HKB
And where he himself says (I. xx. 22):--
Yet he will upon Olympus' lofty ridge remain and view serene the combat."
That solitude and the not mingling with the other gods, but being gladly by himself and using leisure for one directing and ordering all things, these constitute the character of an "intelligible" God. He knew besides that God is mind and understands all things, and governs all. For censuring Poseidon, he says (I. xiii. 354):--
Equal the rank of both, their birth the same, But Jupiter in wisdom as in years the first.
And this expression frequently is used "when he again thought over other things." This shows that he was ever in thought.
But to the mind of God pertain Providence and Fate, concerning which the philosophers have spoken much. The stimulus to this came from Homer,--why should any one insist on the providence of the gods? Since in all his poetry not only do they speak to one another on behalf of men, but descending on the earth they associate with men. A few things we shall look at for the sake of illustrations; among these is Zeus speaking to his brother (I. xx. 20):--
The purpose, Neptune, well thou know'st thyself For which I called thee; true, they needs must die, But still they claim my care.
And in other places (I. xxii. 168):--
A woful sight mine eyes behold: a man I love in plight around the walls! my heart For Hector grieves.
He refers to the royal dignity of the gods and their loving care of men, saying (O. i. 65):--
How should I forget divine Odysseus, who in understanding is beyond mortals, and beyond all men hath done sacrifice to the deathless gods who keep the wide heaven?
How he makes the gods mingling with and working with men themselves it is possible to learn completely in many passages for just as he represents Athene once helping Achilles and always aiding Odysseus, so he represents Hermes helping Priam, and again Odysseus, for he says (O. xvii. 485):--
Yea even the gods, in the likeness of strangers from far countries, put on all manner of shapes, and wander through cities to watch the violence and the righteousness of men.
It is the characteristic of divine providence to wish men to live justly. This the poet indicates very clearly (O. xiv. 83):--
Verily it is not forward deeds the gods love, but they reverence justice and the righteous acts of men.
And (O. xvi. 386):--
When Jove Pours down his fiercest storms in wrath to men, Who in their courts unrighteous judgments pass.
Then just as he introduces the gods caring for men, so he represents men as mindful of them in every crisis. As the leader, succeeding in an action, says (I. viii. 526):--
Hopeful to Jove I pray, and all the gods To chase from hence these fate-inflicted hounds.
And in danger (I. xvii. 646):--
Father Jove, from o'er the sons of Greece, Remove this cloudy darkness.
And again when one has slayed another (I. xxii. 379):--
Since heaven has granted us this man to slay.
And dying (I. xxii. 358):--
But see I bring not down upon thy head the wrath of heaven.
From what other place than here did originate that doctrine of the Stoics? I mean this, that the world is one and in it both gods and men minister, sharing in justice by their nature. For when he says (I. xx. 4):--
Then Jove to Themis gave command to call The gods to council from the lofty height Of many ridg'd Olympus. Why, Lord of lightning, hast thou summoned here The gods of council, dost thou aught desire Touching the Greeks and Trojans?
What does this mean except that the world is conducted by civilized laws and the gods consult under the presidency of the father of gods and men?
His opinion on fate he shows clearly in his poems (I. vi. 488):--