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1921

MAIN

033

TDt.

EXTS FOR STUDENTS,

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THE

YMN OF CLEANTHES
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TEXTS FOR STUDENTS.

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No. 26

Caroline A. J. Skeel, D.Lit.

J. P. Whitney, D.D., D.C.L.

THE

HYMN OF CLEANTHES
GREEK TEXT TRANSLATED INTO
ENGLISH
WITH BRIEF INTRODUCTION AND NOTES
BY

E.

H.

BLAKENEY,

M.A.

LONDON

SOCIETY FOR PROMOTING

CHRISTIAN KNOWLEDGE

NEW YORK: THE MACMILLAN COMPANY

I92I

"The Hymn
to bring into

to Zeus

is

a splendid attempt

harmony the author

of nature

with the traditional Zeus, and divine providence

with his

will.

There

is

no attempt to discredit

orthodoxy, but rather to purify

it

and use

its

elements of truth for a higher purpose."

Mahaffy.

THE HYMN OF CLEANTHLS

a

less

product

gfti)uinti

importation from
bet\Teen

Hellenic thought than an

of

the East.

It represented

a synthesis

Hellenism and Oriental speculation.

Not one

was a native of Greece

It is worth remembering that the Apostle Paul's
proper.
birthplace, Tarsus, was a stronghold of the creed of
and there is no reason to suppose that
the Stoics
Paul was a stranger to their tenets.^ Lactantius (Institutesj iv. 9) admits that Zeno had anticipated certain
" Zeno rerum naturae disfeatures of Christian teaching
the greater

of

Stoic

teachers

positorem atque opificem universitatis Xoyov priedicat";

and the words

in

Heb.

ii.

10 have a distinctly Stoic

'

(God is the
and efficient cause of all things). ^ Certainly the Stoic
system foreshadowed the doctrine of a true brotherhood
of man.
What was peculiar to Stoicism was its constant insistence
on Morality, and its " grim earnestness and devout subflavour

St'

ov

final

mission to the divine will."

Virtue, in that system,

is

bad all other things are

It was in a strictly practical spirit that Stoic
(indifferent).
ethics was developed by the Eomans, as we see in Seneca
but the later Stoicism, confronted with the facts of life, had
in some points to soften the rigid outlines of earlier theory,
just because the idealism and the pessimism of that earlier
theory were fatal to any effort of moral reform " the cold,
flawless perfection of triumphant reason was an impossible
model, which could only discourage and repel aspirants to
alone

good

vice

the higher life" (Dill,

Roman

Society,

bk.

iii.,

chap.

There was no room in such an austere doctrine

^

Hastings, Dictionary of the Bible,

616.

iv.

i.).

for the

Hicks, Gh-eek Phil, in

N.

T., p. 94.
2 For traces of

Stoicism in the Pauline Epistles, see the illuminating

discussion by Lightfoot, " St. Paul and Seneca," in his edition of the
Philippians." AVe might instance two thoughts, at least, which show
(2 Cor. vi, 10),
that Paul did owe something to Stoicism (1)
(2) the worldwide city of God (Eph. ii. 19, Ool. iii. 11).
:

NOTE ON CLEANTHES AND THE STOICS

Christian virtue of humility or of pity

there the system

broke down.
paradoxes of the "Porch " (notably the crowning paradox of the "Sapiens," the ideal wise man an im-

Some

of the

by Horace {Sat. I. iii.

" The Christian's Ideal
124 sq.,
83 sq.
iii. 'passim, vii.
Figure could never be accepted by the Stoic as an example
of his typical Wise Man"
[E. R. Be van, Stoics and
possible figure) are keenly ridiculed

Sceptics, p. 70])

but, in his later years,

probable that

it is

Horace learnt to appreciate better the doctrine of the

Stoics and to view their system with more sympathy. ^
The pantheism 2 of the later Stoics tended, it is clear,
more and more tovards theism God had become to these
philosophers (Epicurus is a case in point) less of an abstraction, more and more of a "living presence"; we may
do well to remember the famous motto which Seneca lays
;

down

And

as a rule of life in his tenth letter.^

bound up with
immortality.

