- vealed what the true principles of music are; for otherwise
I should run the risk of not being understood.
Without perplexing ourselves, therefore, with the constitutive principles of the Pythagorean Quaternary, let us content ourselves with knowing that it was the general emblem of anything moving by itself and manifesting by its facultative modifications; for according to Pythagoras, 1 and 2 represent the hidden principles of things; 3, their faculties, and 4, their proper essence. These four numbers which, united by addition produce the number 10, constituted the Being, as much universal as particular; so that the Quaternary, which is as its virtue, could become the emblem of all beings, since there is none which may not recognize the principles, and which does not manifest itself by faculties more or less perfect, and which may not enjoy an existence universal or relative; but the being to which Pythagoras applied it most commonly was Man. Man, as I have said, manifests himself as does the Universe, under the three principal modifications of body, soul, and spirit. The unknown principles of this first Ternary are what Plato calls the same, and the other, the indivisible and the divisible. The indivisible principle gives the spirit; the divisible the body; and the soul has birth from this last principle elaborated by the first.[1] Such was the doctrine of Pythagoras which was borrowed by Plato. It had been that of the Egyptians, as can be seen in the works which remain to us under the name of Hermes. Synesius, who had been initiated into their mysteries, said particularly, that human souls emanated from two sources: the one luminous, which flows from heaven on high; the other tenebrous, which springs from the earth in the abysmal depths of which it finds its origin.[2] The early Christians, faithful to theosophical tradition, followed the same teaching; they established a great difference between the spirit and the soul. They considered the soul as an issue of the material prin-*
