The golden verses of Pythagoras

[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. ii., c. 13; de Fato, c. 9.

[324]Diog. Laërt., l. x., §123; Cicér., de Nat. Deor., l. i., c. 30.

[325]Senec., Epist., 88; Sext. Empir., Adv. Math., l. vii., c. 2; Arist., Métaphys., l. iii., c. 4.

[326]Arist., Physic., l. vi., c. 9; 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., nat.).

[329]Cicer., De Fato, cap. 17.

[330]Cicer., ibid., c. 9.

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