its

doctrine of

God

closely

the Stoic doctrine of

is

True, the older Stoics permitted themselves

more than the hope of a limited immortality; but their

thought of Death Avas far from that of a mere extinction
little

(as

we find

it

set forth in

was the resolution

elements

of

Eastern speculation)

rather death

man's earthly nature into

a dissolution of

the body

while

its

principle, the soul, returns to its native birthplace

heavenlies."
1

We may

compare

original

the animating

"in the

Virgil's line {/En. vi. 730),

See D'Alton, Horace and his Age, pp. 84 sqq., 133 sqq., for proofs

changed attitude.
The Stoic conception that God is in all things is balanced by that
of the Neo-Platonists, whose root principle is tliat all things are in
God. For the attitude of Plotinus towards Stoicism consult Inge,
Philosophy of Ploiinus, vol. i.
There is a brief, but valuable, discussion of Stoicism in its connexion with Christian ethics and theology
in Lake and Foakes-Jackson's The Beginnings of Christianity, part i.
of this
2

pp. 246 sqq. (1920).

" So live with men as if God saw you so speak with God as
men heard you" (Lightf., Essay on "St. Paul and Seneca,"

if

Philipp.,6 pp. 279 sqq.).

THE HYMN OF CLEANTHES

" igneus est oUis vigor et caslestis origo," with the solemn

words

of Eccles. xii. 7.

What

the position of Cleanthes really was, in the sphere

of religion,

"vve

can ne'er fully ascertain;

we cannot

teaching only in fragments, and

we

possess his

properly judge

thinker by the disjecta membra of his philosophy.

But we seem to discover in Cleanthes, when we read his

hymni (was

it

written in early, middle, or later life?), a

genuinely religious man, "bent on giving a theological

interpretation of the world, and breathing a pious sub-

mission to the world-order which it is refreshing to feel and

come in contact with " (Davidson, The Stoic Creed, p. 27).

NotAvithstanding the materialism apparent in his physical

speculations,

*'

he can yet infuse into his submission to the

cosmic order such an amount of willing acquiescence as to

give the impression of the deepest religious feeling"

(ib.,

hymn

the

Lightfoot was justified in calling his

p. 229).-

noblest expression of heathen de\^otion which Greek literature has preserved to us.

Nothing quite

so impressive, of

kind, Avas ever again to appear in pagan history

its

nearly half a millennium

produce

its final

later.

and exquisite

till,

Stoicism was destined to

fruit in the Meditations of

the Emperor Marcus Aurelius.

* , ,^ , .
GREEK TEXT OF THE HYMN.

del

Zer,

<5 .,
'

yap

yevos

ecr/xei/,

Which may be regarded

An

hos^

'?

as a summary of his whole theology.

ethical fervour of a high order is shown in the lines

of
(frag. 45) duoled bv Eusebias, Pra'paratio Evangclica, 679=
'[See
Gitford,
"Added
1903).
Note,"
(ed.
p. 16.]
3 The MS. has
which gives no sense. Bergk conjectures

Cleanthes

-,

W.

L.

Newman

conjectures

'.

(from a70s = a leader).

^^

GREEK TEXT OF THE HYMN

oora

'

yaiav.

/
,

, , ) ,
^
.
8
* ,
,
^
^,
,
^
'
,
'
,

atev ctetVw.

o8e

Trepl

y kv ayySy

.^ tyv

eppiya^iv,

kolvov Xoyov

9,

20

\(

7yrjs

yap

15

viro^pyov aviKr^TOts

;(eis

8ta

yoL

8ta

8, 8^

yyva Ipyov

yyva
yov

yov

8,

,\
' 8
,
,
8
8 )^
8

8 88
,
^
, 88 ,
Koivhv

25

8'

ot

'
30

e/aya,

7/5

8,

35

,,

\1)

yvJ y

yva.

ei/ai/rta

,88
/,

'pya

8, ypa
8]

'.

