“L’homme de bien, paisable au moment qu’il expire,Tourne sur ses bourreaux un œil religieux,Et bénit jusqu’au bras qui cause son martyre:Tel l’arbre de Sandal que frappe un furieux,Couvre de ses parfums le fer qui le dechire.”[371]Edda Island; Hâvamâl.[372]Diogen. Laërt.,In Prœm.,p.5.[373]PœmanderetAsclepius.[374]This is the vast collection of Brahmanic morals. One finds there many of the lines repeated word for word in the Sepher of Moses.[375]In them, antiquity goes back three thousand years before our era. There is mention of an eclipse of the sun, verified for the year 2155B.C.[376]Senec.,De Sen.,l. vi., c.2.[377]Hiérocl.,Aur. carmin.,v.18.[378]Jamblic.,De Vitâ Pythag.;Porphyr., ibid.,et deAbstin.; VitâPythag.apud;Phot., Cod., 259;Diog. Laërt.,InPythag.,l. viii.;Hierocl.,Comment. in Aur. Carm.; ibid.,De Provident.;Philost.,In Vitâ Apollon;Plutar.,De Placit. philos.; ibid.,De Procreat. anim.;Apul..,InFlorid.;Macrob.,InSaturn., et"Somn. Scip.;Fabric.,Bibl. græc. in Pythag.;Clem. Alex.,Strom., passim., etc.[379]Hiérocl.,Aur. Carm.,v.14;Phot.,Cod., 242 et 214.[380]Diog. Laërt.,InPythag.; ibid.,InEmped.[381]Hiérocl., Pont.apudDiog. Laërt., l. viii., §4.[382]Maximus Tyrius has made a dissertation upon the origin of Evil, in which he asserts that the prophetic oracles, having been consulted on this subject, responded by these two lines from Homer:“We accuse the gods of our evils, while we ourselvesBy our own errors, are responsible for them.”[383]Hiérocl.,Aur. Carm.,v.18.[384]Plutar.,De Repugn. Stoïc.[385]InGorgi.etPhileb.[386]Hiérocl.,Aur. Carmin., v., 18.[387]Hiérocl.,Aur. Carmin.,v.18, 49 et 62.[388]In Phédon;InHipp.,ii.;InTheæt.;DeRep.,l. iv., etc.[389]Hyde,De Relig. Vet. Pers., p.298.[390]Evan. S. Math., ch. xvii., v.19.[391]Vie de Kong-Tzée(Confucius),p.324.[392]Meng-Tzée, cité par Duhalde,t. ii., p.334.[393]Krishna,Bhagavad-Gita,lect. ii.[394]XLQuestions sur l’Ame(Viertzig Fragen von der Sellen Orstand, Essentz, Wesen, Natur und Eigenschafft, etc. Amsterdam, 1682).Quest.1.[395]Ibid.[396]IXTextes, text. 1 et 2.[397]XLQuestions,quest.6.[398]Plato,InTheag.[399]Clem. Alex.,Strom.,l. iv., p.506; Beausobre,Hist. du Manich., t. ii., p.28.[400]This is the signification of the Greek word φιλόσοφος.[401]Dans leTchong-Yong, ou le Principe central, immuable, appeléLe Livre de la grande Science.[402]Evan. S. Math., ch. vii., v.6.[403]Bhagavad-Gita,lect.8 et 13.[404]Evang. S. Luc., ch. xiv., v.26.[405]50ᵉhâ Zend-Avesta,p.217; 45ᵉhâ,ibid.,p.197.[406]Nombres,ch. xxxi.;Deutéronome,ch. iii., xx., etc.[407]Exode,ch. xxxiv., v.6.[408]Koran,i., ch.4, 22, 23, 24, 25, 50, etc.[409]Voyezla fin du dernier Examen.[410]S. Math., ch. v., v.44.[411]Ibid.,ch. xii., v.20, etc.[412]Ibid.,ch. x., v.34.[413]S. Luc, ch. xii., v.52, 53.[414]S. Math., ch. xii., v.30.[415]Bacon,Novum Organum.[416]NovumOrgan.,Aphor., 38et seq.[417]VoyezLa Vie de Kong-Tzéeet leTa-Hio, cité dans lesMém. concern.les Chinois,t. i., p.432.[418]Mém. concern. les Chin., t. iv., p.286.