Life of Pythagoras — Iamblichus, trans. Thomas Taylor (1818)

With respect to what is called desire, these men are said to have asserted as follows: That destre indeed, itself, 15 a certain tendency, impulse, and appetite of the soul, in order to be filled with something, or to enjoy something present, or to be disposed according to some sensitive energy ; but that there is also a desire of the contraries to these, and this is a desire of the evacuation and

1 The wise and magnanimous Pythagoreans, Platonists, Peripatetics and Stoics, among the ancients, looked to virtue as its own reward, and performed what is right, because it is right to do so. And though they firmly believed in the immortality of the soul, their conduct was not at all influenced by the hope of future reward. This great truth indeed, that virtue brings with it its own recompense, is almost at present obsolete ; and it is no unusual thing to hear a man, when afflicted, exclaiming with Methodistical cant,

“‘ The many troubles that I meet, In getting to a Mercy-seat ! ”

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absence, and of having no sensible perception of certain things. That this passion likewise is various, and is nearly the most multifarious of all those that pertain toman. But that many human desires are adscititious, and procured by men themselves. Hence this passion requires the greatest attention, and no casual care and corporeal exercise.

For that the body when empty should desire food, is natural: and again, it is also natural, that when filled, it should desire an appropriate evacuation. But to desire superfluous nutriment, or superfluous and luxurious garments or coverlids, or habitations, is adscititious. They also reasoned in the same manner concerning furniture, vessels, servants, and cattle subservient to food.

And universally, with respect to human passions, they are nearly things of such a kind, as to be nowhere permanent, but to proceed to infinity.

Hence attention should be paid to youth from the earliest period, in order that they may aspire after such things as are proper, may avoid vain and superfluous desires, and thus be undisturbed by, and purified from, such-like appetites, and may despise those who are objects of contempt, because they are bound to [all-various] desires.

But it must be especially observed, that vain, noxious, superfluous, and insolent desires subsist with those who have the greatest power. For there is not any thing so absurd, which the soul of such boys, men, and women, does not incite them to perform. In short, the variety of food which is assumed, is most manifold. For there are an infinite number of fruits, and an infinite multitude of roots, which the human race uses for food.

It likewise uses all-various kinds of flesh; and it is dificult to find any terrestrial, aerial, or aquatic animal, which it does not taste. It also employs all-various contrivances in the preparation of these, and manifold mixtures of juices. Hence it properly follows that the human tribe is insane and multiform, according to the motion of the soul. For each kind of food that is

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introduced into the body, becomes the cause of a certain peculiar disposition.

We however perceive that some things become immediately the cause of a great change in quality, as is evident in wine. For when it is drank abundantly, it makes men at first more cheerful, but afterwards more insane and indecorous. But men are ignorant of those things which do not exhibit a power of this kind; though every thing that is eaten is the cause of a certain peculiar disposition. Hence it requires great wisdom, to be able to know and perceive, what kind and what quantity of food ought to be used. This science, however, was at first unfolded by Apollo and Pzon; but afterwards by Esculapius and his followers.