Note 50 — Chapter XIII · THE RELATION OF THE STOIC PHILOSOPHY TO RELIGION.

(2) Interpretation of the myths respecting the gods. Proceeding further to enquire how this method was applied to particular stories, the first point which attracts attention is the contrast which they draw between Zeus and the remaining Gods. From their belief in one divine principle everywhere at work, it followed as a corollary that this contrast, which elsewhere in Greek mythology is only a difference of degree, was raised to a specific and absolute difference. Zeus was compared to other Gods as an incorruptible God to transitory divine beings. To the Stoics, as to their predecessor Heraclitus, Zeus is the one primary Being, who has engendered, and again absorbs into himself, all things and all Gods. He is the universe as a unity, the primary fire, the ether, the spirit of the world, the universal reason, the general law or destiny.50 All other Gods, as being parts of the world, are only parts and manifestations of Zeus—only special names of the one God who has many names.51 That part of Zeus which goes over into air is called Here (ἀήρ); and its lower strata, full of vapours, Hades; that which becomes elementary fire is called Hephæstus; that which becomes water, Poseidon; that which becomes earth, Demeter, Hestia, and Rhea; lastly, that portion which remains in the upper region is called Athene in the more restricted sense. And since, according to the Stoics, the finer elements are the same as spirit, Zeus is not only the soul of the universe, but Athene, Reason, Intelligence, Providence.52 The same Zeus appears in other respects as Hermes, Dionysus, Hercules.53 The Homeric story of the binding and liberation of Zeus54 points to the truth, already established in Providence, that the order of the world rests on the balance of the elements. The rise and succession of the elements is symbolised in the hanging of Here;55 the arrangement of the spheres of the universe, in the golden chain by which the Olympians thought to pull down Zeus.56 The lameness of Hephæstus goes partly to prove the difference of the earthly from the heavenly fire, and partly implies that earthly fire can as little do without wood as the lame can do without a wooden support; and if, in Homer, Hephæstus is hurled down from heaven, the meaning of the story is, that in ancient times men lighted their fires by lightning from heaven and the rays of the sun.57 The connection of Here with Zeus58 points to the relation of the ether to the air surrounding it; and the well-known occurrence on Mount Ida was referred to the same event.59 The still more offensive scene in the Samian picture was expounded by Chrysippus as meaning that the fertilising powers (λόγοι σπερματικοὶ) of God are brought to bear upon matter.60 A similar meaning is found by Heraclitus in the story of Proteus,61 and in that of the shield of Achilles. If Hephæstus intended this shield to be a representation of this world, what else is thereby meant but that, by the influence of primary fire, matter has been shaped into a world?62