[419]Novum Organum inPræf.etAph., 1.[420]Ibid.,Aph., 11.[421]Ibid.,Aph., 13.[422]Ibid.,Aph., 14 et 15.[423]Ibid.,Aph., 38et seq.[424]Novum Organum inPræf.etAph., 73.[425]Ibid.,Aph., 63.[426]Ibid.,Aph., 65.[427]AureaCarm.,v.25.[428]AureaCarm.,v.27.[429]Hermes,In Asclepio;Porphyr.,De Antr. Nymph., p.106; Origen,Contr. Cels., 1.vi., p.298;Hyd.,De Vet. Pers. Relig., p.16;Jamblic.,De Myster-Egypt., c.37.[430]Hist. des Voyag., t. lii., p.72; Divd., 1.iv., c.79;Plutar.,In VitâNum.[431]Boulanger,Antiq. dévoil., l. iii., ch.5,§3.[432]Mém. de l’Acad. des Insc., t. i., p.67; Tit.-Liv.,Decad.,I, l. ix.;Aul. Gell., l. vi., c.9.[433]Duhald., t. ii., p.578;t. iii., p.336, 342;Const.d’Orville,t. i., p.3.[434]Philostr.,In VitâApoll.,l. iii., c.13.[435]Dans mon 21ᵉ Examen, où j’ai cité particulièrement Diogène Laërce,l. viii., §4.[436]Syncell., p.35.[437]Senec.,Quæst. Nat., l. iii., c.30;Synes.,De Provid., l. ii.,sub fin.[438]Plato,InTim.; Ovid,Metam., l. xv., fab. v.;Senec.,Epist., 35;Macrob.,In Somn. Scip., l. ii., c.2;Hist.des Voyages,t. xii., p.529; Dupuis,Orig.des Cultes,l. v.,in12,p.474; Bailly,Hist. de l’Astr. Anc., l. ix., §15.[439]Ciceron,De Divin., l. ii., c.97.[440]Cicer.,De Natur. Deor., l. ii., c.20; ibid.,De Divin., l. ii., c.97.[441]Plato,InTim.[442]Souryâ-Siddhanta.[443]Asiat. Research., t. ii., p.378.[444]Biot.,Astr. Phys., ch. xiv., p.291.[445]Vitâ Pythag.;Phot.,Bibl. Cod.,259; Plato,InTim.;Macrob.,In Somn. Scip.;Virg.,Æneid,l. vi., v.724; Sevius,Comm.,ibid.;Cicer.,De Nat. Deor., l. i., c.5, 11, 14, et 15;Diog. Laërt.,In Zon.; Batteux,Causes premières,t. ii., p.116;Beausob.,Hist. du Manich., t. ii., l. vi., c.6,§14.[446]Stanley,De Phil. Chald., p.1123.[447]Kircher,Ædip., t. i., p.172, ett. ii., p.200.[448]Maimon.,More Nevoch., i., part., c. 70.[449]Salmas,Ann. Climat.,Præf., p.32.[450]Homer,Odyss., K.v.494;Diodor. Sic., l. v., c.6;Plin., l. vii., c.56;Plutar.,De Oracul. Defect., p.434.[451]Horat.,Sat., v., l. ii., v.59.[452]Hierocl.,In Aurea Carm., v.31.[453]Alcibiad., i. et ii.;Lachès, etc.[454]In Alcibiad., i.[455]VoyezBurette,Mém. de l’Acad. des Belles-Lett., t. v.; Laborde,Essai sur la Musique,t. i., introd., p.20.Our painters have hardly treated Greek painting better; and perhaps if the Pythian Apollo and the Chaste Venus had not again astonished Europe, but had disappeared as did the masterpieces of Polygnotus and of Zeuxis, the modern sculptors would have said that the ancients failed as much in pattern as in colouring.[456]Wood,Essai sur le Génieorig.d’Homère,p.220.[457]Bryant, cité par Desalles,Hist.d’Homère,p.18.[458]Wolf et Klotz, cités par le même.Ibid.,p.36 et 117.[459]Paw,Recherches sur les Grecs,t. ii., p.355.[460]C’est un certain Grégoire, cité par Leo Allazi, dans son Livrede Patriâ Homeri.Voltaire,Dict. philos., art.Epopée.