Immagini della pagina
PDF
ePub

out any meaning in them at all, acted just as consistently as those who condenin the logic and philosophy of antiquity because at first they do not comprehend that, of which we can only acquire the knowledge by years of patient study. If every one of the arts of life must be studied and practised assiduously by those who would acquire and excel in these arts, how shall we expect to become masters of a science, of all others the most sublime, without using the common means by which in this state of existence we must acquire knowledge? It is true that mankind may devote themselves to the pursuit of unworthy objects, but the vanity of the pursuit becomes apparent during its progress, and most apparent to those who have proceeded the farthest; but there is not one instance upon record to show that the study of ancient philosophy has a tendency to lessen its authority in the eyes of the student, or to make it appear in any other light, than as what it really is, the most elevated of all the objects of human contemplation.

And it deserves notice, that those who affect to despise this philosophy, as at first view obscure, trifling, and unintelligible to them, yet admit that it is dangerous to devote much time to the study; for, say they, men are but too apt to become enthusiasts in scholastic learning, and so much attached to what is ancient, as to regard with comparative contempt what is modern. Thus Mr. Dugald Stuart refers his readers to the example of the most learned Scotchman of the last century, Monboddo, and warns them against a close study of ancient philosophy, lest, like him, they should come to prefer the models of antiquity to the productions and science of the present day. He admits that this accomplished scholar was a man of good natural parts, intelligent, and devoted to study; and as it is granted that he possessed all these requisites for the investigation of truth and acquisition of knowledge, how shall we account for the fact, that his acquaintance with ancient philosophy rendered him less competent to judge of its real merits; so that at length, after many years of patient study, he declared himself the enthusiastic admirer of what his contemporaries, who would not take the trouble to accompany him in his progress, pronounced to be frivolous and altogether unworthy of regard? We believe that, in other sciences, long continued study, and also a warm attachment to that study, are necessary to enable us to attain our object: an astronomer, a physician, or a geometer, while the faculties of the mind remain unimpaired, is supposed with reason to be making continual improvement while he applies himself to his favorite pursuit; but with regard to philosophy, properly so called, those who take the pains to study it are said to lose their time; and if they express their attachment to the object of their study, they are held as visionaries.

[ocr errors]

They, who so hastily conclude against the utility and reasonableness of ancient philosophy, do not appear to understand the real scope and intention of the logical works of Aristotle, or the purpose to which he applies the rules in them laid down in his philosophical works. His whole writings, composing the organon, are written to enable us to answer the question, "what is truth?" and all his subsequent reasonings he so conducts, that the application of the syllogism shall prove them just.

The great object of ancient philosophy was the investigation of truth as it regards what is immutable; an investigation which terminates in the contemplation of the Deity, the Creator of all that exists and the all-wise Disposer of every event. That the notions entertained of the Deity, by those who cultivated this sublime philosophy, were highly elevated, has already been shown in the preceding essay, in which a definition of the almighty ruler of the universe is given in the words of Aristotle, which appears to be as well suited to the sublime, and to us incomprehensible, object of our adoration, as the imperfection of our nature and our language will admit. This definition is formed of attributes of the Deity discoverable by his works, and describes the divine nature as almighty, eternal, unchangeable, the Creator and all-wise Governor of all things-and the contemplation of this supreme being necessarily terminates the investigations of philosophy.

Seneca has well said, that the philosophy, which regards the divine nature, is as much superior to that which has for its object the investigation of the phænomena of mere matter with which our senses are conversant, as philosophy, generally speaking, is superior to other arts or subjects of human study. This philosophy (says he) is more elevated, and takes a bolder flight; it has not been content with what is seen with bodily eyes; it contemplates what nature has placed beyond our view, something more grand and beautiful, and that is the Divine nature. He goes on-" What is it upon which I ought to congratulate myself that I make one of the number of the living? Is it that I act as the mere strainer of food and drink, that I should employ myself in stuffing this body, which would speedily perish without constant supplies, and act as the mere servant of a sick man? That I should live in the fear of death, to which we are all born? Take away this inestimable good, (metaphysical philosophy) and life is no longer of such importance that I should labor to preserve it. How contemptible is man, unless he rise above human affairs!" By the study of the first philosophy "we come at length to have an idea of God. What is God? the mind of the universe. What is God? all that you see, and all that you do not see.”

