,,iamblichus'                           
,,life ,,of ,,pythagoras1               
,,or                                    
,,pythagoric ,,life4                    
,,accompanied ,,by                      
,,fragments ,,of ,,the ,,ethical        
,,writings               ,,of ,,certain 
,,pythagoreans ,,in ,,the ,,doric       
,,dialect2                              
,,and ,a                    ,collection 
of ,pythagoric ,sentences               
,,from ,,stob,,us ,,and ,,others1       
,,which ,,are ,,omitted ,,by ,,gale ,,in
 ,,his                                  
,,opuscula ,,mythologica1               
,,and ,,have ,,not ,,been ,,noticed ,,by
 ,,any ,,editor4                        
,,translated ,,from ,,the ,,greek4      
,,by ,,thomas ,,taylor4        ,approach
 ye genuine philosophic few1    ,the    
,pythagoric ,life belongs to you3       
,but far1 far off ye vulgar herd        
profane2    ,for ,wisdom's voice is     
heard by you in vain3    ,and you1      
,mind's lowest link1 and darksome end1  

,good ,rulers1 ,customs1 ,laws1 alone   
can mend4        ,illustration3         
,,iamblicvs ,,ph4 ,,pythagoric          
,illustration3                          
,,london3                               
,,printed ,,by ,a4 ,j4 ,,valpy1         
,,tooke',s ,,court1 ,,chancery ,,lane2  
,,and ,,sold ,,by ,,the ,,author1       
#i1 ,,manor ,,place1 ,,walworth4        
#ahah4                                  
,,contents        ,the ,life1 c4        
,chap4 ,i                               
#a        ,chap4 ,,ii                   
#b        ,chap4 ,,iii                  
#i        ,chap4 ,,iv                   
#ab        ,chap4 ,v                    
#ac        ,chap4 ,,vi                  
#ah        ,chap4 ,,vii                 
#ba        ,chap4 ,,viii                
#bc        ,chap4 ,,ix                  
#bh        ,chap4 ,x                    
#cb        ,chap4 ,,xi                  
#cd        ,chap4 ,,xii                 
#ch        ,chap4 ,,xiii                
#dj        ,chap4 ,,xiv                 

#da        ,chap4 ,,xv                  
#dc        ,chap4 ,,xvi                 
#dh        ,chap4 ,,xvii                
#ej        ,chap4 ,,xviii               
#ef        ,chap4 ,,xix                 
#ff        ,chap4 ,,xx                  
#fi        ,chap4 ,,xxi                 
#ga        ,chap4 ,,xxii                
#gc        ,chap4 ,,xxiii               
#ge        ,chap4 ,,xxiv                
#gg        ,chap4 ,,xxv                 
#hj        ,chap4 ,,xxvi                
#hc        ,chap4 ,,xxvii               
#hi        ,chap4 ,,xxviii              
#ig        ,chap4 ,,xxix                
#aad        ,chap4 ,,xxx                
#abb        ,chap4 ,,xxxi               
#ace        ,chap4 ,,xxxii              
#aea        ,chap4 ,,xxxiii             
#afb        ,chap4 ,,xxxiv              
#agj        ,chap4 ,,xxxv               
#agf        ,chap4 ,,xxxvi              
#ahh    ,fragments of the ,ethical      
,writings of ,certain ,pythagoreans     
#aic        ,from ,hippodamus1 the      

,thurian1 in his ,treatise on ,felicity 
#aie        ,from ,euryphamus1 in his   
,treatise ,concerning ,human ,life      
#bjb        ,from ,hipparchus1 in his   
,treatise ,on ,tranquillity             
#bjg        ,from ,archytas1 in his     
,treatise ,concerning the ,good and     
,happy            ,man                  
#bab        ,from ,theages1 in his      
,treatise ,on the ,virtues              
#bbb        ,from ,metopus1 in his      
,treatise ,concerning ,virtue           
#bbg        ,from ,clinias              
#bca        ,from ,theages1 in his      
,treatise ,on the ,virtues              
#bcc        ,from the ,treatise of      
,archytas ,on ,ethical ,erudition       
#bdb        ,from ,archytas1 in his     
,treatise ,on the ,good and ,happy ,man 
#bdd        ,from ,crito1 in his        
,treatise ,on ,prudence and ,prosperity 
#bde        ,from ,archytas1 in his     
,treatise ,on the ,good and ,happy ,man 
#bej        ,from ,archytas1 in his     
,treatise ,on ,disciplines              

#beb        ,from ,polus1 in his        
,treatise ,on ,justice                  
#bed        ,pythagoric ,ethical        
,sentences from ,stobus1 which are      
omitted            in the ,opuscula     
,mythologica1 c4 of ,gale               
#bei        ,select ,sentences of       
,sextus the ,pythagorean                
#bfh        ,pythagoric ,sentences1 from
 the ,protreptics of ,iamblichus        
#bgh    ,additional ,notes              
#bha                                    
,,introduction4      ,when it is        
considered that ,pythagoras was the     
father of philosophy1  authentic memoirs
 of his life cannot fail to be          
uncommonly interesting  to every lover  
of wisdom1 and particularly to those who
 reverence the  doctrines of ,plato1 the
 most genuine and the best of all his   
disciples4  ,and that the following     
memoirs of ,pythagoras by ,iamblichus   
are  authentic1 is acknowledged by all  
the critics1 as they are for the most   
part obviously derived from sources of  

very high antiquity2 and where  the     
sources are unknown1 there is every     
reason to believe1 from the  great worth
 and respectability of the biographer1  
that the information  is perfectly      
accurate and true4    ,of the           
biographer1 indeed1 ,iamblichus1 it is  
well known to every tyro in  ,platonism 
that he was dignified by all the        
,platonists that succeeded him  with the
 epithet of divine2 and after the       
encomium passed on him by  the acute    
,emperor ,julian1 8that he was posterior
 indeed in time1 but  not in genius1 to 
,plato10#a all further praise of him    
would be as  unnecessary1 as the        
defamation of him by certain modern     
critics is  contemptible and idle4 ,for 
these homonculi looking solely to his   
deficiency in point of style1 and not to
 the magnitude of his intellect1        
perceive only his little blemishes1 but 
have not even a glimpse of his          
surpassing excellence4 ,they minutely   
notice the motes that are scattered  in 

the sunbeams of his genius1 but they    
feel not its invigorating  warmth1 they 
see not its dazzling radiance4    ,of   
this very extraordinary man there is a  
life extant by ,eunapius1 the  substance
 of which ,i have given in my ,history  
of the ,restoration of the  ,platonic   
,theology1 and to which ,i refer the    
,english reader4 ,at present ,i  shall  
only select from that work the following
 biographical particulars  respecting   
our ,iamblichus3 ,he was descended of a 
family equally  illustrious1 fortunate1 
and rich4 ,his country was ,chalcis1 a  
city of  ,syria1 which was called ,cle4 
,he associated with ,anatolius who was  
the  second to ,porphyry1 but he far    
excelled him in his attainments1 and    
ascended to the very summit of          
philosophy4 ,but after he had been for  
some time connected with ,anatolius1 and
 most probably found him  insufficient  
to satisfy the vast desires of his soul1
 he applied himself  to ,porphyry1 to   
whom 7says ,eunapius7 he was in nothing 