[461]The name ofPaganis an injurious and ignoble term derived from the LatinPaganus, which signifies a rustic, a peasant. When Christianity had entirely triumphed over Greek and Roman polytheism, and when by the order of the Emperor Theodosius, the last temple dedicated to the gods of the nations had been destroyed in the cities, it was found that the people in the country still persisted a considerable time in the ancient cult, which caused them and all their imitators to be called derisivelyPagans. This appellation, which could suit the Greeks and Romans in the fifth century who refused to submit to the dominating religion in the Empire, is false and ridiculous when one extends it to other times, and to other peoples. It cannot be said without at once offending chronology and common sense, that the Romans or Greeks of the time of Cæsar, of Alexander, or of Pericles; the Persians, Arabs, Egyptians, Indians, the Chinese, ancient or modern, werePagans; that is to say, peasants disobedient to the laws of Theodosius. These are polytheists, monotheists, mythologists, whatever one wishes, idolaters perhaps, but notPagans.[462]NovumOrgan.,aph.48.[463]DeDign. et Increm. Science,l. iii., c.4.[464]Ut supra.[465]Bacon,de la Vie et de la Mort;Sueton.,in Tiber., §66.[466]Diogen. Laërt.,inPythag.[467]Hiérocl.,Aur. Carm.,v.33.[468]Bacon assures, following the ancients, that the envious eye is dangerous and that it has been observed that after great triumphs, illustrious personages having been the object of an envious eye have found themselves ill-disposed for some days following (Sylva Sylvarum,§944).[469]Aul. Gell., l. iv., c.11.[470]Athen.,l. vii., c.16;Jambl.,Vitâ Pythag., c.30.[471]Jambl.,ibid.,c.24.[472]Diog. Laërt., l. viii., §9;Clem. Alex.,Pæd., l. ii., p.170.[473]Jambl.,ibid., c. 21; Porphyre,"Vitâ Pythag., p.37; Athen.,l. x., p.418;Aul. Gell., l. iv., c.11.[474]Diog. Laërt., l. viii., §19.[475]Hiérocl.,Aur. Carm.,v.32.[476]Proverbes du Brahme Barthrovhari.[477]Chou-King,ch.Yu-Mo.[478]On trouve ce passages dans leTchong-Yong, ou Livre du Juste-Milieu; ouvrage très célèbre parmi les Chinois.[479]A la persévérance il n’est rien qui résiste:Quelques soient ses desseins, si le Sage y persiste,Nul obstacle si grand dont il ne vienne à bout:La constance et le temps sont les maîtres de tout.[480]Porphyr.,Vitâ Pythag., p.27.[481]Institutes of Manu,ch.1,v.5.[482]Xénophon,Mém., l. iv., p.796;Plat.,in Alcib., i.;ibid.,inCharm.;Pausan., l. x.;Plin., l. vii., c.32.[483]InAlcibiad.,i.[484]Cicér.,Acad. Quæst., l. ii., c.24;Sext. Empir.,Hypotyp.,l. i., c.4 et 12.[485]Diog. Laërt., l. iv., §10;Cicer.,Acad. Quæst., l. ii., c.18.[486]Desland,Hist. Critiq. de la Philosoph., t. ii., p.258.[487]Euseb.,Præp. Evan., l. xiv., c.4.[488]The Greek word is derived from the verb καλύπτειν, to cover with a veil.[489]Bayle,Dict. crit., art.Arcésilas.[490]Sextus Empiricus, who was not a man to advance anything thoughtlessly, alleges that Arcesilaus was only a skeptic in semblance and that the doubts which he proposed to his listeners had no other aim than that of seeing if they had enough genius to understand the dogmas of Plato. When he found a disciple who evinced the necessary force of mind, he initiated him into the true doctrine of the Academy (Pyrrh. hypotyp., l. i., c.33).