I have transcribed what has just been read without changing a single word. If the reader has given to this extract the attention that it merits, he will have seen the doctrine of Pythagoras such as I have revealed and the important distinction between Instinct, Reason, and Intelligence such as I have established; he will have seen the dogma of the mysteries concerning the animistic inequality of men, of which I have spoken, and will have easily recognized, in the right reason which constitutes the third class according to the Chinese theosophist, the pure reason which has directed the German philosopher in the establishment of critical philosophy. This right reason, being quite near to human virtues, is still very far from Wisdom which alone leads to Truth. Nevertheless it can reach there, for nothing is impossible for the Will of man, even as I have quite forcibly stated[551]; but it would be necessary for that, to make acquisition of the divine virtues, and in the same manner that one is raised from instinct to understanding by purification, to pass from understanding to intelligence by perfection. Lysis offers the means: it is by knowledge of oneself that he promises to lead one to this desired end; he assures it, he invokes the name of Pythagoras himself: 25. _I swear it by the one who in our hearts engraved The sacred Tetrad, symbol immense and pure, Source of Nature and model of the Gods._ Drawn on by my subject, I have forgotten to say that, according to Porphyry, there is lacking in the Golden Verses as given by Hierocles, two lines which ought to be placed immediately before those which open the unitive part of the doctrine of Pythagoras called _perfection_; these are[552]: Πρῶτα μὲν ἐξ ὕπνοιο μελίφρονος ἐξ ὑπανίτας, Εὖ μάλα ποιπνεύειν ὅσ’ ἐν ἤματι ἔργα τελέσσεις. On the moment of awakening, consider calmly What are thy duties, and what thou shouldst accomplish.