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11 This Sextus is probably the same that Seneca so greatly extols, and from whom he derives many of those admirable sentences with which his works abound. Vid. Senece Epistolas, 59, 64, 98, et lib. 2 de Ira, c. 36, et lib. 3. c. 36. 2 All these were published in one vol. 12zmo. by Mr. Bripeman, under the title of Translations from the Greek, in the year 1804, and well deserve to be perused by the liberal reader. xl with pride, a sublime magnificence in theory, without any degradation in practice, and a vigor of intellect, which elevates its possessor to the vision of divinity, and thus deifies while it exalts. The original of the engraving of the head of Iamblichus facing the title-page, is to be found at the end of a little volume consisting of Latin translations of Tamblichus De Mysteriis, Proclus On the First Alcibiades of Plato, &c. &c. &c. 18mo. Genev. 1607. This engraving was added because it appeared to me to be probable that the original was copied from an ancient gem. And as it-is not impossible that it was, _ if it is not genuine, it is at least ornamental. PUBLISHER’S NOTE. For a representation of a fine bust of Pythagoras in the Vatican, see Tom. 6, pl. 26, Statue del Museo Pio Clementino. CONTENTS. Tue Lire, &c. ; : ; : ' I FRAGMENTS. ‘ ; ; ; . I4t AppiT1onaL Notes . , : ‘ . 201 THE LIFE, &Fe. CHAP. I.
2SINCE it is usual with all men of sound understandings, to call on divinity, when entering on any philosophic discussion, it is certainly much more appropriate to do this in the consideration of that philosophy which justly réceives its denomination from the divine Pythagoras. For as it derives its origin from the Gods, it cannot be apprehended without their inspiring aid. To which we may also add, that the beauty and magnitude of it so greatly surpasses human power, that it is impossible to survey it by a sudden view; but then alone can any one gradually collect some portion of this philosophy, when, the Gods being his leaders, he quietly approaches toit. On all these accounts, therefore, having invoked the Gods as our leaders, and converting both ourselves and our discussion to them, we shall acquiesce in whatever they may command us todo. We shall not, however, make any apology for this sect having been neglected for a long time, nor for its being concealed by foreign disciplines, and certain arcane symbols, nor for having been obscured by false and spurious writings, nor for many other such-like difficulties by which it has been impeded. For the will of the Gods is sufficient for us, in conjunction with which it is possible to sustain things still more arduous than these. But after the Gods, we shall unite ourselves as to a leader, to the prince and father of this divine philosophy; of whose origin and country we must rise a little higher in Our investigation. I CHAP. II.
3It is said, therefore, that Anceus who dwelt in Samos in Cephallenia, was begot by Jupiter, whether he derived the fame of such an honorable descent through virtue, or through a certain greatness of soul. He surpassed, however, the rest of the Cephallenians in wisdom and renown. This Anceus, therefore, was ordered by the Pythian oracle to form a colony from Arcadia and Thessaly; and that besides this, taking with him some of the inhabitants of Athens, Epidaurus, and Chalcis, and placing himself at their head, he should render an island habitable, which from the virtue of the soil and land should be called Melamphyllos; 3 and that he should call the city Samos, on account of Same in Cephallenia. The oracle, therefore, which was given to him, was as follows: “I order you, Anceus, to colonise the marine island Samos instead of Same, and to call it Phyllas.” But that a colony was collected from these slaces is not only indicated by the honors and sacrifices of the Gods, transferred into those regions together with the inhabitants, but also by the kindred families that dwell there, and the associations of the Samians with each other. It is said, therefore, that Mnesarchus and Pythais, who were the parents of Pythagoras, descended from the family and alliance of this Anceus, who founded the colony. In consequence, however, of this nobility of birth being celebrated by the citizens, a certain Samian poet says, that Pythagoras was the son of Apollo. For thus he sings, Pythais, fairest of the Samian tribe, Bore from th’ embraces of the God of day Renown’d Pythagoras, the friend of Jove. 1 i.e. Having black leaves.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
