ism in the former, and at another in the latter sense. From this circumstance modern scholars have concluded that the Pythagorean doctrine of numbers had different forms of development; that some of the Pythagoreans regarded numbers as the substances and others as the archetypes of things. Aristotle, however, gives an intimation how the two statements may be reconciled with each other. Originally, without doubt, the Pythagoreans regarded number as the material, as the inherent essence of things, and therefore Aristotle places them together with the Hylics (the Ionic natural philosophers), and says of them that "they held things for numbers" (Metaph. I., 5, 6). But as the Hylics did not identify their matter, e. g. water, immediately with the sensuous thing, but only gave it out as the fundamental element, as the original form of the individual thing, so, on the other side, numbers also might be regarded as similar fundamental types, and therefore Aristotle might say of the Pythagoreans, that "they held numbers to be the corresponding original forms of being, as water, air, &c." But if there still remains a degree of uncertainty in the expressions of Aristotle respecting the sense of the Pythagorean doctrine of numbers, it can only have its ground in the fact that the Pythagoreans did not make any distinction between a formal and material principle, but contented themselves with the undeveloped view, that, "number is the essence of things, every thing is number.”

4. THE CARRYING OUT OF THIS PRINCIPLE.-From the very nature of the "number-principle," it follows that its complete application to the province of the real, can only lead to a fruitless and empty symbolism. If we take numbers as even and odd, and still farther as finite and infinite, and apply them as such to astronomy, music, psychology, ethics, &c., there arise combina tions like the following, viz.: one is the point, two are the line, three are the superficies, four are the extension of a body, five are the condition (beschaffenheit), &c.-still farther, the soul is a musical harmony, as is also virtue, the soul of the world, &c. Not only the philosophical, but even the historical interest here ceases, since the ancients themselves as was unavoidable from the

arbitrary nature of such combinations-have given the most con tradictory account, some affirming that the Pythagoreans reduced righteousness to the number three, others, that they reduced it to the number four, others again to five, and still others to nine. Naturally, from such a vague and arbitrary philosophizing, there would early arise, in this, more than in other schools, a great diversity of views, one ascribing this signification to a certain mathematical form, and another that. In this mysticism of numbers, that which alone has truth and value, is the thought, which lies at the ground of it all, that there prevails in the phenomena of nature a rational order, harmony and conformity to law, and that these laws of nature can be represented in measure and number. But this truth has the Pythagorean school hid under extravagant fancies, as vapid as they are unbridled.

The physics of the Pythagoreans possesses little scientific value, with the exception of the doctrine taught by Philolaus respecting the circular motion of the earth. Their ethics is also defective. What we have remaining of it relates more to the Pythagorean life, i. e. to the practice and discipline of their order than to their philosophy. The whole tendency of Pythagoreanism was in a practical respect ascetic, and directed to a strict culture of the character. As showing this, we need only to cite their doctrines concerning the transmigration of the soul, or, as it has been called, their "immortality doctrine," their notion in respect of the lower world, their opposition to suicide, and their view of the body as the prison of the soul-all of which ideas are referred to in Plato's Phædon, and the last two of which are indicated as belonging to Philolaus.

SECTION VI

THE ELEATICS.

1. RELATION OF THE ELEATIC PRINCIPLE TO THE PYTHAGO REAN.While the Pythagoreans had made matter, in so far as it is quantity and the manifold, the basis of their philosophizing, and while in this they only abstracted from the determined elemental condition of matter, the Eleatics carry the process to its ultimate limit, and make, as the principle of their philosophy, a total abstraction from every finite determinateness, from every change and vicissitude which belongs to concrete being. While the Pythagoreans had held fast to the form of being as having existence in space and time, the Eleatics reject this, and make as their fundamental thought the negation of all exterior and posterior. Only being is, and there is no not-being, nor becoming. This being is the purely undetermined, changeless ground of all things. It is not being in becoming, but it is being as exclusive of all becoming; in other words, it is pure being.

