icisms of Pythagoras, cannot fail to
recognize that here we have something of a very different kind. To an
Oriental dignity of conception is added an extraordinary clearness and
precision of reasoning.

[Sidenote: Theology of Xenophanes.]

To Xenophanes all revelation is a pure fiction; the discovery of the
invisible is to be made by the intellect of man alone. The vulgar belief
which imputes to the Deity the sentiments, passions, and crimes of man,
is blasphemous and accursed. He exposes the impiety of those who would
figure the Great Supreme under the form of a man, telling them that if
the ox or the lion could rise to a conception of the Deity, they might
as well embody him under their own shape; that the negro represents him
with a flat nose and black face; the Thracian with blue eyes and a ruddy
complexion. "There is but one God; he has no resemblance to the bodily
form of man, nor are his thoughts like ours." He taught that God is
without parts, and throughout alike; for, if he had parts, some would be
ruled by others, and others would rule, which is impossible, for the
very notion of God implies his perfect and thorough sovereignty.
Throughout he must be Reason, and Intelligence, and Omnipotence, "ruling
the universe without trouble by Reason and Insight." He conceived that
the Supreme understands by a sensual perception, and not only thinks,
but sees and hears throughout. In a symbolical manner he represented God
as a sphere, like the heavens, which encompass man and all earthly
things.

[Sidenote: His physical views.]

In his natural philosophy it is said that he adopted the four elements,
Earth, Air, Fire, Water; though by some it is asserted that, from
observing fossil fish, on the tops of mountains, he was led to the
belief that the earth itself arose from water; and generally, that the
phenomena of nature originate in combinations of the primary elements.
From such views he inferred that all things are necessarily transitory,
and that men, and even the earth itself, must pass away. As to the
latter, he regarded it as a flat surface, the inferior region of which
extends indefinitely downward, and so gives a solid foundation. His
physical views he, however, held with a doubt almost bordering on
scepticism: "No mortal man ever did, or ever shall know God and the
universe thoroughly; for, since error is so spread over all things, it
is impossible for us to be certain even when we utter the true and the
per