[354] This is founded upon a great number of passages, of which it will suffice to cite the following. One finds in Amos, ch. iii., v. 6: “Shall there be evil in a city which the Lord hath not done?” And in Ezekiel, ch. xxi., v. 3: “And say to the land of Israel, Thus saith the Lord God: Behold, I come against thee, and I will draw forth my sword out of its sheath, and will cut off in thee the just, and the wicked … against all flesh, from the south even to the north.… That all flesh may know that I the Lord have drawn my sword.”
[355] Mohammed said of himself, that he possessed no heavenly treasures, that he was ignorant of the mysteries, that he could say nothing of the essence of the soul (Koran, ch. 6 and 17); and as he admitted the literal text of the Sepher, he could not do otherwise than announce predestination. “God,” he said, “holds in his hands the keys of the future. He alone knows it.… The nations know not how to retard or to hasten the moment of their downfall” (Koran, ch. 6 and 23).
[356] Vitâ Pythag.; Photius, Bibl. Cod., 259.
[357] Kircher, Œdip., t. i., p. 411; Edda Island Fabl.; Macrob., Saturn., l. i., c. 20.
[358] Plotin, Ennead., iii., 1. 2; Euseb., Prœp. Evan., l. iii., c. 9; Macrob., Somn. Schip., l. ii., c. 12; Marc. Aurell., l. iv., c. 34.
[359] Pan, in Greek πᾶν, signifies the All, and Phanes is derived from the Phœnician word אנש (ânesh), man, preceded by the emphatic article פ (ph). It must be observed that these two names spring from the same root אן (ân), which, figuratively, expresses the sphere of activity, and literally, the limitation of the being, its body, its capacity. Hence אני (âni), me, and אניו (aniha), a vessel.
[360] Mém. concern. les Chinois, t. ii., p. 174 et suiv.; Edda Island; Beausobre, Hist. du Manich., t. ii., p. 784; Bœhme, De la triple Vie de l’Homme, c. ix., § 35 et suiv.
[361] Παντὶ ἐν Κόσμῳ λάμπει τριὰς· ἧς Μονὰς ἄρχει. — Zoroast. Oracul.
[362] Hiérocl., Aurea Carmin.,, v. 14.
[363] Hermès, In Pœmander.