Matthæi, from Moscow; the last six I had the honour to receive from prince Potemkin at Petersburgh.
Besides the printed books, the learned professor at Moscow sent me a curious Latin narrative in manuscript.
In it he gives an account of a fine manuscript of Strabo, belonging to the Ecclesiastical library at Moscow. He informs me, this MS. is in folio; contains four hundred and twentyseven leaves; is beautifully written by one, whom he calls a learned and diligent scribe, at the end of the fifteenth or beginning of the sixteenth century; and came, as appears by a memorandum in the manuscript, from the celebrated Greek monastery at Mount Athos.
He adds, (which is worth attention,) that almost all the Greek manuscripts which are now preserved at Moscow were originally brought thither from this monastery; and that, in the last century, by order of the emperor Alexius Michaelowitz and the patriarch Nico, by means of the monk Arsenius. So early in this country did a gleam of literature shew itself.
He strongly denies the fact, that there is any other MS. of Strabo besides this, either at Moscow or at Petersburgh.
Of the present MS. he has been so kind as to send me collations, taken from the first and second book.
After this he mentions the unpublished hymn of Homer upon Ceres, and the fragment of another by the same poet upon Bacchus; both of which, since I heard from him, have been published by Ruhnkenius at Leyden, to whom my correspondent had sent them from the Moscowan library.
He has been generous enough to send me copies of all the books he has published, for which valuable donation I take this public opportunity of making my grateful acknowledgments.
With regard to all the publications here mentioned, it is to be observed, that those from Petersburgh are said to be printed in the imperial academy of sciences; those from Moscow, by the types of the imperial university; each place by its style indicating its establishment.
In justice to my son, his majesty's minister to the court of Russia, it is incumbent upon me to say, that all this information, and all these literary treasures, have been procured for me by his help, and through his interest.
I must not conclude without observing, (though perhaps it may be a repetition,) that the efforts to civilize this country did not begin from Peter the Great, but were much older. A small glimmering, like the first day-break, was seen under czar Ivan, in the middle of the sixteenth century.
This dawn of civilizing became more conspicuous a century afterwards, under czar Alexius Michaelowitz; of whom, as well as of his son Theodore, or Fædor, we have spoken already.
But under the Great Peter it burst forth, with all the
splendour of a rising sun, and (if I may be permitted to continue my metaphor) has continued ever since to ascend towards its meridian.
More than fifty years have passed since the death of Peter; during which period, with very little exception, this vast empire has been governed by female sovereigns only. All of them have pursued more or less the plan of their great predecessor, and none of them more than the illustrious princess who now reigns. And so much for literature in Russia, and for its progress towards being civilized.
It was proposed, as mentioned in p. 399 of this work, to have joined a few notes to the pieces contained in the preceding Appendix; but the work growing larger than was expected, the notes, as not being essentially parts of it, have been omitted.
One omission however we beg to supply, because it has happened through inadvertence. Besides the Arabic translations from the Greek, mentioned in the Appendix, part the first, there are also translations of Hippocrates, Galen, and the old Greek physicians, whom the Arabians, as they translated, illustrated with comments, and upon whose doctrines they formed many compositions of their own, having been remarkably famous for their study and knowledge of medicine.
ACQUIESCENCE and gratitude, their force,
100 and n.
Affections, reciprocate with our ideas, 40.
their force, when raised by music, ibid.
Agatho, 13, n.
Alexander Aphrodisiensis, his account of
active efficient causes, 2, n. of speech,
61, n. of the Stoic estimate of externals,
89, n. of the necessity of justice to the
worst societies, 106, n.
Ammonius, 6, n. 11, n. 12 n. 13, n. 14, n.
18, n. 61, n. 95, n. 97, n.
Andronicus Rhodius, 2, n. 87, n. 88, n.
Antipater, his notion of the end of man,
83, n.
Antoninus, unites social and rational, 66, n.
describes law universal, 73, n. his notion
οι κατόρθωσις, or rectitude of conduct,
ibid. quoted, 76, n. 77, n. 90, n. 105, n.
his notion of daíuwv, or genius, 91, n. of
the universe, 96, n. of reason or intellect,
98, n. 99, n. of God, the animating
Wisdom, 101, n. of evil, ibid. n. of
tinging our minds, 102, n. of philo-
sophical exception, or reserve, ibid. n.
joins justice and piety, 107, n.