THE HYMN OF CLEANTHES

TRANSLATION OF THE GREEK TEXT.

Most glorious of Immortals, mighty God,
Invoked by many a name,
sovran King
Of universal Nature, piloting
This world in harmony with Law, all hail
Thee it is meet that mortals should invoke,
For ve Thine offspring are, and sole of all
Created things that live and move on earth
Receive from Thee the image of the One.
Therefore I praise Thee, and shall hymn Thy power
Unceasingly. Thee the wide world obeys.
As onward ever in its course it rolls
Where'er Thou guidest, and rejoices still
Beneath Thy sway so strong a minister
Is held by Thine unconquerable hands,
That two-edged thunderbolt of living fire
That never fails. Under its dreadful blow
All Nature reels ; therewith Thou dost direct
The Universal Reason which, commixt
With all the greater and the lesser lights,
Moves thro' the Universe. How great Thou art,
The Lord supreme for ever and for aye
No work is wrought apart from Thee, God,

Or in the world, or in the heaven above.

Or on the deep, save only what is done
By sinners in their folly. Nay, Thou canst

Make
From

the rough smooth, bring wondrous order forth

chaos

in

Thy

sight unloveliness

Seems beautiful ; for so Thou hast fitted things

Together, good and e\dl, that there reigns
One everlasting Reason in them all.
The wicked heed not this, but suffer it

To

slip,

to their

undoing

these are they

TRANSLATIoii OF THE GEEEK TEXT

Who, yearning ever to secure the good,
Mark not nor hear the law of God, by wise
Obedience unto which they might attain
A nobler life, with Eeason harmonized.
But now, unbid, they pass on divers paths
Each his own way, yet knowing not the truth,
Some in unlovely striving for renown,

Some bent on lawless gains, on pleasure some,

AVorking their own undoings self-deceived.
Thou most bounteous God that sittest throned
In clouds, the Lord of lightning, save mankind

From

Oh, scatter it
grievous ignorance
Far from their souls, and grant them to achieve
True knowledge, on whose might Thou dost rely
To govern all the world in righteousness
That so, being honoured, we may Thee requite
!

With honour, chanting without pause Thy deeds.

As all men should since greater guerdon ne'er
:

man

god than evermore

praise the Universal Law.

Befalls or

Dv.ly to

or

ARGUMENT OF THE HYMN.^

(1)

Clean thes

therefore

himself akin to

feels

worthy to

expresses his admiration

order of the world

the world

is

(3)

the divine,

communion with

hold
for,

and submission

to,

it

and

(2)

he

the divine

he recognizes that the moral

evil in

the result not of fate but of man's freewill

human

(4)

he prays

God

and

(5) closes

with an apostrophe in praise of God's law.

to free

souls

from ignorance

^ [Note.
The editor is indebted to various writers for valuable
suggestions embodied in his introduction and notes but a general
acknoAvledgement must here suffice. February, 1921.]

THE HYMN OF CLEANTHES

10

,-

COMMENTAEY.

7/^:

most of the "di majores"are

by the poets (e.g., Dionysus, with his

1.

titles

he was distinctly

called

sixty
Plut.

109 (Aphrodite),
//
So Artemis is designated in Aristophanes
by the titles Dictynna, Agrotera, Pandrosus, Phosphorus,
Tauropolis Rogers on JFas^s, 368, Ellis on Catull. xxxiv.
21, sis quocunque tibi placet sancta nomine.
In Babylonian mythology the god of Babylon received the names,
attributes, and powers of the older deities (Merodach or
Moralia, 389^).

Cf.

Theocr. xv.

Marduk = Ea = Hadad = Sin

cf.

Sayce,

Lectures^

Gifford

329); similarly Egyptian theology saw in the

various gods mere forms of one divinity (for example,
1902,

p.

Nu = Temu = Ra.