Eleaticism is, therefore, Monism, in so far as it strove to carry back the manifoldness of all being to a single ultimate principle; but on the other hand it becomes Dualism, in so far as it could neither carry out its denial of concrete existence, i, e., the phenomenal world, nor yet derive the latter from its presupposed original ground. The phenomenal world, though it might be explained as only an empty appearance, did yet exist; and, since the sensuous perception would not ignore this, there must be allowed it, hypothetically at least, the right of existence. Its origin must be explained, even though with reservations. This contradiction of an unreconciled Dualism between being and existence, is the point where the Eleatic philosophy is at war with itself—though, in the beginning of the school-with Xenophanes, it does not yet appear. The principle itself, with its results, is only fully apparent in the lapse of time. It has three periods

of formation, which successively appear in three successive generations. Its foundation belongs to Xenophanes; its systematic formation to Parmenides; its completion and partial dissolution to Zeno and Melissus-the latter of whom we can pass by.

2. XENOPHANES.-Xenophanes is considered as the originator of the Eleatic tendency. He was born at Colophon; emigrated to Elea, a Phocæan colony in Lucania, and was a younger cotem. porary of Pythagoras. He appears to have first uttered the proposition" every thing is one," without, however, giving any more explicit determination respecting this unity, whether it be one simply in conception or in actuality. Turning his attention, says Aristotle, upon the world as a whole, he names the unity which he finds, God. God is the One. The Eleatic "One and All" (ềv kaì πâv) had, therefore, with Xenophanes, a theological and religious character. The idea of the unity of God, and an opposition to the anthropomorphism of the ordinary views of religion, is his starting point. He declaimed against the delusion that the gods were born, that they had a human voice or form, and railed at the robbery, adultery, and deceit of the gods as sung by Homer and Hesiod. According to him the Godhead is wholly seeing, wholly understanding, wholly hearing, unmoved, undivided, calmly ruling all things by his thought, like men neither in form nor in understanding. In this way, with his thought turned only towards removing from the Godhead all finite determinations and predicates, and holding fast to its unity and unchangeableness, he declared this doctrine of its being to be the highest philosophical principle, without however directing this principle polemically against the doctrine of finite being, or carrying it out in its negative application.

3. PARMENIDES.-The proper head of the Eleatic school is Parmenides of Elea, a scholar, or at least an adherent of Xenophanes. Though we possess but little reliable information respecting the circumstances of his life, yet we have, in inverse proportion, the harmonious voice of all antiquity in an expression of reverence for the Eleatic sage, and of admiration for the depth of his mind, as well as for the earnestness and elevation

of his character. The saying" a life like Parmenides,” became afterwards a proverb among the Greeks.

Parmenides embodied his philosophy in an epic poem, of which we have still important fragments. It is divided into two parts. In the first he discusses the conception of being. Rising far above the yet unmediated view of Xenophanes, he attains a conception of pure single being, which he sets up as absolutely opposed to every thing manifold and changeable, i. e., to that which has no being, and which consequently cannot be thought. From this conception of being he not only excludes all becoming and departing, but also all relation to space and time, all divisibility and movement. This being he explains as something which has not become and which does not depart, as complete and of its own kind, as unalterable and without limit, as indivisible and present though not in time, and since all these are only negative, he ascribes to it, also, as a positive determinationthought. Being and thought are therefore identical with Parmenides. This pure thought, directed to the pure being, he declares is the only true and undeceptive knowledge, in opposition to the deceptive notions concerning the manifoldness and mutability of the phenomenal. He has no hesitancy in holding that to be only a name which mortals regard as truth, viz., becoming and departing, being and not being, change of place and vicissitude of circumstance. We must therefore be careful not to hold "the One" of Parmenides, as the collective unity of all concrete being.

So much for the first part of Parmenides' poem. After the principle that there is only being has been developed according to its negative and positive determinations, we might believe that the system was at an end. But there follows a second part, which is occupied solely with the hypothetical attempt to explain the phenomenal world and give it a physical derivation. Though firmly convinced that, according to reason and conception, there is only "the One," yet is Parmenides unable to withdraw himself from the recognition of an appearing manifoldness and change. Forced, therefore, by his sensuous perception to enter