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

both the natures, i.e. of the nature which is always moved, and of that which is always passive, is the world. For it is not possible for the whole and the universe to be otherwise saved, than by that which is generated being co-adapted to that which is divine, and that which is always passive to that which is always moved.! In man, likewise, the co-adaptation of the irrational to the rational part of the soul, is virtue. For it is not possible in these, when there is sedition in both the parts, that virtue should have a subsistence. In a city also, the co-adaptation of the governors to the governed, produces strength and concord. For to govern is the peculiarity of the better nature; but to be governed, is easier to the subordinate [than to the more excellent] nature. And strength and concord are common to both. There is, however, the same mode of adaptation in the universe and in a family: for allurements * and erudition concur with reason in one and the same thing; and likewise pains and pleasures, prosperity and adversity. For the life of man requires intension and remission, sorrow and gladness, prosperity and adversity. For some things are able to collect and retain the intellect to industry and wisdom; but others impart relaxation and delight, and thus render the intellect vigorous and prompt to action. If however one of these prevails in life, then the life of man becomes of one part, and verges to one part, tending either to sorrow and difficulty, or to remission and levity. But the co-adaptation of all these ought to subsist with reference to prudence. For this separates and distinguishes ® bound and infinity inactions. Hence

1 viz. The salvation of the universe arises from the co-adaptation 2of the sublunary region to the heavens. 2In the Greek érwdas ; on which Gale observes, “‘ Forte dud6ias, nisi aliud subsit mysterium.” But it appears to me that there is no occasion to substitute any other word for érwéas. For in the education of youth, it is certainly requisite to unite allurement with erudition. And the substitution of duaOcas, ignorance, is monstrous. 3 In the original dura yap d Stevepyotoa, instead of which Galep. 179 prudence is the leader and mother of the other virtues. For all of them are co-harmonized and co-arranged with reference to the reason and law of this virtue. And now my discussion of this subject is terminated. For the irrational and the effable are in all things. And the latter defines and bounds; but the former is defined and bounded. That, however, which consists of both these, is the apt composition of the whole and the universe.

The following beautiful fragment of Criro on Prudence, is from the Physical Eclogues of Stobzus, p. 198, and is omitted by Gale in his Collection of Pythagoric Ethical Fragments in Opusc. Mythol. &c.