inferior1 except  in the structure and  
power of composition4 ,for his writings 
were not so  elegant and graceful as    
those of ,porphyry3 they were neither   
agreeable1  nor perspicuous2 nor free   
from impurity of diction4 ,and though   
they were  not entirely involved in     
obscurity1 and perfectly faulty2 yet as 
,plato  formerly said of ,xenocrates1 he
 did not sacrifice to the ,mercurial    
,graces4 ,hence he is far from detaining
 the reader with delight1 who  merely   
regards his diction2 but will rather    
avert and dull his  attention1 and      
frustrate his expectation4 ,however1    
though the surface of  his conceptions  
is not covered with the flowers of      
elocution1 yet the  depth of them is    
admirable1 and his genius is truly      
sublime4 ,and  admitting his style to   
abound in general with those defects1   
which have  been noticed by the critics1
 yet it appears to me that the decision 
of  the anonymous ,greek writer         
respecting his ,answer to the ,epistle  

of  ,porphyry1#b is more or less        
applicable to all his other works4 ,for 
he  says1 #8that his diction in that    
,answer is concise and definite1 and    
that  his conceptions are full of       
efficacy1 are elegant1 and divine4'#c   
,iamblichus shared in an eminent degree 
the favor of divinity1 on account  of   
his cultivation of justice2 and obtained
 a numerous multitude of  associates and
 disciples1 who came from all parts of  
the world1 for the  purpose of          
participating the streams of wisdom1    
which so plentifully  flowed from the   
sacred fountain of his wonderful mind4  
,among these was  ,sopater the          
,syrian1#d who was most skilful both in 
speaking and  writing2 ,eustathius the  
,cappadocian2 and of the ,greeks1       
,theodorus and  ,euphrasius4 ,all these 
were excellent for their virtues and    
attainments1  as well as many other of  
his disciples1 who were not much        
inferior to  the former in eloquence2 so
 that it seems wonderful how ,iamblichus

 could  attend to all of them1 with such
 gentleness of manners and benignity of 
disposition as he continually displayed4
    ,he performed some few particulars  
relative to the veneration of divinity  
by himself1 without his associates and  
disciples2 but was inseparable  from his
 familiars in most of his operations4   
,he imitated in his diet  the frugal    
simplicity of the most ancient times2   
and during his repast1  exhilarated     
those who were present by his behaviour1
 and filled them as  with nectar by the 
sweetness of his discourse4    ,a       
celebrated philosopher named ,alypius1  
who was deeply skilled in  dialectic1   
was contemporary with ,iamblichus1 but  
was of such a  diminutive stature1 that 
he exhibited the appearance of a pigmy4 
,however1 his great abilities amply     
compensated for this trifling defect4   
,for his body might be said to be       
consumed into soul2 just as the great   
,plato says1 that divine bodies1 unlike 
those that are mortal1 are  situated in 

souls4 ,thus also it might be asserted  
of ,alypius1 that he  had migrated into 
soul1 and that he was contained and     
governed by a  nature superior to man4  
,this ,alypius had many followers1 but  
his mode of  philosophizing was confined
 to private conference and disputation1 
without committing any of his dogmas to 
writing4 ,hence his disciples  gladly   
applied themselves to ,iamblichus1      
desirous to draw abundantly  from the   
exuberant streams of his inexhaustible  
mind4 ,the fame therefore  of each      
continually increasing1 they once       
accidentally met like two  refulgent    
stars1 and were surrounded by so great a
 crowd of auditors1  that it resembled  
some mighty musum4 ,while ,iamblichus on
 this occasion  waited rather to be     
interrogated1 than to propose a question
 himself1  ,alypius1 contrary to the    
expectation of every one1 relinquishing 
philosophical discussions1 and seeing   
himself surrounded with a theatre  of   
men1 turned to ,iamblichus1 and said to 

him3 8,tell me1 ,o philosopher1  is     
either the rich man unjust1 or the heir 
of the unjust man8 ,for in  this case   
there is no medium40 ,but ,iamblichus   
hating the acuteness of  the question1  
replied3 8,o most wonderful of all men1 
this manner of  considering1 whether    
some one excels in externals1 is foreign
 from our  method of philosophizing2    
since we inquire whether a man abounds  
in the  virtue which it is proper for   
him to possess1 and which is adapted to 
a  philosopher40 ,after he had said this
 he departed1 and at the same time  all 
the surrounding multitude was           
immediately dispersed4 ,but ,iamblichus1
  when he was alone1 admired the        
acuteness of the question1 and often    
privately resorted to ,alypius1 whom he 
very much applauded for his  acumen and 
sagacity2 so that after his decease1 he 
wrote his life4 ,this  ,alypius was an  
,alexandrian by birth1 and died in his  
own country1 worn  out with age3 and    
after him ,iamblichus1#e leaving behind 

him many roots  and fountains of        
philosophy2 which through the           
cultivation of succeeding  ,platonists1 
produced a fair variety of vigorous     
branches1 and copious  streams4    ,for 
an account of the theological writings  
of ,iamblichus1 ,i refer the  reader to 
my above-mentioned ,history of the      
,restoration of the ,platonic           
,theology2 and for accurate critical    
information concerning all his  works1  
to the ,bibliotheca ,grca of ,fabricius4
    ,of the following work1 the life of 
,pythagoras1 it is necessary to  observe
 that the original has been transmitted 
to us in a very imperfect  state1 partly
 from the numerous verbal errors of the 
text1 partly from  the want of connexion
 in the things that are narrated1 and   
partly from  many particulars being     
related in different places1 in the very
 same  words2 so that the conjecture of 
,kuster1 one of the ,german editors of  
this work is highly probable1 that it   
had not received the last hand of       

,iamblichus1 but that others formed this
 treatise from the confused  materials  
which they found among his ,manuscripts1
 after his death4  ,notwithstanding all 
its defects1 however1 it is1 as ,i have 
before  observed1 a most interesting    
work2 and the benefits are inestimable1 
which the dissemination of it is        
calculated to produce4 ,and as two of   
the most celebrated critics among the   
,germans1 ,kuster and ,kiessling1  have 
given two splendid editions of this     
work1 it is evident they must  have been
 deeply impressed with a conviction of  
its value and  importance4    ,as to the
 ,pythagoric ,ethical ,fragments1 all   
eulogy of them is  superfluous1 when it 
is considered that1 independently of    
their being  written by very early      
,pythagoreans1 they were some of the    
sources from  which ,aristotle himself  
derived his consummate knowledge of     
morality1 as  will be at once evident by
 comparing his ,nicomachean ,ethics with
 these  fragments4    ,with respect to  

the collection of ,pythagoric ,sentences
 in this volume1  it is almost needless 
to observe that they are incomparably   
excellent2  and it is deeply to be      
regretted that the ,greek original of   
the  ,sentences of ,sextus#f being lost1
 the fraudulent ,latin version of them  
by the ,presbyter ,ruffinus alone       
remains4 ,i call it a fraudulent        
version1  because ,ruffinus1 wishing to 
persuade the reader that these          
,sentences  were written by a bishop of 
the name of ,sixtus1 has in many places 
perverted and contaminated the meaning  
of the original4 ,in the  selection1    
however1 which ,i have made from these  
,sentences1 ,i have  endeavoured1 and ,i
 trust not in vain1 to give the genuine 
sense of  ,sextus1 unmingled with the   
barbarous and polluted interpolations of
  ,ruffinus4 ,if the ,english reader has
 my translation of the ,sentences of    
,demophilus1 and ,mr4 ,bridgman's       
translation of the ,golden ,sentences of
  ,democrates1 and the ,similitudes of  

