Existence of a Providence, and Refer the Constitution of the Universe to Atomic Bodies. Is the universe one coherent whole, as it seems to be in our own judgment, as well as in that of the wisest of the Greek philosophers, such as Plato and Pythagoras, and the Stoics and Heraclitus? or is it a duality, as some may possibly have conjectured? or is it indeed something manifold and infinite, as has been the opinion of certain others who, with a variety of mad speculations and fanciful usages of terms, have sought to divide and resolve the essential matter [642] of the universe, and lay down the position that it is infinite and unoriginated, and without the sway of Providence? [643] For there are those who, giving the name of atoms to certain imperishable and most minute bodies which are supposed to be infinite in number, and positing also the existence of a certain vacant space of an unlimited vastness, allege that these atoms, as they are borne along casually in the void, and clash all fortuitously against each other in an unregulated whirl, and become commingled one with another in a multitude of forms, enter into combination with each other, and thus gradually form this world and all objects in it; yea, more, that they construct infinite worlds. This was the opinion of Epicurus and Democritus; only they differed in one point, in so far as the former supposed these atoms to be all most minute and consequently imperceptible, while Democritus held that there were also some among them of a very large size. But they both hold that such atoms do exist, and that they are so called on account of their indissoluble consistency. There are some, again, who give the name of atoms to certain bodies which are indivisible into parts, while they are themselves parts of the universe, out of which in their undivided state all things are made up, and into which they are dissolved again. And the allegation is, that Diodorus was the person who gave them their names as bodies indivisible into parts. [644] But it is also said that Heraclides attached another name to them, and called them "weights;" [645] and from him the physician Asclepiades also derived that name. [646] Footnotes: [641] Against the Epicureans. In Eusebius, Præpar. Evangel., book xiv. ch. 23-27. Eusebius introduces this extract in terms to the following effect: It may be well now to subjoin some few arguments out of the many which are employed in his disputation against the Epicureans by the bishop Dionysius, a man who professed a Christian philosophy, as they are found in the work which he composed on Nature. But peruse thou the writer's statements in his own terms. [642] ousian. [643] apronoeton. [644] ton ameron. [645] onkous. [646] ekleronomese to onoma. Eusebius subjoins this remark: taut' eipon, hexes anaskeuazei to dogma dia pollon, atar de dia touton, = having said thus much, he (Dionysius) proceeds to demolish this doctrine by many arguments, and among others by what follows.--Gall. |
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