[491]Sext. Empir.,Pyrrh. hypotyp., l. i., c.4, 12, 15;l. ii., c.4, etc.[492]οἵη περ φύλλων γενεή, τοίη δὲ καὶ ἀνδρῶν.Iliad,l. vi., v.146.[493]The Brahmans call the illusion which results from this veilmaya. According to them, there is only the Supreme Being who really and absolutely exists; all the rest ismaya, that is to say, phenomenal, even the trinity formed by Brahma, Vishnu, and Rudra.[494]De Gérando,Hist. comp. des Systèmes de philos., t. iii., p.360.[495]De Gérando,Hist. comp. des Systèmes de philos., t. iii., p.361.[496]Zeno having been thrown by a storm into the port of Piræus at Athens, all his life regarded this accident as a blessing from Providence, which had enabled him to devote himself to philosophy and to obey the voice of an oracle which had ordered him to assume “the colour of the dead”; that is, to devote himself to the study of the ancients and to sustain their doctrine.[497]Plutarch,in Catone majore.[498]Plutarch,ibid.;Cicér.,de Rep., l. ii.; Apud NoniumvoceCalumnia.Lactant., l. v., c.14.[499]C’était à quoi se bornaient les sceptiques anciens.VoyezSextus Empiricus,Pyrrh. hypotyp., l. i., c.15, etl. ii., c.4, 12, etc., cité par De Gérando,Hist. Comp. des Syst., t. iii., p.395.[500]Kritik der Reinen Vernunft(Critique de la Raison pure),s.6.[501]Du mot grec κριτικός,celui qui est apt à juger.[502]L’Histoire comparée des Systèmes dePhilos., par De Gérando, et desMélanges dePhil., par Ancillon de Berlin.These two writers, whatever one may say, have analysed very well the logical part of Kantism, and have penetrated, especially the former, into the rational part, as far as it was possible, for men who write upon the system of a philosopher without adopting the principles and making themselves his followers.[503]Krit.der Reinen Vernunft;çà et là, en plusieurs endroits.[504]This is taken from theVedanta, a metaphysical treatise attributed to Vyasa and commented upon by Sankarâchârya.[505]Justin,Cohort. ad Gent.,p.6; Cyrill.,Contr. Julian.[506]Plutar.,de Procr. anim.;Chalcid.,inTim.,n.293.[507]Plato,inTim.; ibid.,inTheet.; ibid.,de Rep., l. iv.Conférez avec Proclus,Comment. inTim.,l. i.;Marc-Aurel., l. iv., l. ix., et l. x.; et Beausobre,Hist. du Manich., t. ii., p.175, etc.[508]The idea of making the quaternary spring from the unity, and the decade from the quaternary is expressed literally in the following lines of Pythagoras, preserved by Proclus:
“L’homme de bien, paisable au moment qu’il expire,Tourne sur ses bourreaux un œil religieux,Et bénit jusqu’au bras qui cause son martyre:Tel l’arbre de Sandal que frappe un furieux,Couvre de ses parfums le fer qui le dechire.”
“L’homme de bien, paisable au moment qu’il expire,Tourne sur ses bourreaux un œil religieux,Et bénit jusqu’au bras qui cause son martyre:Tel l’arbre de Sandal que frappe un furieux,Couvre de ses parfums le fer qui le dechire.”