,demophilus1#g he will then be          
possessed of all the ,pythagoric        
,sentences that are extant1 those alone 
of ,sextus excepted1 which ,i have not  
translated1 in consequence of the  very 
impure and spurious state1 in which they
 at present exist4    ,i deem it also   
requisite to observe1 that the          
,pythagoric life which is  here         
delineated1 is a specimen of the        
greatest perfection in virtue and       
wisdom1 which can be obtained by man in 
the present state4 ,hence1 it  exhibits 
piety unadulterated with folly1 moral   
virtue uncontaminated  with vice1       
science unmingled with sophistry1       
dignity of mind and manners             
unaccompanied with pride1 a sublime     
magnificence in theory1 without any     
degradation in practice1 and a vigor of 
intellect1 which elevates its  possessor
 to the vision of divinity1 and thus    
deifies while it exalts4    ,the        
original of the engraving of the head of
 ,iamblichus in the  title-page1 is to  

be found at the end of a little volume  
consisting of  ,latin translations of   
,iamblichus ,de ,mysteriis1 ,proclus ,on
 the ,first  ,alcibiades of ,plato1 c4  
c4 c4 #ahmo4 ,genev4 #afjg4 ,this       
engraving was  added because it appeared
 to me to be probable that the original 
was  copied from an ancient gem4 ,and as
 it is not impossible that it was1 if   
it is not genuine1 it is at least       
ornamental4                             
,,the ,,life1                           
c4                                      
,,chap4 ,i4    ,since it is usual with  
all men of sound understandings1 to call
 on  divinity1 when entering on any     
philosophic discussion1 it is certainly 
much more appropriate to do this in the 
consideration of that philosophy  which 
justly receives its denomination from   
the divine ,pythagoras4 ,for  as it     
derives its origin from the ,gods1 it   
cannot be apprehended without  their    
inspiring aid4 ,to which we may also    
add1 that the beauty and  magnitude of  

it so greatly surpasses human power1    
that it is impossible  to survey it by a
 sudden view2 but then alone can any one
 gradually  collect some portion of this
 philosophy1 when1 the ,gods being his  
leaders1 he quietly approaches to it4   
,on all these accounts1 therefore1      
having invoked the ,gods as our leaders1
 and converting both ourselves  and our 
discussion to them1 we shall acquiesce  
in whatever they may  command us to do4 
,we shall not1 however1 make any apology
 for this sect  having been neglected   
for a long time1 nor for its being      
concealed by  foreign disciplines1 and  
certain arcane symbols1 nor for having  
been  obscured by false and spurious    
writings1 nor for many other such-like  
difficulties by which it has been       
impeded4 ,for the will of the ,gods is  
sufficient for us1 in conjunction with  
which it is possible to sustain  things 
still more arduous than these4 ,but     
after the ,gods1 we shall unite         
ourselves as to a leader1 to the prince 

and father of this divine  philosophy2  
of whose origin and country we must rise
 a little higher in  our investigation4 
,,chap4 ,,ii4    ,it is said1 therefore1
 that ,ancus who dwelt in ,samos in     
,cephallenia1  was begot by ,jupiter1   
whether he derived the fame of such an  
honorable  descent through virtue1 or   
through a certain greatness of soul4 ,he
  surpassed1 however1 the rest of the   
,cephallenians in wisdom and renown4    
,this ,ancus1 therefore1 was ordered by 
the ,pythian oracle to form a  colony   
from ,arcadia and ,thessaly2 and that   
besides this1 taking with him  some of  
the inhabitants of ,athens1 ,epidaurus1 
and ,chalcis1 and placing  himself at   
their head1 he should render an island  
habitable1 which from  the virtue of the
 soil and land should be called         
,melamphyllos2#h and  that he should    
call the city ,samos1 on account of     
,same in ,cephallenia4  ,the oracle1    
therefore1 which was given to him1 was  
as follows3 8,i order  you1 ,ancus1 to  

colonise the marine island ,samos       
instead of ,same1 and to  call it       
,phyllas40 ,but that a colony was       
collected from these places1 is  not    
only indicated by the honors and        
sacrifices of the ,gods1 transferred    
into those regions together with the    
inhabitants1 but also by the  kindred   
families that dwell there1 and the      
associations of the ,samians  with each 
other4    ,it is said1 therefore1 that  
,mnesarchus and ,pythas1 who were the   
parents  of ,pythagoras1 descended from 
the family and alliance of this ,ancus1 
who founded the colony4 ,in consequence1
 however1 of this nobility of  birth    
being celebrated by the citizens1 a     
certain ,samian poet says1 that         
,pythagoras was the son of ,apollo4 ,for
 thus he sings1      ,pythas1 fairest of
 the ,samian tribe1    ,bore from       
th'embraces of the ,god of day          
,renown'd ,pythagoras1 the friend of    
,jove4    ,it is worth while1 however1  
to relate how this report became so     

prevalent4 ,the ,pythian oracle then had
 predicted to this ,mnesarchus 7who     
came to ,delphi for the purposes of     
merchandize1 with his wife not yet      
apparently pregnant1 and who inquired of
 the ,god concerning the event of  his  
voyage to ,syria7 that his voyage would 
be lucrative and most  conformable to   
his wishes1 but that his wife was now   
pregnant1 and would  bring forth a son  
surpassing in beauty and wisdom all that
 ever lived1  and who would be of the   
greatest advantage to the human race in 
every  thing pertaining to the life of  
man4 ,but1 when ,mnesarchus considered  
with himself1 that the ,god1 without    
being interrogated concerning his  son1 
had informed him by an oracle1 that he  
would possess an illustrious            
prerogative1 and a gift truly divine1 he
 immediately named his wife  ,pythas1   
from her son and the ,delphic prophet1  
instead of ,parthenis1  which was her   
former appellation2 and he called the   
infant1 who was soon  after born at     

,sidon in ,phnicia1 ,pythagoras2        
signifying by this  appellation1 that   
such an offspring was predicted to him  
by the ,pythian  ,apollo4 ,for we must  
not regard the assertions of            
,epimenides1 ,eudoxus1  and ,xenocrates1
 who suspect that ,apollo at that time1 
becoming connected  with ,parthenis1 and
 causing her to be pregnant from not    
being so1 had in  consequence of this   
predicted concerning ,pythagoras1 by the
 ,delphic  prophet3 for this is by no   
means to be admitted4#i ,indeed1 no one 
can  doubt that the soul of ,pythagoras 
was sent to mankind from the empire of  
,apollo1 either being an attendant on   
the ,god1 of co-arranged with him in    
some other more familiar way3 for this  
may be inferred both from his  birth1   
and the all-various wisdom of his soul4 
,and thus much concerning  the nativity 
of ,pythagoras4    ,but after his father
 ,mnesarchus had returned from ,syria to
 ,samos1 with  great wealth1 which he   
had collected from a prosperous         

navigation1 he  built a temple to       
,apollo1 with the inscription of        
,pythius2 and took care  to have his son
 nourished with various and the best    
disciplines1 at one  time by            
,creophilus1 at another by ,pherecydes  
the ,syrian1 and at another  by almost  
all those who presided over sacred      
concerns1 to whom he  earnestly         
recommended ,pythagoras1 that he might  
be as much as possible  sufficiently    
instructed in divine concerns4 ,he1     
however1 was educated in  such a manner1
 as to be fortunately the most beautiful
 and godlike of  all those that have    
been celebrated in the annals of        
history4 ,on the  death of his father1  
likewise1 though he was still but a     
youth1 his  aspect was most venerable1  
and his habits most temperate1 so that  
he was  even reverenced and honored by  
elderly men2 and converted the attention
  of all who saw and heard him speak1 on
 himself1 and appeared to be an         
admirable person to every one who beheld

