This is what was done by the disciples of Pythagoras, according to the commandment of their master; they saw in the gods of the nations, the attributes of the Ineffable Being which were forbidden them to name; they augmented ostensibly and without the slightest reluctance, the number of these attributes of which they recognized the Infinite Cause; they gave homage to the cult consecrated by the law and brought them all back secretly to the Unity which was the object of their faith.
Of the Illustrious Heroes, of Spirits demi-Gods. . . .
Pythagoras considered the Universe as an animated All, whose members were the divine Intelligences, each ranked according to its perfections, in its proper sphere.[1] He it was who first designated this All, by the Greek word Kosmos, in order to express the beauty, order, and regularity which reigned there[2]; the Latins translated this word by Mundus, from which has come the French word monde. It is from Unity considered as principle of the world, that the name Universe which we give to it is derived. Pythago-*
- expresses a thing put in order, arranged according
to a fixed and regular principle. Its primitive root is in the Phœnician [Phœn.: **] (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 [Phœn.: **] (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.]
- ↑ Hiérocl., Aur. Carm., v. 1.
- ↑ 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.)