As Ra was the father of the gods, every

Egyptian pantheon represents some phase of
him, and he represents every god
Budge, EgijiMan
Religion^ chap. iii.).
In the Fdg-Veda (i. 164, 46) one poet
says " That which is One the sages name in various ways

god

in the

Agni,

Yama, Matarisvan." The thoughtful Hindu of

to-day looks through the maze of his mythology to the
philosophical background of the

Being in whose unity

One

eternal self- existent

symbols are gathered

(Monier-Williams, Indian Wisdom^ chap. i.). For a note on
all

visible

Sykes and Allen on Homeric Hymn to

to have possessed a special
from the Stoic standpoint, as Diogenes

sec

Demeter, 18.
significance

The word appears

Laertius indicates.
criticized

by

The concept implied in

Hexcem. Hom. i. On

St. Basil,

Clem. Alex., Strom,

vii.

840.

,
11.

1,

2 is
cf.

2.
cf Cic. de Nat. Dem\ i. 36, Zeno naturalem
legem divinam esse putat eamque vim obtinere [ = hepya)
Heraclitus
recta imperantem prohibentemque contraria.
was the first to identify the law of nature with the will of
:

COMMENTARY
God
(cf.

.
:

Wordsworth

Cleanthes

Nat. Deor.
cf.

" law

Roman jurists
and
of man ")

is no device
Duty has made the thought
"stern daughter of the voice of God,
ii.

in his

current coin
!"

Vo?

This view was adopted by the

Cic. de Legg.

Duty

11

ol

frag. 91,

e.g.

ii.

8,

Ode

is

to

several times referred to in Cic. de

13,

iii.

16 (see J. B. Mayor's notes)

also Minucius, 19, 10.

midst of these

cf.

1.

Parmenides, frag.

29.

circles is the)

12,

//

(in the

viz.

the dea genetrix (Aphrodite, ace. to Plut. Amator. 13; but

cf.

Burnet, Early Greek Pliilosophy^ 2nd

in

(Polye.
4.

metaph. sense,

ii.),

yap yevos

ed.,

94).

see n. in Lightfoot,

see

For

Ignat.'-^

.
'//

ActS

xvii.

28,

yevos
St.
where the words are given
of
Paul may have derived them directly from the
Aratus of Soli (in Cilicia), fior. 270 B.C. ; but probably they
were almost proverbial in the Apostle's day. The human
reason, according to Aratus, is a "fragment" of the
Man's
divine; it is the doctrine of divine immanence.
moral sense is an " efflux of God," "a particle
of Zeus," and so far is one with the moral movement of the
universe {cf G. H. Rendall, Marcus Aurelius Antoninus to

(/)

Himself Introd.,

p.

cxxix)

?.

6/

vovs yap
cf Eurip. frag. 1007,
is a curious parallel to be

There

IHCOY

found in the so-called

(from an early

Greek papyrus discovered nearly twenty-five years ago)

[Jesus said]

Toi/
{if.

Matt,

xviii. 20,

John

xiv. 20,

and

other passages quoted in Lock and Sanday's ed., 1897).

Compare William Watson, The Unhioion God :

" The

God I know of I shall ne'er

Know, though he dwells exceeding nigh
Raise fJioii the stone and find me therCy
Cleave tJiou the wood, ami there am I."

THE HYMN OF CLEANTHES

12

We may

recall

here the Orphic lines

$
^,
?
.
:

-yivero,

Zei>s

Zeys

\,

ZeiiS

'

The

word Zevs (v. 2) ought not

God, in the Stoic creed, was not
personal (in the Christian sense), but an unknown living
Power immanent in Nature natura natimms,
pantheistic sense of the

be

to

overlooked.

vovs.

vos

Driver on Gen.

see

3.

i.

Philo de-

man's rational part) as a

" figure and impress of divine power," and goes on to say
scribes the spirit (the essence of

which God

81

^);
.70<
\

dvOpLoiros

the

is

Musonius

XoytKrjs of
ajy.

Stob.