 him4 ,hence it was reasonably  asserted
 by many1 that he was the son of a ,god4
 ,but he being  corroborated by renown  
of this kind1 by the education which he 
had  received from his infancy1 and by  
his natural deiform appearance1 in a    
still greater degree evinced that he    
deserved his present prerogatives4  ,he 
was also adorned by piety and           
disciplines1 by a mode of living        
transcendency good1 by firmness of soul1
 and by a body in due subjection  to the
 mandates of reason4 ,in all his words  
and actions1 he discovered  an          
inimitable quiet and serenity1 not being
 subdued at any time by  anger1 or      
laughter1 or emulation1 or contention1  
or any other  perturbation or           
precipitation of conduct2 but he dwelt  
at ,samos like  some beneficent dmon4   
,hence1 while he was yet a youth1 his   
great renown  having reached ,thales at 
,miletus1 and ,bias at ,priene1 men     
illustrious  for their wisdom1 it also  
extended to the neighbouring cities4 ,to

 all  which we may add1 that the youth  
was every where celebrated as the       
long-haired ,samian1 and was reverenced 
by the multitude as one under  the      
influence of divine inspiration4 ,but   
after he had attained the  eighteenth   
year of his age1 about the period when  
the tyranny of  ,policrates first made  
its appearance1 foreseeing that under   
such a  government he might receive some
 impediment in his studies1 which       
engrossed the whole of his attention1 he
 departed privately by night  with one  
,hermodamas 7whose surname was          
,creophilus1 and who was the  grandson  
of him who had formerly been the host1  
friend1 and preceptor in  all things of 
,homer the poet17 to ,pherecydes1 to    
,anaximander the natural  philosopher1  
and to ,thales at ,miletus4 ,he likewise
 alternately  associated with each of   
these philosophers1 in such a manner1   
that they  all loved him1 admired his   
natural endowments1 and made him a      
partaker  of their doctrines4 ,indeed1  

after ,thales had gladly admitted him to
 his  intimate confidence1 he admired   
the great difference between him and    
other young men1 whom ,pythagoras left  
far behind in every  accomplishment4    
,and besides this1 ,thales increased the
 reputation  ,pythagoras had already    
acquired1 by communicating to him such  
disciplines as he was able to impart3   
and1 apologizing for his old age1  and  
the imbecility of his body1 he exhorted 
him to sail into ,egypt1 and  associate 
with the ,memphian and ,diospolitan#aj  
priests4 ,for he  confessed that his own
 reputation for wisdom1 was derived from
 the  instructions of these priests2 but
 that he was neither naturally1 nor by  
exercise1 endued with those excellent   
prerogatives1 which were so  visibly    
displayed in the person of ,pythagoras4 
,thales1 therefore1 gladly  announced to
 him1 from all these circumstances1 that
 he would become the  wisest and most   
divine of all men1 if he associated with
 these ,egyptian  priests4              

,,chap4 ,,iii4    ,pythagoras1          
therefore1 having been benefited by     
,thales in other  respects1 and         
especially having learned from him to be
 sparing of his  time2 for the sake of  
this he entirely abstained from wine and
 animal  food1 and still prior to these 
from voracity1 and confined himself to  
such nutriment as was slender and easy  
of digestion4 ,in consequence of  this1 
his sleep was short1 his soul vigilant  
and pure1 and his body  confirmed in a  
state of perfect and invariable health4 
,in possession of  such advantages1     
therefore1 he sailed to ,sidon1 being   
persuaded that  this was his natural    
country1 and also properly conceiving   
that he might  easily pass from thence  
into ,egypt4 ,here he conversed with the
 prophets  who were the descendants of  
,mochus the physiologist1 and with      
others1  and also with the ,phnician    
hierophants4 ,he was likewise initiated 
in  all the mysteries of ,byblus and    
,tyre1 and in the sacred operations     

which  are performed in many parts of   
,syria2 not engaging in a thing of this 
kind for the sake of superstition1 as   
some one may be led to suppose1  but    
much rather from a love and desire of   
contemplation1 and from an  anxiety that
 nothing might escape his observation   
which deserved to be  learnt in the     
arcana or mysteries of the ,gods4       
,having been previously  instructed     
therefore in the mysteries of the       
,phnicians1 which were  derived like a  
colony and a progeny from the sacred    
rites in ,egypt1 and  hoping from this  
circumstance that he should be a        
partaker of more  beautiful1 divine1 and
 genuine monuments of erudition in      
,egypt2 joyfully  calling to mind also  
the admonitions of his preceptor        
,thales1 he  immediately embarked for   
,egypt1 through the means of some       
,egyptian  sailors1 who very opportunely
 at that time landed on the ,phnician   
coast  under mount ,carmelus1 in whose  
temple ,pythagoras1 separated from all  

society1 for the most part dwelt4 ,but  
the sailors gladly received him1        
foreseeing that they should acquire     
great gain by exposing him to sale4     
,but when1 during the voyage1 they      
perceived with what continence and      
venerable gravity he conducted himself1 
in conformity to the mode of  living he 
had adopted1 they were more benevolently
 disposed towards him4  ,observing1     
likewise1 that there was something      
greater than what pertains  to human    
nature in the modesty of the youth1 they
 called to mind how  unexpectedly he had
 appeared to them on their landing1 when
 from the  summit of mount ,carmelus1   
which they knew was more sacred than    
other  mountains1 and inaccessible to   
the vulgar1 he leisurely descended      
without looking back1 or suffering any  
delay from precipices or opposing       
stones2 and that when he came to the    
boat1 he said nothing more than1  8,are 
you bound for ,egypt80 ,and farther1    
that on their answering in the          

affirmative1 he ascended the ship and   
sate silent the whole time of the       
voyage1 in that part of the vessel where
 he was not likely to incommode  the    
occupations of the sailors4 ,but        
,pythagoras remained in one and the     
same unmoved state for two nights and   
three days1 neither partaking of  food1 
nor drink1 nor sleep1 unless perhaps as 
he sate in that firm and  tranquil      
condition1 he might sleep for a short   
time unobserved by all  the sailors4 ,to
 which we may add1 that when the sailors
 considered how1  contrary to their     
expectations1 their voyage had been     
continued and  uninterrupted1 as if some
 deity had been present2 putting all    
these  things together1 they concluded  
that a divine dmon had in reality       
passed over with them from ,syria into  
,egypt4 ,hence1 speaking both to        
,pythagoras and to each other with      
greater decorum and gentleness than     
before1 they completed1 through a most  
tranquil sea1 the remainder of  their   

voyage1 and at length happily landed on 
the ,egyptian coast4 ,here  the sailors 
reverently assisted him in descending   
from the ship2 and  after they had      
placed him on the purest sand1 they     
raised a certain  temporary altar before
 him1 and heaping on it from their      
present  abundance the fruits of trees1 
and presenting him as it were with the  
first fruits of their freight1 they     
departed from thence1 and hastened  to  
their destined port4 ,but ,pythagoras1  
whose body through such long  fasting   
was become weaker1 did not oppose the   
sailors in assisting him  to descend    
from the ship1 and immediately on their 
departure eat as much  of the fruits as 
was requisite to restore his decayed    
strength4 ,from  thence also he arrived 
safe at the neighbouring lands1         
constantly  preserving the same         
tranquillity and modesty of behaviour4  
,,chap4 ,,iv4    ,but here1 while he    
frequented all the ,egyptian temples    
with the greatest  diligence and with   