Archidemus, his notion of happiness, 84, n.
Arcidamas, noble sentiment of, 26, n.
Archytas, 84, n.
Aristocles, 26. n.
Aristotle, his notion of art, 2, n. 5, n. 6, n.
of active efficient causes, ibid. of the
various modes of human action, 4, n.
of compulsion, 5, n. of man's natural,
power, ibid. of his acquired power, or
habits, ibid. of operations, purely natural,
ibid. of nature, 6, n. of a contingent,
11, n. of the subjects of philosophy,
12, n.
of chance and fortune, 13, n.
proves from their existence that of mind
and nature, ibid. quoted, 14, n. 30, n.
95, n. his notion of human choice, or
determination, 15. n. of final causes,
16, n. 19, n. of energies, 18, n. makes
life itself an energy, ibid. final causes
twofold, 20, n. his division of arts,
21, n. enumeration of causes, 23, n.
quoted, 46, n. his idea of good, 49, n.
proves man social from speech, 61, n.
quoted, 5, n. 36, n. 66, n. holds the
same science of contraries, 69, n. his
account of happiness, 69, n. 85, n. gives
that of Xenocrates, 85, n. accounts for
the pleasure arising from imitations,
35, n. his account of sentiments, 36, n.
of the end of tragedy, 37, n. of characters
or manners, 38, n. etymologizes the word
ethics, 103, n. makes self and social
one, 106, n. makes happiness the univer-
sal object, 108, n. his treatise concerning
philosophy, quoted from a manuscript,
25, n.
Arrian. See Epictetus.
Art, considered as an efficient cause, 2-9.
its material cause, 10, 11. its final,
14-16. its formal, 17-20. loves for-
tune, why, 13, n. what, 2 and n. 4, 8.
how distinguished from chance, 2 and n.
4,
and n. 12. how from compulsion,
2 and n. 5. how from volition, 3 and
5 n. how from natural power and
instinct, ibid. how from power divine,
4, and 6 n. its influence on the ele
ments, 21. on animals irrational, 22.
on man, ibid. the same as mind, ibid.
inane and false art, 8, n. Peripatetic
description of art, 9, n. Stoic, ibid.
that of Quintilian, ibid. of Cicero,
ibid. of Cleanthes, ibid. of Nicephorus
Blemmides, ibid. art considered in four
views, 23. arts, their comparative pri-
ority, 25, n. either necessary or elegant,
25 and n. the pretensions of each, 27.
imitative arts imitate through sensible
media, 28. what numbers wanted to
establish human society, 59.
Artists, moral and inferior, how they differ,
75, 76 and n.
Being, every species of, conciliated to itself,
57 and n.
Being and well being, 27.
Blemmides, 9, n.
Bossu, 30, n. 36, n. 38, n.
Brutal, degradation of rational into it, how,
99, n.
Cæsura in verse, 39, n.
Capacity, 7.
Cause, 3. efficient, 2-8. material, 10-12.
final, 13-16, 19, n. formal, 17-20.
final often concurs with formal, 19, n.
final, twofold, ibid. the four species in
one view, 23, n.
Chance, 2, 5, n. 12, n.
Character, or manners, 36, 38.
Chrysippus, his notion of law universal,
72, n. of good, 74, n. of the rational
pursuit even of externals, 88, n. of the
perfect man, 92, n. of futurity, 100, n.
of evil, 101, n.
Cicero, his notion of art, 2, n. quoted, 9, n.
48, n. 49, n. for an active life, 54, n.
quoted, 57, n. 64, n. his notion of por-
tents, 65, n. supposes one reason, one
truth, and one law to gods and men, 66, n.
his argument against injustice, ibid.
holds virtue agreeable to nature, 68, n.
his definition of a moral office, or duty,
69, n. his account of the Peripatetic idea
of happiness, ibid. and 70, n. the Stoic
objection to it, 70, n. of law uni-
versal, 72, n. translates kaтópowσis, 73,n.
his account of the Stoic happiness,
74, n. 76, n. quoted, 78, n. 79, n.
80, n. 81, n. 82, n. 83, n. 84, n.
86, n. 91, n. 94, n. 99, n. his account
of the Stoic Tábos, 86, n. of their regard
to the social system, 88, n. to externals,
89, n. good or interest, his account of it,
90, n. of the perfect man, 91, n. 93, n.
of the universe, as one city, 96, n. joins
self and social, 106, n. his high notion of
justice, ibid. whence he derives human
reason or mind, 99, n. his notion of
habit as to morals, 103, n. quoted,
100, n. 108, n.
Cleanthes, his notion of happiness, 82, n.
of evil, 101, n. his verses, 102.
Clemens Alexandrinus, 93, n.
Compulsion, 2, 5, n.
Contingents, what, 11, n. differ in cha-
racter, 12, n.
Contraries known through the same habit
or faculty, 68 and n.
Aaluwv, or genius, what, 85, n. 91, n.
99, n. 101, n. affords an elegant ety-
mology to evdarovía, happiness, 91, n.
Demetrius Phalereus, 30, n.
Desire, how to be treated, 99 and n.
Dialectic, what, 94, n.
Dio Chrysostom, 2, n.
Diogenes Laertius, 9, n. 19, n. 46, n.
66, n. defines a moral office, or duty,
69, n. law universal, 72, n. quoted,
76, n. 79, n. 80, n. 82, n. 83, n. 84, n.
85, n. 108, n. his account of passion,
according to the Stoics, 87, n. their
apathy, what, ibid. their eupathies, or
well-feelings, 88, n. quoted, ibid. and
95. virtue and felicity, one, 101, n.
Duty. See Moral Offices.
End of man, and human action, examined
in the life political, 51. lucrative, 52.
pleasurable, ibid. contemplative, 54. in
the life of virtue joined to health and
competence, 69, 70. of pure virtue alone,
73. end, not in the success, but in recti-
tude of conduct, ibid. 74, n. 81, n. in
the mere doing, ibid. and 73, n. con-
firmed by examples, 78-81. moral end
differs from other ends, how, 76 and n.
Energies, 7. how they differ from works,
18, 19. in them and works all arts end,
17-19. easy, when habitual, 6, n.
Enthusiasm, the rational, and the savage,
101.
Epictetus, his idea of good, 45, n. 46, n.
49, n. 73, n. quoted, 54, n. 73, n.
99, n. makes life the subject to the
moral artist, 75, n. quoted, 77, n. 81, n.
recommends consistence, bid. his account
of Stoic apathy, 87, n. distinguishes
passions from natural affections, ibid.
maintains the social system, ibid. life a
drama, 89, n. wise advice of his, 90, n.
makes good the common object of pur-
suit, ibid. his notion of proficiency, 95, n.
of the world, as one city, 96, n. of
reason and intellect, 98, 99, n. reason
degraded, how, 99, n. our own, whence,
ibid. his advice about desire, ibid. treats
man as a part of the whole, 100, n. his
doctrine as to futurity, ibid. his notion
of habit in morals, 103, n. quoted, 99, n.
102, n. 103, n. makes self and social
one, 105, n. rests all in pious and rational
acquiescence, 108, n. what error he
would adopt, ibid.
Epicurus, his epistle, when dying, 79. his
account of happiness connected with
virtue, 85, n.
Εὐδαιμονία. See Δαίμων.
Evdaíuwv, etymologized morally, 85, n.
91, n.
Evil, 65, n. 97, n. 101, n. 106, 107, n.
Eustathius, 29, n.
Externals, not necessarily conducive to
happiness, 71. accurate knowledge of
them requisite, why, 75, 83.
Fortitude, natural, why, 68.
Fortune, 12, n. loves art, why, 13, n.
Friendship, real, exists only among the
virtuous, 88, n.
Futurity, its force, either as unknown or
known, 100, 101 and n.
Gale's Opuscula, 84, n.
Generals, or universals, their character,
94, n. 98.
Genius. See Aaluwv.
God, superior to all art, how, 6, n. to phi-
losophizing, why, ibid. works uniformly,
according to one idea of perfection, 65
and n. the same with right reason and
universal law, 72, n. 73, n. the standard
of perfection, according to Plato and
scripture, 95, n. the universal reason,
99. or mind, 101. pervades and rules
the whole, ibid. and n. 26, n. made all
men free, ibid. himself universal, one,
and ever in energy, 27, n.
Good, absent, leads to art, 15. this absent
good described, and its characters given,
15, 16. sovereign, 45 and 2. always
complete, 76. various descriptions of it,
12, n. its original preconceptions or cha-
racteristics, 45, 46. agreeable to nature,
47 and n. conducive to well-being, 47.
accommodated to all places and times, 50
and n. durable, 48 and n. self-derived,
ibid. its characteristics applied to deter
mine what is happiness, 71, 77, 91. good,
not in externals, but in their proper use,
75, n. pursued by all, 90 and n. 108
and n. See Happiness.
Gospel, quoted, 95, n.
Gratis, nothing to be had, 103 and n.
Gratitude and acquiescence, their force,
100, 107.
Habit, 3, 102, 103 and n.
Handel, 31, 41, n.
Happiness, in virtue joined to health and
competence, 70. how far adequate and
perfect, 70, 71. in virtue alone, or rec-
titude of conduct, in the mere doing,
without regard to success, 72-74. in
consistence, in experience, in selection and
rejection, 82, 83 and n. in performance
of moral offices, 83 and n. concurring
sentiments of different sects of philoso-
phers on the subject of happiness, 84-
86, n. virtue and happiness, one, 101, n.
real self-interest and happiness, one,
105, n. pursued by all, 108 and n.
Hecato, the Stoic, 89, n.
Hermes, called Kowds, or Common, why,
46, n.
Hobbs, his account of happiness, 86, n.
Homer, 51, n. 25, n.
Horace, 7, 30, n. 32, 38, 41, 55, 75, n. 78,
81, n. 95, n. 99, n.
Ideas, in poetry we form our own, in paint-
ing we take them from the artists, 34, 35.
reciprocate with affections, 40. ideas,
specific, their high rank, 93, 94 and n.
Jerome, his notion of the Stoics, 80, n.
Ill. See Evil.
Imitation, objects of, different from the
media of imitation, how, 28. extend
further than the media, ibid. and 29, 30.
imitation, media of, what to painting, 28,
29. what to music, 28, 31, 33. what
to poetry, 28, 33. whence imitations by
different arts derive their preeminence,
28, 29. imitation natural to man, and
pleasing, why, 35.
Imitative arts, 27.
Individuals. See Particulars.
Injustice, unnatural, why, 66, n. 106, n.
Instinct, 4. different from reason, how,
Interest, all governed by, 105. and justly,
ibid. a detached one, impossible, ibid. a
social one, happiness, ibid. private and
public, inseparable, 105, n.
Joannes Grammaticus. See Philoponus.
Justice, natural, why, 67, 106 and n. joined
by the Stoics to piety, 107, n.
Kowòs vous, common sense, 46, n.
Κατόρθωσις and κατόρθωμα, 73, κ.
Language, its rise, 27, n. founded in com-
pact, ibid. See Speech.
Law, universal, described, 72, 73, n. the
same as right reason, 66, n. and as God
himself, 73, n. 101.
Legislators, their high character, 22, 26, n.
Liberty, the gift of God, 26, n. philosophic,
what, 102.
Life, 55. life according to virtue and to
moral offices, the same, 69 and n. life,
and its events, the subject-matter to the
moral artist, 75, n. life, human, a drama,
89 and n. 99 and n.
Lives, four sorts of, 50 and n. the political,
51. the lucrative, 52. the pleasurable,
52, 53. the contemplative, 54, 55. all
inadequate, ibid. active and social, ibid.
Love, philosophic, its progress and end,
100 and n. 102.
Logic, when useful, when not, 108.
Man, his nature and constitution, examined,
58-66. by nature, social, 58–62. ra-
tional, 62-66. the perfect man, 91 and
n. 103, 104. man, a part only of the
whole, 100 and n. made by God and
nature, not a slave, but free, 26, n.
Mankind, their modes of action, 4, n.
Manners, or characters, 36, n. 38.
Manuscript, of Philoponus, 25, n. of Pro-
clus, 46, n. 94, n.
Master-knowledge and science, 37, 99, 108,
26, n.
MaraloTexvía, what, 8, n.
Matter, 97, n.
Maximus Tyrius, 92, n.
Metaphysics, called so, why, 26, n.
Milton, 32, 34, n. 39, n. 54, 73, n.
Mimetic. See Imitative.
Mind, recognises the natural world through
the senses, 27. particular minds, har-
mony of, with the universal, 101, 102.
the more respectable, how characterized,
Moral office, defined, 69 and n. happiness,
to live performing them, 84 and n.
Morals, united with religion, 96. why
treated apart, ibid.
Motion, its species, with a view to the mi-
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