11 This Sextus is probably the same that Seneca so greatly extols, and from whom he derives many of those admirable sentences with which his works abound. Vid. Senece Epistolas, 59, 64, 98, et lib. 2 de Ira, c. 36, et lib. 3. c. 36. 2 All these were published in one vol. 12zmo. by Mr. Bripeman, under the title of Translations from the Greek, in the year 1804, and well deserve to be perused by the liberal reader. xl with pride, a sublime magnificence in theory, without any degradation in practice, and a vigor of intellect, which elevates its possessor to the vision of divinity, and thus deifies while it exalts. The original of the engraving of the head of Iamblichus facing the title-page, is to be found at the end of a little volume consisting of Latin translations of Tamblichus De Mysteriis, Proclus On the First Alcibiades of Plato, &c. &c. &c. 18mo. Genev. 1607. This engraving was added because it appeared to me to be probable that the original was copied from an ancient gem. And as it-is not impossible that it was, _ if it is not genuine, it is at least ornamental. PUBLISHER’S NOTE. For a representation of a fine bust of Pythagoras in the Vatican, see Tom. 6, pl. 26, Statue del Museo Pio Clementino. CONTENTS. Tue Lire, &c. ; : ; : ' I FRAGMENTS. ‘ ; ; ; . I4t AppiT1onaL Notes . , : ‘ . 201 THE LIFE, &Fe. CHAP. I.
2SINCE it is usual with all men of sound understandings, to call on divinity, when entering on any philosophic discussion, it is certainly much more appropriate to do this in the consideration of that philosophy which justly réceives its denomination from the divine Pythagoras. For as it derives its origin from the Gods, it cannot be apprehended without their inspiring aid. To which we may also add, that the beauty and magnitude of it so greatly surpasses human power, that it is impossible to survey it by a sudden view; but then alone can any one gradually collect some portion of this philosophy, when, the Gods being his leaders, he quietly approaches toit. On all these accounts, therefore, having invoked the Gods as our leaders, and converting both ourselves and our discussion to them, we shall acquiesce in whatever they may command us todo. We shall not, however, make any apology for this sect having been neglected for a long time, nor for its being concealed by foreign disciplines, and certain arcane symbols, nor for having been obscured by false and spurious writings, nor for many other such-like difficulties by which it has been impeded. For the will of the Gods is sufficient for us, in conjunction with which it is possible to sustain things still more arduous than these. But after the Gods, we shall unite ourselves as to a leader, to the prince and father of this divine philosophy; of whose origin and country we must rise a little higher in Our investigation. I CHAP. II.
3It is said, therefore, that Anceus who dwelt in Samos in Cephallenia, was begot by Jupiter, whether he derived the fame of such an honorable descent through virtue, or through a certain greatness of soul. He surpassed, however, the rest of the Cephallenians in wisdom and renown. This Anceus, therefore, was ordered by the Pythian oracle to form a colony from Arcadia and Thessaly; and that besides this, taking with him some of the inhabitants of Athens, Epidaurus, and Chalcis, and placing himself at their head, he should render an island habitable, which from the virtue of the soil and land should be called Melamphyllos; 3 and that he should call the city Samos, on account of Same in Cephallenia. The oracle, therefore, which was given to him, was as follows: “I order you, Anceus, to colonise the marine island Samos instead of Same, and to call it Phyllas.” But that a colony was collected from these slaces is not only indicated by the honors and sacrifices of the Gods, transferred into those regions together with the inhabitants, but also by the kindred families that dwell there, and the associations of the Samians with each other. It is said, therefore, that Mnesarchus and Pythais, who were the parents of Pythagoras, descended from the family and alliance of this Anceus, who founded the colony. In consequence, however, of this nobility of birth being celebrated by the citizens, a certain Samian poet says, that Pythagoras was the son of Apollo. For thus he sings, Pythais, fairest of the Samian tribe, Bore from th’ embraces of the God of day Renown’d Pythagoras, the friend of Jove. 1 i.e. Having black leaves.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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