was, for instance, the view of the Stoics that the universe is a single living whole—a theory well fitted to form the starting-point for a belief in sympathetic magic. Also their doctrine that events are all arranged in a fatal causal series was favorable to divination. Quintus Cicero, represented as upholding the truth of that art, cites the Stoics as authority, and we may safely assume that Seneca drew his view of divination largely from the same source.
The doctrine of Pythagoras also deserves mention, for it has played a great role in history. He is said to have held that the whole world is, and that the life of man ought to be, harmoniously ordered in accordance with mathematical principles; nay more, that such principles are living things and that numbers are the essence of the universe. The logical conclusion is that by skilful use of mere numbers man can move heaven and earth. As the poet, eulogizing Michael Scot, put it; the "mathematici" by their art affect numbers, by numbers affect the procession of the stars, and by the stars move the universe. The employment of characters constructed of numbers or of geometrical figures, the use of numerical formulæ as remedies or of compounds of three portions of three kinds of drugs applied during three successive days, is raised from the plane of superstition to the level of science. It is not unreasonable to suppose that the heavenly bodies with their apparently unchanging regularity of movement are the governors of our existence. Plato, who adopted the Pythagorean doctrines at least to a considerable extent, declared that the loftiest function of the sense of sight was to survey the heavens, an occupation by which we gain philosophy.[1] Like the Pythagoreans also, he associated the four elements with regular solids. The
- ↑ Timaeus, p. 47 (Steph.). The passage may be found in English translation in vol. iii, p. 466, of B. Jowett's Plato's Dialogues (3d edit.), London, 1892.
