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Iamblichus' Life Of Pythagoras, Or Pythagoric Life

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IAMBLICHUS’ LIFE OF PYTHAGORAS, OR PYTHAGORIC LIFE.

IAMBLICHUS’ LIFE OF PYTHAGORAS, OR PYTHAGORIC LIFE.

ACCOMPANIED BY FRAGMENTS OF THE ETHICAL WRITINGS OF CERTAIN PYTHAGOREANS IN THE DORIC DIALECT; AND A Collection of Pythagoric Sentences FROM STOBÆUS AND OTHERS, WHICH ARE OMITTED BY GALE IN HIS OPUSCULA MYTHOLOGICA, AND HAVE NOT BEEN NOTICED BY ANY EDITOR. TRANSLATED FROM THE GREEK. BY THOMAS TAYLOR. Approach ye genuine philosophic few, The Pythagoric Life belongs to you: But far, far off ye vulgar herd profane; For Wisdom’s voice is heard by you in vain: And you, Mind’s lowest link, and darksom

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INTRODUCTION.

INTRODUCTION.

When it is considered that Pythagoras was the father of philosophy, authentic memoirs of his life cannot fail to be uncommonly interesting to every lover of wisdom, and particularly to those who reverence the doctrines of Plato, the most genuine and the best of all his disciples. And that the following memoirs of Pythagoras by Iamblichus are authentic, is acknowledged by all the critics, as they are for the most part obviously derived from sources of very high antiquity; and where the sources ar

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CHAP. I.

CHAP. I.

Since 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 receives 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 sur

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CHAP. II.

CHAP. II.

It is said, therefore, that Ancæus 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 Ancæus, 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

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CHAP. III.

CHAP. III.

Pythagoras, therefore, having been benefited by Thales in other respects, and especially having learned from him to be sparing of his time; for the sake of this he entirely abstained from wine and animal food, and still prior to these from voracity, and confined himself to such nutriment as was slender and easy of digestion. In consequence of this, his sleep was short, his soul vigilant and pure, and his body confirmed in a state of perfect and invariable health. In possession of such advantages

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CHAP. IV.

CHAP. IV.

But here, while he frequented all the Egyptian temples with the greatest diligence and with accurate investigation, he was both admired and loved by the priests and prophets with whom he associated. And having learnt with the greatest solicitude every particular, he did not neglect to hear of any transaction that was celebrated in his own time, or of any man famous for his wisdom, or any mystery in whatever manner it might be performed; nor did he omit to visit any place in which he thought some

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CHAP. V.

CHAP. V.

On his return to Samos, however, being known by some of the more aged inhabitants, he was not less admired than before. For he appeared to them to be more beautiful and wise, and to possess a divine gracefulness in a more eminent degree. Hence, he was publicly called upon by his country to benefit all men, by imparting to them what he knew. Nor was he averse to this request, but endeavoured to introduce the symbolical mode of teaching, in a way perfectly similar to the documents by which he had

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CHAP. VI.

CHAP. VI.

And these indeed were such as philosophized. But the greatest part of his disciples consisted of auditors whom they call Acusmatici , who on his first arrival in Italy, according to Nicomachus, being captivated by one popular oration alone, exceeded two thousand in number. These, with their wives and children, being collected into one very large and common auditory, called Homacoïon, and which for its magnitude resembled a city, founded a place which was universally called Magna Græcia. This gre

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CHAP. VII.

CHAP. VII.

It remains therefore after this, that we should relate how he travelled, what places he first visited, what discourses he made, on what subjects, and to whom they were addressed; for thus we shall easily apprehend the nature of his association with the men of that time. It is said then, that as soon as he came to Italy and Sicily, which cities he understood had oppressed each other with slavery, partly at some distant period of past time, and partly at a recent period, he inspired the inhabitant

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CHAP. VIII.

CHAP. VIII.

At that time also, when he was journeying from Sybaris to Crotona, he met near the shore with some fishermen, who were then drawing their nets heavily laden with fishes from the deep, and told them he knew the exact number of the fish they had caught. But the fishermen promising they would perform whatever he should order them to do, if the event corresponded with his prediction, he ordered them, after they had accurately numbered the fish, to return them alive to the sea: and what is yet more w

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CHAP. IX.

CHAP. IX.

