Footnotes
Project Gutenberg EPUB edition
Fabre d'Olivet, Antoine, Pythagoras, and Redfield, Nayán Louise
… 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.
Source notes
[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. 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 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:
[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.