“L’homme de bien, paisable au moment qu’il expire,
Tourne sur ses bourreaux un œil religieux,
Et bénit jusqu’au bras qui cause son martyre:
Tel l’arbre de Sandal que frappe un furieux,
Couvre de ses parfums le fer qui le dechire.”
[371]Edda Island; Hâvamâl.
[372]Diogen. Laërt.,In Prœm.,p.5.
[373]PœmanderetAsclepius.
[374]This is the vast collection of Brahmanic morals. One finds there many of the lines repeated word for word in the Sepher of Moses.
[375]In them, antiquity goes back three thousand years before our era. There is mention of an eclipse of the sun, verified for the year 2155B.C.
[376]Senec.,De Sen.,l. vi., c.2.
[377]Hiérocl.,Aur. carmin.,v.18.
[378]Jamblic.,De Vitâ Pythag.;Porphyr., ibid.,et deAbstin.; VitâPythag.apud;Phot., Cod., 259;Diog. Laërt.,InPythag.,l. viii.;Hierocl.,Comment. in Aur. Carm.; ibid.,De Provident.;Philost.,In Vitâ Apollon;Plutar.,De Placit. philos.; ibid.,De Procreat. anim.;Apul..,InFlorid.;Macrob.,InSaturn., et"Somn. Scip.;Fabric.,Bibl. græc. in Pythag.;Clem. Alex.,Strom., passim., etc.
[379]Hiérocl.,Aur. Carm.,v.14;Phot.,Cod., 242 et 214.
[380]Diog. Laërt.,InPythag.; ibid.,InEmped.
[381]Hiérocl., Pont.apudDiog. Laërt., l. viii., §4.
[382]Maximus Tyrius has made a dissertation upon the origin of Evil, in which he asserts that the prophetic oracles, having been consulted on this subject, responded by these two lines from Homer:
“We accuse the gods of our evils, while we ourselvesBy our own errors, are responsible for them.”
“We accuse the gods of our evils, while we ourselves
By our own errors, are responsible for them.”
[383]Hiérocl.,Aur. Carm.,v.18.
[384]Plutar.,De Repugn. Stoïc.
[385]InGorgi.etPhileb.
[386]Hiérocl.,Aur. Carmin., v., 18.
[387]Hiérocl.,Aur. Carmin.,v.18, 49 et 62.
[388]In Phédon;InHipp.,ii.;InTheæt.;DeRep.,l. iv., etc.
[389]Hyde,De Relig. Vet. Pers., p.298.
[390]Evan. S. Math., ch. xvii., v.19.
[391]Vie de Kong-Tzée(Confucius),p.324.
[392]Meng-Tzée, cité par Duhalde,t. ii., p.334.
[393]Krishna,Bhagavad-Gita,lect. ii.
[394]XLQuestions sur l’Ame(Viertzig Fragen von der Sellen Orstand, Essentz, Wesen, Natur und Eigenschafft, etc. Amsterdam, 1682).Quest.1.
[395]Ibid.
[396]IXTextes, text. 1 et 2.
[397]XLQuestions,quest.6.
[398]Plato,InTheag.
[399]Clem. Alex.,Strom.,l. iv., p.506; Beausobre,Hist. du Manich., t. ii., p.28.
[400]This is the signification of the Greek word φιλόσοφος.
[401]Dans leTchong-Yong, ou le Principe central, immuable, appeléLe Livre de la grande Science.
[402]Evan. S. Math., ch. vii., v.6.
[403]Bhagavad-Gita,lect.8 et 13.
[404]Evang. S. Luc., ch. xiv., v.26.
[405]50ᵉhâ Zend-Avesta,p.217; 45ᵉhâ,ibid.,p.197.
[406]Nombres,ch. xxxi.;Deutéronome,ch. iii., xx., etc.
[407]Exode,ch. xxxiv., v.6.
[408]Koran,i., ch.4, 22, 23, 24, 25, 50, etc.
[409]Voyezla fin du dernier Examen.
[410]S. Math., ch. v., v.44.
