under the name of Hermes[1] that the Egyptians followed the same idea regarding morals as the Indians their ancient preceptors; and these ideas, preserved still in the Dharma-Shastra,[2] will strike you in the Kings of the Chinese. It is there, in those sacred books whose origin is lost in the night of time,[3] that you will find at their source the most sublime maxims of Fo-Hi, Krishna, Thoth, Zoroaster, Pythagoras, Socrates, and Jesus. Morals, I repeat, are everywhere the same; therefore it is not upon its written principles that one should judge of the perfection of the cult, as has been done without reflection, but upon their practical application. This application, whence results the national spirit, depends upon the purity of the religious dogmas upon the sublimity of the mysteries, and upon their more or less great affinity with the Universal Truth which is the soul, apparent or hidden, of all religion.
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.
I have said that Pythagoras acknowledged two motives of human actions, the power of the Will and the necessity of Destiny, and that he subjected both to one fundamental law called Providence from which they emanated alike. The first of these motives was free, and the second constrained: so that man found himself placed between two opposed, but not injurious natures, indifferently good or bad, according as he understood the use of them. The power of the Will was exercised upon the things to be done,
