The study that follows is

made up of two parts,

originally prepared
for separate publications,
and a conclusion which
originally belonged
to the second part. There is
therefore some, but on the
whole very
little, overlapping.
In the first part reason is given
for believing that in
Praeparatio Euan-
gelica III. 13 we have
doctrine inspired by
Porphyry’s Philosophy from
Oracles, including the theme
of Porphyry’s vain search for
a way to God
which is frequent in the first
book of the Philosophy from
Oracles. This
is not only new evidence, but
important for identification of
the Philo
sophy from Oracles with the
ie regressu animae of City of
God. X.
In the second part I have
developed further the
evidence for influence
of the Philosophy from
Oracles {de regressu animae)
on Augustine’s Dia
logues of Cassiciacum. There
is still room for much more
work on this
point, especially in the light
of P. Hadot’s recent work
(see below),
which has been of great use to
me.
The third part is a short
general conclusion on the
topic of the Philo
sophy from Oracles being the
work of Porphyry which
(apart from chapter
II) Augustine is discussing in
City of God X.
It is now accepted by most
Porphyrian scholars that the ‘
Chaldaean
Oracles ’ were used in the
Philosophy from Oracles.
Even more, Hadot
especially has killed the view
that Porphyry could be neither
a serious
nor an original philosopher.
My thesis of ten years ago
encountered
these entrenched views
which are now demolished.
I have written
nothing on it since, but now
would like to give it another
airing.
I accept the opinion of G.
Madec (Chronique
Porphyrienne, Revue des
Etudes Augustiniennes, 15,
1969, p. 175) that the
conclusion as expressed
in my Porphyry’s
Philosophy from Oracles in
Augustine (p. 145) was
formulated in terms too
precise — especially in view
of the sustained and
difficult argument which
had preceded it. It is hard
to expect any
scholar, however
conscientious, to weigh each
text, relate them all toge
ther, and relate them to
non-doctrinal items of
evidence (items of great
confirmatory value) as
painstakingly and alertly as
the author had over
a number of years. And yet
this is absolutely necessary
if a sound
judgment is to be given. P.
Hadot and H. Dôrrie, my
principal apprai
sers, were both kind and cons
Emmenez-moi :

Cette chanson est le récit d’un homme qui veut partir et prendre le large, qui
comme les marins, veut aller dans des pays ensoleillés car : « Il semble que la
misère / Serait moins pénible au soleil ». Réveur et désireux, il ne demande qu’a
être emmener dans de terres lointaines. On perçoit dans cette chanson, deux
souhaits qui convergent, d’une part le désir de fuir sa condition actuelle (Je fuirais,
laissant là mon passé / Sans aucun remords /Sans bagage et le cœur libéré ) d’autre
part l’envie de vivre une nouvelle expérience, envie de prendre le large.

Hier encore :

Cette chanson fait écho à « la Bohème » dans la mesure où elle raconte des
souvenirs. Il est question là aussi des jeunes de 20 ans (La bohème, la bohème / Ça
voulait dire / On a vingt ans). Dans celle-ci Charles Aznavour se souvient des
mêmes années, mais contrairement à « la Bohème » ce morceau a comme un air
de regret. Alors que « la Bohème » était le reflet de la bravoure et du courage de la
jeunesse, « Hier encore » est le reflet mélancolique pour ces temps qui furent et
qui ne seront plus.