And this indeed is what he said to the young men in the Gymnasium. But when they had told their parents what they had heard, a thousand men having called Pythagoras into the senate-house, and praised him for what he had said to their sons, desired him, if he had any thing advantageous to say to the Crotonians, to unfold it to those who were the leaders of the administration. He was also the first that advised them to build a temple to the Muses, in order that they might preserve the existing con

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CHAP. X.

CHAP. X.

Pythagoras, therefore, complying with their wish, is said to have given the boys the following advice: That they should neither revile any one, nor take vengeance on those that reviled. He likewise exhorted them to pay diligent attention to learning, which derives its appellation from their age. He added, that it was easy for a modest youth to preserve probity through the whole of life; but that it was difficult for one to accomplish this, who was not naturally well disposed at that age; or rath

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CHAP. XI.

CHAP. XI.

But to the women he is said to have discoursed concerning sacrifices as follows: In the first place indeed, as they would wish that another person who intended to pray for them, should be worthy and good, because the Gods attend to such as these; thus also it is requisite that they should in the highest degree esteem equity and modesty, in order that the Gods may be readily disposed to hear their prayers. In the next place, they should offer to the Gods such things as they have produced with the

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CHAP. XII.

CHAP. XII.

It is also said, that Pythagoras was the first who called himself a philosopher; this not being a new name, but previously instructing us in a useful manner in a thing appropriate to the name. For he said that the entrance of men into the present life, resembled the progression of a crowd to some public spectacle. For there men of every description assemble with different views; one hastening to sell his wares for the sake of money and gain; but another that he may acquire renown by exhibiting t

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CHAP. XIII.

CHAP. XIII.

Moreover, if we may believe in so many ancient and credible historians as have written concerning him, the words of Pythagoras contained something of a recalling and admonitory nature, which extended as far as to irrational animals; by which it may be inferred that learning predominates in those endued with intellect, since it tames even wild beasts, and those which are considered to be deprived of reason. For it is said that Pythagoras detained the Daunian bear which had most severely injured t

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CHAP. XIV.

CHAP. XIV.

With him likewise the best principle originated of a guardian attention to the concerns of men, and which ought to be pre-assumed by those who intend to learn the truth about other things. For he reminded many of his familiars, by most clear and evident indications, of the former life which their soul lived, before it was bound to this body, and demonstrated by indubitable arguments, that he had been Euphorbus the son of Panthus, who conquered Patroclus. And he especially praised the following f

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CHAP. XV.

CHAP. XV.

Conceiving, however, that the first attention which should be paid to men, is that which takes place through the senses; as when some one perceives beautiful figures and forms, or hears beautiful rythms and melodies, he established that to be the first erudition which subsists through music, and also through certain melodies and rythms, from which the remedies of human manners and passions are obtained, together with those harmonies of the powers of the soul which it possessed from the first. He

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CHAP. XVI.

CHAP. XVI.

This adaptation therefore of souls was procured by him through music. But another purification of the dianoetic part, [18] and at the same time of the whole soul, through all-various studies, was effected by him as follows: He conceived generally that labor should be employed about disciplines and studies, and ordained like a legislator, trials of the most various nature, punishments, and restraints by fire and sword, for innate intemperance, and an inexhaustible avidity of possessing; which he

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CHAP. XVII.

CHAP. XVII.

As he therefore thus prepared his disciples for erudition, he did not immediately receive into the number of his associates those who came to him for that purpose, till he had made trial of, and judiciously examined them. Hence in the first place he inquired after what manner they associated with their parents, and the rest of their relatives. In the next place he surveyed their unseasonable laughter, their silence, and their speaking when it was not proper; and farther still, what their desires

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CHAP. XVIII.

CHAP. XVIII.

After this we must narrate how, when he had admitted certain persons to be his disciples, he distributed them into different classes according to their respective merits. For it was not fit that all of them should equally participate of the same things, as they were naturally dissimilar; nor was it indeed right that some should participate of all the most honorable auditions, but others of none, or should not at all partake of them. For this would be uncommunicative and unjust. While therefore h

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CHAP. XIX.

CHAP. XIX.

Universally, however, it deserves to be known, that Pythagoras discovered many paths of erudition, and that he delivered an appropriate portion of wisdom conformable to the proper nature and power of each; of which the following is the greatest argument. When Abaris, the Scythian, came from the Hyperboreans, unskilled and uninitiated in the Grecian learning, and was then of an advanced age, Pythagoras did not introduce him to erudition through various theorems, but instead of silence, auscultati

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CHAP. XX.