[411]Ibid.,ch. xii., v.20, etc.
[412]Ibid.,ch. x., v.34.
[413]S. Luc, ch. xii., v.52, 53.
[414]S. Math., ch. xii., v.30.
[415]Bacon,Novum Organum.
[416]NovumOrgan.,Aphor., 38et seq.
[417]VoyezLa Vie de Kong-Tzéeet leTa-Hio, cité dans lesMém. concern.les Chinois,t. i., p.432.
[418]Mém. concern. les Chin., t. iv., p.286.
[419]Novum Organum inPræf.etAph., 1.
[420]Ibid.,Aph., 11.
[421]Ibid.,Aph., 13.
[422]Ibid.,Aph., 14 et 15.
[423]Ibid.,Aph., 38et seq.
[424]Novum Organum inPræf.etAph., 73.
[425]Ibid.,Aph., 63.
[426]Ibid.,Aph., 65.
[427]AureaCarm.,v.25.
[428]AureaCarm.,v.27.
[429]Hermes,In Asclepio;Porphyr.,De Antr. Nymph., p.106; Origen,Contr. Cels., 1.vi., p.298;Hyd.,De Vet. Pers. Relig., p.16;Jamblic.,De Myster-Egypt., c.37.
[430]Hist. des Voyag., t. lii., p.72; Divd., 1.iv., c.79;Plutar.,In VitâNum.
[431]Boulanger,Antiq. dévoil., l. iii., ch.5,§3.
[432]Mém. de l’Acad. des Insc., t. i., p.67; Tit.-Liv.,Decad.,I, l. ix.;Aul. Gell., l. vi., c.9.
[433]Duhald., t. ii., p.578;t. iii., p.336, 342;Const.d’Orville,t. i., p.3.
[434]Philostr.,In VitâApoll.,l. iii., c.13.
[435]Dans mon 21ᵉ Examen, où j’ai cité particulièrement Diogène Laërce,l. viii., §4.
[436]Syncell., p.35.
[437]Senec.,Quæst. Nat., l. iii., c.30;Synes.,De Provid., l. ii.,sub fin.
[438]Plato,InTim.; Ovid,Metam., l. xv., fab. v.;Senec.,Epist., 35;Macrob.,In Somn. Scip., l. ii., c.2;Hist.des Voyages,t. xii., p.529; Dupuis,Orig.des Cultes,l. v.,in12,p.474; Bailly,Hist. de l’Astr. Anc., l. ix., §15.
[439]Ciceron,De Divin., l. ii., c.97.
[440]Cicer.,De Natur. Deor., l. ii., c.20; ibid.,De Divin., l. ii., c.97.
[441]Plato,InTim.
[442]Souryâ-Siddhanta.
[443]Asiat. Research., t. ii., p.378.
[444]Biot.,Astr. Phys., ch. xiv., p.291.
[445]Vitâ Pythag.;Phot.,Bibl. Cod.,259; Plato,InTim.;Macrob.,In Somn. Scip.;Virg.,Æneid,l. vi., v.724; Sevius,Comm.,ibid.;Cicer.,De Nat. Deor., l. i., c.5, 11, 14, et 15;Diog. Laërt.,In Zon.; Batteux,Causes premières,t. ii., p.116;Beausob.,Hist. du Manich., t. ii., l. vi., c.6,§14.
[446]Stanley,De Phil. Chald., p.1123.
[447]Kircher,Ædip., t. i., p.172, ett. ii., p.200.
[448]Maimon.,More Nevoch., i., part., c. 70.
[449]Salmas,Ann. Climat.,Præf., p.32.
[450]Homer,Odyss., K.v.494;Diodor. Sic., l. v., c.6;Plin., l. vii., c.56;Plutar.,De Oracul. Defect., p.434.
[451]Horat.,Sat., v., l. ii., v.59.
[452]Hierocl.,In Aurea Carm., v.31.
[453]Alcibiad., i. et ii.;Lachès, etc.