The sense of the author, it is believed, is expressed, but translation is not close, and it may be satisfactory to the reader have his own words.

[ocr errors]

"Quantum inter philosophiam interest, Lucili, virorum optin et ceteras artes, tantum interesse existimo, in ipsa philosoph inter illam partem quæ ad homines, et hanc quæ ad Deos specta Altior est hæc et animosior; multum permisit sibi; non fuit ocul contenta. Majus esse quiddam suspicata est, ac pulchrius, que extra conspectum natura posuisset. Denique tantum inter du interest, quantum inter Deum et hominem. Altera docet quid terris agendum sit: altera quid agatur in cœlo. Altera errore nostros discutit, et lumen admovet quo discernantur ambigua vitæ altera multo hanc supra caliginem, in qua volutamur, excedit; et tenebris ereptos illo perducit unde lucet...

Quid enim erat cur in numero viventium me positum esse gaude rem? Ut hoc corpus caussarium ac fluidum, periturumque nis subinde impleatur, farcirem, et viverem ægri minister? ut mortem timerem cui omnes nascimur? Detrahe hoc inestimabile bonum, non est vita tanti, ut sudem, ut æstuem. O! quam contemta res est homo, nisi supra humana surrexerit.

Illic demum discit quod diu quæsivit, illic incipit Deum nosse. Quid est Deus? mens universi. Quid est Deus? quod vides totum, et quod non vides totum."

The study of that philosophy which Seneca here speaks of as the most excellent of all human pursuits, he recommends to his friend Lucilius, in one of his Epistles, in language beautiful, and with arguments the most persuasive.

[ocr errors]

Perge, Lucili, et propera ne id tibi accidat, quod mihi, ut senex discas: imo ideo magis propera, quoniam id nunc aggressus es quod perdiscere vix senex possis. Quantum, inquis, proficiam? Quantum tentaveris. Quid expectas? Nulli sapere casu obtigit. Pecunia veniet ultro, honor offeretur, gratia ac dignitas fortasse ingerentur tibi: virtus in te non incidet; ne levi quidem opera, aut parvo labore cognoscitur: sed est tanti laborare, omnia bona semel occupaturo. Unum enim est bonum quod honestum.

Quid in homine proprium? Ratio. Hæc recta et consummata, felicitatem hominis implevit; si hanc perfecit, laudabilis est, et finem naturæ suæ attigit."

Cicero devoted much of his time to the study of the ancient philosophy, and bears testimony in the warmest terms to its unrivalled excellence, His admiration of the talents, the learning and general character of Aristotle, has been already noticed; but he also expresses himself in the most animated language concerning the sect of which Aristotle was the chief. In his fifth book de

J

Finibus, he exhorts Brutus to have recourse to the Peripatetics, whose doctrine, he assures him, comprehends whatever is great, and whatever is useful in life.-"Ad peripateticos converte te, quæso, ex eorum enim scriptis et institutis, cum omnis doctrina liberalis, omnis historia, omnis sermo elegans sumi potest; tum varietas est tanta artium ut nemo sine eo instrumento ad ullam rem illustriorem satis ornatus posset accedere. Ab his oratores, ab his imperatores, ac rerum publicarum principes extiterunt. Ut ad minora veniam, mathematici, poëtæ, musici, medici denique, ex hac tanquam ex omnium artium officina profecti sunt."

