Footnotes
Project Gutenberg EPUB edition
Fabre d'Olivet, Antoine, Pythagoras, and Redfield, Nayán Louise
Thine heart shall no more feed on vain desires (29).
Thou shalt see that the evils which devour men
Are of their choice the fruit (30); that these unfortunates
Seek afar the goodness whose source within they bear (31).
For few know happiness: playthings of the passions,
Hither, thither tossed by adverse waves,
Upon a shoreless sea, they blinded roll,
Unable to resist or to the tempest yield (32).
God! Thou couldst save them by opening their eyes (33).
But no: ’tis for the humans of a race divine
To discern Error and to see the Truth (34).
Nature serves them (35). Thou who fathomed it,
O wise and happy man, rest in its haven.
But observe my laws, abstaining from the things
Which thy soul must fear, distinguishing them well;
Letting intelligence o’er thy body reign (36);
So that, ascending into radiant Ether,
Midst the Immortals, thou shalt be thyself a God.
Source notes
[232]Hiérocl., Comment. in Aur. Carmin. Proem.
[233]Fabric., Bibl. græc., p. 460; Dacier, Remarq. sur les Comm. d’Hiéroclès.
[234]Jamblic., De Vitâ Pythag., c. 30 et 33; Plutarch, De Gen. Socrat.
[235] Plutarch, De Repug. stoïc.; Diog. Laërt., l. viii., § 39; Polyb., l. ii.; Justin., l. xx., c. 4; Vossius, De Phil. sect., c. 6.
[236]Hiérocl., Aur. Carm., v. 71.
[237]Voyez Dacier, Rem. sur le Comment. d’Hiérocl.
[238]Plut., De Gen. Socr.; Ælian., Var. Hist., l. ii., c. 7.
[239] Bacon, Novum Organum, Aph., 65 et 71.
[240]Asiat. Res., t. iii., p. 371 à 374.
[241]Mém. concern. les Chin., t. ii., p. 26.
[242]Eulma Esclam. Note du Boun-Dehesh, p. 344.
[243]Porphyr., De Antr. Nymph., p. 126.
[244]Αὐτὸν δ’ οὐχ ὁράω περὶ γὰρ νέφος ἐστήρικται.Voyez Dacier, dans ses Remarques sur les Comment. d’Hiérocl.
[245]Vitâ Pythagor.; Phot., Cod., 259; Macrob., Somn. Scip., l. i., c. 6, l. ii., c. 12; August., De Civit. Dei, l. ii., c. 9 et 11; Euseb., Præp. Evang., l. iii., c. 9; Lactant., De Fals. Relig., l. i., c. 6 et 7; Plot., Ennead., iii., l. ii.
[246]Plutar., De Isid. et Osirid., p. 377.
[247] The priests of the Burmans, called Rahans, but whose generic name is that of Sramana, whence came to them that of Sramaneras, which the ancients gave them, carry the spirit of tolerance as far as possible. They visit with the same devotion pagodas, mosques, and churches; never does one see them being persecuted, nor persecuting others in the cause of religion. The Brahmans, Mussulmans, and Christians occupy important posts among them without their being scandalized. They regard all men as brothers. (Asiat. Research., t. vi., pp. 274-279). The Brahmans are of the same mind. One reads these wonderful words in the Bhaghavad Gita: “A great diversity of cults, similar as to substance but varying in forms, are manifested by the will of the Supreme Being. Some follow one cult, others attach themselves to another: all of these worshippers are purified from their offences by their particular cult.… God is the gift of charity, God is the offering, God is the fire upon the altar; it is God even, who makes the sacrifice, and God will be obtained by him who makes God the sole object of his labours.” (Lect. iv.)
[248]Hiérocl., Aur. Carm., v. 1.
[249] The Greek word κόσμος expresses a thing put in order, arranged according to a fixed and regular principle. Its primitive root is in the Phœnician אוש (aôsh) a principle Being, the fire. The Latin word mundus renders the Greek sense very imperfectly. It signifies exactly, that which is made neat and clean by means of water. Its nearest root is unda, and its remotest root is found in the Phœnician אוד (aôd), an emanation, a vapour, a source. One can see, according to this etymology, that the Greeks drew the idea of order and beauty from fire, and the Latins from water.
[250] Diogen. Laërt., l. viii., § 25; Plutar., De Decret. philos., ii., c. 6; Sext. Empir., Adv. Math., x., § 249; Stob., Eccl. phys., p. 468.
[251]Plutar., In Numa.
[252]Jambl., Vitâ Pythag., c. 28, 32 et 35.
[253] Εν, δύο. The symbol of Fo-Hi, so celebrated among the Chinese, is the same and is expressed by a whole line — 1, and a broken line - - 2. I shall make myself better understood upon this subject, in speaking as I intend to do upon music and upon what the ancients understood by the language of Numbers.