Oeov

man

Clem. Rom. speaks of

divine image (ad Cor.

ves

(i.e.

cf.

as an impress of the

Heb. i. 3) so in Wisd. ii. 23

we read, "God created man to be immortal and made
him to be an image of His own eternity " (proper being,

RV.).

Plat.

sense

Hom.

6.

cf.

33

i.

cf.

Tim. 37^ develops this thought.

//.

xvii. 447, Odijss. xviii.

Cf. Ps. cxlv. 1.

Aratus, Phcenom.

dvSpes
7.

13L
1,

ck

? -

{-

Cleanthes seems here to be endeavouring to interpret

the Cynic formula, "live agreeably to nature"

).

But

in his

common

reason

{<;)

James Seth's

Studi/

"

Bevan,

Eigorism

We may

")

{Enchirid. 53)

by

the

Stoic doctor finds a

and a common law {v6os).

Ethical

of

Stoics

illustrate the

further

hands it gets an added

whether the nature of

the

meaning, for in nature {<;)

things or man's inward nature

still

For the

and

(chapter

Principles

Sceptics, lect.

See

on

i.

religious attitude of Cleanthes

lines

reproduced

by

Epictetus

COMMENTARY

''

' ', &

&yov
ws

13

&$^^'
)
y'

7jv,

be

'\.

KaKOs yev6evot

Thus rendered by Seneca

{Ejp.

107, 10)

parens celsique dominator poli,

quocumque placuit nulla parendi mora est.
Adsuni inipiger. fac nolle comitabor gemens
malusque patiar facere quod licuit bono,
ducunt volentem fata, nolentem trahunt.
due,

The
9.

by way

lines are

irpovoLa

of

(, ^,

Job

answer to the objection that

cannot exist with the doctrine of freewill.

Soph. O.C. 1515;
viK-rJ TO is: Hom. II viii. 30;

xlii. 2.

Kepavv6v\ from Homer onward the weapon of Zeus

10.

20 with Bywater's

frag.

Kepavvos

word

'.

tonans,

"

The

8e

was a semi-oracular

Ritter-Preller, 28.

for fire

Heracl.

tonitrualis).

28,

reiF., ib.

peculiar kind of matter forming, as

it

were, the body of the Logos, Her. believes to be fire"

(Adam, Religious Teachers of

According to

Greece, p. 223).

Cleanthes the " Logos " was eternal, and so it was conceived
by Heraclitus himself; "it" was without beginning or
end, piloting

[)

steersman.

For

11.

398

9-13

cf.

KOLvhv

12.
(c).

meaning

all

Heb.

iv.

things through

Ritter-Preller

Reason, Creative power

i.

156.

like a

wary

12 (Westcott).

In Plotinus the word

Phil, of Plotinus,

all,

In Philo

(ed.

7,

1888),

has several shades of

(or activity), etc., Inge,

we find

the

separated

from the supreme God, and it is frequently personified (as

in N.T., John i. 14), becoming the immanent reality of the

^,

world (not unlike the Socratean conception of God as 7} Iv

\Yordsworth's " Wisdom and Spirit of
the Universe":

hymn,

Adam,

loc.

cit.,

p.

as generally in Stoicism, the

In Cleanthes'

371).

world

is

permeated by

THE HYMN OF CLEANTHES

Reason, which is ethical, not merely intellectual. The

emphasis on kolvos should not be overlooked. The great
masters of Stoicism were cosmopolitan in their outlook, as

The
them

they were in origin.

familiar thought with

reason of

God

it is

all

men

is

law

In the Meditations of

citizenship.

share in the universal

(the world-soul), subject to a

and a common
Aurelius

of the Universe
;

M.

not without significance that the word kolvos

compounds) occurs more than eighty times Dill,

324 5^. G. H. Kendall, oj). cit,, Introd.,
Observe how the author of 4 Maccabees
p. cxxxvii.
would enlist the Stoic doctrine in the service of Jewish
(and

its

Roman

Society, pp.

philosophy.
Slo.

13.

(a Presence)

"that

15. ty.

John

14.

often in

Homer

For

3.

i.

