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

As it is better for a part of the body which contains purulent matter to be burnt, than to continue in the state in which it is, thus also it is better for a depraved man to die than to live.

The theorems of philosophy are to be enjoyed as much

1 Several of these sentences as published by Arcerius, are in a very defective state; but which, as the learned reader will perceive, I have endeavoured to amend in my translation of them.

p. 199

p. 200

as possible, as if they were ambrosia and nectar. For the pleasure arising from them is genuine, incorruptible, and divine. They are also capable of producing magnanimity; and though they cannot make us eternal beings, yet they enable us to obtain a scientific knowledge of eternal natures.

If vigor of sensation is considered by us to be an eligible thing, we should much more strenuously endeavour to obtain prudence; for it is as it were the sensitive vigor of the practical intellect which we contain. And as through the former we are not deceived in sensible perceptions, so through the latter we avoid false reasoning in practical affairs.

We shall venerate Divinity in a proper manner, if we render the intellect that is in us pure from all vice, as from a certain stain.

A temple, indeed, should be adorned with gifts, but the soul with disciplines.

As the lesser mysteries are to be delivered before the greater, thus also discipline must precede philosophy.

The fruits of the earth, indeed, are annually imparted, but the fruits of philosophy at every part of the year.

As land is especially to be attended to by him who wishes to obtain from it the most excellent fruit, thus also the greatest attention should be paid to the soul, in order that it may produce fruit worthy of its nature.

ADDITIONAL NOTES

ADDITIONAL NOTES

P. 37. BetrerR worth saving than ten thousand corporeal eyes.

Iamblichus here alludes to what Plato says in the seventh book of his Republic, respecting the mathematical disciplines. For he there says, ‘“‘that the soul through these disciplines has an organ purified and enlightened, which is blinded and buried by studies of another kind, an organ better worth saving than ten thousand eyes, since truth becomes visible through this alone.”

P. 43. That in which the Sirens subsist.

“The divine Plato, (says Proclus in his MS. Scholia on the Cratylus,) knew that there are three kinds of Sirens; the celestial, which is under the government of Jupiter; that which produces generation, and is under the government of Neptune; and that which 1s cathartic, and is under the government of Pluto. It is common to all these to incline all things through an harmonic motion to their ruling Gods. Hence, when the soul is in the heavens, the Sirens are desirous of uniting it to the divine life which flourishes there. But it is proper that souls living in generation should sail beyond them, like the Homeric Ulysses, that they may not be allured by generation, of which the sea is an image. And when souls are in Hades, the Sirens are desirous of uniting them through intellectual conceptions to Pluto. So that Plato knew that in the 203p. 204 kingdom of Hades there are Gods, demons, and souls, who dance as it were round Pluto, allured by the Sirens that dwell there.”” See more concerning the Sirens in my translation of Proclus on the Theology of Plato, Book the 6th.

P. 44. That it 1s requisite to put the shoe on the right foot first.

This audition is taken from what forms the 12th Symbol in the Protreptics of Iamblichus, and is as follows: “When stretching forth your feet to have your sandals put on, first extend your right foot; but when about to use a foot bath, first extend your left foot.” ‘This Symbol, (says lamblichus,) exhorts to practical prudence, admonishing us to place worthy actions about us as right-handed; but entirely to lay aside and throw away such as are base, as being lefthanded.”

P. 44. That it 1s not proper to walk in the public ways.

This is the 5th Symbol in the Protreptics of Iamblichus, but is there differently expressed: for it is, “Declining from the public ways, walk in unfrequented paths.” On which Iamblichus observes: “TI think that this Symbol also contributes to the same thing as the preceding, [which is, “Disbelieve nothing wonderful concerning the Gods, nor concerning divine dogmas ”’]. For this exhorts us to abandon a popular and merely human life; but thinks fit that we should pursue a separate and divine life. It also signifies nee it is necessary to look above common opinions; but very much to esteem such as are private and arcane; and that we should despise merely human delight; but ardently pursue that felicitous mode of conduct whichp. 205 adheres to the divine will. It likewise exhorts us to dismiss human manners as popular, and to exchange for these the religious cultivation of the Gods, as transcending a popular life.

P. 44. Do not assist a man in laying a burden down.