accurate investigation1 he was both     
admired and loved  by the priests and   
prophets with whom he associated4 ,and  
having learnt  with the greatest        
solicitude every particular1 he did not 
neglect to  hear of any transaction that
 was celebrated in his own time1 or of  
any  man famous for his wisdom1 or any  
mystery in whatever manner it might be  
performed2 nor did he omit to visit any 
place in which he thought  something    
more excellent might be found4 ,on this 
account he went to all  the priests1 by 
whom he was furnished with the wisdom   
which each  possessed4 ,he spent        
therefore two and twenty years in       
,egypt1 in the  adyta of temples1       
astronomizing and geometrizing1 and was 
initiated1 not  in a superficial or     
casual manner1 in all the mysteries of  
the ,gods1  till at length being taken  
captive by the soldiers of ,cambyses1 he
 was  brought to ,babylon4 ,here he     
gladly associated with the ,magi1 was   
instructed by them in their venerable   

knowledge1 and learnt from them  the    
most perfect worship of the ,gods4      
,through their assistance likewise1  he 
arrived at the summit of arithmetic1    
music1 and other disciplines2  and after
 associating with them twelve years1 he 
returned to ,samos about  the           
fifty-sixth year of his age4            
,,chap4 ,v4    ,on his return to ,samos1
 however1 being known by some of the    
more aged  inhabitants1 he was not less 
admired than before4 ,for he appeared to
  them to be more beautiful and wise1   
and to possess a divine gracefulness  in
 a more eminent degree4 ,hence1 he was  
publicly called upon by his  country to 
benefit all men1 by imparting to them   
what he knew4 ,nor was  he averse to    
this request1 but endeavoured to        
introduce the symbolical  mode of       
teaching1 in a way perfectly similar to 
the documents by which  he had been     
instructed in ,egypt2 though the        
,samians did not very much  admit this  
mode of tuition1 and did not adhere to  

him with that  according aptitude which 
was requisite4 ,though no one therefore 
attended  to him1 and no one was        
genuinely desirous of those disciplines 
which he  endeavoured by all means to   
introduce among the ,greeks1 yet he     
neither  despised nor neglected ,samos1 
because it was his country1 and         
therefore  wished to give his           
fellow-citizens a taste of the sweetness
 of the  mathematical disciplines1      
though they were unwilling to be        
instructed in  them4 ,with a view to    
this1 therefore1 he employed the        
following method  and artifice4         
,happening to observe a certain youth1  
who was a great  lover of gymnastic and 
other corporeal exercises1 but otherwise
 poor and  in difficult circumstances1  
playing at ball in the ,gymnasium with  
great  aptness and facility1 he thought 
the young man might easily be persuaded 
to attend to him1 if he was sufficiently
 supplied with the necessaries  of life1
 and freed from the care of procuring   

them4 ,as soon as the  youth1 therefore1
 left the bath1 ,pythagoras called him  
to him1 and  promised that he would     
furnish him with every thing requisite  
to the  support of his bodily exercise1 
on condition that he would receive from 
him gradually and easily1 but           
continually1 so that he might not be    
burthened by receiving them at once1    
certain disciplines1 which he said  he  
had learnt from the ,barbarians in his  
youth1 but which now began to  desert   
him through forgetfulness and the       
incursions of old age4 ,but the  young  
man immediately acceded to the          
conditions1 through the hope of  having 
necessary support4 ,pythagoras1         
therefore1 endeavoured to instruct  him 
in the disciplines of arithmetic and    
geometry1 forming each of his           
demonstrations in an abacus1 and giving 
the youth three oboli as a  reward for  
every figure which he learnt4 ,this also
 he continued to do  for a long time1   
exciting him to the geometrical theory  

by the desire of  honour2 diligently1   
and in the best order1 giving him 7as we
 have said7  three oboli for every      
figure which he apprehended4 ,but when  
the wise man  observed that the         
elegance1 sweetness1 and connexion of   
these  disciplines1 to which the youth  
had been led in a certain orderly path1 
had so captivated him that he would not 
neglect their pursuit though he  should 
suffer the extremity of want1 he        
pretended poverty1 and an  inability of 
giving him three oboli any longer4 ,but 
the youth on hearing  this replied1 8,i 
am able without these to learn and      
receive your  disciplines40 ,pythagoras 
then said1 8,but ,i have not the means  
of  procuring sufficient nutriment for  
myself40 ,as it is requisite1           
therefore1 to labour in order to procure
 daily necessaries and mortal  food1 it 
would not be proper that his attention  
should be distracted by  the abacus1 and
 by stupid and vain pursuits4 ,the      
youth1 however1  vehemently abhorring   

the thought of discontinuing his        
studies1 replied3  8,i will in future   
provide for you1 and repay your kindness
 in a way  resembling that of the stork3
 for ,i in my turn will give you three  
oboli  for every figure40 ,and from this
 time he was so captivated by these     
disciplines1 that he alone1 of all the  
,samians1 migrated from his  country    
with ,pythagoras1 having the same name  
with him1 but being the  son of         
,eratocles4 ,there are said to be three 
books of this ,samian ,on  ,athletics1  
in which he orders the ,athlet to feed  
on flesh instead of  dry figs2 which    
books are very improperly ascribed by   
some to ,pythagoras  the son of         
,mnesarchus4 ,it is likewise said1 that 
about the same time  ,pythagoras was    
admired at ,delos1 when he approached to
 the bloodless  altar1 as it is called1 
of the father ,apollo1 and worshipped   
it4 ,after  which he went to all the    
oracles4 ,he likewise dwelt for some    
time in  ,crete and ,sparta1 for the    

purpose of becoming acquainted with     
their  laws2 and1 having been an auditor
 and learner of all these1 he returned  
home in order to investigate what he had
 omitted4 ,and in the first  place1     
indeed1 he established a school in the  
city1 which is even now  called the     
semicircle of ,pythagoras2 and in which 
the ,samians now  consult about public  
affairs1 conceiving it right to         
investigate things  just and            
advantageous in that place which he had 
constructed who paid  attention to the  
welfare of all men4 ,he also formed a   
cavern out of the  city1 adapted to his 
philosophy1 in which he spent the       
greatest part  both of the day and      
night2 employing himself in the         
investigation of  things useful in      
disciplines1 framing intellectual       
conceptions after the  same manner as   
,minos the son of ,jupiter4 ,indeed1 he 
so much surpassed  those who afterwards 
employed his disciplines1 that they     
conceived  magnificently of themselves1 

from the knowledge of theorems of small 
importance2 but ,pythagoras gave        
completion to the science of the        
celestial orbs1 and unfolded the whole  
of it by arithmetical and  geometrical  
demonstrations4 ,he is1 however1 to be  
admired in a still  greater degree for  
what he afterwards accomplished4 ,for   
when now  philosophy had received a     
great accession1 he was admired by all  
,greece1  and the best of those who     
philosophized came to ,samos on his     
account1 in  order that they might      
participate of his erudition4 ,the      
citizens  likewise employed him in all  
their embassies1 and compelled him to   
unite  with them in the administration  
of public affairs4 ,however1 as he      
easily  saw the difficulty of complying 
with the laws of his country1 and at the
  same time remaining at home and       
philosophizing1 and considered that all 
philosophers before him had passed their
 life in foreign countries1 he          
determined to neglect all political     

