et ararum compleverit urbes, | ...non ita difficile est rationem reddere ver- bis. | quippe etenim jam tum divom mortalia saecla | egregias animo facies vigilante videbant | et magis in somnis mirando corporis auctu | foll. This