God: frag. 91, τρέφονται πάντες οἱ ἀνθρώπινοι νόμοι ὑπὸ ἑνὸς τοῦ θείου. This view was adopted by the Roman jurists (cf. Cic. de Legg. ii. 8, “law is no device of man”); and Wordsworth in his Ode to Duty has made the thought current coin—“stern daughter of the voice of God, O Duty!” Cleanthes is several times referred to in Cic. de Nat. Deor.—e.g. ii. § 13, iii. § 16 (see J. B. Mayor’s notes): cf. also Minucius, 19, § 10.
κυβερνῶν: cf. 1. 29, Parmenides, frag. 12, (in the midst of these circles is the) δαίμων ἢ πάντα κυβερνᾷ, viz. the dea genetrix (Aphrodite, acc. to Plut. Amator. 13; but cf. Burnet, Early Greek Philosophy, 2nd ed., § 94). For κυβερνᾶν in metaph. sense, see n. in Lightfoot, Ignat.² (Polyc. ii.).
4. ἐκ σοῦ γὰρ γένος ἐσμέν: see Acts xvii. 28, where the words are given τοῦ γὰρ καὶ γένος ἐσμέν. St. Paul way have derived them directly from the Φαινόμενα of Aratus of Soli (in Cilicia), flor. 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 divine; it is the doctrine of divine immanence. Man's moral sense is an “efflux of God,” “a particle (ἀπόσπασμα) 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): cf. Eurip. frag. 1007, ὁ νοῦς γὰρ ἡμῶν ἐστιν ἐν ἑκάστῳ θεός, There is a curious parallel to be found in the so-called ΛΟΓΙΑ ΙΗϹΟΥ (from an early Greek papyrus discovered nearly twenty-five years ago): [Jesus said] ἔγειρον τὸν λίθον κἀκεῖ εὑρήσεις με, σχίσαν τὸ ξύλον κἀγὼ ἐκεῖ εἰμί (cf. Matt. xviii, 20, John xiv. 20, and other passages quoted in Lock and Sanday’s ed., 1897). Compare William Watson, The Unknown God:
“The God I know of I shall ne’er
Know, though he dwells exceeding nigh:
Raise thou the stone and find me there,
Cleave thou the wood, and there am I.”
