inflict upon him, and bearing them with resignation, he alleviates them; living happy, even in the midst of misfortune, in the firm hope that these evils will no more trouble his days, and certain that the divine blessings which are reserved for virtue, await him in another life.[1] Hierocles, after having revealed this first manner of explaining the verse in question, touches lightly upon the second, in saying that the Will of man can have an influence on Providence, when, acting in a lofty soul, it is assisted by succour from heaven and operates with it.[2] This was a part of the doctrine taught in the mysteries, whose divulgence to the profane was forbidden. According to this doctrine, of which sufficiently strong traces can be recognized in Plato,[3] the Will, exerting itself by faith, was able to subjugate Necessity itself, to command Nature, and to work miracles. It was the principle upon which was founded the magic of the disciples of Zoroaster.[4] Jesus saying parabolically, that by means of faith one could remove mountains,ə only spoke according to the theosophical traditions known to all the sages. "The uprightness of the heart and faith triumphs over all obstacles," said Kong-Tse[5]; "all men can render themselves equal to the sages and to the heroes whose memory the nations revere," said Meng-Tse; "it is never the power which is lacking, it is the will; provided one desire, one succeeds."[6] These ideas of the Chinese theosophists are found in the writings of the Indians,[7] and even in those of some Europeans who, as I have already observed, had not enough erudition to be imitators. "The greater the will," said Boehme, "the greater the being and
