Was neither sand nor sea nor the cold waves,
Nor was earth to be seen nor heaven above.
There was a Yawning Chasm [chaos] but grass nowhere.…”
_Ár vas aida pat-es ekki vas;
vasa sandr né sær né svalar unnir,
iœr[x]o fansk æva né upp-himinn;
Gap vas Ginnunga, enn gras ekki,_ …
Voyez Mallet, _Monuments celtiques_, p. 135; et pour le
texte, le poëme même de la Voluspa, _in Edda islandorum_,
Mallet paraît avoir suivi un texte erroné.
As to the Gallic poetry of the Scotch bards, that Macpherson
has made known to us under the name of _Ossian_, much is
needed that they may have a sufficient degree of
authenticity for them to be cited as models, and placed
parallel with those of Homer, as has been done without
reflection. These poems, although resting for the greater
part upon a true basis, are very far from being veritable as
to form. The Scotch bards, like the Oscan troubadours, must
be restored and often entirely remade, if they are to be
read. Macpherson, in composing his _Ossian_, has followed
certain ancient traditions, has put together certain
scattered fragments; but has taken great liberties with all
the rest. He was, besides, a man endowed with creative
genius and he might have been able to attain to epopœia if
he had been better informed. His lack of knowledge has left
a void in his work which demonstrates its falsity. There
is no mythology, no allegory, no cult in _Ossian_. There
are some historic or romanesque facts joined to long
descriptions; it is a style more emphatic than figurative,
more bizarre than original. Macpherson, in neglecting all
kinds of mythological and religious ideas, in even mocking
here and there the _stone of power_ of the Scandinavians,
has shown that he was ignorant of two important things: the
one, that the allegorical or religious genius constitutes
the essence of poetry; the other, that Scotland was at a
very ancient period the hearth of this same genius whose
interpreters were the druids, bards, and scalds. He should
have known that, far from being without religion, the
Caledonians possessed in the heart of their mountains, the
Gallic Parnassus, the sacred mountain of the Occidental
isles; and that when the antique cult began to decline in
Gaul, it was in Albion, reckoned among the holy isles by
even the Indians, that the druids went to study. Voyez
_Les Commentaires de César_, iv., 20; _L’Introduction de
l’histoire de Danemark_, par Mallet; _L’Histoire des
Celtes_, par Pelloutier; et enfin les _Recherches
asiatiques_ (_Asiat. Research._), t. vi., p. 490 et 502.
In order to seize the occasion of applying eumolpique lines
to a greater number of subjects, I am going to quote a sort
of exposition of Ossian, the only one I believe, which is
found in his poems; because Macpherson, for more originality,
neglected nearly always to announce the subject of his
songs. I will not give the text, because the English
translation whence I obtained it does not give it. It
concerns the battle of Lora. After a kind of exordium
addressed to the son of the stranger, dweller of the silent
cavern, Ossian said to him:
Le chant plaît-il à ton oreille?
Ecoute le récit du combat de Lora.
Il est bien ancien, ce combat! Le tumulte
Des armes, et les cris furieux des guerriers,
Sont couverts par un long silence;
Ils sont éteints depuis longtemps:
Ainsi sur des rochers retentissants, la foudre
Roule, gronde, éclate et n’est plus;
Le soleil reparaît, et la cime brillante
Des coteaux verdoyants, sourit à ses rayons.
Son of the secret cell! dost thou delight in songs?
Hear the battle of Lora.
The sound of its steel is long since past.
So thunder on the darkened hill roars, and is no more.
The sun returns with his silent beams,
The glittering rocks, and green heads of the mountains
smile.
This example serves to prove that eumolpique lines might
easily adapt themselves to the dithyramb.
[227] The tragedy of the _Cid_, given by Pierre Corneille in
1626, upon which were based the grandeur and dominant
character of the Théâtre Français, as well as the renown of
the author, is taken from a Spanish ballad very celebrated
in Spain. The Cid, who is the hero of it, lived towards the
close of the eleventh century. He was a type of the paladins
and knights errant of the romanesque traditions. He enjoyed
a wide reputation and attained a high degree of fortune.
_Voyez_ Monte-Mayor, _Diana_, l. ii.; et Voltaire, _Essai
sur les Mœurs_, t. iii., stéréotype, p. 86.
In the course of the sixteenth century, the Spanish held a
marked superiority over the other peoples: their tongue was
spoken at Paris, Vienna, Milan, Turin. Their customs, their
manners of thought and of writing, subjugated the minds of
the Italians, and from Charles V. to the commencement of the
reign of Philip III., Spain enjoyed an importance that the
other peoples never had. _Voyez_ Robertson, _Introduction à
l’Histoire de Charles-Quint_.
It would be necessary to overstep considerably the ordinary
limits of a footnote, if I should explain how it happens
that Spain has lost this supremacy acquired by her, and why
her tongue, the only one capable of rivalling and perhaps
effacing the French, has yielded to it in all ways, and by
which it was eclipsed. This explanation would demand for
itself alone a very lengthy work. Among the writers who have
sought for the cause of the decadence of the Spanish
monarchy, some have believed to discover it in the increase
of its wealth, others, in the too great extent of its
colonies, and the greater part, in the spirit of its
government and its superstitious cult. They have all thought
that the tribunal of the Inquisition alone was capable of
arresting the impulse of genius and of stifling the
development of learning. In this they have taken effects for
causes, and consequences for principles. They have not seen
that the spirit of the government and the cult is always not
the motive, but the result of the national spirit, and that
the wealth and the colonies, indifferent in themselves, are
only instruments that this spirit employs for good or evil,
according to its character. I can only indicate the first
cause which has prevented Spain from reaching the
culminating point which France is very near to attaining.
This cause is pride. Whilst Europe, enveloped in darkness,
was, so to speak, in the fermentation of ignorance, Spain,
conquered by the Arabs, received a germ of science which,
developing with rapidity, produced a precocious fruit,
brilliant, but like hot-house fruit lacking internal force
and generative vigour. This premature production having
raised Spain abruptly above the other European nations,
inspired in her that pride, that excessive _amour propre_,
which, making her treat with contempt all that did not
belong to her, hindered her from making any change in her
usual customs, carried her with complacency in her mistakes,
and when other peoples came to bring forth fruits in their
season, corrupted hers and stamped her with a stationary
movement, which becoming necessarily retrogressive, must
ruin her, and did ruin her.
[228] In comparing the first lines of Homer with those of
Klopstock, it is seen that the Greek contains 29 letters, 18
of which are vowels; and the German 48 letters, 31 of which
are consonants. It is difficult with such disparity in the
elements to make the harmony the same.
[229] GOLDEN VERSES OF THE PYTHAGOREANS (1)
PREPARATION
Render to the Immortal Gods the consecrated cult;
Guard then thy faith (2): Revere the memory
Of the Illustrious Heroes, of Spirits demi-Gods (3).
[230] PURIFICATION
Be a good son, just brother, spouse tender and good
father (4)
Choose for thy friend, the friend of virtue;
Yield to his gentle counsels, profit by his life,
And for a trifling grievance never leave him (5);
If thou canst at least: for a most rigid law
Binds Power to Necessity (6).
Still it is given thee to fight and overcome
Thy foolish passions: learn thou to subdue them (7).
Be sober, diligent, and chaste; avoid all wrath.
In public or in secret ne’er permit thou
Any evil; and above all else respect thyself (8).
Speak not nor act before thou hast reflected.
Be just (9). Remember that a power invincible
Ordains to die (10); that riches and the honours
Easily acquired, are easy thus to lose (11).
As to the evils which Destiny involves,
Judge them what they are: endure them all and strive,
As much as thou art able, to modify the traits:
The Gods, to the most cruel, have not exposed the Sage (12).
Even as Truth, does Error have its lovers:
With prudence the Philosopher approves or blames;
If Error triumph, he departs and waits (13).
Listen and in thine heart engrave my words;
Keep closed thine eye and ear ’gainst prejudice;
Of others the example fear; think always for thyself (14):
Consult, deliberate, and freely choose (15).
Let fools act aimlessly and without cause.
Thou shouldst, in the present, contemplate the future (16).
That which thou dost not know, pretend not that thou dost.
Instruct thyself: for time and patience favour all (17).
Neglect not thy health (18): dispense with moderation,
Food to the body and to the mind repose (19).
Too much attention or too little shun; for envy
Thus, to either excess is alike attached (20).
Luxury and avarice have similar results.
One must choose in all things a mean just and good (21).
[231] PERFECTION
Let not sleep e’er close thy tired eyes
Without thou ask thyself: What have I omitted and what done? (22).
Abstain thou if ’tis evil; persevere if good (23).
Meditate upon my counsels; love them; follow them;
To the divine virtues will they know how to lead thee (24).
I swear it by the one who in our hearts engraved
The sacred Tetrad, symbol immense and pure,
Source of Nature and model of the Gods (25).
But before all, thy soul to its faithful duty,
Invoke these Gods with fervour, they whose aid,
Thy work begun, alone can terminate (26).
Instructed by them, naught shall then deceive thee:
Of diverse beings thou shalt sound the essence;
And thou shalt know the principle and end of All (27).
If Heaven wills it, thou shalt know that Nature,
Alike in everything, is the same in every place (28):
So that, as to thy true rights enlightened,
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.
[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. iv., 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.
[254] _Vitâ Pythag._; Phot., _Bibl. Codex_, 259.
[255] _Vie de Pythag._ par Dacier.
[256] Hiérocl., _Aurea Carmin._, v. 1.
[257] Ci-devant, p. 81.
[258] Timée de Locres, ch. 3; _Edit. de Batteux_, § 8; Diod.
Sicul., l. ii., p. 83; Herod., l. ii., c. 4; Hyde, _De vet.
Pers. Relig._, c. 19; Plato, _In Tim._, _In Phæd._, _In
Legib._, etc.
[259] Bailly, _Hist. de l’Astr. anc._, l. iii., § 10.
[260] Pythagoras, at an early age, was taken to Tyre by
Mnesarchus, his father, in order to study there the doctrine
of the Phœnicians; later he visited Egypt, Arabia, and
Babylon, in which last city he remained twelve years. It was
while there that he had frequent conferences concerning the
principle of things with a very learned magian whom Porphyry
names Zabratos; Plutarch, Zaratas; and Theodoret, Zaradas.
(Porphyr., _Vitâ Pythag._) Plutarch is inclined to believe
that this magian is the same as Zardusht, or Zoroaster, and
the chronology is not here entirely contrary. (Plutar., _De
Procreat. anim._; Hyde, _De Relig. vet. Pers._, c. 24, o.
309 et c. 31, p. 379.)
[261] _Asiat. Research._, t. vi., p. 174.
[262] Holwell’s, _Histor. Interest. Events_, ch. iv., § 5.
[263] Beausobre, _Hist. du Manich._, t. i., p. 164.
[264] Macrob., _Somn. Scip._, l. i., c. 11.
[265] Böhme, _Les Six Points_, ch. 2.
[266] The word קבל signifies, in Hebrew, Arabic, and
Chaldean, that which is anterior, that which one receives
from the ancients by tradition.
[267] _Aurea Carm._, v. 48.
[268] Synes, _Hymn._, iii., v. 174; _Hymn._, iv., v. 68.
[269] Beausobre, _Hist. du Manich._, t. i., p. 572.
[270] The word _Eon_, in Greek Αἰών, is derived from the
Egyptian or Phœnician אי (_aï_), a principle of will, a
central point of development, and יון (_ion_), the
generative faculty. This last word has signified, in a
restricted sense, a dove, and has been the symbol of Venus.
It is the famous _Yoni_ of the Indians and even the _Yn_ of
the Chinese: that is to say, the plastic nature of the
Universe. From there, the name of _Ionia_, given to Greece.
[271] Herm. Trismég., c. 11.
[272] Plutar. cité par le père Petau. _Notes in Synes_, p. 42.
[273] Clem. Alex., _Eclog. Theod._, § 30.
[274] _Hist. du Manich._, t. i., p. 572.
[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.