… Πρόεισιν ὁ θεῖος ἀριθμὸςΜονάδος ἐκ κευθμῶνος ἀκηράτου, ἔς τ’ ἂν ἵκηταιΤετράδ’ ἑπὶ ζαθέην, ἣ δὴ τέκε μητέρα πάντων,Πανδοχέα, πρέσβειραν, ὅρον περὶ πᾶσι τιθεῖσαν,Ἄτροπον, ἀκαμάτην, δεκάδα κλείουσί μιν ἁγνήν·The Monad, of Number is the sacred source;From it Number emanates and holds the virtuesWith which shines the Tetrad, Universal Mother,Which produces all things and conceals in its depthsThe immortal Decade, honoured in all places.[509]The nearest root of this word isfind, whence is derivedfinden, to find; its remote root ishand, the seat of touch, whence comesfinger, that which feels; its primitive root is אד or יד (âdorid), the hand in Phœnician. This last root, becoming nasal at the final and aspirate at the initial, has producedhand;fang, a capture, andfind, a discovery. The syllableemp, which precedes the rootfind, expresses the movement which lifts up from below;lichdesignates that which disqualifies by identity, andkeit, that which substantiates.[510]The root of this word isstand, a fixed thing, a state; its remote root isstat, that which is permanent. Its primitive root is שדד (shdad), firmness, force, constancy. The initial syllableverexpresses the movement which carries far away, which transports from the place where one is, to that where one is not.[511]The nearest root of this word, as well as its remote root, has disappeared from the modern German, where one finds only its derivatives. Its primitive root is in the Latin wordopt, whence comesopto, I choose: andoptime, best. This root is attached to the Phœnician עיף (whôph), anything which is raised above another thing. It becomes nasal in the German word and has changed thephtoft. From it is derived the Saxon, English, Belgian, and Danish wordup, which expresses the movement of everything which tends above. Also from it, the German wordluft, air, and the English wordaloft, that which is elevated. The prepositionverhas taken the finaln, placing it beforeunft, as it carries it constantly in its analoguefern, that which is distant. Likewise one saysfernglass, a telescope with which one sees at a distance.[512]De Gérando,Hist. des Systèmes de Philos., t. ii., p.193.[513]Krit. der Rein. Vernunft,s.24.[514]In the Oriental languages רו (rou) indicates the visual ray, and רד (rad), all movement which is determined upon a straight line. This root, accompanied by a guttural inflection, is calledrecht, in German, andrightin English and Saxon. The Latins made of itrectum, that which is straight. In Frenchratureandrateau. The Teutons, taking right in a figurative sense, have drawn from this same root,rath, a council, andrichter, a judge.[515]InTim., cité par Beausobre,Hist. du Manich.,t. ii., p.174.[516]The word intelligence, in Latinintelligentia, is formed of two words,inter eligereorelicere, to choose, to attract to self interiorly, and by sympathy. The etymology of the word expresses exactly the use of the faculty.[517]Kritik der Reinen Vernunft,s.662, 731; De Gérando,Hist. des Systèm., t. ii., p.230.[518]Krit.der Reinen Vernunft,s.306, 518, 527, etc.[519]Ibid.,s.135, 137. 399. etc.[520]Kritik der praktischen Vernunft(Critique de la Raison pratique),s.5, 22, 219, 233, etc.[521]Characteristics, London, 1737.[522]A System of Moral Philosophy,t. i., ch.4.[523]Enquiry into the Human Mind, on the Principle of Common Sense.[524]An Appeal to Common Sense, etc., Edinburgh, 1765.[525]Pensées,§21.[526]In Greekτὸ ἡγεμονικόν, that which dominates and rules, that which is intelligible.[527]In Greekτὸ φυσικόν, that which pertains to generative nature, that which is physical, and sentient.[528]In Greekτὸ λογικόν, that which pertains to reasonable nature, that which is logical, the thing which proves that another thing is.VoyezPlaton,inTim., et conférez avec Beausobre,Hist. du Manich., t. ii., p.174.[529]Plutar.,de Facie inOrb. lun.,p.943.[530]The first kind of virtue is calledἀνθρωπίνη, human, and the secondἡρωικὴ καὶ δία, heroic and divine. Attention should be given to these epithets which are related to the three principal faculties of man.Aristot.,ad Nicom., l. vii., c.1; Plato,inTheæt.; Gallien,in Cognit etCurat. morb. anim.,l. i., c.3, et 6; Theod. Marcil,inAur. Carmin.[531]InSomn. Scip.,c.8.[532]Aristot.,de Cælo et Mundo,l. i.; Philo,de Mund. opific..[533]Pausan.,in Corinth.,p.72;Tzetz.,inSchol.[534]Suidas,inΕποπ; Harpocr.,ibid.[535]Clem. Alex.,l. v., p.582.[536]Psellus,AdOracul. Zoroastr.[537]Meurs.Eleus.12;Dion. Chrysost.,Orat.xii.[538]Sophocl.apudPlutar.,DeAudiend. Poet.Schol.;Aristoph.,De Pace.[539]Porphyr.,Vitâ Pythag., p.5.[540]γνῶσις,savant.[541]Epiph., l. i.; Plucquet,Dictionn. des Hérésies, t. ii., p.72.[542]Diod. Sicul., l. i.;Herodot., l. ii.[543]Aristot.,Polit., l. ii.;Strab., l. viii.[544]VoyezDaniel, et conférez avec Court de Gébelin,Monde primitif,t. viii., p.9.[545]Zend-Avesta, 14ᵉhâ,p.127.[546]Pomp.Mela,iii., c.2; César,l. vi., c.14; Pelloutier,Hist.des Celtes,l. iv., ch.1,§27 et 30.[547]The firstShastrais entitledDjatimala. I am ignorant of the title of the other, that I cite from Henry Lord:Discovery of the Banian Religion, in Church,Collect., vol. vi.[548]Asiat. Research., tom. vi., p.254.[549]Mémoir. concern. les Chin., t. ii., p.174etsuiv.[550]Vie de Kong-Tzée,p.237 etsuiv.[551]Voyezle 12ᵉ Examen.[552]Porphyr.,Vitâ Pythag.[553]Plato,ut suprà.[554]Synes.,De Provident., c.5.[555]Beausobre,Hist. du Manich., t. ii., p.33.[556]Tatian,Orat. contr. Græc., p.152.[557]Plato,In Gorgia; ibid.,InPhæd.; ibid.,De Rep., l. vii.;August.,De Civit. Dei, l. iii., c.1, etl. x., c.29.[558]Diogen. Laërt., l. x., §123; Cicero,De Nat. Deor., l. i., c.30.[559]Cicer.,ibid.,c.8et seq.[560]Cicer.,ut suprà.[561]Diogen. Laërt., l. x., §123.[562]Dict. critiq., art.Epicure,rem.T.[563]Mém. concern. les Chin., t. i., p.102 et 138.[564]"Asiat. Research., vol. vi., p.215.Voyezles Pouranas intitulés,Bhagavad-VedametBhagavad-Gita, et conférez avec lesRecherchesasiatiq.,t. v., p.350etsuiv., et avec l’ouvrage de Holwell (Interest. Hist.Events),ch.4,§5, etc.[565]Cicer., cité parS. August.,Contr. Pelag., l. iv.; Pindar,Olymp., ii., v.122.[566]Meurs.,Eleus.11;Dion. Chrysost.,Orat.12.[567]Boun-Dehesh,p.347.[568]Vendidad-Sadé, 30ᵉhâ.[569]Homil. Clement., xix., §4,p.744.[570]Ibid., cité par Beausobre,Hist. du Manich.,t. i., p.38.[571]It is necessary before all, to restore the language of Moses, lost, as I have said, for more than twenty-four centuries; it must be restored with the aid of Greek and Latin which chain it to the illusory versions; it is necessary to go back to its original source and find its true roots: this enormous work that I have undertaken, I have accomplished.[572]Fortun.apudAugust.,Disput.,ii.;August.,Contr. Faust., l. xxi., c.ult.[573]Origène, cité par Beausobre,Hist. du Manich., t. ii., v., ch.6.[574]Beausobre,ibid.,t. ii., p.346.[575]Hiérocl.,Aur. Carmin.v.49 et 50.[576]Plat.,InII.Alcibiad.“Accordez-moi, grands Dieux, ce qui m’est nécessaire,Soit que je pense ou non à vous le demander;Et si de mes désirs l’objet m’était contraire,Daignez, grands Dieux, daignez ne pas me l’accorder.”[577]Vendidad-Sadê, 68ᵉhâ,p.242.[578]Zend-Avesta, Jeshts-Sadés,p.113.[579]Hermès,InAsclep., c. 9.[580]Origen.,Contr. Cels.,l. i.,p.19.[581]Synes.,De Insomn., p.134et seq.;Niceph. Greg.,Schol. inSynes.,p.360et seq.[582]Voyez Naudé,Apolog.des grands Hommes accusés de Magie.[583]Corn. Cels.,De Re Medic.,l. i.,Præf.[584]Hiérocl.,Aur. Carm.,v.48 et 49, etibid.,v.46.[585]Plat.,In Georgiâ, In Phæd.; Ibid.,De Rep., l. vii.;August.,DeCivit.Dei,l. iii., c.1 etl. x., c.29.[586]Acad. des Inscript., t. xxxi., p.319.[587]Procl.,InTim.,l. v., p.330;Cicer.,Somn. Scip., c.2, 3, 4, et 6;Hiérocl.,In Aur. Carm.,v.70.[588]Veda, cité par W. Jones,Asiat. Resear., t. iv., p.173.[589]Premier Pourâna, intituléMatsya.[590]Boushznda-Ramayan.[591]Institut. of Menou,ch.1,v.1.[592]Shanda-Pourâna.[593]Ekhamesha.[594]Aurore naissante (Morgens röte im Aufgang: durch Jacob Böhmen zuAmsterdam, 1682),ch.14,§41.[595]Brahma, Vishnu, and Rudra.[596]Jupiter, Neptune, and Pluto.[597]In theTao-te-Kingof Lao-Tse, a work which has held a high reputation among the numerous followers of this theosophist, one finds that the absolute, universal Being which he declares can neither be named, nor defined, is triple. “The first,” he said, “has engendered the second; the two have produced the third; and the three have made all things. That which the mind perceives and the eye cannot see is namedY, the absolute Unity, the central point; that which the heart understands and the ear cannot hear is namedHi, the universal Existence; that which the soul feels and the hand cannot touch is namedOuei, the individual Existence. Seek not to penetrate the depths of this Trinity; its incomprehensibility comes from its Unity.” “This Unity,” adds Lao-Tse, in another passage, “is namedTao, the Truth;Taois Life;Taois to itself both rule and model. It is so lofty that it cannot be attained; so profound that it cannot be fathomed; so great that it contains the Universe; when one looks on high one sees no beginning; when one follows it in its productions, one finds in it no end.”[598]One of the principal dogmas of Fo-Hi is the existence of one God in three persons, whose image is man. All his doctrine is limited to leading, by meditation and repression of the passions, the human ternary to its perfection. This ternary is composed, according to him, ofKi,Tsing, andChen, that is to say, of the material, animistic, and spiritual principle. It is necessary that, being joined together, this ternary should make but One. Then its duration will have no limit and its faculties will be indestructible.VoyezDuhalde,t. iii.,in fol., p.50.[599]This is noticeable particularly in Bayle.[600]Herod.,In Clio,§131;Strab., l. xv.; Boehm.,Mores Gentium.[601]Pelloutier,Hist. des Celtes, t. v., c.3.[602]Tacit.,De Morib. Germ., c.9;Lactant.,Præm.,p.5.[603]August.,DeCivit.Dei,l. ii., c.31;Clem. Alex., l. i., p.304;Strom.[604]Plutar.,In Vitâ Numa; ibid.,In Mar.; Pelloutier,Hist. des Celt., l. iv., c. i.; Lucan.,Phars., l. iii., v.412;Clem. Alex.,Cohort. ad Gent.,p.57.[605]Euseb.,Prœp. Evang., l. xiii., c.12;Henric. Steph.,Poes. philosop.,p.78.[606]Porphyr.,Sent., no.10,p.221;Stanl.,In Pythag.,p.775.[607]Stanley,De Phil. chald., p.1123;Beausob.,Hist. du Manich., t. ii., l. ix., c.1,§10.[608]Τρισμέγιστος, thrice greatest.[609]It is said that this famous table of Emerald was found in the valley of Hebron, in a sepulchre where it was between the hands of the cadaver of Thoth himself. Krigsmann, who assures us that this table must have read in Phœnician and not in Greek, quotes it a little differently from what one reads in the ordinary versions.Voyez Tabula Smaragdina, citée parFabric.,Bibl. Græc., p.68.[610]Hermès,InAsclep., c. 9;Jambl.,De Myst. Egypt., c.30;Maimon.,Mor. Nevoch., part ii., c.10; Origen,Contr. Cels.,l. i.;Beausob.,Hist. du Manich., t. ii., p.49.[611]Homère, cité par Maxime deTyr.; Pline,l. ii., c.7;Bible, psalm. 73 et 93; Job,c.23;Habacuc, c.1;Malach., c.3; Balzac,Socrate chrétien, p. 237.[612]Plucquet,Dict. des Hérés., art.Prédestinatiens.[613]Noris.,Hist. pelag., l. ii., c.15.[614]Origen,Comment.in Psalm.,p.38 et 39.[615]S. Léon.,Epist. Decret.,ii.;Niceph., l. xvii., c.27.[616]Conc. Rom.,Gelas., t. iii.[617]Dict. des Hérés., art.Pélagiens.[618]Plucquet,comme ci-dessus,t. ii., p.454.[619]Pelag.,apudS. August.,De Nat. et Grat., l. iii., c.9.[620]Pelag.,apudAugust.,De Grat. Christ., c.4.[621]Comment. inAur. Carm.,v.62.[622]S. August.,De Grat. Christ., cité par Plucquet,"Dict. des Hérés., art.Pélagiens.[623]Calvin,Institut., l. ii., c.1 et 2.[624]Ibid.,t. ii.[625]Maimbourg,Hist.du Calvinisme,l. i., p.73.[626]Origen.,Contr. Cels.,l. iv., p.207.[627]Plato,In Alcibiad., ii.[628]Hiérocl.,Aur. Carm.,v.56.[629]Hiérol.,In Præm.[630]Ibid.[631]Ut suprà,v.10 et 11.[632]Ut suprà,v.22 et 24.[633]Ut suprà,v.54 et 55.[634]Burnet,Archæolog., l. i., c. 14.[635]De la Triple Vie de l’Homme,ch. vi., §53.[636]Ibid.,ch. v., §56.[637]Procl.,InTim.,l. v., p.330; Plethon,Schol. ad. Oracl. magic. Zoroast.[638]March.,Chron. Can.,p.258;Beausob.,Hist. du Manich., t. ii., p.495; Huet.Origenian,l. ii., q. 6.[639]Aur. Carm.,v.62-77.[640]Lactant.,De Irâ Dei,c.13,p.548.[641]Dict. crit., art.Manichéens,rem.D.[642]Dict. crit.art.Marcionites,rem.E et G.[643]Ibid.,art.Pauliciens,rem.E.[644]Bayle,Dict. crit., art.Pauliciens,rem.E.[645]De Irâ Dei,c.13,p.548.[646]Basilius,t. i.,In Homil. quod Deus non sit auctor mali,p.369; Bayle.Dict. crit., art.Marcionites,rem.E et G.[647]Traité de Morale.[648]Réponse à deux object. de M. Bayle, par Delaplacette,in-12, 1707.[649]Essai de Théodicée, partiii., No.405etsuiv.[650]Essai de Théodicée, part.iii., No.405etsuiv.[651]Ci-dessus, 25ᵉ Examen.[652]Mém. de l’Acad. des Sciences, ann., 1765,p.439.[653]Cité par De Gérando,Hist.des Systèmes,t. ii., p.100.[654]Hist.des Animaux,in-4,p.37.[655]System des transcendental Idalimus,p.441;Zeitschrift für die speculative Physick.[656]Buffon,Théorie de la Terre; Linné,De Telluris habitab. Increment; Burnet,Archæolog., etc.[657]Nouv. Dict. d’Hist. nat., art.Quadrupède.[658]Ovid.,Metamorph., l. xv.[659]Nouv. Dict. d’Hist. nat., art.Quadrupède.[660]Nouv. Dict. d’Hist nat., art.Animal.[661]Nouv. Dict., art.Nature.[662]Lettre à Hermann.[663]Charles Bonnet,Contempl. de la Nat.,p.16; Lecat.,Traité du Mouvement musculaire,p.54,art.iii.; Robinet,De la Nature,t. iv., p.17, etc.[664]Nouv. Dict., art.Quadrupède.[665]Nouv. Dict., art.Animal.[666]Cicer.,De Finib., l. v., c. 5;Aul. Gell., l. xx., c.5;Clem. Alex.,Strom.,l. v.;Hiérocl.,Aur. Carm.,v.68;Lil. Gregor. Gyrald.,Pythag. Symbol. Interpret.; Dacier,Vie dePythag.; Barthelemi,Voyage du JeuneAnarch.,t. vi., ch.75, etc.[667]Jambl.,Vitâ Pythag., c.29, 34, et 35.[668]Porphyr.apudEuseb.,Præp. Evang., l. iii., c.7; ibid.,DeAbstinent.,l. iv., p.308;Jambl.,De Myst. Egypt., c.37.[669]Clem. Alex.,Stromat., l. v., p.556.[670]Hérod., l. ii., §36;Clem. Alex.,ut suprà; Dacier,Vie dePythag.[671]Hiérocl.,Aur. Carm.,v.70.[672]Procl.,In Tim., l. v., p.330.[673]ApudPlutar.,DeAudiend.Pœtis.[674]Pind.,Olymp., iii.;Apud,Plutar.,Consol. ad Apoll.[675]Plat.,In Phædon.[676]Hiérocl.,Aur. Carm.,v.68.
… Πρόεισιν ὁ θεῖος ἀριθμὸςΜονάδος ἐκ κευθμῶνος ἀκηράτου, ἔς τ’ ἂν ἵκηταιΤετράδ’ ἑπὶ ζαθέην, ἣ δὴ τέκε μητέρα πάντων,Πανδοχέα, πρέσβειραν, ὅρον περὶ πᾶσι τιθεῖσαν,Ἄτροπον, ἀκαμάτην, δεκάδα κλείουσί μιν ἁγνήν·The Monad, of Number is the sacred source;From it Number emanates and holds the virtuesWith which shines the Tetrad, Universal Mother,Which produces all things and conceals in its depthsThe immortal Decade, honoured in all places.
… Πρόεισιν ὁ θεῖος ἀριθμὸςΜονάδος ἐκ κευθμῶνος ἀκηράτου, ἔς τ’ ἂν ἵκηταιΤετράδ’ ἑπὶ ζαθέην, ἣ δὴ τέκε μητέρα πάντων,Πανδοχέα, πρέσβειραν, ὅρον περὶ πᾶσι τιθεῖσαν,Ἄτροπον, ἀκαμάτην, δεκάδα κλείουσί μιν ἁγνήν·The Monad, of Number is the sacred source;From it Number emanates and holds the virtuesWith which shines the Tetrad, Universal Mother,Which produces all things and conceals in its depthsThe immortal Decade, honoured in all places.
… Πρόεισιν ὁ θεῖος ἀριθμὸς
Μονάδος ἐκ κευθμῶνος ἀκηράτου, ἔς τ’ ἂν ἵκηται
Τετράδ’ ἑπὶ ζαθέην, ἣ δὴ τέκε μητέρα πάντων,
Πανδοχέα, πρέσβειραν, ὅρον περὶ πᾶσι τιθεῖσαν,
Ἄτροπον, ἀκαμάτην, δεκάδα κλείουσί μιν ἁγνήν·
The Monad, of Number is the sacred source;From it Number emanates and holds the virtuesWith which shines the Tetrad, Universal Mother,Which produces all things and conceals in its depthsThe immortal Decade, honoured in all places.
The Monad, of Number is the sacred source;
From it Number emanates and holds the virtues
With which shines the Tetrad, Universal Mother,
Which produces all things and conceals in its depths
The immortal Decade, honoured in all places.
[509]The nearest root of this word isfind, whence is derivedfinden, to find; its remote root ishand, the seat of touch, whence comesfinger, that which feels; its primitive root is אד or יד (âdorid), the hand in Phœnician. This last root, becoming nasal at the final and aspirate at the initial, has producedhand;fang, a capture, andfind, a discovery. The syllableemp, which precedes the rootfind, expresses the movement which lifts up from below;lichdesignates that which disqualifies by identity, andkeit, that which substantiates.
[510]The root of this word isstand, a fixed thing, a state; its remote root isstat, that which is permanent. Its primitive root is שדד (shdad), firmness, force, constancy. The initial syllableverexpresses the movement which carries far away, which transports from the place where one is, to that where one is not.
[511]The nearest root of this word, as well as its remote root, has disappeared from the modern German, where one finds only its derivatives. Its primitive root is in the Latin wordopt, whence comesopto, I choose: andoptime, best. This root is attached to the Phœnician עיף (whôph), anything which is raised above another thing. It becomes nasal in the German word and has changed thephtoft. From it is derived the Saxon, English, Belgian, and Danish wordup, which expresses the movement of everything which tends above. Also from it, the German wordluft, air, and the English wordaloft, that which is elevated. The prepositionverhas taken the finaln, placing it beforeunft, as it carries it constantly in its analoguefern, that which is distant. Likewise one saysfernglass, a telescope with which one sees at a distance.
[512]De Gérando,Hist. des Systèmes de Philos., t. ii., p.193.
[513]Krit. der Rein. Vernunft,s.24.
[514]In the Oriental languages רו (rou) indicates the visual ray, and רד (rad), all movement which is determined upon a straight line. This root, accompanied by a guttural inflection, is calledrecht, in German, andrightin English and Saxon. The Latins made of itrectum, that which is straight. In Frenchratureandrateau. The Teutons, taking right in a figurative sense, have drawn from this same root,rath, a council, andrichter, a judge.
[515]InTim., cité par Beausobre,Hist. du Manich.,t. ii., p.174.
[516]The word intelligence, in Latinintelligentia, is formed of two words,inter eligereorelicere, to choose, to attract to self interiorly, and by sympathy. The etymology of the word expresses exactly the use of the faculty.
[517]Kritik der Reinen Vernunft,s.662, 731; De Gérando,Hist. des Systèm., t. ii., p.230.
[518]Krit.der Reinen Vernunft,s.306, 518, 527, etc.
[519]Ibid.,s.135, 137. 399. etc.
[520]Kritik der praktischen Vernunft(Critique de la Raison pratique),s.5, 22, 219, 233, etc.
[521]Characteristics, London, 1737.
[522]A System of Moral Philosophy,t. i., ch.4.
[523]Enquiry into the Human Mind, on the Principle of Common Sense.
[524]An Appeal to Common Sense, etc., Edinburgh, 1765.
[525]Pensées,§21.
[526]In Greekτὸ ἡγεμονικόν, that which dominates and rules, that which is intelligible.
[527]In Greekτὸ φυσικόν, that which pertains to generative nature, that which is physical, and sentient.
[528]In Greekτὸ λογικόν, that which pertains to reasonable nature, that which is logical, the thing which proves that another thing is.VoyezPlaton,inTim., et conférez avec Beausobre,Hist. du Manich., t. ii., p.174.
[529]Plutar.,de Facie inOrb. lun.,p.943.
[530]The first kind of virtue is calledἀνθρωπίνη, human, and the secondἡρωικὴ καὶ δία, heroic and divine. Attention should be given to these epithets which are related to the three principal faculties of man.Aristot.,ad Nicom., l. vii., c.1; Plato,inTheæt.; Gallien,in Cognit etCurat. morb. anim.,l. i., c.3, et 6; Theod. Marcil,inAur. Carmin.
[531]InSomn. Scip.,c.8.
[532]Aristot.,de Cælo et Mundo,l. i.; Philo,de Mund. opific..
[533]Pausan.,in Corinth.,p.72;Tzetz.,inSchol.
[534]Suidas,inΕποπ; Harpocr.,ibid.
[535]Clem. Alex.,l. v., p.582.
[536]Psellus,AdOracul. Zoroastr.
[537]Meurs.Eleus.12;Dion. Chrysost.,Orat.xii.
[538]Sophocl.apudPlutar.,DeAudiend. Poet.Schol.;Aristoph.,De Pace.
[539]Porphyr.,Vitâ Pythag., p.5.
[540]γνῶσις,savant.
[541]Epiph., l. i.; Plucquet,Dictionn. des Hérésies, t. ii., p.72.
[542]Diod. Sicul., l. i.;Herodot., l. ii.
[543]Aristot.,Polit., l. ii.;Strab., l. viii.
[544]VoyezDaniel, et conférez avec Court de Gébelin,Monde primitif,t. viii., p.9.
[545]Zend-Avesta, 14ᵉhâ,p.127.
[546]Pomp.Mela,iii., c.2; César,l. vi., c.14; Pelloutier,Hist.des Celtes,l. iv., ch.1,§27 et 30.
[547]The firstShastrais entitledDjatimala. I am ignorant of the title of the other, that I cite from Henry Lord:Discovery of the Banian Religion, in Church,Collect., vol. vi.
[548]Asiat. Research., tom. vi., p.254.
[549]Mémoir. concern. les Chin., t. ii., p.174etsuiv.
[550]Vie de Kong-Tzée,p.237 etsuiv.
[551]Voyezle 12ᵉ Examen.
[552]Porphyr.,Vitâ Pythag.
[553]Plato,ut suprà.
[554]Synes.,De Provident., c.5.
[555]Beausobre,Hist. du Manich., t. ii., p.33.
[556]Tatian,Orat. contr. Græc., p.152.
[557]Plato,In Gorgia; ibid.,InPhæd.; ibid.,De Rep., l. vii.;August.,De Civit. Dei, l. iii., c.1, etl. x., c.29.
[558]Diogen. Laërt., l. x., §123; Cicero,De Nat. Deor., l. i., c.30.
[559]Cicer.,ibid.,c.8et seq.
[560]Cicer.,ut suprà.
[561]Diogen. Laërt., l. x., §123.
[562]Dict. critiq., art.Epicure,rem.T.
[563]Mém. concern. les Chin., t. i., p.102 et 138.
[564]"Asiat. Research., vol. vi., p.215.Voyezles Pouranas intitulés,Bhagavad-VedametBhagavad-Gita, et conférez avec lesRecherchesasiatiq.,t. v., p.350etsuiv., et avec l’ouvrage de Holwell (Interest. Hist.Events),ch.4,§5, etc.
[565]Cicer., cité parS. August.,Contr. Pelag., l. iv.; Pindar,Olymp., ii., v.122.
[566]Meurs.,Eleus.11;Dion. Chrysost.,Orat.12.
[567]Boun-Dehesh,p.347.
[568]Vendidad-Sadé, 30ᵉhâ.
[569]Homil. Clement., xix., §4,p.744.
[570]Ibid., cité par Beausobre,Hist. du Manich.,t. i., p.38.
[571]It is necessary before all, to restore the language of Moses, lost, as I have said, for more than twenty-four centuries; it must be restored with the aid of Greek and Latin which chain it to the illusory versions; it is necessary to go back to its original source and find its true roots: this enormous work that I have undertaken, I have accomplished.
[572]Fortun.apudAugust.,Disput.,ii.;August.,Contr. Faust., l. xxi., c.ult.
[573]Origène, cité par Beausobre,Hist. du Manich., t. ii., v., ch.6.
[574]Beausobre,ibid.,t. ii., p.346.
[575]Hiérocl.,Aur. Carmin.v.49 et 50.
[576]Plat.,InII.Alcibiad.
“Accordez-moi, grands Dieux, ce qui m’est nécessaire,Soit que je pense ou non à vous le demander;Et si de mes désirs l’objet m’était contraire,Daignez, grands Dieux, daignez ne pas me l’accorder.”
“Accordez-moi, grands Dieux, ce qui m’est nécessaire,
Soit que je pense ou non à vous le demander;
Et si de mes désirs l’objet m’était contraire,
Daignez, grands Dieux, daignez ne pas me l’accorder.”
[577]Vendidad-Sadê, 68ᵉhâ,p.242.
[578]Zend-Avesta, Jeshts-Sadés,p.113.
[579]Hermès,InAsclep., c. 9.
[580]Origen.,Contr. Cels.,l. i.,p.19.
[581]Synes.,De Insomn., p.134et seq.;Niceph. Greg.,Schol. inSynes.,p.360et seq.
[582]Voyez Naudé,Apolog.des grands Hommes accusés de Magie.
[583]Corn. Cels.,De Re Medic.,l. i.,Præf.
[584]Hiérocl.,Aur. Carm.,v.48 et 49, etibid.,v.46.
[585]Plat.,In Georgiâ, In Phæd.; Ibid.,De Rep., l. vii.;August.,DeCivit.Dei,l. iii., c.1 etl. x., c.29.
[586]Acad. des Inscript., t. xxxi., p.319.
[587]Procl.,InTim.,l. v., p.330;Cicer.,Somn. Scip., c.2, 3, 4, et 6;Hiérocl.,In Aur. Carm.,v.70.
[588]Veda, cité par W. Jones,Asiat. Resear., t. iv., p.173.
[589]Premier Pourâna, intituléMatsya.
[590]Boushznda-Ramayan.
[591]Institut. of Menou,ch.1,v.1.
[592]Shanda-Pourâna.
[593]Ekhamesha.
[594]Aurore naissante (Morgens röte im Aufgang: durch Jacob Böhmen zuAmsterdam, 1682),ch.14,§41.
[595]Brahma, Vishnu, and Rudra.
[596]Jupiter, Neptune, and Pluto.
[597]In theTao-te-Kingof Lao-Tse, a work which has held a high reputation among the numerous followers of this theosophist, one finds that the absolute, universal Being which he declares can neither be named, nor defined, is triple. “The first,” he said, “has engendered the second; the two have produced the third; and the three have made all things. That which the mind perceives and the eye cannot see is namedY, the absolute Unity, the central point; that which the heart understands and the ear cannot hear is namedHi, the universal Existence; that which the soul feels and the hand cannot touch is namedOuei, the individual Existence. Seek not to penetrate the depths of this Trinity; its incomprehensibility comes from its Unity.” “This Unity,” adds Lao-Tse, in another passage, “is namedTao, the Truth;Taois Life;Taois to itself both rule and model. It is so lofty that it cannot be attained; so profound that it cannot be fathomed; so great that it contains the Universe; when one looks on high one sees no beginning; when one follows it in its productions, one finds in it no end.”
[598]One of the principal dogmas of Fo-Hi is the existence of one God in three persons, whose image is man. All his doctrine is limited to leading, by meditation and repression of the passions, the human ternary to its perfection. This ternary is composed, according to him, ofKi,Tsing, andChen, that is to say, of the material, animistic, and spiritual principle. It is necessary that, being joined together, this ternary should make but One. Then its duration will have no limit and its faculties will be indestructible.VoyezDuhalde,t. iii.,in fol., p.50.
[599]This is noticeable particularly in Bayle.
[600]Herod.,In Clio,§131;Strab., l. xv.; Boehm.,Mores Gentium.
[601]Pelloutier,Hist. des Celtes, t. v., c.3.
[602]Tacit.,De Morib. Germ., c.9;Lactant.,Præm.,p.5.
[603]August.,DeCivit.Dei,l. ii., c.31;Clem. Alex., l. i., p.304;Strom.
[604]Plutar.,In Vitâ Numa; ibid.,In Mar.; Pelloutier,Hist. des Celt., l. iv., c. i.; Lucan.,Phars., l. iii., v.412;Clem. Alex.,Cohort. ad Gent.,p.57.
[605]Euseb.,Prœp. Evang., l. xiii., c.12;Henric. Steph.,Poes. philosop.,p.78.
[606]Porphyr.,Sent., no.10,p.221;Stanl.,In Pythag.,p.775.
[607]Stanley,De Phil. chald., p.1123;Beausob.,Hist. du Manich., t. ii., l. ix., c.1,§10.
[608]Τρισμέγιστος, thrice greatest.
[609]It is said that this famous table of Emerald was found in the valley of Hebron, in a sepulchre where it was between the hands of the cadaver of Thoth himself. Krigsmann, who assures us that this table must have read in Phœnician and not in Greek, quotes it a little differently from what one reads in the ordinary versions.Voyez Tabula Smaragdina, citée parFabric.,Bibl. Græc., p.68.
[610]Hermès,InAsclep., c. 9;Jambl.,De Myst. Egypt., c.30;Maimon.,Mor. Nevoch., part ii., c.10; Origen,Contr. Cels.,l. i.;Beausob.,Hist. du Manich., t. ii., p.49.
[611]Homère, cité par Maxime deTyr.; Pline,l. ii., c.7;Bible, psalm. 73 et 93; Job,c.23;Habacuc, c.1;Malach., c.3; Balzac,Socrate chrétien, p. 237.
[612]Plucquet,Dict. des Hérés., art.Prédestinatiens.
[613]Noris.,Hist. pelag., l. ii., c.15.
[614]Origen,Comment.in Psalm.,p.38 et 39.
[615]S. Léon.,Epist. Decret.,ii.;Niceph., l. xvii., c.27.
[616]Conc. Rom.,Gelas., t. iii.
[617]Dict. des Hérés., art.Pélagiens.
[618]Plucquet,comme ci-dessus,t. ii., p.454.
[619]Pelag.,apudS. August.,De Nat. et Grat., l. iii., c.9.
[620]Pelag.,apudAugust.,De Grat. Christ., c.4.
[621]Comment. inAur. Carm.,v.62.
[622]S. August.,De Grat. Christ., cité par Plucquet,"Dict. des Hérés., art.Pélagiens.
[623]Calvin,Institut., l. ii., c.1 et 2.
[624]Ibid.,t. ii.
[625]Maimbourg,Hist.du Calvinisme,l. i., p.73.
[626]Origen.,Contr. Cels.,l. iv., p.207.
[627]Plato,In Alcibiad., ii.
[628]Hiérocl.,Aur. Carm.,v.56.
[629]Hiérol.,In Præm.
[630]Ibid.
[631]Ut suprà,v.10 et 11.
[632]Ut suprà,v.22 et 24.
[633]Ut suprà,v.54 et 55.
[634]Burnet,Archæolog., l. i., c. 14.
[635]De la Triple Vie de l’Homme,ch. vi., §53.
[636]Ibid.,ch. v., §56.
[637]Procl.,InTim.,l. v., p.330; Plethon,Schol. ad. Oracl. magic. Zoroast.
[638]March.,Chron. Can.,p.258;Beausob.,Hist. du Manich., t. ii., p.495; Huet.Origenian,l. ii., q. 6.
[639]Aur. Carm.,v.62-77.
[640]Lactant.,De Irâ Dei,c.13,p.548.
[641]Dict. crit., art.Manichéens,rem.D.
[642]Dict. crit.art.Marcionites,rem.E et G.
[643]Ibid.,art.Pauliciens,rem.E.
[644]Bayle,Dict. crit., art.Pauliciens,rem.E.
[645]De Irâ Dei,c.13,p.548.
[646]Basilius,t. i.,In Homil. quod Deus non sit auctor mali,p.369; Bayle.Dict. crit., art.Marcionites,rem.E et G.
[647]Traité de Morale.
[648]Réponse à deux object. de M. Bayle, par Delaplacette,in-12, 1707.
[649]Essai de Théodicée, partiii., No.405etsuiv.
[650]Essai de Théodicée, part.iii., No.405etsuiv.
[651]Ci-dessus, 25ᵉ Examen.
[652]Mém. de l’Acad. des Sciences, ann., 1765,p.439.
[653]Cité par De Gérando,Hist.des Systèmes,t. ii., p.100.
[654]Hist.des Animaux,in-4,p.37.
[655]System des transcendental Idalimus,p.441;Zeitschrift für die speculative Physick.
[656]Buffon,Théorie de la Terre; Linné,De Telluris habitab. Increment; Burnet,Archæolog., etc.
[657]Nouv. Dict. d’Hist. nat., art.Quadrupède.
[658]Ovid.,Metamorph., l. xv.
[659]Nouv. Dict. d’Hist. nat., art.Quadrupède.
[660]Nouv. Dict. d’Hist nat., art.Animal.
[661]Nouv. Dict., art.Nature.
[662]Lettre à Hermann.
[663]Charles Bonnet,Contempl. de la Nat.,p.16; Lecat.,Traité du Mouvement musculaire,p.54,art.iii.; Robinet,De la Nature,t. iv., p.17, etc.
[664]Nouv. Dict., art.Quadrupède.
[665]Nouv. Dict., art.Animal.
[666]Cicer.,De Finib., l. v., c. 5;Aul. Gell., l. xx., c.5;Clem. Alex.,Strom.,l. v.;Hiérocl.,Aur. Carm.,v.68;Lil. Gregor. Gyrald.,Pythag. Symbol. Interpret.; Dacier,Vie dePythag.; Barthelemi,Voyage du JeuneAnarch.,t. vi., ch.75, etc.
[667]Jambl.,Vitâ Pythag., c.29, 34, et 35.
[668]Porphyr.apudEuseb.,Præp. Evang., l. iii., c.7; ibid.,DeAbstinent.,l. iv., p.308;Jambl.,De Myst. Egypt., c.37.
[669]Clem. Alex.,Stromat., l. v., p.556.
[670]Hérod., l. ii., §36;Clem. Alex.,ut suprà; Dacier,Vie dePythag.
[671]Hiérocl.,Aur. Carm.,v.70.
[672]Procl.,In Tim., l. v., p.330.
[673]ApudPlutar.,DeAudiend.Pœtis.
[674]Pind.,Olymp., iii.;Apud,Plutar.,Consol. ad Apoll.
[675]Plat.,In Phædon.
[676]Hiérocl.,Aur. Carm.,v.68.