Chap. XXXIX.—Of Various Philosophers, and of the Antipodes.

These things, truly, are of small importance, but they arise from the same falsehood. Xenophanes said that the orb of the moon is eighteen times larger than this earth of ours; and that within its compass is contained another earth, which is inhabited by men and animals of every kind. About the antipodes also one can neither hear nor speak without laughter. It is asserted as something serious, that we should believe that there are men who have their feet opposite to ours. The ravings of Anaxagoras are more tolerable, who said that snow was black. And not only the sayings, but the deeds, of some are ridiculous. Democritus neglected his land which was left to him by his father, and suffered it to become a public pasture. Diogenes with his company of dogs,1487    i.e., the Cynics.   who professes that great and perfect virtue in the contempt of all things, preferred to beg for his support, rather than to seek it by honest labour, or to have any property. Undoubtedly the life of a wise man ought to be to others an example of living. If all should imitate the wisdom of these, how will states exist? But perhaps the same Cynics were able to afford an example of modesty, who lived with their wives in public. I know not how they could defend virtue, who took away modesty.  

Nor was Aristippus better than these, who, I believe, that he might please his mistress Lais, instituted the Cyrenaic system, by which he placed the end of the chief good in bodily pleasure, that authority might not be wanting to his faults, or learning to his vices. Are those men of greater fortitude to be more approved, who, that they might be said to have despised death, died by their own hands? Zeno, Empedocles, Chrysippus, Cleanthes, Democritus, and Cato, imitating these, did not know that he who put himself to death is guilty of murder, according to the divine right and law. For it was God who placed us in this abode of flesh: it was He who gave us the temporary habitation of the body, that we should inhabit it as long as He pleased. Therefore it is to be considered impious, to wish to depart from it without the command of God. Therefore violence must not be applied to nature. He knows how to destroy1488    Resolvat.   His own work. And if any one shall apply impious hands to that work, and shall tear asunder the bonds of the divine workmanship, he endeavours to flee from God, whose sentence no one will be able to escape, whether alive or dead. Therefore they are accursed and impious, whom I have mentioned above, who even taught what are the befitting reasons for voluntary death; so that it was not enough of guilt that they were self-murderers, unless they instructed others also to this wickedness.1489    [A succinct statement of the sixth command in its bearing on suicide.]    

CAPUT XXXIX. (Div. Inst. lib. III, c. 18, 23, 24.) De variis philosophis, ac de antipodis.

1046C Illa vero levia. Sed ex eadem vanitate nascuntur. Xenophanes orbem lunae decem et octo partibus dixit esse majorem, quam haec nostra sit terra. Itaque intra sinum ejus aliam terram contineri, quae ab hominibus et omnis generis animalibus incolatur. De antipodis quoque sine risu nec audiri, nec dici potest. Asseritur tamen quasi aliquid serium, ut credamus esse homines, qui vestigiis nostris habent adversa vestigia. Tolerabilius Anaxagoras deliravit, qui nigram nivem dixit. Quorumdam non modo dicta, sed etiam facta ridenda sunt. Democritus agrum suum a patre sibi relictum deseruit, et pascua publica fieri passus est. Diogenes cum choro canum suorum, qui virtutem illam summam et exactam rerum omnium contemptum profitetur, mendicare victum 1046D maluit, quam honesto labore conquirere, aut habere ullam rem familiarem. Certe vita sapientis 1047A exemplum esse vivendi caeteris debet. Si horum sapientiam omnes imitentur, quomodo stabunt civitates? Sed forsitan iidem 1047A Cynici exemplum verecundiae praebere potuerunt, qui palam cum conjugibus suis cubitaverunt. Nescio quam possent virtutem defendere, qui pudorem sustulerunt.

Non melior his Aristippus, qui, credo, ut amiculae suae Laidi placeret, Cyrenaicam instituit disciplinam, qua summi boni finem in voluptate corporis collocavit, ne aut peccatis auctoritas, aut vitiis doctrina deesset. An illi fortiores magis sunt probandi, qui ut mortem contempsisse dicerentur, voluntariam necem sibi intulerunt? Zeno, Empedocles, Chrysippus, Cleanthes, Democritus, et hos imitatus Cato, nescierunt homicidii crimine teneri secundum jus 1047B legemque divinam eum qui se interfecerit. Deus enim nos in hoc domicilium carnis induxit; ille nobis temporale corporis habitaculum dedit, ut incolamus quamdiu idem voluerit. Nefas igitur habendum est, sine Dei jussu velle migrare. Non est ergo vis adhibenda naturae. Scit ille quemadmodum opus suum resolvat. Cui operi si quis manus impias adhibuerit, ac divini opificii vincula diruperit, Deum conatur effugere, cujus sententiam nec vivus quisquam, nec mortuus potuerit evadere. Scelerati ergo sunt et nefarii, quos superius nominavi, qui etiam docuerunt, quas causas habere debeat mors voluntaria, ut parum sit sceleris, quod homicidae in semetipsos extiterunt, nisi ad hoc nefas et alios erudirent.