35.

Accordingly, their more recent philosophers of the Platonic school, who have flourished in Christian times, have been ashamed of such fancies, and have endeavoured to interpret Saturn in another way, affirming that he received the name Chronos ¹ in order to signify, as it were, the fulness of intellect; their explanation being, that in Greek fulness ² is expressed by the term choros, ³ and intellect or mind by the term nous; ⁴ which etymology seems to be favoured also by the Latin name, on the supposition that the first part of the word (Saturnus) came from the Latin, and the second part from the Greek: so that he got the title Saturnus as an equivalent to satur, nous. ⁵ For they saw how absurd it was to have that Jupiter regarded as a son of Time, whom they either considered, or wished to have considered, eternal deity. Furthermore, however, according to this novel interpretation, which it is marvellous that Cicero and Varro should have suffered to escape their notice, if their ancient authorities really had it, they call Jupiter the son of Saturn, thus denoting him, it may be, as the spirit that proceedeth forth from that supreme mind--the spirit which they choose to look upon as the soul of this world, so to speak, filling alike all heavenly and all earthly bodies. Whence comes also that saying of Maro, which I have cited a little ago, namely, "All things are full of Jove"? Should they not, then, if they are possessed of the ability, alter the superstitions indulged in by men, just as they alter their interpretation; and either erect no images at all, or at least build capitols to Saturn rather than to Jupiter? For they also maintain that no rational soul can be produced gifted with wisdom, except by participation in that supreme and unchangeable wisdom of his; and this affirmation they advance not only with respect to the soul of a man, but even with respect to that same soul of the world which they also designate Jove. Now we not only concede, but even very particularly proclaim, that there is a certain supreme wisdom of God, by participation in which every soul whatsoever that is constituted truly wise acquires its wisdom. But whether that universal corporeal mass, which is called the world, has a kind of soul, or, so to speak, its own soul, that is to say, a rational life by which it can govern its own movements, as is the case with every sort of animal, is a question both vast and obscure. That is an opinion which ought not to be affirmed, unless its truth is clearly ascertained; neither ought it to be rejected, unless its falsehood is as clearly ascertained. And what will it matter to man, even should this question remain for ever unsolved, since, in any case, no soul becomes wise or blessed by drawing from any other soul but from that one supreme and immutable wisdom of God?