occupations2 induced to this1  according
 to the testimony of others1 by the     
negligence of the ,samians  in what     
relates to education1 and went into     
,italy1 conceiving that place  to be his
 proper country1 in which men well      
disposed towards learning  were to be   
found in the greatest abundance4 ,and   
such was the success of  his journey1   
that on his arrival at ,crotona1 which  
was the noblest city  in ,italy1 he had 
many followers1 amounting1 as it is     
said1 to the number  of six hundred1 who
 were not only excited by his discourses
 to the study  of philosophy1 but also  
to an amicable division of the goods of 
life in  common2 from whence they       
acquired the appellation of ,cnobit4    
,,chap4 ,,vi4    ,and these indeed were 
such as philosophized4 ,but the greatest
 part of  his disciples consisted of    
auditors whom they call ,acusmatici1 who
 on  his first arrival in ,italy1       
according to ,nicomachus1 being         
captivated by  one popular oration      

alone1 exceeded two thousand in number4 
,these1 with  their wives and children1 
being collected into one very large and 
common  auditory1 called ,homacoon1 and 
which for its magnitude resembled a     
city1 founded a place which was         
universally called ,magna ,grcia4 ,this 
great multitude of people likewise1     
receiving laws and mandates from        
,pythagoras as so many divine precepts1 
and without which they engaged in  no   
occupation1 dwelt together with the     
greatest general concord1  celebrated   
and ranked by their neighbours among the
 number of the  blessed4 ,at the same   
time1 as we have already observed1 they 
shared  their possessions in common4    
,such also was their reverence for      
,pythagoras1 that they numbered him with
 the ,gods1 as a certain  beneficent and
 most philanthropic dmon4 ,and some     
indeed celebrated him  as the ,pythian1 
but others as the ,hyperborean ,apollo4 
,some again  considered him as ,pon1 but
 others as one of the dmons that inhabit

 the  moon2 and others celebrated him as
 one of the ,olympian ,gods1#aa who1 in 
order to benefit and correct the mortal 
life1 appeared to the men of  those     
times in a human form1 in order that he 
might extend to them the  salutary light
 of felicity and philosophy4 ,and indeed
 a greater good  never came1 nor ever   
will come to mankind1 than that which   
was imparted  by the ,gods through this 
,pythagoras4 ,hence1 even now the       
proverb of the  long-haired ,samian1 is 
applied to the most venerable man4 ,but 
,aristotle  relates1 in his ,treatise   
,on the ,pythagoric ,philosophy1 that   
such a  division as the following was   
preserved by the ,pythagoreans among    
their  principal arcana2 viz4 that of   
rational animals one kind is a ,god1    
another man1 and another such as        
,pythagoras4 ,and indeed they very      
reasonably apprehended him to be a being
 of this kind1 through whom a  right    
conception and conformable to things    
themselves was introduced of  ,gods1    

heroes1 and dmons2 of the world1 the    
all-various motion of the  spheres and  
stars1 their oppositions1 eclipses1 and 
inequalities1 their  eccentricities and 
epicycles2 of all the natures contained 
in the  heavens and the earth1 together 
with those that have an intermediate    
subsistence1 whether apparent or occult4
 ,nor was there anything 7in all  this  
variety of information7 at all contrary 
to the phenomena1 or the  conceptions of
 intellect4 ,to which we may add1 that  
all such  disciplines1 theories1 and    
scientific investigations1 as truly     
invigorate the eye of the soul1 and     
purify the intellect from the  blindness
 introduced by studies of a different   
kind1 so as to enable it  to perceive   
the true principles and causes of the   
universe1 were  unfolded by ,pythagoras 
to the ,greeks4 ,but besides all this1  
the best  polity1 popular concord1      
community of possessions among friends1 
the  worship of the gods1 piety to the  
dead1 legislation1 erudition1 silence1  

abstinence from animals1 continence1    
temperance1 sagacity1 divinity1 and  in 
one word1 whatever is anxiously sought  
after by the lovers of  learning1 was   
brought to light by ,pythagoras4 ,on all
 these accounts1  therefore1 as ,i have 
just now said1 he was 7every where7 so  
transcendently admired4                 
,,chap4 ,,vii4    ,it remains therefore 
after this1 that we should relate how he
 travelled1  what places he first       
visited1 what discourses he made1 on    
what subjects1  and to whom they were   
addressed2 for thus we shall easily     
apprehend the  nature of his association
 with the men of that time4 ,it is said 
then1  that as soon as he came to ,italy
 and ,sicily1 which cities he understood
  had oppressed each other with slavery1
 partly at some distant period of  past 
time1 and partly at a recent period1 he 
inspired the inhabitants  with a love of
 liberty1 and through the means of his  
auditors1 restored  to independence and 
liberated ,crotona1 ,sybaris1 ,catanes1 

,rhegium1  ,himra1 ,agrigentum1         
,tauromenas1 and some other cities1 for 
whom also he  established laws1 through 
,charondas the ,catanan1 and ,zaleucus  
the  ,locrian1 by whom they became      
florishing cities1 and afforded an      
example  worthy of imitation1 for a long
 time1 to the neighbouring kingdoms4 ,he
  also entirely subverted sedition1     
discord1 and party zeal1 not only from  
his familiars1 and their posterity1 for 
many generations1 as we are  informed by
 history1 but1 in short1 from all the   
cities in ,italy and  ,sicily1 which    
were at that time disturbed with        
intestine and external  contentions4    
,for the following apothegm was always  
employed by him in  every place1 whether
 in the company of a multitude or a few1
 which was  similar to the persuasive   
oracle of a ,god1 and was an epitome and
  summary as it were of his own         
opinions2 that we should avoid and      
amputate by every possible artifice1 by 
fire and sword1 and all-various         

contrivances1 from the body1 disease2   
from the soul1 ignorance2 from the      
belly1 luxury2 from a city1 sedition2   
from a house1 discord2 and at the  same 
time1 from all things1 immoderation3    
through which1 with a most  fatherly    
affection1 he reminded each of his      
disciples of the most  excellent dogmas4
 ,such therefore was the common form of 
his life at that  time1 both in words   
and actions4 ,if1 however1 it be        
requisite to make a  more particular    
relation of what he did and said1 it    
must be observed1  that he came to      
,italy in the sixty-second ,olympiad1 at
 which time  ,eryxidas of ,chalcis      
conquered in the stadium4 ,but          
immediately on his  arrival he became   
conspicuous and illustrious1 in the same
 manner as  before1 when he sailed to   
,delos4 ,for there1 when he performed   
his  adorations at the bloodless altar  
of the father ,apollo1 he was admired   
by the inhabitants of the island4       
,,chap4 ,,viii4    ,at that time also1  

when he was journeying from ,sybaris to 
,crotona1 he  met near the shore with   
some fishermen1 who were then drawing   
their nets  heavily laden with fishes   
from the deep1 and told them he knew the
 exact  number of the fish they had     
caught4 ,but the fishermen promising    
they  would perform whatever he should  
order them to do1 if the event          
corresponded with his prediction1 he    
ordered them1 after they had  accurately
 numbered the fish1 to return them alive
 to the sea3 and what  is yet more      
wonderful1 not one of the fish died     
while he stood on the  shore1 though    
they had been detained from the water a 
considerable time4  ,having therefore   
paid the fishermen the price of their   
fish1 he departed  for ,crotona4 ,but   
they every where divulged the fact1 and 
having learnt  his name from some       
children1 they told it to all men4      
,hence those that  heard of this affair 
were desirous of seeing the stranger1   
and what they  desired was easily       