CHAP. XX.

We shall however exhibit a few specimens, and those the most celebrated, of the Pythagoric discipline, and also the monuments of the studies in which those men engaged. In the first place, therefore, Pythagoras in making trial [of the aptitude of those that came to him] considered whether they could echemuthein , i. e. whether they were able to refrain from speaking (for this was the word which he used), and surveyed whether they could conceal in silence and preserve what they had learnt and hea

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CHAP. XXI.

CHAP. XXI.

After an association of this kind, they turned their attention to the health of the body. Most of them, however, used unction and the course; but a less number employed themselves in wrestling in gardens and groves; others in leaping with leaden weights in their hands, or in pantomime gesticulations, with a view to the strength of this body, studiously selecting for this purpose opposite exercises. Their dinner consisted of bread and honey or the honey-comb; but they did not drink wine during th

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CHAP. XXII.

CHAP. XXII.

Another mode also of erudition is transmitted to us, which was effected through Pythagoric precepts, and sentences which extended to human life and human opinions; a few of which out of many I shall narrate. One of these therefore contains an exhortation to remove contention and strife from true friendship, and especially from all friendship, if possible. But if this is not possible, at least to expel it from paternal friendship, and universally from that which subsists with elders and benefacto

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CHAP. XXIII.

CHAP. XXIII.

The mode however of teaching through symbols, was considered by Pythagoras as most necessary. For this form of erudition was cultivated by nearly all the Greeks, as being most ancient. But it was transcendently honored by the Egyptians, and adopted by them in the most diversified manner. Conformably to this, therefore, it will be found, that great attention was paid to it by Pythagoras, if any one clearly unfolds the significations and arcane conceptions of the Pythagoric symbols, and thus devel

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CHAP. XXIV.

CHAP. XXIV.

Since, however, nutriment greatly contributes to the best discipline, when it is properly used, and in an orderly manner, let us consider what Pythagoras also instituted as a law about this. Universally, therefore, he rejected all such food as is flatulent, and the cause of perturbation, but he approved of the nutriment contrary to this, and ordered it to be used, viz. such food as composes and compresses the habit of the body. Hence, likewise, he thought that millet was a plant adapted to nutri

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CHAP. XXV.

CHAP. XXV.

Pythagoras was likewise of opinion that music contributed greatly to health, if it was used in an appropriate manner. For he was accustomed to employ a purification of this kind, but not in a careless way. And he called the medicine which is obtained through music by the name of purification. But he employed such a melody as this about the vernal season. For he placed in the middle a certain person who played on the lyre, and seated in a circle round him those who were able to sing. And thus, wh

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CHAP. XXVI.

CHAP. XXVI.

Since, however, we are narrating the wisdom employed by Pythagoras in instructing his disciples, it will not be unappropriate to relate that which is proximate in a following order to this, viz. how he invented the harmonic science, and harmonic ratios. But for this purpose we must begin a little higher. Intently considering once, and reasoning with himself, whether it would be possible to devise a certain instrumental assistance to the hearing, which should be firm and unerring, such as the sig

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CHAP. XXVII.

CHAP. XXVII.

Many also of the political actions of his followers are [deservedly] praised. For it is reported that the Crotonians being once impelled to make sumptuous funerals and interments, some one of them said to the people, that he had heard Pythagoras when he was discoursing about divine natures observe, that the Olympian Gods attended to the dispositions of those that sacrificed, and not to the multitude of the sacrifices; but that, on the contrary, the terrestrial Gods, as being allotted the governm

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CHAP. XXVIII.

CHAP. XXVIII.

That which follows after this, we shall no longer discuss generally, but direct our attention particularly to the works resulting from the virtues of Pythagoras. And we shall begin in the first place from the Gods, as it is usual to do, and endeavour to exhibit his piety, and the admirable works which he performed. Let this, therefore, be one specimen of his piety, which also we have before mentioned, that he knew what his soul was, and whence it came into the body, and also its former lives, an

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CHAP. XXIX.

CHAP. XXIX.

Of his wisdom, however, the commentaries written by the Pythagoreans afford, in short, the greatest indication; for they adhere to truth in every thing, and are more concise than all other compositions, so that they savour of the ancient elegance of style, and the conclusions are exquisitely deduced with divine science. They are also replete with the most condensed conceptions, and are in other respects various and diversified both in the form and the matter. At one and the same time likewise, t

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CHAP. XXX.

CHAP. XXX.

With respect to justice, however, we shall learn in the best manner, how he cultivated and delivered it to mankind, if we survey it from its first principle, and from what first causes it germinates, and also direct our attention to the first cause of injustice. For thus we shall discover how he avoided the latter, and what methods he adopted in order that the former might be properly ingenerated in the soul. The principle of justice therefore, is the common and the equal, through which, in a wa

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CHAP. XXXI.

CHAP. XXXI.

It follows, in the next place, that we should speak of temperance, and show how it was cultivated by Pythagoras, and how he delivered it to his associates. We have already therefore narrated the common precepts concerning it, in which it is said that every thing incommensurate should be cut off with fire and sword. The abstinence also from animal food, is a precept of the same species; and likewise from certain foods calculated to produce intemperance, and impeding the vigilance and genuine ener

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CHAP. XXXII.

CHAP. XXXII.

With respect to fortitude, however, many of the particulars which have been already related, appropriately pertain to it; such as the admirable deeds of Timycha, and of those Pythagoreans who chose to die rather than transgress the decisions of Pythagoras concerning beans, and other things conformable to such-like pursuits. Such also are the deeds which Pythagoras himself generously accomplished, when he travelled everywhere alone, and underwent immense labors and dangers, choosing to leave his

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CHAP. XXXIII.

CHAP. XXXIII.

With respect to the amity, however, which subsists in all things towards all, Pythagoras delivered it in the clearest manner. And, the amity of the Gods indeed towards men, he unfolded through piety and scientific cultivation; but that of dogmas towards each other, and universally of the soul towards the body, and of the rational towards the species of the irrational part, through philosophy, and the theory pertaining to it. With respect to the amity of men also towards each other; that of citiz

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CHAP. XXXIV.

CHAP. XXXIV.

Since, however, we have thus generally, and with arrangement, discussed what pertains to Pythagoras and the Pythagoreans; let us after this narrate such scattered particulars relative to this subject, as do not fall under the above-mentioned order. It is said, therefore, that each of the Greeks who joined himself to this community of the Pythagoreans, was ordered to use his native language. For they did not approve of the use of a foreign tongue. Foreigners also united themselves to the Pythagor

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CHAP. XXXV.

CHAP. XXXV.

There were, however, certain persons who were hostile to these men, and rose against them. That stratagems therefore were employed to destroy them, during the absence of Pythagoras, is universally acknowledged; but those that have written on this subject, differ in their account of the journey which he then undertook. For some say that he went to Pherecydes the Syrian, but others to Metapontum. Many causes, however, of the stratagems are enumerated. And one of them, which is said to have origina

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CHAP. XXXVI.

CHAP. XXXVI.

The successor, however, of Pythagoras, is acknowledged by all men to have been Aristæus, the son of Damophon the Crotonian, who existing at the same time as Pythagoras, was seven ages prior to Plato. Aristæus likewise, was not only thought worthy to succeed Pythagoras in his school, but also to educate his children, and marry his wife Theano, because he was eminently skilled in the Pythagoric dogmas. For Pythagoras himself is said to have taught in his school, forty years wanting one, and to hav

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FROM HIPPODAMUS, THE THURIAN, IN HIS TREATISE ON FELICITY.

FROM HIPPODAMUS, THE THURIAN, IN HIS TREATISE ON FELICITY.

Of animals, some are the recipients of felicity, but others are incapable of receiving it. And those animals, indeed, are receptive of it that have reason. For felicity cannot subsist without virtue; and virtue is first ingenerated in that which possesses reason. But those animals are incapable of receiving felicity, that are destitute of reason. For neither can that which is deprived of sight, receive the work or the virtue of sight; nor can that which is destitute of reason, be the recipient o

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FROM EURYPHAMUS, IN HIS TREATISE CONCERNING HUMAN LIFE.

FROM EURYPHAMUS, IN HIS TREATISE CONCERNING HUMAN LIFE.

The perfect life of man falls short indeed of the life of God, because it is not self-perfect, but surpasses that of irrational animals, because it participates of virtue and felicity. For neither is God in want of external causes; since being naturally good and happy, he is perfect from himself; nor any irrational animal. For brutes being destitute of reason, they are also destitute of the sciences pertaining to actions. But the nature of man partly consists of his own proper deliberate choice,

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FROM HIPPARCHUS, IN HIS TREATISE ON TRANQUILLITY.

FROM HIPPARCHUS, IN HIS TREATISE ON TRANQUILLITY.

Since men live but for a very short period, if their life is compared with the whole of time, they will make a most beautiful journey as it were, if they pass through life with tranquillity. This however they will possess in the most eminent degree, if they accurately and scientifically know themselves, viz. if they know that they are mortal and of a fleshly nature, and that they have a body which is corruptible and can be easily injured, and which is exposed to every thing most grievous and sev

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FROM ARCHYTAS, IN HIS TREATISE CONCERNING THE GOOD AND HAPPY MAN.

FROM ARCHYTAS, IN HIS TREATISE CONCERNING THE GOOD AND HAPPY MAN.

In the first place, it is requisite to know this, that the good man is not immediately happy from necessity; but that this is the case with the man who is both happy and good. For the happy man obtains both praise and the predication of blessedness; but the good man far as he is good obtains praise alone. The praise also arises from virtue; but the predication of blessedness from good fortune. And the worthy man, indeed, becomes such from the goods which he possesses; but the happy man is someti

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FROM THEAGES, IN HIS TREATISE ON THE VIRTUES.

FROM THEAGES, IN HIS TREATISE ON THE VIRTUES.

The order of the soul subsists in such a way, that one part of it is the reasoning power, another is anger, and another is desire. And the reasoning power, indeed, has dominion over knowledge; anger over impetus; and desire intrepidly rules over the appetitions of the soul. When therefore these three parts pass into one, and exhibit one appropriate composition, then virtue and concord are produced in the soul. But when they are divulsed from each other by sedition, then vice and discord are prod

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FROM METOPUS, IN HIS TREATISE CONCERNING VIRTUE.

FROM METOPUS, IN HIS TREATISE CONCERNING VIRTUE.

The virtue of man is the perfection of the nature of man. For every being becomes perfect, and arrives at the summit of excellence according to the proper nature of its virtue. Thus the virtue of a horse, is that which leads the nature of a horse to its summit. And the same reasoning is applicable to the several parts of a thing. Thus the virtue of the eyes is acuteness of vision: and this in the nature of the eyes is the summit. The virtue of the ears also, is acuteness of hearing: and this is

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FROM CLINIAS.

FROM CLINIAS.

Every virtue is perfected, as was shown by us in the beginning, from reason, deliberate choice, and power. Each of these, however, is not by itself a part of virtue, but the cause of it. Such therefore, as have the intellective and gnostic part of virtue , [67] are denominated skilful and intelligent; but such as have the ethical and pre-elective part of it, are denominated useful and equitable. [68] Since however, man is naturally adapted to act unjustly from exciting causes; and these are thre

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FROM THEAGES, IN HIS TREATISE ON THE VIRTUES.

FROM THEAGES, IN HIS TREATISE ON THE VIRTUES.

The principles of all virtue are three; knowledge, power, and deliberate choice. And knowledge indeed, is that by which we contemplate and form a judgment of things; power is as it were a certain strength of the nature [69] from which we derive our subsistence, and is that which gives stability to our actions; and deliberate choice is as it were certain hands of the soul by which we are impelled to, and lay hold on the objects of our choice. The order of the soul also subsists as follows: One pa

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FROM THE TREATISE OF ARCHYTAS ON ETHICAL ERUDITION.

FROM THE TREATISE OF ARCHYTAS ON ETHICAL ERUDITION.

I say that virtue will be found sufficient to the avoidance of infelicity, and vice to the non-attainment of felicity, if we judiciously consider the habits [by which these are produced]. For it is necessary that the bad man should always be miserable; whether he is in affluence, for he employs it badly; or whether he is in penury; just as the blind man, whether he has light, and the most splendid visible object before him, or whether he is in the dark [is always necessarily without sight]. But

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FROM ARCHYTAS, IN HIS TREATISE ON THE GOOD AND HAPPY MAN.

FROM ARCHYTAS, IN HIS TREATISE ON THE GOOD AND HAPPY MAN.

I say then that the good man is one who uses in a beautiful manner great things and opportunities. He likewise is able to bear well both prosperity and adversity. In beautiful and honorable circumstances also, he becomes worthy of the condition in which he is placed; and when his fortune is changed, receives it in a proper manner. In short, on all occasions, he contends well from contingencies that may arise. Nor does he only thus prepare himself [for whatever may happen], but likewise those who

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FROM CRITO, IN HIS TREATISE ON PRUDENCE AND PROSPERITY.

FROM CRITO, IN HIS TREATISE ON PRUDENCE AND PROSPERITY.

Prudence and prosperity subsist, with reference to each other, as follows: Prudence indeed is effable and possesses reason; for it is something orderly and definite. But prosperity is ineffable and irrational; for it is something disorderly and indefinite. And prudence, indeed, is prior, but prosperity is posterior in beginning and in power. For the former is naturally adapted to govern and define; but the latter to be governed and defined. Moreover, both prudence and prosperity receive co-adapt

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FROM ARCHYTAS, IN HIS TREATISE ON THE GOOD AND HAPPY MAN.

FROM ARCHYTAS, IN HIS TREATISE ON THE GOOD AND HAPPY MAN.

The prudent [i. e. the wise] man will especially become so as follows: In the first place, being naturally sagacious, possessing a good memory, and being a lover of labor, he should exercise his dianoetic power immediately from his youth in reasonings and disciplines, and in accurate theories, and adhere to genuine philosophy. But after this he should acquire knowledge and experience in what pertains to the Gods, the laws, and human lives. For there are two things from which the disposition of p

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FROM ARCHYTAS, IN HIS TREATISE ON DISCIPLINES.

FROM ARCHYTAS, IN HIS TREATISE ON DISCIPLINES.

It is necessary that you should become scientific, either by learning from another person, or by discovering yourself the things of which you have a scientific knowledge. If, therefore, you learn from another person, that which you learn is foreign; but what you discover yourself is through yourself, and is your own. Moreover, if you investigate, discovery will be easy, and soon obtained; but if you do not know how to investigate, discovery will be to you impossible. And [right] reasoning indeed

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FROM POLUS, IN HIS TREATISE ON JUSTICE.

FROM POLUS, IN HIS TREATISE ON JUSTICE.

It appears to me that the justice which subsists among men, may be called the mother and the nurse of the other virtues. For without this a man can neither be temperate, nor brave, nor prudent. For it is the harmony and peace, in conjunction with elegance, of the whole soul. The strength however of this virtue will become more manifest, if we direct our attention to the other habits. For they have a partial utility, and which is referred to one thing; but this is referred to whole systems, and t

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PYTHAGORIC ETHICAL SENTENCES FROM STOBÆUS, Which are omitted in the Opuscula Mythologica, &c. of Gale.

PYTHAGORIC ETHICAL SENTENCES FROM STOBÆUS, Which are omitted in the Opuscula Mythologica, &c. of Gale.

Do not even think of doing what ought not to be done. Choose rather to be strong in soul than in body. Be persuaded that things of a laborious nature contribute more than pleasures to virtue. Every passion of the soul is most hostile to its salvation. It is difficult to walk at one and the same time in many paths of life. [77] Pythagoras said, it is requisite to choose the most excellent life; for custom will make it pleasant. Wealth is an infirm anchor, glory is still more infirm; and in a simi

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SELECT SENTENCES OF SEXTUS THE PYTHAGOREAN.

SELECT SENTENCES OF SEXTUS THE PYTHAGOREAN.

To neglect things of the smallest consequence, is not the least thing in human life. The wise man, and the despiser of wealth, resembles God. Do not investigate the name of God, because you will not find it. For every thing which is called by a name, receives its appellation from that which is more worthy than itself, [90] so that it is one person that calls, and another that hears. Who is it, therefore, that has given a name to God? God, however, is not a name to God, but an indication of what

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PYTHAGORIC SENTENCES, FROM THE PROTREPTICS OF IAMBLICHUS.[96]

PYTHAGORIC SENTENCES, FROM THE PROTREPTICS OF IAMBLICHUS.[96]

As we live through soul, it must be said that by the virtue of this we live well; just as because we see through the eyes, we see well through the virtue of these. It must not be thought that gold can be injured by rust, or virtue by baseness. We should betake ourselves to virtue as to an inviolable temple, in order that we may not be exposed to any ignoble insolence of soul with respect to our communion with, and continuance in life. We should confide in Virtue as in a chaste wife; but trust to

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ADDITIONAL NOTES.

ADDITIONAL NOTES.

P. 50. Better 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. 58. That in which the Sirens subsist. “The divine Plato, (

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