A new Cyropaedia or the travels of Cyrus, Volume 2 |
Common terms and phrases
ainfi Amytis Anaximander ancient année auffi autres avant avoit Babylon Bahal becauſe bien C'eft C'est Cambyfe caufe chofes Ciel Cyaxare Cyrus d'une deux Dieu Dieux Divine Divinité doctrine Ecnibal efprit Egyptians enfin état été éternelle étoient étoit être Etres fage fageffe faid fait fame fans fays fecret felf felon fentiment feul firft firſt fome font fource fous fouveraine fubftance fuffer fuppofe fupreme fur les grand Grecs himſelf hommes idées jour juftice Jupiter l'Ame l'efprit l'Univers les Ames les créatures Livres Loix lui-même lumiere matiere Medes monde moſt n'eft Nabuchodonofor nations nature Olympiad paffa paffions Pere Perfe Perfia peuple peut Philofophes plaifir Platon plufieurs Plutarch Poëtes préfent premier Prince Principe puiffance Pythagoras qu'elle qu'il qu'on qu'un raifon reafon Religion rien Satrapes Sorane temps Terre thefe theſe thofe thoſe tous les tout Typhon underſtanding Univerſe vérité vertu voir Voyez pag
Popular passages
Page 191 - ... over all nature. All beings ~ receive their life from him. There is but one only God, who is not, as some are apt to imagine, seated above the world, beyond the orb of the universe ; but being all in himself, he sees all the beings that inhabit his immensity.
Page 167 - He is the first of all incorruptible beings, eternal and unbegotten: He is not compounded of parts. There is none like nor equal to Him. He is the Author of all good, and entirely disinterested ; the most excellent of all excellent beings, and the wisest of all intelligent natures ; the Father of equity, the Parent of good-laws, self-instructed, selfsufficient, and the first former of nature.
Page 215 - This law, says he in another place, is universal, eternal, immutable. It does not vary according to times and places. It is not different now from what it was formerly. The same immortal law is a rule to all nations, because it has no author but the one only God, who brought it forth and promulged it.
Page 261 - ... happy life. They believe, that whatever happens to mortals here, does not deserve the name either of good or evil. They have many notions in common with the Greeks ; and like them believe that the world had a beginning...
Page 259 - The first Magi did not look upon the two principles as co-eternal, but believed that light was eternal, and that darkness was produced in time ; and the origin of this evil principle they account for in this manner : Light can produce nothing but light, and can never be the origin of evil ; how then was evil produced ? Light...
Page 74 - Nous vous accompagnerons au milieu des и dangers. Nous vous amènerons les vertus. Nous écarterons d'autour de » vous, tous les vices & les erreurs qui corrompent le cœur des Princes. » Un jour votre Empire s'étendra , les oracles s'accompliront.
Page 265 - ... was good; all beings were perfect in their kind. In this happy age heaven and earth employed their virtues jointly to embellish nature. There was no jarring in the elements, no inclemency in the air ; all things grew without labour, and universal fertility prevailed. The active and passive virtues conspired together, without any effect or opposition, to produce and perfect the universe.
Page 291 - Persians. The kings of Babylon were allied to those of the Medes ; Nabuchodonosor had married a daughter of Astyages ; the Babylonians would have taken some part in this war, had it not been for the weakness of their government, occasioned by the king's madness, and for the divisions which...
Page 171 - Pursuant to this distinction, he says that Osiris signifies the active principle, or the most holy Being ;*!• Isis the wisdom or rule of his operation ; Orus the first production of his power, the model or plan by which he produced every thing, or the archetype of the world.
Page 261 - A middle god between the gCod and the evil principle. As the doctrine of the Persian magi is a sequel of the doctrine of the Indian Brachmans, we must consult the 'one to put the other in a clear light.