In a fragment of this celebrated author, we find him repeating what was with him a favorite sentiment, viz. " that philosophy is the greatest good the Gods have conferred, or ever will confer, upon the human race." "Quibus ex rebus philosophiam adepti sumus: quo bono nullum optabilius, nullum præstantius, neque datum est mortalium generi Deorum concessu atque munere, neque dabitur." In later times we find Synesius, the bishop of Cyrene, adopting very nearly the same language, and Diaconus almost literally translates the above quoted words of Cicero. Διὰ ταῦτα ἡ φιλοσοφία ὥσπερ τι θεῖον δῶρον, καὶ οἷον οὔθ ̓ ἧκεν οὔθ ̓ ἥξει παρὰ Θεοῦ τοῖς ἀνθρώποις, ἐν τινὶ θείᾳ κατεπέμφθη μοίρα. The study of philosophy may be termed the pursuit of Truth, and its object the knowledge of causes, including the first great cause, as far as it may be comprehended by human beings. Thus Plato says, that, bidding farewell to the applause of the multitude, and with Truth for his object, he would endeavour after excellence in this life, and die happily. Xaigsi οὖν ἐάσας τὰς τιμὰς τῶν πολλῶν ἀνθρώπων, τὴν ἀληθείαν σκοπῶν, πειράσομαι τῷ ὄντι ὡς ἂν δυνῶμαι βέλτιστος ὧν καὶ ζῆν, καὶ ἐπειδὰν ἀποθνήσκω, ἀποθνήσκειν. But although this sublime philosophy was prized by the great and wise men of former ages, as the most important pursuit of human life, we are not to infer that the study diverted their attention from the common business of life. Both Cicero and Seneca were most assiduous in the discharge of their duties, and both amassed great wealth by personal exertion.

A short view of the doctrines of the ancient philosophy, although it must in some instances include repetitions of what has already been said in the former Essays, will enable the reader to form a judgment of its utility and excellence, as these doctrines regard the Deity-the soul-and the moral duties of man.

First, then, the ancient philosophers believed in the existence of an almighty, all-wise, just, and benevolent being, who sees and pervades all things, who is eternal and unchangeable: they believed this almighty being to be the proper object of adoration, to whom the prayers of men ought to be addressed with humble acknowledg

ment that we are his creatures, and every iustant dependent on will. The attributes of the Deity, as enumerated by Aristotle, t reader has already seen (No. III.) and the Hymn of Cleanth preserved by Stobæus, the fragments of Orpheus, and many valu ble remains of antiquity, serve to inform us more particularly the ideas the ancient philosophers entertained of the suprem being. M. Le Clerc has given a translation of the hymn Cleanthes, in substance nearly as follows: "O! thou who ha many names, but whose power is infinite and uncommunicated O Jupiter, first of immortals, sovereign of nature, who governes all, who subjectest all to thy law, I worship thee; for man is per mitted to invoke thee. Every thing that lives, or creeps, every thing mortal on earth, is from thee, and of thee but an imperfec image. I will address to thee my hymns, and will never cease to celebrate thee. This universe expanded over our heads, and which seems to roll round the earth, is obedient to thee alone; and at thy command are its motions in silence performed. Thunder, the executioner of thy will, is launched by thy invincible arm. Endued with immortal life, it strikes, and nature is appalled. Thou directest the universal mind that animates the whole, and that exists in all thy creatures; so unlimited and supreme is thy power, O King! nothing in heaven, or the earth, or in the sea, is produced without thee, except the evil that proceeds from the heart of the wicked. Thou bringest order out of confusion, and by thee is the jarring of the elements composed. Thou hast so mingled good and evil, that general and universal harmony is established. The wicked alone, amongst all thy creatures, disturb this general harmony. Wretched men! they seek for happiness, but do not comprehend thy universal law, that by making them wise, would make them good, and consequently happy: but declining from the path of what is beautiful and just, they run headlong to the object that attracts them; they pant after fame, they grasp at sordid treasures, they lust after pleasures that entice but to deceive them. O God! from whom all blessings descend, whom the storm and the thunder obey, preserve us from error; deign to inform our minds; attach us to that eternal reason, by which thou art guided and supported in the government of the world that being ourselves honored, we may also honor thee, as becomes feeble and mortal beings, by celebrating thy works in an uninterrupted hymn; for neither the inhabitants of earth nor the inhabitants of heaven, can be engaged in a service more noble than that of celebrating the divine mind that presides over nature." Never (says M. Le Clerc) has any one spoken of the divine being with greater sublimity; and if we consider the testimony of Varro, of Aristotle, of the divine Plato, and of those others which Cicero

:

« IndietroContinua »