[210] In my "Parerga," § 94 of the 2nd vol. (§ 96 in the 2nd edition) belongs also to the above.
[211] Ding an sich.
[212] Inbegriff.
[213] Pander and d'Alton, "Ueber die Skelette der Raubthiere," 1822, p. 7.
[214] Burdach, "Physiologie," vol. 2, § 474.
[215] Bopp, "Ardschuna's Reise zu Indra's Himmel, nebst anderen Episoden des Mahabharata" (Ardshuna's Journey to Indra's Heaven together with other episodes from the Mahabharata), 1824.
[216] The Matsya Parana attributes a similar origin to Brahma's four countenances. It relates that, having fallen in love with his daughter Satarupa, and gazed fixedly at her, she stepped aside to avoid his eye; he being ashamed, would not follow her movement; whereupon a new face arose on him directed towards the side where she was and, on her once more moving, the same thing occurred, and was repeated, until at last he had four faces. ("Asiatic Researches," vol. 6, p. 473.) [Add. to 3rd ed.]
[217] I should like under this name to add a fourth to the three proofs brought forward by Kant, i.e. the proof a terrore, which the ancient saying of Petronius: primus in orbe Deos fecit timor, designates and of which Hume's incomparable "Natural History of Religion" may be considered as the critique. Understood in this sense, even the theologist Schleiermacher's attempted proof might have its truth from the feeling of dependence, though perhaps not exactly that truth which its originator imagined it to have.
[218] Socrates propounded it already in detail in Xenophon. ("Mem." i. 4.) [Add. to 3rd ed.]
[219] Priestley, "Disqu. on Matter and Spirit," sect. 16, p. 188.