[454]In Alcibiad., i.
[455]VoyezBurette,Mém. de l’Acad. des Belles-Lett., t. v.; Laborde,Essai sur la Musique,t. i., introd., p.20.
Our painters have hardly treated Greek painting better; and perhaps if the Pythian Apollo and the Chaste Venus had not again astonished Europe, but had disappeared as did the masterpieces of Polygnotus and of Zeuxis, the modern sculptors would have said that the ancients failed as much in pattern as in colouring.
[456]Wood,Essai sur le Génieorig.d’Homère,p.220.
[457]Bryant, cité par Desalles,Hist.d’Homère,p.18.
[458]Wolf et Klotz, cités par le même.Ibid.,p.36 et 117.
[459]Paw,Recherches sur les Grecs,t. ii., p.355.
[460]C’est un certain Grégoire, cité par Leo Allazi, dans son Livrede Patriâ Homeri.
Voltaire,Dict. philos., art.Epopée.
[461]The name ofPaganis an injurious and ignoble term derived from the LatinPaganus, which signifies a rustic, a peasant. When Christianity had entirely triumphed over Greek and Roman polytheism, and when by the order of the Emperor Theodosius, the last temple dedicated to the gods of the nations had been destroyed in the cities, it was found that the people in the country still persisted a considerable time in the ancient cult, which caused them and all their imitators to be called derisivelyPagans. This appellation, which could suit the Greeks and Romans in the fifth century who refused to submit to the dominating religion in the Empire, is false and ridiculous when one extends it to other times, and to other peoples. It cannot be said without at once offending chronology and common sense, that the Romans or Greeks of the time of Cæsar, of Alexander, or of Pericles; the Persians, Arabs, Egyptians, Indians, the Chinese, ancient or modern, werePagans; that is to say, peasants disobedient to the laws of Theodosius. These are polytheists, monotheists, mythologists, whatever one wishes, idolaters perhaps, but notPagans.
[462]NovumOrgan.,aph.48.
[463]DeDign. et Increm. Science,l. iii., c.4.
[464]Ut supra.
[465]Bacon,de la Vie et de la Mort;Sueton.,in Tiber., §66.
[466]Diogen. Laërt.,inPythag.
[467]Hiérocl.,Aur. Carm.,v.33.
[468]Bacon assures, following the ancients, that the envious eye is dangerous and that it has been observed that after great triumphs, illustrious personages having been the object of an envious eye have found themselves ill-disposed for some days following (Sylva Sylvarum,§944).
[469]Aul. Gell., l. iv., c.11.
[470]Athen.,l. vii., c.16;Jambl.,Vitâ Pythag., c.30.
[471]Jambl.,ibid.,c.24.
[472]Diog. Laërt., l. viii., §9;Clem. Alex.,Pæd., l. ii., p.170.
[473]Jambl.,ibid., c. 21; Porphyre,"Vitâ Pythag., p.37; Athen.,l. x., p.418;Aul. Gell., l. iv., c.11.
[474]Diog. Laërt., l. viii., §19.
[475]Hiérocl.,Aur. Carm.,v.32.
[476]Proverbes du Brahme Barthrovhari.
[477]Chou-King,ch.Yu-Mo.
[478]On trouve ce passages dans leTchong-Yong, ou Livre du Juste-Milieu; ouvrage très célèbre parmi les Chinois.
[479]A la persévérance il n’est rien qui résiste:Quelques soient ses desseins, si le Sage y persiste,Nul obstacle si grand dont il ne vienne à bout:La constance et le temps sont les maîtres de tout.
A la persévérance il n’est rien qui résiste:
Quelques soient ses desseins, si le Sage y persiste,
Nul obstacle si grand dont il ne vienne à bout:
La constance et le temps sont les maîtres de tout.
[480]Porphyr.,Vitâ Pythag., p.27.
[481]Institutes of Manu,ch.1,v.5.