obtained4 ,but they were astonished on  
surveying his  countenance1 and         
conjectured him to be such a man as he  
was in reality4  ,a few days also after 
this1 he entered the ,gymnasium1 and    
being  surrounded with a crowd of young 
men1 he is said to have delivered an    
oration to them1 in which he incited    
them to pay attention to their  elders1 
evincing that in the world1 in life1 in 
cities1 and in nature1  that which has a
 precedency is more honorable than that 
which is  consequent in time4 ,as for   
instance1 that the east is more         
honorable  than the west2 the morning   
than the evening2 the beginning than the
 end2  and generation than corruption4  
,in a similar manner he observed1 that  
natives were more honorable than        
strangers1 and the leaders of colonies  
than the builders of cities3 and        
universally ,gods than dmons2 dmons     
than demigods2 and heroes than men4 ,of 
these likewise he observed1 that  the   
authors of generation are more honorable

 than their progeny4 ,he said  these    
things1 however1 for the sake of proving
 by induction1 that  children should    
very much esteem their parents1 to whom 
he asserted they  owed as many thanks as
 a dead man would owe to him who should 
be able to  bring him back again into   
light4 ,afterwards1 he observed1 that it
 was  indeed just to love those above   
all others1 and never to give them pain1
  who first benefited us1 and in the    
greatest degree4 ,but parents alone     
benefit their children prior to their   
birth1 and are the causes to their      
offspring of all their upright conduct2 
and that when children show  themselves 
to be in no respect inferior to their   
parents in beneficence  towards them1 it
 is not possible for them in this       
respect to err4 ,for it  is reasonable  
to suppose1 that the ,gods will pardon  
those who honor  their parent in no less
 a degree than the divinities           
themselves2 since  we learnt from our   
parents to honor divinity4 ,hence ,homer

 also added the  same appellation to the
 king of the ,gods2 for he denominates  
him the  father of ,gods and mortals4   
,many other mythologists also have      
delivered  to us1 that the kings of the 
,gods have been ambitious to vindicate  
to  themselves that excessive love which
 subsists through marriage1 in  children
 towards their parents4 ,and that on    
this account1 they have at  the same    
time introduced the hypothesis of father
 and mother among the  ,gods1#ab the    
former indeed generating ,minerva1 but  
the latter ,vulcan1  who are of a nature
 contrary to each other1 in order that  
what is most  remote may participate of 
friendship4    ,all his auditors        
likewise having granted that the        
judgment of the  immortals is most      
valid1 he said he would demonstrate to  
the ,crotonians1  by the example of     
,hercules the founder of the colony     
brought to ,crotona1  that it is        
necessary to be voluntarily obedient to 
the mandates of  parents1 as they knew  

from tradition that the ,god himself had
 undertaken  such great labors in       
consequence of obeying the commands of  
one older  than himself1 and being      
victorious in what he had undertaken to 
accomplish1 had instituted in honor of  
his father the ,olympic games4 ,he  also
 showed them that they should associate 
with each other in such a  manner1 as   
never to be in a state of hostility to  
their friends1 but to  become most      
rapidly friends to their enemies2 and   
that they should  exhibit in modesty of 
behaviour to their elders1 the          
benevolent  disposition of children     
towards their parents2 but in their     
philanthropy  to others1 fraternal love 
and regard4    ,in the next place1 he   
spoke concerning temperance1 and said1  
that the  juvenile age should make trial
 of its nature1 this being the period in
  which the desires are in the most     
florishing state4 ,afterwards1 he       
exhorted them to consider1 that this    
alone among the virtues was adapted  to 

a boy and a virgin1 to a woman1 and to  
the order of those of a more  advanced  
age2 and that it was especially         
accommodated to the younger  part of the
 community4 ,he also added1 that this   
virtue alone  comprehended the goods    
both of body and soul1 as it preserved  
the health  and also the desire of the  
most excellent studies4 ,but this is    
evident  from the opposite4 ,for when   
the ,barbarians and ,greeks warred on   
each  other about ,troy1 each of them   
fell into the most dreadful calamities1 
through the incontinence of one man1    
partly in the war itself1 and  partly in
 returning to their native land4 ,and   
divinity ordained that the  punishment  
of injustice alone should endure for a  
thousand and ten  years1 predicting by  
an oracle the capture of ,troy1 and     
ordering that  virgins should be        
annually sent by the ,locrians into the 
temple of  ,trojan ,minerva4 ,pythagoras
 also exhorted young men to the         
cultivation of  learning1 calling on    

them to observe how absurd it would be  
that they  should judge the reasoning   
power to be the most laudable of all    
things1  and should consult about other 
things through this1 and yet bestow no  
time nor labour in the exercise of it2  
though the attention which is  paid to  
the body1 resembles depraved friends1   
and rapidly fails2 but  erudition1 like 
worthy and good men1 endures till death1
 and for some  persons procures immortal
 renown after death4 ,these and other   
observations of the like kind1 were made
 by ,pythagoras1 partly from  history1  
and partly from philosophic dogmas1 in  
which he showed that  erudition is a    
natural excellence of disposition common
 to those in each  genus1 who rank in   
the first class of human nature4 ,for   
the discoveries  of these1 become       
erudition to others4 ,but this is       
naturally so worthy of  pursuit1 that   
with respect to other laudable objects  
of attainment1 it  is not possible to   
partake of some of them through another 

person1 such  as strength1 beauty1      
health1 and fortitude2 and others are no
 longer  possessed by him who imparts   
them to another1 such as wealth1        
dominion1  and many other things which  
we shall omit to mention4 ,it is        
possible1  however1 for erudition to be 
received by another1 without in the     
least  diminishing that which the giver 
possesses4 ,in a similar manner also1   
some goods cannot be possessed by men2  
but we are capable of being  instructed1
 according to our own proper and        
deliberate choice4 ,and in  the next    
place1 he who being thus instructed1    
engages in the  administration of the   
affairs of his country1 does not do this
 from  impudence1 but from erudition4   
,for by education nearly men differ from
  wild beasts1 the ,greeks from the     
,barbarians1 those that are free from   
slaves1 and philosophers from the       
vulgar4 ,and in short1 those that have  
erudition possess such a transcendency  
with respect to those that have  not1   

that seven men have been found from one 
city1 and in one ,olympiad1  that were  
swifter than others in the course2 and  
in the whole of the  habitable part of  
the globe1 those that excelled in wisdom
 were also  seven in number4 ,but in the
 following times in which ,pythagoras   
lived1  he alone surpassed all others in
 philosophy4 ,for he called himself by  
this name viz4 a philosopher1 instead of
 a wise man4                            
,,chap4 ,,ix4    ,and this indeed is    
what he said to the young men in the    
,gymnasium4 ,but  when they had told    
their parents what they had heard1 a    
thousand men  having called ,pythagoras 
into the senate-house1 and praised him  
for what  he had said to their sons1    
desired him1 if he had any thing        
advantageous  to say to the ,crotonians1
 to unfold it to those who were the     
leaders of  the administration4 ,he was 
also the first that advised them to     
build a  temple to the ,muses1 in order 
that they might preserve the existing   

