NOTES 315 



although no writer either of ancient or modern time 

 has had a more overpowering sense of the beauty, 

 majesty, and order of this world. It was his earnest 

 purpose to show men how, by a contemplation of the 

 face and ordered scheme of nature, they could free them 

 selves from the bond of religious superstition and the fear 

 of death. 1 



Seneca, on the other hand, held the Stoic belief in an 

 all-wise and omnipotent Creator. In an eloquent exordium 

 to his volume, and in a peroration near its end, he affirms 

 his conviction that this Divine Being is all in all, at once 

 within and without his works ; He has clothed himself 

 with creation, but is hidden from our eyes and can be 

 perceived only by thought (3, 7, 305). Our philosopher 

 could not conceive of anything more beautiful, more 

 orderly, and more consistent everywhere in plan than the 

 world around us. That such a world should have resulted 

 from the tumult of chaos, by the mere chance collocation 

 of atoms, appeared to him the madness of vulgar error. 

 Yet it was only too true, though it might be thought 

 hardly credible, that even philosophers had been tainted 

 with this pernicious doctrine. Hence it would be in the 

 author s judgment a profitable task to inquire into the 

 truth concerning these matters. To explore this world, 

 he remarks, is far more than enough for a single lifetime. 

 Whether what we may be led to believe regarding it shall be 

 true must be decided by those who may attain the knowledge 

 of the truth ; we can but examine and conjecture, with no 

 certain assurance of discovery, yet not without hope (304). 

 It behoves us to be ever watchful against forming con 

 clusions rashly, disrespectfully, or ignorantly, and of being 

 knowingly untrue. In this quest after knowledge, while 

 much may be found out which will be of practical useful- 



1 rursus in antiquas referuntur religiones 

 et dominos acres adsciscunt, omnia posse 

 quos miseri credunt, ignari quid queat esse, 

 quid nequeat, finita potestas denique cuique 

 quanam sit ratione atque alte terminus haerens. Op. cit. v. 86. 



hunc igitur terrorem animi tenebrasque necessest 



non radii solis neque lucida tela diei 



discutiant, sed naturae species ratioque. i. 146. 