[482]Xénophon,Mém., l. iv., p.796;Plat.,in Alcib., i.;ibid.,inCharm.;Pausan., l. x.;Plin., l. vii., c.32.
[483]InAlcibiad.,i.
[484]Cicér.,Acad. Quæst., l. ii., c.24;Sext. Empir.,Hypotyp.,l. i., c.4 et 12.
[485]Diog. Laërt., l. iv., §10;Cicer.,Acad. Quæst., l. ii., c.18.
[486]Desland,Hist. Critiq. de la Philosoph., t. ii., p.258.
[487]Euseb.,Præp. Evan., l. xiv., c.4.
[488]The Greek word is derived from the verb καλύπτειν, to cover with a veil.
[489]Bayle,Dict. crit., art.Arcésilas.
[490]Sextus Empiricus, who was not a man to advance anything thoughtlessly, alleges that Arcesilaus was only a skeptic in semblance and that the doubts which he proposed to his listeners had no other aim than that of seeing if they had enough genius to understand the dogmas of Plato. When he found a disciple who evinced the necessary force of mind, he initiated him into the true doctrine of the Academy (Pyrrh. hypotyp., l. i., c.33).
[491]Sext. Empir.,Pyrrh. hypotyp., l. i., c.4, 12, 15;l. ii., c.4, etc.
[492]οἵη περ φύλλων γενεή, τοίη δὲ καὶ ἀνδρῶν.Iliad,l. vi., v.146.
[493]The Brahmans call the illusion which results from this veilmaya. According to them, there is only the Supreme Being who really and absolutely exists; all the rest ismaya, that is to say, phenomenal, even the trinity formed by Brahma, Vishnu, and Rudra.
[494]De Gérando,Hist. comp. des Systèmes de philos., t. iii., p.360.
[495]De Gérando,Hist. comp. des Systèmes de philos., t. iii., p.361.
[496]Zeno having been thrown by a storm into the port of Piræus at Athens, all his life regarded this accident as a blessing from Providence, which had enabled him to devote himself to philosophy and to obey the voice of an oracle which had ordered him to assume “the colour of the dead”; that is, to devote himself to the study of the ancients and to sustain their doctrine.
[497]Plutarch,in Catone majore.
[498]Plutarch,ibid.;Cicér.,de Rep., l. ii.; Apud NoniumvoceCalumnia.Lactant., l. v., c.14.
[499]C’était à quoi se bornaient les sceptiques anciens.VoyezSextus Empiricus,Pyrrh. hypotyp., l. i., c.15, etl. ii., c.4, 12, etc., cité par De Gérando,Hist. Comp. des Syst., t. iii., p.395.
[500]Kritik der Reinen Vernunft(Critique de la Raison pure),s.6.
[501]Du mot grec κριτικός,celui qui est apt à juger.
[502]L’Histoire comparée des Systèmes dePhilos., par De Gérando, et desMélanges dePhil., par Ancillon de Berlin.These two writers, whatever one may say, have analysed very well the logical part of Kantism, and have penetrated, especially the former, into the rational part, as far as it was possible, for men who write upon the system of a philosopher without adopting the principles and making themselves his followers.
[503]Krit.der Reinen Vernunft;çà et là, en plusieurs endroits.
[504]This is taken from theVedanta, a metaphysical treatise attributed to Vyasa and commented upon by Sankarâchârya.
[505]Justin,Cohort. ad Gent.,p.6; Cyrill.,Contr. Julian.
[506]Plutar.,de Procr. anim.;Chalcid.,inTim.,n.293.
[507]Plato,inTim.; ibid.,inTheet.; ibid.,de Rep., l. iv.Conférez avec Proclus,Comment. inTim.,l. i.;Marc-Aurel., l. iv., l. ix., et l. x.; et Beausobre,Hist. du Manich., t. ii., p.175, etc.
[508]The idea of making the quaternary spring from the unity, and the decade from the quaternary is expressed literally in the following lines of Pythagoras, preserved by Proclus: