Chapter XI: Part 11

[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 the _hemantique_ letter 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] _Apud Phot. 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 entitled _Ruverabhoni_, 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 found _true happiness_ upon the _débris_ of
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 the _Septuagint_ copied by the _Vulgate_, 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
by _the 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
improperly _Jehovah_, on account of a defective punctuation
of the Masoretes, is the proper name of GOD. 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 exactly _will be-being-been_;
that which is, was, and shall be. One renders it well enough
by _Eternal_. 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] _Mémoires concern. les Chinois_, t. iv., p. 7.

[284] _Mém. concern. les Chinois_, ibid.

[285] Nemesis, in Greek Νέμεσις, is derived from the
Phœnician words נאמ (_nam_ or _næm_), 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_, or
_æs_).

[286] _Hiao-King_, ou _Livre de la Piété filiale_.

[287] Kong-Tzée, dans le _Hiao-King_ qui 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 de Pythag._

[292] Diog. Laërt., l. v., § 21.

[293] Hiérocl., _Aurea. carm._, v. 8.

[294] _Evang. de S. Math._, ch. 22.

[295] _Zend-Avesta_, 30ᵉ _hâ_, p. 164; _ibid._, 34ᵉ _hâ_, p.
174; _ibid._, 72ᵉ _hâ_, p. 258.

[296] _Vie de Confucius_, p. 139.

[297] Herm. Trismeg., _In Pœmand._

[298] Senac., _De Sen._, vi., 2.

[299] Aul. Gell., l. vi., c. 2.

[300] Plutar., _De repugn. Stoïc. de Fato._

[301] Chalcidius, _in Tim._, 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] _Voyez_ l’excellent ouvrage de Beausobre à ce sujet,
_L’Histoire du Manichéisme_.

[309] When Zoroaster spoke of this Cause, he gave it the
name of _Time 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
the _Zend-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 (36ᵉ _hâ du Vendidad Sadé_, p. 180, 19ᵉ _fargard_, p.
415). One finds in another book, called _Sharistha_, that
when this Supreme Being organized the matter of the
Universe, he projected his Will in the form of a resplendent
light (_Apud_ Hyde, c. 22, p. 298).

[310] _In Tim._, not. 295.

[311] _Voyez_ Photius, _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 the _a_ privative.

[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. iv., 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; _voyez_ Bayle, _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.,
_Præf. ad Quæst. 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., _In
Alcibiad._; 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 the _Bhaghavad Gita_, one of the Pouranas most esteemed
by the Brahmans; in the _Zend-Avesta_ and in the
_Boun-Dehesh_, that of Zoroaster. The Chinese have the
_Tchun-Tsieou_ of Kong-Tse, historic monument raised to the
glory of Providence; in the _Pœmander_ and _Æsculapius_, the
ideas of Thoth. The book of Synesius upon Providence
contains the dogmas of the Mysteries. Finally one can
consult in the course of the _Edda_, the sublime discourse
of Odin, entitled _Havamâl_. 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 par Aristot., _Phys._, l. i.; Sext.
Empir., _Pyrr._, iii.

[340] Anaximène, cité par Arist., _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 the _Bible_, 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 the _Sepher_, 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] _Vitâ Pythag._; 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 et suiv.;
_Edda Island_; Beausobre, _Hist. du Manich._, t. ii., p.
784; Bœhme, _De la triple Vie de l’Homme_, c. ix., § 35 et
suiv.

[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] 34ᵉ _hâ_, p. 174.

[367] 3ᵉ _fargard._, p. 284.

[368] _Jeshts Sadès_, p. 151.

[369] Hafiz, cité par les auteurs _Des Recherches
asiatiques_, t. iv., p. 167.

[370] _L’Arya_, cité comme ci-dessus:

“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] _Pœmander_ et _Asclepius_.

[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 2155 B.C.

[376] Senec., _De Sen._, l. vi., c. 2.

[377] Hiérocl., _Aur. carmin._, v. 18.

[378] Jamblic., _De Vitâ Pythag._; Porphyr., ibid., _et de
Abstin.; Vitâ Pythag. apud_; Phot., Cod., 259; Diog. Laërt.,
_In Pythag._, l. viii.; Hierocl., _Comment. in Aur. Carm._;
ibid., _De Provident._; Philost., _In Vitâ Apollon_;
Plutar., _De Placit. philos._; ibid., _De Procreat. anim._;
Apul., _In Florid._; Macrob., _In Saturn._, 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., _In Pythag._; ibid., _In Emped._

[381] Hiérocl., Pont. _apud_ Diog. 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 ourselves
By our own errors, are responsible for them.”

[383] Hiérocl., _Aur. Carm._, v. 18.

[384] Plutar., _De Repugn. Stoïc._

[385] _In Gorgi._ et _Phileb._

[386] Hiérocl., _Aur. Carmin._, v., 18.

[387] Hiérocl., _Aur. Carmin._, v. 18, 49 et 62.

[388] _In Phédon_; _In Hipp._, ii.; _In Theæt._; _De Rep._,
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] _XL Questions sur l’Ame_ (_Viertzig Fragen von der
Sellen Orstand, Essentz, Wesen, Natur und Eigenschafft_,
etc. Amsterdam, 1682). Quest. 1.

[395] _Ibid._

[396] _IX Textes_, text. 1 et 2.

[397] _XL Questions_, quest. 6.

[398] Plato, _In Theag._

[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 le _Tchong-Yong_, ou le Principe central,
immuable, appelé _Le 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] 50ᵉ _hâ Zend-Avesta_, p. 217; 45ᵉ _hâ_, _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] _Voyez_ la 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] _Novum Organ._, _Aphor._, 38 _et seq._

[417] Voyez _La Vie de Kong-Tzée_ et le _Ta-Hio_, cité dans
les _Mém. concern. les Chinois_, t. i., p. 432.

[418] _Mém. concern. les Chin._, t. iv., p. 286.

[419] _Novum Organum in Præf. et Aph._, 1.

[420] _Ibid._, _Aph._, 11.

[421] _Ibid._, _Aph._, 13.

[422] _Ibid._, _Aph._, 14 et 15.

[423] _Ibid._, _Aph._, 38 _et seq._

[424] _Novum Organum in Præf. et Aph._, 73.

[425] _Ibid._, _Aph._, 63.

[426] _Ibid._, _Aph._, 65.

[427] _Aurea Carm._, v. 25.

[428] _Aurea Carm._, 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 Vitâ Num._

[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 Vitâ Apoll._, 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, _In Tim._; 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., _in_ 12, 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, _In Tim._

[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, _In
Tim._; 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, et t. 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] _Voyez_ Burette, _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 Génie orig. 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 Livre _de Patriâ Homeri_.
Voltaire, _Dict. philos._, art. EPOPÉE.

[461] The name of _Pagan_ is an injurious and ignoble term
derived from the Latin _Paganus_, 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 derisively _Pagans_. 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, were _Pagans_; that
is to say, peasants disobedient to the laws of Theodosius.
These are polytheists, monotheists, mythologists, whatever
one wishes, idolaters perhaps, but not _Pagans_.

[462] _Novum Organ._, aph. 48.

[463] _De Dign. 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., _in Pythag._

[467] Hierocles, _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 le _Tchong-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._, _in Charm._; Pausan., l. x.; Plin., l. vii.,
c. 32.

[483] _In Alcibiad._, i.

[484] Cicér., _Acad. Quæst._, l. iv., c. 24; Sext. Empir.,
_Hypotyp._, l. i., c. 4 et 12.

[485] Diog. Laërt., l. iv., § 10; Cicer., _Acad. Quæst._, l.
iv., 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
veil _maya_. According to them, there is only the Supreme
Being who really and absolutely exists; all the rest is
_maya_, 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
Nonium _voce_ Calumnia. Lactant. l. v., c. 14.

[499] C’était à quoi se bornaient les sceptiques anciens.
_Voyez_ Sextus Empiricus, _Pyrrh. hypotyp._, l. i., c. 15,
et l. 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 de Philos._, par De
Gérando, et des _Mélanges de Phil._, 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 the _Vedanta_, 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., _in Tim._, n.
293.

[507] Plato, _in Tim._; ibid., _in Theet._; ibid., _de
Rep._, l. iv. Conférez avec Proclus, _Comment. in Tim._, 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:

… 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 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 is _find_, whence is
derived _finden_, to find; its remote root is _hand_, the
seat of touch, whence comes _finger_, that which feels; its
primitive root is אד or יד (_âd_ or _id_), the hand in
Phœnician. This last root, becoming nasal at the final and
aspirate at the initial, has produced _hand_; _fang_, a
capture, and _find_, a discovery. The syllable _emp_, which
precedes the root _find_, expresses the movement which lifts
up from below; _lich_ designates that which disqualifies by
identity, and _keit_, that which substantiates.

[510] The root of this word is _stand_, a fixed thing, a
state; its remote root is _stat_, that which is permanent.
Its primitive root is שדד (_shdad_), firmness, force,
constancy. The initial syllable _ver_ expresses 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 word _opt_, whence comes _opto_, I choose: and
_optime_, 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 the _ph_ to
_ft_. From it is derived the Saxon, English, Belgian, and
Danish word _up_, which expresses the movement of everything
which tends above. Also from it, the German word _luft_,
air, and the English word _aloft_, that which is elevated.
The preposition _ver_ has taken the final _n_, placing it
before _unft_, as it carries it constantly in its analogue
_fern_, that which is distant. Likewise one says
_fernglass_, 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 called _recht_, in German, and _right_ in
English and Saxon. The Latins made of it _rectum_, that
which is straight. In French _rature_ and _rateau_. The
Teutons, taking right in a figurative sense, have drawn from
this same root, _rath_, a council, and _richter_, a judge.

[515] _In Tim._, cité par Beausobre, _Hist. du Manich._, t.
ii., p. 174.

[516] The word intelligence, in Latin _intelligentia_, is
formed of two words, _inter eligere_ or _elicere_, 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 Greek τὸ ἡγεμονικόν, that which dominates and
rules, that which is intelligible.

[527] In Greek τὸ φυσικόν, that which pertains to generative
nature, that which is physical, and sentient.

[528] In Greek τὸ λογικόν, that which pertains to reasonable
nature, that which is logical, the thing which proves that
another thing is. _Voyez_ Platon, _in Tim._, et conférez
avec Beausobre, _Hist. du Manich._, t. ii., p. 174.

[529] Plutar., _de Facie in Orb. lun._, p. 943.

[530] The first kind of virtue is called ἀνθρωπίνη, human,
and the second ἡρωικὴ 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, _in Theætet._; Gallien, _in Cognit et
Curat. morb. anim._, l. i., c. 3, et 6; Theod. Marcil, _in
Aur. Carmin._

[531] _In Somn. Scip._, c. 8.

[532] Aristot., _de Cælo et Mundo_, l. i.; Philo, _de Mund.
opific._.

[533] Pausan., _in Corinth._, p. 72; Tzetz., _in Schol._

[534] Suidas, _in_ Εποπ; Harpocr., _ibid_.

[535] Clem. Alex., l. v., p. 582.

[536] Psellus, _Ad Oracul. Zoroastr._

[537] Meurs. Eleus., c. 12; Dion. Chrysost., _Orat._ xii.

[538] Sophocl. _apud_ Plutar., _De Audiend. 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] _Voyez_ DANIEL, et conférez avec Court de Gébelin,
_Monde primitif_, t. viii., p. 9.

[545] _Zend-Avesta_, 14ᵉ _hâ_, 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 first _Shastra_ is entitled _Djatimala_. 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. 174 _et suiv._

[550] _Vie de Kong-Tzée_, p. 237 et suiv.

[551] _Voyez_ le 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., _In Phæd._; ibid., _De
Rep._, l. vii.; August., _De Civit. Dei_, l. iii., c. 1, et
l. x., c. 29.

[558] Diogen. Laërt., l. x., § 123; Cicero, _De Nat. Deor._,
l. i., c. 30.

[559] Cicer., _ibid._, c. 8 _et 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. _Voyez_ les
Pouranas intitulés, _Bhagavad-Vedam_ et _Bhagavad-Gita_, et
conférez avec les _Recherches asiatiq._, t. v., p. 350 _et
suiv._, et avec l’ouvrage de Holwell (_Interest. Hist.
Events_), ch. 4, § 5, etc.

[565] Cicer., cité par S. August., _Contr. Pelag._, l. iv.;
Pindar, _Olymp._, ii., v. 122.

[566] Meurs., _Eleus._, c. 11; Dion. Chrysost., _Orat._ 12.

[567] _Boun-Dehesh_, p. 347.

[568] _Vendidad-Sadé_, 30ᵉ _hâ_.

[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. _apud_ August., _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] Hierocl., _Aur. Carmin._, v. 49 et 50.

[576] Plat., _In_ II. _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_, 68ᵉ _hâ_, p. 242.

[578] _Zend-Avesta, Jeshts-Sadés_, p. 113.

[579] Hermès, _In Asclep._, c. 9.

[580] Origen., _Contr. Cels._, l. i., p. 19.

[581] Synes., _De Insomn._, p. 134 _et seq._; Niceph. Greg.,
_Schol. in Synes._, p. 360 _et 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, et _ibid._, v. 46.

[585] Plat., _In Georgiâ, In Phæd._; Ibid., _De Rep._, l.
vii.; August., _De Civit. Dei_, l. iii., c. 1 et l. x.,
c. 29.

[586] _Acad. des Inscript._, t. xxxi., p. 319.

[587] Procl., _In Tim._, l. v., p. 330; Cicer., _Somn.
Scip._, c. 2, 3, 4, et 6; Hierocl., _In Aur. Carm._, v. 70.

[588] _Veda_, cité par W. Jones, _Asiat. Resear._, t. iv.,
p. 173.

[589] _Premier Pourâna_, intitulé _Matsya_.

[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 zu_ Amsterdam, 1682), ch. 14, § 41.

[595] Brahma, Vishnu, and Rudra.

[596] Jupiter, Neptune, and Pluto.

[597] In the _Tao-te-King_ of 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 named _Y_, the absolute Unity, the central point; that
which the heart understands and the ear cannot hear is named
_Hi_, the universal Existence; that which the soul feels and
the hand cannot touch is named _Ouei_, 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 named _Tao_, the
Truth; _Tao_ is Life; _Tao_ is 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, of _Ki_, _Tsing_, and
_Chen_, 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. _Voyez_ Duhalde, 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., _De Civit. Dei_, l. iv., 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 par Fabric., _Bibl. Græc._, p. 68.

[610] Hermès, _In Asclep._, 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 de Tyr.; 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., _apud_ S. August., _De Nat. et Grat._,
l. iii., c. 9.

[620] Pelag., _apud_ August., _De Grat. Christ._, c. 4.

[621] _Comment. in Aur. 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., _In Tim._, 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_, part iii., No. 405 _et suiv._

[650] _Essai de Théodicée_, part. iii., No. 405 _et suiv._

[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 de Pythag._; Barthelemi, _Voyage du Jeune
Anarch._, t. vi., ch. 75, etc.

[667] Jambl., _Vitâ Pythag._, c. 29, 34, et 35.

[668] Porphyr. _apud_ Euseb., _Præp. Evang._, l. iii., c. 7;
ibid., _De Abstinent._, 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 de Pythag._

[671] Hiérocl., _Aur. Carm._, v. 70.

[672] Procl., _In Tim._, l. v., p. 330.

[673] _Apud_ Plutar., _De Audiend. Pœtis._

[674] Pind., _Olymp._, iii.; _Apud_, Plutar., _Consol. ad
Apoll._

[675] Plat., _In Phædon._

[676] Hiérocl., _Aur. Carm._, v. 68.

Transcriber’s Note:

Words may have multiple spelling variations or inconsistent hyphenation in the text. These have been left unchanged unless indicated below.

Words and phrases in italics are surrounded by underscores, _like this_. Footnotes were renumbered sequentially and were moved to the end of the book. Obvious printing errors, such as backwards, upside down, or partially printed letters, were corrected. Final stops missing at the end of sentences and abbreviations were added. Duplicate letters at line endings or page breaks were removed. Minor adjustments to punctuation and diacriticals were made for consistency.

The Golden Verses, midway through the book, were formated in the original on facing pages, with Greek, verso, and French, recto; translation in English was presented as footnotes. The text of the Greek and French was consolidated as units, the English retained as footnotes. The numbers (1) through (36) in the English footnotes relate to the numbered sections of the discussion of the Golden Verses that follow the poem.

In footnote [125], accent grave over the letter c is noted within brackets, thus: [`c].In Footnote [226], the x above the o in the third line of the poem verse in Icelandic is indicated as [=x]o. Anchors were missing to footnotes [371], [539], and [656]; they were added where they likely belong.

Corrections to Greek:

ἄγχις to ἄγχιστ ὅϛις to ὅστις

Corrections to Phoenician/Hebrew: יוך to יון Footnote [282] אשר־יהזה to אשר־יהוה