“If Outis,[864] alone as thou art, offers thee violence, And there is no escaping disease sent by Zeus, For the Cyclops heed not Ægis-bearing Zeus.”[865] And before him Orpheus said, speaking of the point in hand: “Son of great Zeus, Father of Ægis-bearing Zeus.” And Xenocrates the Chalcedonian, who mentions the supreme Zeus and the inferior Zeus, leaves an indication of the Father and the Son. Homer, while representing the gods as subject to human passions, appears to know the Divine Being, whom Epicurus does not so revere. He says accordingly: “Why, son of Peleus, mortal as thou art, With swift feet me pursuest, a god Immortal? Hast thou not yet known That I am a god?”[866] For he shows that the Divinity cannot be captured by a mortal, or apprehended either with feet, or hands, or eyes, or by the body at all. “To whom have ye likened the Lord? or to what likeness have ye likened Him?” says the Scripture.[867] Has not the artificer made the image? or the goldsmith, melting the gold, has gilded it, and what follows. The comic poet Epicharmus speaks in the _Republic_ clearly of the Word in the following terms: “The life of men needs calculation and number alone, And we live by number and calculation, for these save mortals.”[868] He then adds expressly: “Reason governs mortals, and alone preserves manners.” Then: “There is in man reasoning; and there is a divine Reason.[869] Reason is implanted in man to provide for life and sustenance, But divine Reason attends the arts in the case of all, Teaching them always what it is advantageous to do. For it was not man that discovered art, but God brought it; And the Reason of man derives its origin from the divine Reason.” The Spirit also cries by Isaiah: “Wherefore the multitude of sacrifices? saith the Lord. I am full of holocausts of rams, and the fat of lambs and the blood of bulls I wish not;” and a little after adds: “Wash you, and be clean. Put away wickedness from your souls,”[870] and so forth. Menander, the comic poet, writes in these very words: “If one by offering sacrifice, a crowd Of bulls or kids, O Pamphilus, by Zeus, Or such like things; by making works of art, Garments of gold or purple, images Of ivory or emerald, deems by these God can be made propitious, he does err, And has an empty mind. For the man must prove A man of worth, who neither maids deflowers, Nor an adulterer is, nor steals, nor kills For love of worldly wealth, O Pamphilus. Nay, covet not a needle’s thread. For God Thee sees, being near beside thee.”...[871] “I am a God at hand,” it is said by Jeremiah,[872] “and not a God afar off. Shall a man do aught in secret places, and I shall not see him?” And again Menander, paraphrasing that scripture, “Sacrifice a sacrifice of righteousness, and trust in the Lord,”[873] thus writes: