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【正文】 internal changes (., aging) and death as a result of some purely external factor, such as an accident. It is notable that the absence of aging processes is correlated with the absence of individuality. In other words, anisms in which the individual is difficult to define, as in colonial forms, appear not to age. Peter W. Frank Plants Plants grow old as surely as do animals。 however, a generally accepted definition of age in plants has not yet been realized. If the age of an individual plant is that time interval between the reproductive process that gave rise to the individual and the death of the individual, the age attained may be given readily for some kinds of plants but not for others. The Table lists maximum ages, both estimated and verified, for some seed plants. Views of basic values and ends of human life The good life was one lived in accord with the regulations of one’s god. In the realm of ethics and morals there was more international uniformity than there was in taboo and ritual. Honesty and kindness were universally recognized as good, theft and murder as bad. Wisdom literature tended to stress the same virtues and to condemn the same vices, regardless of the region and cult. It remained for the prophets of Israel to single out unpromising virtue as the overriding consideration in the good life required by God. The most important factor in that system was “social justice,” whereby the weak was always protected in conflicts of interest with the strong. This had an important place in what may be called “ international religion” — ., that governing relations between men from different areas belonging to different cults. That level of religion, called “ fear of the gods,” is tested when the strong man confronts the weak. The strong man who injures the weak lacks the fear of the gods。 the strong man who helps the weak has the fear of the gods. This was religion transcending all the regional cults, and it came into play when strangers abroad were at the mercy of the local inhabitants. Odysseus in a foreign land wanted to know if the people there feared the gods or were lawless so that no stranger was safe (Odyssey 9:176). Abraham, too, was concerned in Philistia lest the inhabitants might kill him because there was no “fear of God(s)” (Genesis 20:11). Men of all nations and all cults knew that only among godfearing men was there decency or safety. There was another mon trend in international religion. No matter how polytheistic a cult may have been, it left a place for the god shared by all peoples. Theos, “God” (not merely “a god”), is in Homer。 pa jer, “the God,” occurs in Egyptian exactly like Elohim, “(the) God,” in Hebrew. Nebuchadrezzar II, the 7th– 6thcenturybc Babylonian king, made Zedekiah, the Judaean king, swear by Elohim (2 Chronicles 36:13), the God of the universe for Babylonians and Hebrews alike. Similarly, when the Hebrews spoke of truth uttered by Pharaoh Necho, which fell on the deaf ears of the Judaean King Josiah, the text (2 Chronicles 35:21) states that Elohim, “God,” had spoken through the mouth of the pharaoh.
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