Wordsworth's Tintern Abbey,

rolls thro' all things."

an epithet

as

cf.

Bacchyl.

iii.

(of Zeus).

16-18. Nature

ment

is

of Zeus.

37,

here put under the immediate govern-

of the deity.

17-20. Evil is not directly due to God, but a necessary

accompaniment of the process by which He created the
world out of Himself. Cleanthes appears to argue somewhat
as Browning would do
6
cf. Plat. Bep. ii. 379<=, ovB'
:

eeos

...

Eccles.

13

vii.

(and Tyler's Introd. to

foil,

his ed. of Eccles., p. 73, ed. 2).

The hymn

is

throughout

by the consciousness that it is one spiritual power

which penetrates and controls the Universe, and is the
source of every work done under the sun, "except what

inspired

evil

men do

in

Greek Philosophers^
p. 54.
18.

their

folly."

76

> <
ii.

ciliation of opposites)

53, 55.

cf.

Caird, Evol. of Eelig. in

E. R. Be van, Stoics and Sceptics,

la,

odd

)(

even

Plat. Gorg. 45

{i.e.
;

the recon-

Ritter-Preller,

COMMENTARY

19. Cf. Heracl. frag. 61,

21.

The everlastingness
M. Antoninus.

24. Cf. Heracl. frag.

of the

Lv = indulgence.

The text

frag. 2.

Cf. Butler,

=^,

28. ov8VL

29.

^, .-

Logos cf. Heracl.

Sermon xv.
101, quoted in n. on 1. 2.

Similarly

30.

fxlv

15

7'ecMeSSly.

Eep. 561*.

Cf. Plat.

I am not sure
= "bringing about

very uncertain here, and

is

that I have grasped the sense.

Perhaps

the opposite of what they wish."

31.

8:

Cf. the

20).

. . .,

.
.
). -?

Homeric

is

33.

the source of

Heracl.

frag.

17,

quote the words

kcmv dyadov 6

<
., (

the gods)

32.

i.

may

with which we
Euthyjp, 18, ov8lv yap
(i.e.

epithet of Earth, Fate (Bacchyl. frag.

(hexameter) line in Jas.

epithet.

in

Cf. Ps. xcvii. 2-4.

(the

condition

of

the

in the Platonic philosophy ignorance

evil.

With

this

and the next

line

eV

19,

Plutarch's Kx^epv^ats

37, 38. Cf. the

Plat.

cf.

celebrated words with which

Hooker
Polity.
The

book of his Ecclesiastical

have been the first to introduce into morals
the concept of Law
" which is law for man because it is
the law of the universe": Acton, Hist, of Freedom in

concludes the
Stoics

seem

first

to

In

Antiquity, pp. 24, 25.

many

respects the Stoic teaching

the nearest approach to Christianity.

AVarde Fowler,
117; Gwatkin, Church Hist. i. pp.
Similarly among the Jews the law (Torah) was
22, 23.
the revelation in time of what is timeless and eternal.
The reader should carefully compare the lines in Soph.
is

Socicd Life at

Eome,

O.T. 863 sqq. (of the

s^.,

Ajao:,

1130

sqq.,

p.

immutable order of law) cf El. 1093

1343 sqq. The whole argument of the
:

THE HYMN OF CLEANTHES

16
?

Antigone turns on the conflict between divine law and

human
often

ordinance

come

and, as

we know,

these rival principles

August.

into sharp conflict:

important chapter); Thomas Aquinas,

chaps, cxvi., cxxvii.,
terminus ad quern of

all

who

sua voluntate e nostra pace.

,
,
,,

'
', ^, .
,
^,
,
,
,
,
,
,
\,
,
,
\$,
', ,
'/ ..,

passage in Eusebius runs thus

Tayadbv

'

,,
,

ey/cXe^s,

8 (an

Gentiles^

the love of God.

is

ADDED NOTE.
The

iii.
c.

points out, however, that the

divine law

the noble words of Dante {Paradiso)

la

Conff.

Summa

&kov

eTriyueXe's,

ael

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