Render to the Immortal Gods the consecrated cult;Guard then thy faith (2): Revere the memoryOf the Illustrious Heroes, of Spirits demi-Gods (3).[230]PURIFICATIONBe a good son, just brother, spouse tender and good father (4)Choose for thy friend, the friend of virtue;Yield to his gentle counsels, profit by his life,And for a trifling grievance never leave him (5);If thou canst at least: for a most rigid lawBinds Power to Necessity (6).Still it is given thee to fight and overcomeThy foolish passions: learn thou to subdue them (7).Be sober, diligent, and chaste; avoid all wrath.In public or in secret ne’er permit thouAny evil; and above all else respect thyself (8).Speak not nor act before thou hast reflected.Be just (9). Remember that a power invincibleOrdains to die (10); that riches and the honoursEasily acquired, are easy thus to lose (11).As to the evils which Destiny involves,Judge them what they are: endure them all and strive,As much as thou art able, to modify the traits:The Gods, to the most cruel, have not exposed the Sage (12).Even as Truth, does Error have its lovers:With prudence the Philosopher approves or blames;If Error triumph, he departs and waits (13).Listen and in thine heart engrave my words;Keep closed thine eye and ear ’gainst prejudice;Of others the example fear; think always for thyself (14):Consult, deliberate, and freely choose (15).Let fools act aimlessly and without cause.Thou shouldst, in the present, contemplate the future (16).That which thou dost not know, pretend not that thou dost.Instruct thyself: for time and patience favour all (17).Neglect not thy health (18): dispense with moderation,Food to the body and to the mind repose (19).Too much attention or too little shun; for envyThus, to either excess is alike attached (20).Luxury and avarice have similar results.One must choose in all things a mean just and good (21).[231]PERFECTIONLet not sleep e’er close thy tired eyesWithout thou ask thyself: What have I omitted and what done? (22).Abstain thou if ’tis evil; persevere if good (23).Meditate upon my counsels; love them; follow them;To the divine virtues will they know how to lead thee (24).I swear it by the one who in our hearts engravedThe sacred Tetrad, symbol immense and pure,Source of Nature and model of the Gods (25).But before all, thy soul to its faithful duty,Invoke these Gods with fervour, they whose aid,Thy work begun, alone can terminate (26).Instructed by them, naught shall then deceive thee:Of diverse beings thou shalt sound the essence;And thou shalt know the principle and end of All (27).If Heaven wills it, thou shalt know that Nature,Alike in everything, is the same in every place (28):So that, as to thy true rights enlightened,Thine heart shall no more feed on vain desires (29).Thou shalt see that the evils which devour menAre of their choice the fruit (30); that these unfortunatesSeek afar the goodness whose source within they bear (31).For few know happiness: playthings of the passions,Hither, thither tossed by adverse waves,Upon a shoreless sea, they blinded roll,Unable to resist or to the tempest yield (32).God! Thou couldst save them by opening their eyes (33).But no: ’tis for the humans of a race divineTo discern Error and to see the Truth (34).Nature serves them (35). Thou who fathomed it,O wise and happy man, rest in its haven.But observe my laws, abstaining from the thingsWhich thy soul must fear, distinguishing them well;Letting intelligence o’er thy body reign (36);So that, ascending into radiant Ether,Midst the Immortals, thou shalt be thyself a God.[232]Hiérocl.,Comment. in Aur. Carmin. Proem.[233]Fabric.,Bibl. græc., p.460; Dacier,Remarq. sur les Comm. d’Hiéroclès.[234]Jamblic.,De Vitâ Pythag., c.30 et 33; Plutarch,De Gen. Socrat.[235]Plutarch,De Repug. stoïc.;Diog. Laërt., l. viii., §39;Polyb., l. ii.; Justin.,l. xx., c.4; Vossius,De Phil. sect., c.6.[236]Hiérocl.,Aur. Carm.,v.71.[237]VoyezDacier,Rem. sur le Comment. d’Hiérocl.[238]Plut.,De Gen. Socr.;Ælian.,Var. Hist., l. ii., c.7.[239]Bacon,Novum Organum,Aph., 65 et 71.[240]Asiat. Res., t. iii., p.371 à 374.[241]Mém. concern. les Chin., t. ii., p.26.[242]Eulma Esclam. Note du Boun-Dehesh,p.344.[243]Porphyr.,De Antr. Nymph., p.126.[244]Αὐτὸν δ’ οὐχ ὁράω περὶ γὰρ νέφος ἐστήρικται.VoyezDacier, dans sesRemarques sur lesComment. d’Hiérocl.[245]VitâPythagor.;Phot.,Cod., 259;Macrob.,Somn. Scip., l. i., c. 6, l. ii., c.12;August.,De Civit. Dei,l. ii., c.9 et 11;Euseb.,Præp. Evang., l. iii., c.9;Lactant.,De Fals. Relig.,l. i., c.6 et 7;Plot.,Ennead., iii., l. ii.[246]Plutar.,DeIsid. et Osirid.,p.377.[247]The priests of the Burmans, calledRahans, but whose generic name is that ofSramana, whence came to them that of Sramaneras, which the ancients gave them, carry the spirit of tolerance as far as possible. They visit with the same devotion pagodas, mosques, and churches; never does one see them being persecuted, nor persecuting others in the cause of religion. The Brahmans, Mussulmans, and Christians occupy important posts among them without their being scandalized. They regard all men as brothers. (Asiat. Research., t. vi., pp.274-279). The Brahmans are of the same mind. One reads these wonderful words in theBhaghavad Gita: “A great diversity of cults, similar as to substance but varying in forms, are manifested by the will of the Supreme Being. Some follow one cult, others attach themselves to another: all of these worshippers are purified from their offences by their particular cult.… God is the gift of charity, God is the offering, God is the fire upon the altar; it is God even, who makes the sacrifice, and God will be obtained by him who makes God the sole object of his labours.” (Lect.iv.)[248]Hiérocl.,Aur. Carm., v.1.[249]The Greek word κόσμος expresses a thing put in order, arranged according to a fixed and regular principle. Its primitive root is in the Phœnician אוש (aôsh) a principle Being,the fire. The Latin wordmundusrenders the Greek sense very imperfectly. It signifies exactly, that which is made neat and clean by means of water. Its nearest root isunda, and its remotest root is found in the Phœnician אוד (aôd), an emanation, a vapour, a source. One can see, according to this etymology, that the Greeks drew the idea of order and beauty from fire, and the Latins from water.[250]Diogen. Laërt., l. viii., §25;Plutar.,De Decret. philos.,ii., c. 6;Sext. Empir.,Adv. Math., x., §249;Stob.,Eccl. phys.,p.468.[251]Plutar.,In Numa.[252]Jambl.,Vitâ Pythag., c.28, 32 et 35.[253]Εν, δύο. The symbol of Fo-Hi, so celebrated among the Chinese, is the same and is expressed by a whole line — 1, and a broken line - - 2. I shall make myself better understood upon this subject, in speaking as I intend to do upon music and upon what the ancients understood by the language of Numbers.[254]VitâPythag.;Phot.,Bibl. Codex, 259.[255]Vie dePythag.par Dacier.[256]Hiérocl.,Aurea Carmin.,v.1.[257]Ci-devant,p.81.[258]Timée de Locres,ch.3;Edit.de Batteux,§8;Diod. Sicul., l. ii., p.83;Herod., l. ii., c.4; Hyde,De vet. Pers. Relig., c.19; Plato,InTim.,InPhæd.,InLegib., etc.[259]Bailly,Hist. de l’Astr. anc., l. iii., §10.[260]Pythagoras, at an early age, was taken to Tyre by Mnesarchus, his father, in order to study there the doctrine of the Phœnicians; later he visited Egypt, Arabia, and Babylon, in which last city he remained twelve years. It was while there that he had frequent conferences concerning the principle of things with a very learned magian whom Porphyry names Zabratos; Plutarch, Zaratas; and Theodoret, Zaradas. (Porphyr.,Vitâ Pythag.) Plutarch is inclined to believe that this magian is the same as Zardusht, or Zoroaster, and the chronology is not here entirely contrary. (Plutar.,De Procreat. anim.; Hyde,De Relig. vet. Pers., c.24, o. 309 et c. 31,p.379.)[261]Asiat. Research., t. vi., p.174.[262]Holwell’s,Histor. Interest.Events,ch.iv., §5.[263]Beausobre,Hist. du Manich.,t. i., p.164.[264]Macrob.,Somn. Scip., l. i., c.11.[265]Böhme,Les Six Points,ch.2.[266]The word קבל signifies, in Hebrew, Arabic, and Chaldean, that which is anterior, that which one receives from the ancients by tradition.[267]AureaCarm.,v.48.[268]Synes,Hymn.,iii., v.174;Hymn.,iv., v.68.[269]Beausobre,Hist. du Manich.,t. i., p.572.[270]The wordEon, in Greek Αἰών, is derived from the Egyptian or Phœnician אי (aï), a principle of will, a central point of development, and יון (ion), the generative faculty. This last word has signified, in a restricted sense, a dove, and has been the symbol of Venus. It is the famousYoniof the Indians and even theYnof the Chinese: that is to say, the plastic nature of the Universe. From there, the name ofIonia, given to Greece.[271]Herm. Trismég., c.11.[272]Plutar.cité par le père Petau.Notes in Synes,p.42.[273]Clem. Alex.,Eclog. Theod., §30.[274]Hist. du Manich., t. i., p.572.[275]Gods, Heroes, and Demons signify in the Greek words Θεός, Ἥρωες, Δαίμων, whence they are derived, the Principle-Beings attained to perfection; the ruling Principle-Beings; Terrestrial Existences. The word Θεός is formed from the word אוש (aôs), a Principle-Being, preceded by thehemantiqueletter ת (θ,th), which is the sign of perfection. The word Ἥρωες is composed of the same word אוש (aôs), preceded by the word הרר (herr), expressing all that rules. The word Δαίμων comes from the ancient word Δῆμ, land, united with the word ὤν, existence.[276]Κάθαρσις καὶ τελειότης.[277]Lil. Greg. Gyral.,Pythag. Symb. Interpret.,p.92.[278]ApudPhot. Cod., 249.[279]Dict. Crit., art.Pythagoras,rem.Q.[280]Not long since, a man rather well organized mentally, but very slightly enlightened by the true science, brought out a book entitledRuverabhoni, in which, heaping up all the ancient and modern sophisms pronounced against the social organization founded upon the establishment of the family, he aspired to change the instinct of nature, in this respect, and to foundtrue happinessupon thedébrisof all the ties of blood, of all the affections of the soul, and of all the duties of consanguinity.[281]As I give the same meaning as did Moses and not that of theSeptuagintcopied by theVulgate, I transcribe here the original text, so that those who understand Hebrew may see that I have not deviated from it.כבד את־אביך ואת־אמך למען יאר כון ימיך על האדמה אשר־יהוה אלהיך נתן לךExodus,ch.20,v.12.[282]This country of Adam, in Hebrew האדמה (ha-adamah),adaméenne. This word, which has been vulgarly translated bythe Earth, signifies it only by metaphor. Its proper sense, which is very difficult to grasp, depends always on that which is attached to the name of Adam, whence it is derived.Jhôah, in Hebrew יהוה , pronounced very improperlyJehovah, on account of a defective punctuation of the Masoretes, is the proper name ofGod. This name was formed by Moses in a manner as ingenious as sublime, by means of the contraction of the three tenses of the verb הוה (hôeh), to be. It signifies exactlywill be-being-been; that which is, was, and shall be. One renders it well enough byEternal. It is Eternity, or the Time-without-Limit of Zoroaster. This name is quite generally followed, as it is here, with the words אלהיך (Ælohî-cha), thy Gods, in order to express that the Unity contained in Jhôah, comprehends the infinity of the gods, and takes the place of it with the people of Israel.[283]Mémoiresconcern.les Chinois,t. iv., p.7.[284]Mém. concern.les Chinois, ibid.[285]Nemesis, in Greek Νέμεσις, is derived from the Phœnician words נאמ (namornæm), expressing every judgment, every order, every decree announced by word of mouth; and אשיש (æshish), all that serves for principle, as foundation. This last word has root אש (as,os, oræs).[286]Hiao-King, ouLivre de la Piété filiale.[287]Kong-Tzée, dans leHiao-Kingqui contient sa doctrine.[288]Hiérocl.,Comment. Aurea. carmin.,v.5.[289]Hiéroclès,ibid.,v.7.[290]Porphyr.,in Vitâ Pythag., p.37.[291]Dacier,Vie dePythag.[292]Diog. Laërt., l. v., §21.[293]Hiérocl.,Aurea. carm.,v.8.[294]Evang. de S. Math.,ch.22.[295]Zend-Avesta, 30ᵉhâ,p.164;ibid., 34ᵉhâ,p.174;ibid., 72ᵉhâ,p.258.[296]Vie de Confucius,p.139.[297]Herm. Trismeg.,InPœmand.[298]Senac.,De Sen.,vi., 2.[299]Aul. Gell., l. vi., c.2.[300]Plutar.,De repugn. Stoïc. de Fato.[301]Chalcidius,inTim.,not.295,p.387.[302]Hist. du Manich., t. ii., l. v., ch.6,p.250.[303]Dict. crit.,Manicheens,rem.D.[304]Cicéron,Tuscul.,l. i.;Clem. Alex.,Strom., l. v., p.501.[305]Justin.,Cohort ad Gent.,p.6; Cyrill.,Contr.Julien;Fabric.,Bibl. græc., t. i., p.472.[306]Plutar.,De Procr. anim.[307]Plat.,Epist., 2 et 7,t. iii., p.312, 313, 341, etc.[308]Voyezl’excellent ouvrage de Beausobre à ce sujet,L’Histoire du Manichéisme.[309]When Zoroaster spoke of this Cause, he gave it the name ofTime without Limit, following the translation of Anquetil Duperron. This Cause does not still appear absolute in the doctrine of this theosophist; because in a passage of theZend-Avesta, where in contemplation of the Supreme Being, producer of Ormuzd, he calls this Being,the Being absorbed in excellence, and says that Fire, acting from the beginning, is the principle of union between this Being and Ormuzd (36ᵉhâ du Vendidad Sadé,p.180, 19ᵉfargard,p.415). One finds in another book, calledSharistha, that when this Supreme Being organized the matter of the Universe, he projected his Will in the form of a resplendent light (ApudHyde,c.22,p.298).[310]InTim.,not.295.[311]VoyezPhotius,Cod., 251. Plotin, Porphyre, Jamblique, Proclus et Symplicius ont été du même sentiment qu’ Hiéroclès, ainsi que le dit le savant Fabricius,"Bibl. græc., t. i., p.472.[312]Iliad,L. ult.,v.663.[313]Cicér.,de Natur. Deor., l. i., c.15.[314]Cicér.,de Fato,c.17.[315]Axiômes de Pythagore conservés par Stobée,Serm.6.[316]Hiérocl.,Aur. Carm.,v.10 et 11.[317]Strab., 1. xvi., p.512;Sext. Empir.,Adv. Mathem., p.367.[318]Atom, in Greek ἄτομος, is formed from the word τόμος,a part, to which is joined theaprivative.[319]Huet,Cens. Phil. Cartesian., c.8,p.213. If one carefully examines the systems of Descartes, Leibnitz, and Newton, one will see that, after all, they are reduced either to atoms, or to inherent forces which move them.[320]Cicér.,de Fato,c.17.[321]August.,Epist.,56.[322]August.,Epist.,56.[323]Cicér.,de Nat. Deor., l. i., c.19;Quæst. Acad., l. ii., c.13;de Fato, c. 9.[324]Diog. Laërt., l. x., §123;Cicér.,de Nat. Deor., l. i., c.30.[325]Senec.,Epist., 88;Sext. Empir.,Adv. Math., l. vii., c.2;Arist.,Métaphys., l. iii., c.4.[326]Arist.,Physic., l. vi., c.9;voyezBayle,Dict. crit., art.Zenon,rem.F.[327]Cicér.,de Natur. Deor., l. i., c.15.[328]Semel jussit, semper paret, Seneca has said. “The laws which God has prescribed for Himself,” he adds, “He will never revoke, because they have been dictated by His own perfections; and that the same plan, the same design having pleased Him once, pleases Him eternally” (Senec.,nat.).[329]Cicer.,De Fato, cap. 17.[330]Cicer.,ibid.,c.9.[331]Aul. Gell., l. vi., c.2.[332]Cicer.,De Nat. Deor., l. i., c.9;Plutar.,De repug. Stoïc.;Diogenian.Apud.;Euseb.,Præp. Evang., l. vi., c.8.[333]Herodot.,Euterp., §171; Julian Firm.,De Error, prof.,p.45.[334]Meurs.,Græc. Feriat., l. i.;Plutar.,InAlcibiad.;Porphyr.,De Abst., l. ii., §36;Euseb.,Præp. Evang., l. i., c.1; Schol. Apoll.,l. i.,v.917;Pausan.,Corinth,p.73.[335]Porphyr.,Vitâ Pythag., p.10.[336]The doctrine of Krishna is found especially recorded in theBhaghavad Gita, one of the Pouranas most esteemed by the Brahmans; in theZend-Avestaand in theBoun-Dehesh, that of Zoroaster. The Chinese have theTchun-Tsieouof Kong-Tse, historic monument raised to the glory of Providence; in thePœmanderandÆsculapius, the ideas of Thoth. The book of Synesius upon Providence contains the dogmas of the Mysteries. Finally one can consult in the course of theEdda, the sublime discourse of Odin, entitledHavamâl. The basis of all these works is the same.[337]This, as I observed in my Second Examination, should be understood only by the vulgar. The savant and the initiate easily restored to Unity this infinity of gods, and understood or sought the origin of evil, without the knowledge of which, divine Unity is inexplicable.[338]Talès, cité par Platon,De Republ., l. x.;Aristot.,Metaph., l. iii.;Cicer.,Acad. Quæst., iv., c.37.[339]Anaximandre, cité parAristot.,Phys.,l. i.;Sext. Empir.,Pyrr., iii.[340]Anaximène, cité parArist.,Metaph., l. i., c.3;Plutar.,De Placit. Phil., i., 3.[341]Héraclite, cité par Platon,Theætet.;Arist.,Metaph., l. i., c.6;Sext. Empir.,Adv. Math., l. vii.[342]De Gérando,Hist. des Syst. de Phil., t. iii., p.283;Arist.,Metaph., l. i., c.6;Diog. Laërt., l. ix., c.19.[343]Cicer.,De Nat. Deor., l. i., c.9.[344]Boët.,De Consol., l. i., prosa 4.[345]Plutar.,Adv. Stoïc.,p.1075.[346]Cicer.,De Fato, c. 10;Lucret., l. ii., v.216, 251, 284.[347]Cicer.,De Fato, c. 9 et 17;Diogenian.,Apud.;Euseb.,Præp. Evan., l. vi., c.8.[348]Cicer.,De Natur. Deor., l. iii., c.38 et 39.[349]Aul. Gell., l. vi., c.1.[350]Plutar.,Adv. Stoïc.[351]The name given to the sect of the Pharisees signifies, in general, that which is enlightened, illumined, glorified, illustrious. It is derived from the root אור (aor), the light, governed by the article פה (phe), which expresses the emphasis; thence פאר (phær), an aureola, a tiara, and פרתמים (pharethmim), men illustrious, sublime. The name given to the sect of the Sadducees is derived from the word שד (shad) which, expressing all diffusion, all propagation, is applied to productive nature in general, and in particular to a mammal, its symbol among the Egyptians; it signifies properly the Physicists, or the Naturalists.[352]The original name of the Book of Moses is ספר (sepher); the name of theBible, that we attribute to it, is derived from the Greek Βίβλος, adopted by the so-called translators of the Septuagint.[353]Joseph.,Antiq., l. xii., c.22;l. xiii., c.9 et 23;l. xvii., c.3; Budd,Introd. ad Phil. Hebr.; Basnage,Histoire des Juifs,t. i.[354]This is founded upon a great number of passages, of which it will suffice to cite the following. One finds in Amos,ch. iii., v.6: “Shall there be evil in a city which the Lord hath not done?” And in Ezekiel,ch. xxi., v.3: “And say to the land of Israel, Thus saith the Lord God: Behold, I come against thee, and I will draw forth my sword out of its sheath, and will cut off in thee the just, and the wicked … against all flesh, from the south even to the north.… That all flesh may know that I the Lord have drawn my sword.”[355]Mohammed said of himself, that he possessed no heavenly treasures, that he was ignorant of the mysteries, that he could say nothing of the essence of the soul (Koran,ch.6 and 17); and as he admitted the literal text of theSepher, he could not do otherwise than announce predestination. “God,” he said, “holds in his hands the keys of the future. He alone knows it.… The nations know not how to retard or to hasten the moment of their downfall” (Koran,ch.6 and 23).[356]VitâPythag.; Photius,Bibl. Cod., 259.[357]Kircher,Œdip., t. i., p.411;Edda Island Fabl.;Macrob.,Saturn., l. i., c.20.[358]Plotin,Ennead., iii.,1. 2;Euseb.,Prœp. Evan., l. iii., c.9;Macrob.,Somn. Schip., l. ii., c.12;Marc. Aurell., l. iv., c.34.[359]Pan, in Greek πᾶν, signifies the All, and Phanes is derived from the Phœnician word אנש (ânesh), man, preceded by the emphatic article פ (ph). It must be observed that these two names spring from the same root אן (ân), which, figuratively, expresses the sphere of activity, and literally, the limitation of the being, its body, its capacity. Hence אני (âni), me, and אניו (aniha), a vessel.[360]Mém. concern.les Chinois,t. ii., p.174 etsuiv.;Edda Island; Beausobre,Hist. du Manich., t. ii., p.784; Bœhme,De la triple Vie de l’Homme,c. ix., §35 etsuiv.[361]Παντὶ ἐν Κόσμῳ λάμπει τριὰς· ἧς Μονὰς ἄρχει. —Zoroast.Oracul.[362]Hiérocl.,Aurea Carmin.,,v.14.[363]Hermès,In Pœmander.[364]Evang. St. Math., ch.18.[365]Vendidad Sadé,p.89.[366]34ᵉhâ,p.174.[367]3ᵉfargard.,p.284.[368]Jeshts Sadès,p.151.[369]Hafiz, cité par les auteursDes Recherches asiatiques,t. iv., p.167.[370]L’Arya, cité comme ci-dessus:
Render to the Immortal Gods the consecrated cult;Guard then thy faith (2): Revere the memoryOf the Illustrious Heroes, of Spirits demi-Gods (3).
Render to the Immortal Gods the consecrated cult;Guard then thy faith (2): Revere the memoryOf the Illustrious Heroes, of Spirits demi-Gods (3).
Render to the Immortal Gods the consecrated cult;
Guard then thy faith (2): Revere the memory
Of the Illustrious Heroes, of Spirits demi-Gods (3).
[230]PURIFICATION
Be a good son, just brother, spouse tender and good father (4)Choose for thy friend, the friend of virtue;Yield to his gentle counsels, profit by his life,And for a trifling grievance never leave him (5);If thou canst at least: for a most rigid lawBinds Power to Necessity (6).Still it is given thee to fight and overcomeThy foolish passions: learn thou to subdue them (7).Be sober, diligent, and chaste; avoid all wrath.In public or in secret ne’er permit thouAny evil; and above all else respect thyself (8).Speak not nor act before thou hast reflected.Be just (9). Remember that a power invincibleOrdains to die (10); that riches and the honoursEasily acquired, are easy thus to lose (11).As to the evils which Destiny involves,Judge them what they are: endure them all and strive,As much as thou art able, to modify the traits:The Gods, to the most cruel, have not exposed the Sage (12).Even as Truth, does Error have its lovers:With prudence the Philosopher approves or blames;If Error triumph, he departs and waits (13).Listen and in thine heart engrave my words;Keep closed thine eye and ear ’gainst prejudice;Of others the example fear; think always for thyself (14):Consult, deliberate, and freely choose (15).Let fools act aimlessly and without cause.Thou shouldst, in the present, contemplate the future (16).That which thou dost not know, pretend not that thou dost.Instruct thyself: for time and patience favour all (17).Neglect not thy health (18): dispense with moderation,Food to the body and to the mind repose (19).Too much attention or too little shun; for envyThus, to either excess is alike attached (20).Luxury and avarice have similar results.One must choose in all things a mean just and good (21).
Be a good son, just brother, spouse tender and good father (4)Choose for thy friend, the friend of virtue;Yield to his gentle counsels, profit by his life,And for a trifling grievance never leave him (5);If thou canst at least: for a most rigid lawBinds Power to Necessity (6).Still it is given thee to fight and overcomeThy foolish passions: learn thou to subdue them (7).Be sober, diligent, and chaste; avoid all wrath.In public or in secret ne’er permit thouAny evil; and above all else respect thyself (8).
Be a good son, just brother, spouse tender and good father (4)
Choose for thy friend, the friend of virtue;
Yield to his gentle counsels, profit by his life,
And for a trifling grievance never leave him (5);
If thou canst at least: for a most rigid law
Binds Power to Necessity (6).
Still it is given thee to fight and overcome
Thy foolish passions: learn thou to subdue them (7).
Be sober, diligent, and chaste; avoid all wrath.
In public or in secret ne’er permit thou
Any evil; and above all else respect thyself (8).
Speak not nor act before thou hast reflected.Be just (9). Remember that a power invincibleOrdains to die (10); that riches and the honoursEasily acquired, are easy thus to lose (11).As to the evils which Destiny involves,Judge them what they are: endure them all and strive,As much as thou art able, to modify the traits:The Gods, to the most cruel, have not exposed the Sage (12).
Speak not nor act before thou hast reflected.
Be just (9). Remember that a power invincible
Ordains to die (10); that riches and the honours
Easily acquired, are easy thus to lose (11).
As to the evils which Destiny involves,
Judge them what they are: endure them all and strive,
As much as thou art able, to modify the traits:
The Gods, to the most cruel, have not exposed the Sage (12).
Even as Truth, does Error have its lovers:With prudence the Philosopher approves or blames;If Error triumph, he departs and waits (13).Listen and in thine heart engrave my words;Keep closed thine eye and ear ’gainst prejudice;Of others the example fear; think always for thyself (14):Consult, deliberate, and freely choose (15).Let fools act aimlessly and without cause.Thou shouldst, in the present, contemplate the future (16).
Even as Truth, does Error have its lovers:
With prudence the Philosopher approves or blames;
If Error triumph, he departs and waits (13).
Listen and in thine heart engrave my words;
Keep closed thine eye and ear ’gainst prejudice;
Of others the example fear; think always for thyself (14):
Consult, deliberate, and freely choose (15).
Let fools act aimlessly and without cause.
Thou shouldst, in the present, contemplate the future (16).
That which thou dost not know, pretend not that thou dost.Instruct thyself: for time and patience favour all (17).Neglect not thy health (18): dispense with moderation,Food to the body and to the mind repose (19).Too much attention or too little shun; for envyThus, to either excess is alike attached (20).Luxury and avarice have similar results.One must choose in all things a mean just and good (21).
That which thou dost not know, pretend not that thou dost.
Instruct thyself: for time and patience favour all (17).
Neglect not thy health (18): dispense with moderation,
Food to the body and to the mind repose (19).
Too much attention or too little shun; for envy
Thus, to either excess is alike attached (20).
Luxury and avarice have similar results.
One must choose in all things a mean just and good (21).
[231]PERFECTION
Let not sleep e’er close thy tired eyesWithout thou ask thyself: What have I omitted and what done? (22).Abstain thou if ’tis evil; persevere if good (23).Meditate upon my counsels; love them; follow them;To the divine virtues will they know how to lead thee (24).I swear it by the one who in our hearts engravedThe sacred Tetrad, symbol immense and pure,Source of Nature and model of the Gods (25).But before all, thy soul to its faithful duty,Invoke these Gods with fervour, they whose aid,Thy work begun, alone can terminate (26).Instructed by them, naught shall then deceive thee:Of diverse beings thou shalt sound the essence;And thou shalt know the principle and end of All (27).If Heaven wills it, thou shalt know that Nature,Alike in everything, is the same in every place (28):So that, as to thy true rights enlightened,Thine heart shall no more feed on vain desires (29).Thou shalt see that the evils which devour menAre of their choice the fruit (30); that these unfortunatesSeek afar the goodness whose source within they bear (31).For few know happiness: playthings of the passions,Hither, thither tossed by adverse waves,Upon a shoreless sea, they blinded roll,Unable to resist or to the tempest yield (32).God! Thou couldst save them by opening their eyes (33).But no: ’tis for the humans of a race divineTo discern Error and to see the Truth (34).Nature serves them (35). Thou who fathomed it,O wise and happy man, rest in its haven.But observe my laws, abstaining from the thingsWhich thy soul must fear, distinguishing them well;Letting intelligence o’er thy body reign (36);So that, ascending into radiant Ether,Midst the Immortals, thou shalt be thyself a God.
Let not sleep e’er close thy tired eyesWithout thou ask thyself: What have I omitted and what done? (22).Abstain thou if ’tis evil; persevere if good (23).Meditate upon my counsels; love them; follow them;To the divine virtues will they know how to lead thee (24).I swear it by the one who in our hearts engravedThe sacred Tetrad, symbol immense and pure,Source of Nature and model of the Gods (25).But before all, thy soul to its faithful duty,Invoke these Gods with fervour, they whose aid,Thy work begun, alone can terminate (26).Instructed by them, naught shall then deceive thee:
Let not sleep e’er close thy tired eyes
Without thou ask thyself: What have I omitted and what done? (22).
Abstain thou if ’tis evil; persevere if good (23).
Meditate upon my counsels; love them; follow them;
To the divine virtues will they know how to lead thee (24).
I swear it by the one who in our hearts engraved
The sacred Tetrad, symbol immense and pure,
Source of Nature and model of the Gods (25).
But before all, thy soul to its faithful duty,
Invoke these Gods with fervour, they whose aid,
Thy work begun, alone can terminate (26).
Instructed by them, naught shall then deceive thee:
Of diverse beings thou shalt sound the essence;And thou shalt know the principle and end of All (27).If Heaven wills it, thou shalt know that Nature,Alike in everything, is the same in every place (28):So that, as to thy true rights enlightened,Thine heart shall no more feed on vain desires (29).Thou shalt see that the evils which devour menAre of their choice the fruit (30); that these unfortunatesSeek afar the goodness whose source within they bear (31).For few know happiness: playthings of the passions,Hither, thither tossed by adverse waves,Upon a shoreless sea, they blinded roll,Unable to resist or to the tempest yield (32).
Of diverse beings thou shalt sound the essence;
And thou shalt know the principle and end of All (27).
If Heaven wills it, thou shalt know that Nature,
Alike in everything, is the same in every place (28):
So that, as to thy true rights enlightened,
Thine heart shall no more feed on vain desires (29).
Thou shalt see that the evils which devour men
Are of their choice the fruit (30); that these unfortunates
Seek afar the goodness whose source within they bear (31).
For few know happiness: playthings of the passions,
Hither, thither tossed by adverse waves,
Upon a shoreless sea, they blinded roll,
Unable to resist or to the tempest yield (32).
God! Thou couldst save them by opening their eyes (33).But no: ’tis for the humans of a race divineTo discern Error and to see the Truth (34).Nature serves them (35). Thou who fathomed it,O wise and happy man, rest in its haven.But observe my laws, abstaining from the thingsWhich thy soul must fear, distinguishing them well;Letting intelligence o’er thy body reign (36);So that, ascending into radiant Ether,Midst the Immortals, thou shalt be thyself a God.
God! Thou couldst save them by opening their eyes (33).
But no: ’tis for the humans of a race divine
To discern Error and to see the Truth (34).
Nature serves them (35). Thou who fathomed it,
O wise and happy man, rest in its haven.
But observe my laws, abstaining from the things
Which thy soul must fear, distinguishing them well;
Letting intelligence o’er thy body reign (36);
So that, ascending into radiant Ether,
Midst the Immortals, thou shalt be thyself a God.
[232]Hiérocl.,Comment. in Aur. Carmin. Proem.
[233]Fabric.,Bibl. græc., p.460; Dacier,Remarq. sur les Comm. d’Hiéroclès.
[234]Jamblic.,De Vitâ Pythag., c.30 et 33; Plutarch,De Gen. Socrat.
[235]Plutarch,De Repug. stoïc.;Diog. Laërt., l. viii., §39;Polyb., l. ii.; Justin.,l. xx., c.4; Vossius,De Phil. sect., c.6.
[236]Hiérocl.,Aur. Carm.,v.71.
[237]VoyezDacier,Rem. sur le Comment. d’Hiérocl.
[238]Plut.,De Gen. Socr.;Ælian.,Var. Hist., l. ii., c.7.
[239]Bacon,Novum Organum,Aph., 65 et 71.
[240]Asiat. Res., t. iii., p.371 à 374.
[241]Mém. concern. les Chin., t. ii., p.26.
[242]Eulma Esclam. Note du Boun-Dehesh,p.344.
[243]Porphyr.,De Antr. Nymph., p.126.
[244]Αὐτὸν δ’ οὐχ ὁράω περὶ γὰρ νέφος ἐστήρικται.VoyezDacier, dans sesRemarques sur lesComment. d’Hiérocl.
[245]VitâPythagor.;Phot.,Cod., 259;Macrob.,Somn. Scip., l. i., c. 6, l. ii., c.12;August.,De Civit. Dei,l. ii., c.9 et 11;Euseb.,Præp. Evang., l. iii., c.9;Lactant.,De Fals. Relig.,l. i., c.6 et 7;Plot.,Ennead., iii., l. ii.
[246]Plutar.,DeIsid. et Osirid.,p.377.
[247]The priests of the Burmans, calledRahans, but whose generic name is that ofSramana, whence came to them that of Sramaneras, which the ancients gave them, carry the spirit of tolerance as far as possible. They visit with the same devotion pagodas, mosques, and churches; never does one see them being persecuted, nor persecuting others in the cause of religion. The Brahmans, Mussulmans, and Christians occupy important posts among them without their being scandalized. They regard all men as brothers. (Asiat. Research., t. vi., pp.274-279). The Brahmans are of the same mind. One reads these wonderful words in theBhaghavad Gita: “A great diversity of cults, similar as to substance but varying in forms, are manifested by the will of the Supreme Being. Some follow one cult, others attach themselves to another: all of these worshippers are purified from their offences by their particular cult.… God is the gift of charity, God is the offering, God is the fire upon the altar; it is God even, who makes the sacrifice, and God will be obtained by him who makes God the sole object of his labours.” (Lect.iv.)
[248]Hiérocl.,Aur. Carm., v.1.
[249]The Greek word κόσμος expresses a thing put in order, arranged according to a fixed and regular principle. Its primitive root is in the Phœnician אוש (aôsh) a principle Being,the fire. The Latin wordmundusrenders the Greek sense very imperfectly. It signifies exactly, that which is made neat and clean by means of water. Its nearest root isunda, and its remotest root is found in the Phœnician אוד (aôd), an emanation, a vapour, a source. One can see, according to this etymology, that the Greeks drew the idea of order and beauty from fire, and the Latins from water.
[250]Diogen. Laërt., l. viii., §25;Plutar.,De Decret. philos.,ii., c. 6;Sext. Empir.,Adv. Math., x., §249;Stob.,Eccl. phys.,p.468.
[251]Plutar.,In Numa.
[252]Jambl.,Vitâ Pythag., c.28, 32 et 35.
[253]Εν, δύο. The symbol of Fo-Hi, so celebrated among the Chinese, is the same and is expressed by a whole line — 1, and a broken line - - 2. I shall make myself better understood upon this subject, in speaking as I intend to do upon music and upon what the ancients understood by the language of Numbers.
[254]VitâPythag.;Phot.,Bibl. Codex, 259.
[255]Vie dePythag.par Dacier.
[256]Hiérocl.,Aurea Carmin.,v.1.
[257]Ci-devant,p.81.
[258]Timée de Locres,ch.3;Edit.de Batteux,§8;Diod. Sicul., l. ii., p.83;Herod., l. ii., c.4; Hyde,De vet. Pers. Relig., c.19; Plato,InTim.,InPhæd.,InLegib., etc.
[259]Bailly,Hist. de l’Astr. anc., l. iii., §10.
[260]Pythagoras, at an early age, was taken to Tyre by Mnesarchus, his father, in order to study there the doctrine of the Phœnicians; later he visited Egypt, Arabia, and Babylon, in which last city he remained twelve years. It was while there that he had frequent conferences concerning the principle of things with a very learned magian whom Porphyry names Zabratos; Plutarch, Zaratas; and Theodoret, Zaradas. (Porphyr.,Vitâ Pythag.) Plutarch is inclined to believe that this magian is the same as Zardusht, or Zoroaster, and the chronology is not here entirely contrary. (Plutar.,De Procreat. anim.; Hyde,De Relig. vet. Pers., c.24, o. 309 et c. 31,p.379.)
[261]Asiat. Research., t. vi., p.174.
[262]Holwell’s,Histor. Interest.Events,ch.iv., §5.
[263]Beausobre,Hist. du Manich.,t. i., p.164.
[264]Macrob.,Somn. Scip., l. i., c.11.
[265]Böhme,Les Six Points,ch.2.
[266]The word קבל signifies, in Hebrew, Arabic, and Chaldean, that which is anterior, that which one receives from the ancients by tradition.
[267]AureaCarm.,v.48.
[268]Synes,Hymn.,iii., v.174;Hymn.,iv., v.68.
[269]Beausobre,Hist. du Manich.,t. i., p.572.
[270]The wordEon, in Greek Αἰών, is derived from the Egyptian or Phœnician אי (aï), a principle of will, a central point of development, and יון (ion), the generative faculty. This last word has signified, in a restricted sense, a dove, and has been the symbol of Venus. It is the famousYoniof the Indians and even theYnof the Chinese: that is to say, the plastic nature of the Universe. From there, the name ofIonia, given to Greece.
[271]Herm. Trismég., c.11.
[272]Plutar.cité par le père Petau.Notes in Synes,p.42.
[273]Clem. Alex.,Eclog. Theod., §30.
[274]Hist. du Manich., t. i., p.572.
[275]Gods, Heroes, and Demons signify in the Greek words Θεός, Ἥρωες, Δαίμων, whence they are derived, the Principle-Beings attained to perfection; the ruling Principle-Beings; Terrestrial Existences. The word Θεός is formed from the word אוש (aôs), a Principle-Being, preceded by thehemantiqueletter ת (θ,th), which is the sign of perfection. The word Ἥρωες is composed of the same word אוש (aôs), preceded by the word הרר (herr), expressing all that rules. The word Δαίμων comes from the ancient word Δῆμ, land, united with the word ὤν, existence.
[276]Κάθαρσις καὶ τελειότης.
[277]Lil. Greg. Gyral.,Pythag. Symb. Interpret.,p.92.
[278]ApudPhot. Cod., 249.
[279]Dict. Crit., art.Pythagoras,rem.Q.
[280]Not long since, a man rather well organized mentally, but very slightly enlightened by the true science, brought out a book entitledRuverabhoni, in which, heaping up all the ancient and modern sophisms pronounced against the social organization founded upon the establishment of the family, he aspired to change the instinct of nature, in this respect, and to foundtrue happinessupon thedébrisof all the ties of blood, of all the affections of the soul, and of all the duties of consanguinity.
[281]As I give the same meaning as did Moses and not that of theSeptuagintcopied by theVulgate, I transcribe here the original text, so that those who understand Hebrew may see that I have not deviated from it.
כבד את־אביך ואת־אמך למען יאר כון ימיך על האדמה אשר־יהוה אלהיך נתן לך
Exodus,ch.20,v.12.
[282]This country of Adam, in Hebrew האדמה (ha-adamah),adaméenne. This word, which has been vulgarly translated bythe Earth, signifies it only by metaphor. Its proper sense, which is very difficult to grasp, depends always on that which is attached to the name of Adam, whence it is derived.Jhôah, in Hebrew יהוה , pronounced very improperlyJehovah, on account of a defective punctuation of the Masoretes, is the proper name ofGod. This name was formed by Moses in a manner as ingenious as sublime, by means of the contraction of the three tenses of the verb הוה (hôeh), to be. It signifies exactlywill be-being-been; that which is, was, and shall be. One renders it well enough byEternal. It is Eternity, or the Time-without-Limit of Zoroaster. This name is quite generally followed, as it is here, with the words אלהיך (Ælohî-cha), thy Gods, in order to express that the Unity contained in Jhôah, comprehends the infinity of the gods, and takes the place of it with the people of Israel.
[283]Mémoiresconcern.les Chinois,t. iv., p.7.
[284]Mém. concern.les Chinois, ibid.
[285]Nemesis, in Greek Νέμεσις, is derived from the Phœnician words נאמ (namornæm), expressing every judgment, every order, every decree announced by word of mouth; and אשיש (æshish), all that serves for principle, as foundation. This last word has root אש (as,os, oræs).
[286]Hiao-King, ouLivre de la Piété filiale.
[287]Kong-Tzée, dans leHiao-Kingqui contient sa doctrine.
[288]Hiérocl.,Comment. Aurea. carmin.,v.5.
[289]Hiéroclès,ibid.,v.7.
[290]Porphyr.,in Vitâ Pythag., p.37.
[291]Dacier,Vie dePythag.
[292]Diog. Laërt., l. v., §21.
[293]Hiérocl.,Aurea. carm.,v.8.
[294]Evang. de S. Math.,ch.22.
[295]Zend-Avesta, 30ᵉhâ,p.164;ibid., 34ᵉhâ,p.174;ibid., 72ᵉhâ,p.258.
[296]Vie de Confucius,p.139.
[297]Herm. Trismeg.,InPœmand.
[298]Senac.,De Sen.,vi., 2.
[299]Aul. Gell., l. vi., c.2.
[300]Plutar.,De repugn. Stoïc. de Fato.
[301]Chalcidius,inTim.,not.295,p.387.
[302]Hist. du Manich., t. ii., l. v., ch.6,p.250.
[303]Dict. crit.,Manicheens,rem.D.
[304]Cicéron,Tuscul.,l. i.;Clem. Alex.,Strom., l. v., p.501.
[305]Justin.,Cohort ad Gent.,p.6; Cyrill.,Contr.Julien;Fabric.,Bibl. græc., t. i., p.472.
[306]Plutar.,De Procr. anim.
[307]Plat.,Epist., 2 et 7,t. iii., p.312, 313, 341, etc.
[308]Voyezl’excellent ouvrage de Beausobre à ce sujet,L’Histoire du Manichéisme.
[309]When Zoroaster spoke of this Cause, he gave it the name ofTime without Limit, following the translation of Anquetil Duperron. This Cause does not still appear absolute in the doctrine of this theosophist; because in a passage of theZend-Avesta, where in contemplation of the Supreme Being, producer of Ormuzd, he calls this Being,the Being absorbed in excellence, and says that Fire, acting from the beginning, is the principle of union between this Being and Ormuzd (36ᵉhâ du Vendidad Sadé,p.180, 19ᵉfargard,p.415). One finds in another book, calledSharistha, that when this Supreme Being organized the matter of the Universe, he projected his Will in the form of a resplendent light (ApudHyde,c.22,p.298).
[310]InTim.,not.295.
[311]VoyezPhotius,Cod., 251. Plotin, Porphyre, Jamblique, Proclus et Symplicius ont été du même sentiment qu’ Hiéroclès, ainsi que le dit le savant Fabricius,"Bibl. græc., t. i., p.472.
[312]Iliad,L. ult.,v.663.
[313]Cicér.,de Natur. Deor., l. i., c.15.
[314]Cicér.,de Fato,c.17.
[315]Axiômes de Pythagore conservés par Stobée,Serm.6.
[316]Hiérocl.,Aur. Carm.,v.10 et 11.
[317]Strab., 1. xvi., p.512;Sext. Empir.,Adv. Mathem., p.367.
[318]Atom, in Greek ἄτομος, is formed from the word τόμος,a part, to which is joined theaprivative.
[319]Huet,Cens. Phil. Cartesian., c.8,p.213. If one carefully examines the systems of Descartes, Leibnitz, and Newton, one will see that, after all, they are reduced either to atoms, or to inherent forces which move them.
[320]Cicér.,de Fato,c.17.
[321]August.,Epist.,56.
[322]August.,Epist.,56.
[323]Cicér.,de Nat. Deor., l. i., c.19;Quæst. Acad., l. ii., c.13;de Fato, c. 9.
[324]Diog. Laërt., l. x., §123;Cicér.,de Nat. Deor., l. i., c.30.
[325]Senec.,Epist., 88;Sext. Empir.,Adv. Math., l. vii., c.2;Arist.,Métaphys., l. iii., c.4.
[326]Arist.,Physic., l. vi., c.9;voyezBayle,Dict. crit., art.Zenon,rem.F.
[327]Cicér.,de Natur. Deor., l. i., c.15.
[328]Semel jussit, semper paret, Seneca has said. “The laws which God has prescribed for Himself,” he adds, “He will never revoke, because they have been dictated by His own perfections; and that the same plan, the same design having pleased Him once, pleases Him eternally” (Senec.,nat.).
[329]Cicer.,De Fato, cap. 17.
[330]Cicer.,ibid.,c.9.
[331]Aul. Gell., l. vi., c.2.
[332]Cicer.,De Nat. Deor., l. i., c.9;Plutar.,De repug. Stoïc.;Diogenian.Apud.;Euseb.,Præp. Evang., l. vi., c.8.
[333]Herodot.,Euterp., §171; Julian Firm.,De Error, prof.,p.45.
[334]Meurs.,Græc. Feriat., l. i.;Plutar.,InAlcibiad.;Porphyr.,De Abst., l. ii., §36;Euseb.,Præp. Evang., l. i., c.1; Schol. Apoll.,l. i.,v.917;Pausan.,Corinth,p.73.
[335]Porphyr.,Vitâ Pythag., p.10.
[336]The doctrine of Krishna is found especially recorded in theBhaghavad Gita, one of the Pouranas most esteemed by the Brahmans; in theZend-Avestaand in theBoun-Dehesh, that of Zoroaster. The Chinese have theTchun-Tsieouof Kong-Tse, historic monument raised to the glory of Providence; in thePœmanderandÆsculapius, the ideas of Thoth. The book of Synesius upon Providence contains the dogmas of the Mysteries. Finally one can consult in the course of theEdda, the sublime discourse of Odin, entitledHavamâl. The basis of all these works is the same.
[337]This, as I observed in my Second Examination, should be understood only by the vulgar. The savant and the initiate easily restored to Unity this infinity of gods, and understood or sought the origin of evil, without the knowledge of which, divine Unity is inexplicable.
[338]Talès, cité par Platon,De Republ., l. x.;Aristot.,Metaph., l. iii.;Cicer.,Acad. Quæst., iv., c.37.
[339]Anaximandre, cité parAristot.,Phys.,l. i.;Sext. Empir.,Pyrr., iii.
[340]Anaximène, cité parArist.,Metaph., l. i., c.3;Plutar.,De Placit. Phil., i., 3.
[341]Héraclite, cité par Platon,Theætet.;Arist.,Metaph., l. i., c.6;Sext. Empir.,Adv. Math., l. vii.
[342]De Gérando,Hist. des Syst. de Phil., t. iii., p.283;Arist.,Metaph., l. i., c.6;Diog. Laërt., l. ix., c.19.
[343]Cicer.,De Nat. Deor., l. i., c.9.
[344]Boët.,De Consol., l. i., prosa 4.
[345]Plutar.,Adv. Stoïc.,p.1075.
[346]Cicer.,De Fato, c. 10;Lucret., l. ii., v.216, 251, 284.
[347]Cicer.,De Fato, c. 9 et 17;Diogenian.,Apud.;Euseb.,Præp. Evan., l. vi., c.8.
[348]Cicer.,De Natur. Deor., l. iii., c.38 et 39.
[349]Aul. Gell., l. vi., c.1.
[350]Plutar.,Adv. Stoïc.
[351]The name given to the sect of the Pharisees signifies, in general, that which is enlightened, illumined, glorified, illustrious. It is derived from the root אור (aor), the light, governed by the article פה (phe), which expresses the emphasis; thence פאר (phær), an aureola, a tiara, and פרתמים (pharethmim), men illustrious, sublime. The name given to the sect of the Sadducees is derived from the word שד (shad) which, expressing all diffusion, all propagation, is applied to productive nature in general, and in particular to a mammal, its symbol among the Egyptians; it signifies properly the Physicists, or the Naturalists.
[352]The original name of the Book of Moses is ספר (sepher); the name of theBible, that we attribute to it, is derived from the Greek Βίβλος, adopted by the so-called translators of the Septuagint.
[353]Joseph.,Antiq., l. xii., c.22;l. xiii., c.9 et 23;l. xvii., c.3; Budd,Introd. ad Phil. Hebr.; Basnage,Histoire des Juifs,t. i.
[354]This is founded upon a great number of passages, of which it will suffice to cite the following. One finds in Amos,ch. iii., v.6: “Shall there be evil in a city which the Lord hath not done?” And in Ezekiel,ch. xxi., v.3: “And say to the land of Israel, Thus saith the Lord God: Behold, I come against thee, and I will draw forth my sword out of its sheath, and will cut off in thee the just, and the wicked … against all flesh, from the south even to the north.… That all flesh may know that I the Lord have drawn my sword.”
[355]Mohammed said of himself, that he possessed no heavenly treasures, that he was ignorant of the mysteries, that he could say nothing of the essence of the soul (Koran,ch.6 and 17); and as he admitted the literal text of theSepher, he could not do otherwise than announce predestination. “God,” he said, “holds in his hands the keys of the future. He alone knows it.… The nations know not how to retard or to hasten the moment of their downfall” (Koran,ch.6 and 23).
[356]VitâPythag.; Photius,Bibl. Cod., 259.
[357]Kircher,Œdip., t. i., p.411;Edda Island Fabl.;Macrob.,Saturn., l. i., c.20.
[358]Plotin,Ennead., iii.,1. 2;Euseb.,Prœp. Evan., l. iii., c.9;Macrob.,Somn. Schip., l. ii., c.12;Marc. Aurell., l. iv., c.34.
[359]Pan, in Greek πᾶν, signifies the All, and Phanes is derived from the Phœnician word אנש (ânesh), man, preceded by the emphatic article פ (ph). It must be observed that these two names spring from the same root אן (ân), which, figuratively, expresses the sphere of activity, and literally, the limitation of the being, its body, its capacity. Hence אני (âni), me, and אניו (aniha), a vessel.
[360]Mém. concern.les Chinois,t. ii., p.174 etsuiv.;Edda Island; Beausobre,Hist. du Manich., t. ii., p.784; Bœhme,De la triple Vie de l’Homme,c. ix., §35 etsuiv.
[361]Παντὶ ἐν Κόσμῳ λάμπει τριὰς· ἧς Μονὰς ἄρχει. —Zoroast.Oracul.
[362]Hiérocl.,Aurea Carmin.,,v.14.
[363]Hermès,In Pœmander.
[364]Evang. St. Math., ch.18.
[365]Vendidad Sadé,p.89.
[366]34ᵉhâ,p.174.
[367]3ᵉfargard.,p.284.
[368]Jeshts Sadès,p.151.
[369]Hafiz, cité par les auteursDes Recherches asiatiques,t. iv., p.167.
[370]L’Arya, cité comme ci-dessus: