line of Homer: "Even as are the generations of leaves such are those likewise of men."[1]
I pause a moment here, in order that the reader may observe, that although the thought of Hesiod, concerning the veil that the gods had spread between them and men, and which gave rise to Arcesilaus establishing his acatalepsy, had originated in India,[2] it had never had the same results there; and this, because the Brahmans, in teaching that this veil existed and that it even bewildered the vulgar by a series of illusory phenomena, have never said that it was impossible to raise it; because this might have been an attack on the power of the will of man and its perfectibility, to which they put no limit. We shall see further on that such was also the idea of Pythagoras. Let us return to the Skeptics.
The writer to whom we owe a comparative history of the systems of philosophy, written with thought and impartiality, has felt keenly that skepticism ought to be considered under two relations: as skepticism of criticism and reform, necessary to correct the presumption of the human mind and to destroy its prejudices; as skepticism absolute and determined, which confounds in a common proscription both truth and error.[3] The first, of which Socrates gave the example, and which Bacon and Descartes have revived, is a sort of intellectual remedy that Providence prepares for healing one of the most fatal maladies of the human mind, that kind of presumptuous ignorance which makes one believe that he knows that which he does not know: the second, which is only the excess and abuse of the first, is this same remedy transformed into poison by an. Iliad, l. vi., v. 146.]
- ↑ [Greek: hoiê per phyllôn geneê, toiê de kai andrôn
- ↑ The Brahmans call the illusion which results from this veil maya. According to them, there is only the Supreme Being who really and absolutely exists; all the rest is maya, that is to say, phenomenal, even the trinity formed by Brahma, Vishnu, and Rudra.
- ↑ De Gérando, Hist. comp. des Systèmes de philos., t. iii., p. 360.
