Chap. XXXVI.—Of the Philosophers,—Namely, Epicurus and Pythagoras.

Since I have spoken briefly of philosophy, now also I will speak a few things about the philosophers. This is especially the doctrine of Epicurus, that there is no providence. And at the same time he does not deny the existence of gods. In both respects he acts contrary to reason. For if there are gods, it follows that there is a providence. For otherwise we can form no intelligible idea of God, for it is His peculiar province to foresee.1480    Providere.   But Epicurus says He takes no care about anything. Therefore He disregards not only the affairs of men, but also heavenly things. How, therefore, or from what, do you affirm that He exists? For when you have taken away the divine providence and care, it would naturally follow that you should altogether deny the existence of God; whereas now you have left Him in name, but in reality you have taken Him away. Whence, then, did the world derive its origin, if God takes no care of anything? There are, he says, minute atoms, which can neither be seen nor touched, and from the fortuitous meeting of these all things arose, and are continually arising. If they are neither seen nor perceived by any part of the body, how could you know of their existence? In the next place, if they exist, with what mind do they meet together to effect anything? If they are smooth, they cannot cohere: if they are hooked and angular, then they are divisible; for hooks and angles project, and can be cut off. But these things are senseless and unprofitable. Why should I mention that he also makes souls capable of extinction? who is refuted not only by all philosophers and general persuasion, but also by the answers of bards, by the predictions of the Sibyls, and lastly, by the divine voices of the prophets themselves; so that it is wonderful that Epicurus alone existed, who should place the condition of man on a level with the flocks and beasts.  

What of Pythagoras, who was first called a philosopher, who judged that souls were indeed immortal, but that they passed into other bodies, either of cattle, or of birds, or of beasts? Would it not have been better that they should be destroyed, together with their bodies, than thus to be condemned to pass into the bodies of other animals? Would it not be better not to exist at all, than, after having had the form of a man, to live as a swine or a dog? And the foolish man, to gain credit for his saying, said that he himself had been Euphorbus in the Trojan war, and that, when he had been slain, he passed into other figures of animals, and at last became Pythagoras. O happy man! to whom alone so great a memory was given; or rather unhappy, who, when changed into a sheep, was not permitted to be ignorant of what he was! And would to Heaven that he alone had been thus senseless! He found also some to believe him, and some indeed among the learned,1481    Inter doctos homines. Others read “indoctos homines,” but this does not convey so good a meaning.   to whom the inheritance of folly passed.  

CAPUT XXXVI. (Div. Inst. lib. III, c. 17 et 18.) De philosophis, scilicet Epicuro et Pythagora.

Quoniam de philosophia dixi breviter, nunc etiam 1043A de philosophis pauca dicam. Epicuri doctrina haec est, imprimis nullam esse providentiam. Et idem deos esse non abnuit. Utrumque contra rationem. Nam si sunt dii, est igitur providentia. Aliter enim Deus intelligi non potest, cujus est proprium providere. Nihil, inquit, curat. Ergo non modo humana, sed ne coelestia quidem curat. Quomodo igitur, aut unde esse illum affirmas? Exclusa enim providentia curaque divina, consequens erat ut non esse omnino Deum diceres. Nunc eum verbo reliquisti, re sustulisti. Unde ergo rerum natura est, si Deus nihil curat. Semina, inquit, sunt minuta, quae nec videri, nec tangi possunt, quorum coitu fortuito et orta sunt omnia, et semper oriuntur. Si nec videntur, nec ulla corporis parte sentiuntur, unde esse illa scire potuisti? 1044B Deinde si sunt, qua mente conveniunt, ut aliquid efficiant? Si sunt laevia, cohaerere non possunt; si hamata et angulata, ergo secabilia sunt. Hami enim et anguli extant et possunt amputari. Sed haec delira et inutilia. Quid quod idem animas extinguibiles facit; quem refellunt non modo philosophi omnes et publica persuasio, verum etiam responsa vatum, carmina Sibyllarum, ipsae denique divinae voces Prophetarum; ut mirum sit extitisse unum Epicurum, qui cum pecoribus ac belluis sortem hominis aequaret.

Quid Pythagoras? qui primus est philosophus nominatus; qui animas quidem immortales esse, in alia tamen corpora, vel pecudum, vel avium, vel bestiarum commeare statuit. Nonne satius fuerat eas cum 1044C suis corporibus extingui, quam sic ad aliena damnari; satius omnino non esse, quam post hominis formam, vel suem, vel canem vivere? et homo ineptus, ut fidem dicto adderet, seipsum Trojano bello Euphorbum fuisse dixit, quo occiso, in alias figuras animalium transiisse, postremo Pythagoram factum. O felicem, cui soli tanta memoria concessa est! vel potius infelicem, cui translato in pecudem non licuit nescire quid fuerit! Atque utinam solus delirasset! Invenit etiam qui crederent, et quidem indoctos homines, ad quos stultitiae transiret haereditas.