[31] Some Jewish Christians of the Semitic race took refuge in a district of Syria, and retained their primitive faith without further development, under the name of Nazarenes or Ebionites.  In the fourth century, Epiphanius and Jerome found these primitive Christians constant to the old dogma, while Aryan Christianity had made gigantic strides, both in its ideas and social organization.  Among the Semites, even when they have partially accepted the dogma, it was and is unproductive.

[32] Aristot., De anima; Cic., De legibus; Diog., Lae.

[33] A new thought entered my mind, whence others, differing from the first, arose; and as I roamed from one to another I was tempted to close my eyes, and thought was changed into a dream.

[34] See the theory by Lotze of local signs in the formation of the idea of space, completed and modified by Wundt and others.

[35] Sometimes the name of a person, or of some part of the human form, has been bestowed on a natural object without reference to their analogy, but in this case the epithet has the converse effect of leading us to imagine that it possesses the features or limbs of the human form.  And this is of equal value for our present inquiry.

[36] While these sheets were passing through the press, I was informed of Berg’s work on the Enjoyment of Music. ("Die Lust an der Musik.” Berlin, 1879.) Berg, who is a realist, inquires what is the source of the pleasure we experience from the regular succession of sounds, which he holds to be the primary essence of music.  He finds the cause in some of Darwin’s theories and researches.  Darwin observes that the epoch of song coincides with that of love in the case of singing animals, birds, insects, and some mammals; and from this Berg concludes that primitive men, or rather anthropoids, made use of the voice to attract the attention of females.  Hence a relation was established between singing and the sentiments of love, rivalry, and pleasure; this relation was indissolubly fused into the nature by heredity, and it persisted even after singing ceased to be excited by its primitive cause.  This applies to the general sense of pleasure in music.  We have next to inquire why the ear prefers certain sounds to others, certain combinations to others, etc.  Berg holds that it depends on negative causes, that the ear does not select the most pleasing but the least painful sounds.  He relies on Helmholtz’s fundamental theory of sounds.  It seems to me that although Helmholtz’s theory is true, that of Berg is erroneous, since he is quite unable to prove his assertion that the effect produced by music is a negative pleasure.  Moreover, the Darwinian observations to which he traces the origin of the enjoyment of music, not only rely on an arbitrary hypothesis, but do not explain why males should derive any advantage from their voice, nor what pleasure and satisfaction females find in it.  And this, as Reinach justly observes in the Revue Philosophique, is the point on which the problem turns.