Thus I have indicated the principal contents of the Dabistán. Considering the philosophic opinions touched upon, we may remark that truth, although in different times and places variously colored, veiled, sometimes mutilated, often running into falsehood, is nevertheless widely diffused, inasmuch as it reappears in the concurring declarations of the greatest thinkers of all times. Thus, among the notions of the Asiatics, we find implied the sense of the ἐντελέχεια (_entelechia_) of Aristotle, this untranslatable word,[198] which however can but signify “some continued and perennial motion,[199] activity, moving force, perfection, principle of things”[200]――we find _time_ and _space_, the necessary substrata of all our notions, as taught by the Kantians――the want of substantial reality in the objects of senses, maintained by the sceptics in general――the prototypes and ideas of the Pythagoreans and Platonists――the necessary connections of all things of the Stoics――the atomic doctrine of Moschus, Leucippus, Democritus, Empedocles, etc.――the universality of sensation and life of the Hermetites――the preformation and pre-existence of the soul, alleged by Synesius, Leibnitz, and others――the successive transformation, transmigration, gradual perfection of beings; the periodical renovation of the world professed by many Greek schools――the palingenesis of Bonnet――the _one_ and the _all_ of Parmenides, Plotinus, Synesius, Spinoza, not to omit the refined Egoismus of Fichte, etc., etc. I shall not proceed further in the enumeration of opinions ascribed in the Dabistán to different sects, and reproduced in the doctrine of celebrated ancient and modern philosophers of Europe. Who will realize that criterion of true philosophy indicated by the great Leibnitz, namely, that which would at once collect and explain the fragments of truth scattered through all, and apparently the most incongruous, systems?