concord4 ,for he observed that all these
 divinities were called by one  common  
name1 the ,muses1 that they subsisted in
 conjunction with each  other1          
especially rejoiced in common honors1   
and in short1 that there  was always one
 and the same choir of the ,muses4 ,he  
likewise farther  observed1 that they   
comprehended in themselves symphony1    
harmony1 rythm1  and all things which   
procure concord4 ,they also evince that 
their power  does not alone extend to   
the most beautiful theorems1 but        
likewise to  the symphony and harmony of
 things4 ,in the next place1 he said it 
was  necessary they should apprehend    
that they received their country from   
the multitude of the citizens1 as a     
common deposit4 ,hence1 it was          
requisite they should so govern it1 that
 they might faithfully transmit  it to  
their posterity1 as an hereditary       
possession4 ,and that this would  firmly
 be effected1 if they were equal in all 
things to the citizens1  and surpassed  

them in nothing else than justice4 ,for 
men knowing that  every place requires  
justice1 have asserted in fables that   
,themis has  the same order with        
,jupiter1 that ,dice1 i4 e4 justice1 is 
seated by  ,pluto1 and that ,law is     
established in cities2 in order that he 
who does  not act justly in things which
 his rank in society requires him to    
perform1 may at the same time appear to 
be unjust towards the whole  world4 ,he 
added1 it was proper that the senators  
should not make use of  any of the ,gods
 for the purpose of an oath1 but that   
their language  should be such as to    
render them worthy of belief even       
without oaths4  ,and likewise1 that they
 should so manage their own domestic    
affairs1 as  to make the government of  
them the object of their deliberate     
choice4  ,that they should also be      
genuinely disposed towards their own    
offspring1  as being the only animals   
that have a sensation of this           
conception4 ,and  that they should so   

associate with a wife the companion of  
life1 as to  be mindful that other      
compacts are engraved in tables and     
pillars1 but  those with wives are      
inserted in children4 ,that they should 
likewise  endeavour to be beloved by    
their offspring1 not through nature1 of 
which  they were not the causes1 but    
through deliberate choice3 for this is  
voluntary beneficence4    ,he further   
observed1 that they should be careful   
not to have connexion  with any but     
their wives1 in order that the wives may
 not bastardize the  race through the   
neglect and vicious conduct of the      
husbands4 ,that they  should also       
consider1 that they received their wives
 from the ,vestal  hearth with          
libations1 and brought them home as if  
they were suppliants1  in the presence  
of the ,gods themselves4 ,and that by   
orderly conduct and  temperance1 they   
should become examples both to their own
 families1 and  to the city in which    
they live4 ,that besides this1 they     

should take care  to prevent every one  
from acting viciously1 lest offenders   
not fearing  the punishment of the laws1
 should be concealed2 and reverencing   
beautiful and worthy manners1 they      
should be impelled to justice4 ,he  also
 exhorted them to expel sluggishness    
from all their actions2 for he  said    
that opportunity was the only good in   
every action4 ,but he defined  the      
divulsion of parents and children from  
each other1 to be the  greatest of      
injuries4 ,and said1 that he ought to be
 considered as the  most excellent man1 
who is able to foresee what will be     
advantageous to  himself2 but that he   
ranks as the next in excellence1 who    
understands  what is useful from things 
which happen to others4 ,but that he is 
the  worst of men who waits for the     
perception of what is best1 till he is  
himself afflicted4 ,he likewise said1   
that those who wish to be honored1  will
 not err if they imitate those that are 
crowned in the course3 for  these do not

 injure their antagonists1 but are alone
 desirous that they  themselves may     
obtain the victory4 ,thus also it is fit
 that those who  engage in the          
administration of public affairs1 should
 not be offended  with those that       
contradict them1 but should benefit such
 as are obedient  to them4 ,he likewise 
exhorted every one who aspired after    
true glory1 to  be such in reality as he
 wished to appear to be to others3 for  
counsel  is not so sacred a thing as    
praise2 since the former is only useful 
among men1 but the latter is for the    
most part referred to the ,gods4 ,and   
after all this he added1 that their city
 happened to be founded by  ,hercules1  
at that time when he drove the oxen     
through ,italy1 having been  injured by 
,lacinius2 and when giving assistance by
 night to ,croton1 he  slew him through 
ignorance1 conceiving him to be an      
enemy4 ,after which1  ,hercules promised
 that a city should be built about the  
sepulchre of  ,croton1 and should be    

called from him ,crotona1 when he       
himself became a  partaker of           
immortality4 ,hence ,pythagoras said1 it
 was fit that they  should justly return
 thanks for the benefit they had        
received4 ,but the  ,crotonians1 on     
hearing this1 built a temple to the     
,muses1 and dismissed  the harlots which
 they were accustomed to have4 ,they    
also requested  ,pythagoras to discourse
 to the boys in the temple of ,pythian  
,apollo1 and  to the women in the temple
 of ,juno4                              
,,chap4 ,x4    ,pythagoras1 therefore1  
complying with their wish1 is said to   
have given  the boys the following      
advice3 ,that they should neither revile
 any one1  nor take vengeance on those  
that reviled4 ,he likewise exhorted them
 to  pay diligent attention to learning1
 which derives its appellation from     
their age4 ,he added1 that it was easy  
for a modest youth to preserve  probity 
through the whole of life2 but that it  
was difficult for one to  accomplish    

this1 who was not naturally well        
disposed at that age2 or  rather it is  
impossible that he who begins his course
 from a bad  impulse1 should run well to
 the end4 ,besides this1 he observed    
that boys  were most dear to divinity1  
and hence in times of great drought1    
they  were sent by cities to implore    
rain from the ,gods1 in consequence of  
the  persuasion that divinity is        
especially attentive to children2 though
  such as are permitted to be           
continually conversant with sacred      
ceremonies1 scarcely obtain purification
 in perfection4 ,from this cause  also1 
the most philanthropic of the ,gods1    
,apollo and ,love1 are  universally     
represented in pictures as having the   
age of boys4 ,it is  likewise           
acknowledged1 that some of the games in 
which the conquerors  are crowned1 were 
instituted on account of boys2 the      
,pythian1 indeed1 in  consequence of the
 serpent ,python being slain by a boy2  
but the ,nemean  and ,isthmian1 on      

account of the death of ,archemorus and 
,melicerta4  ,besides what has been said
 likewise1 while the city of ,crotona   
was  building1 ,apollo promised to the  
founder1 that he would give him a       
progeny1 if he brought a colony into    
,italy2 from which inferring that       
,apollo providentially attended to the  
propagation of them1 and that all  the  
,gods paid attention to every age1 they 
ought to render themselves  worthy of   
their friendship4 ,he added1 that they  
should exercise  themselves in hearing1 
in order that they may be able to speak4
 ,and  farther still1 that as soon as   
they have entered into the path in which
  they intend to proceed to old age1    
they should follow the steps of those   
that preceded them1 and never contradict
 those that are older than  themselves4 
,for thus hereafter1 they will justly   
think it right that  neither should they
 be injured by their juniors4 ,on       
account of these  exhortations1 it must 
be confessed that he deserved not to be 

called by  his own name1 but that all   
men should denominate him divine4       
,,chap4 ,,xi4    ,but to the women he is
 said to have discoursed concerning     
sacrifices as  follows3 ,in the first   
place indeed1 as they would wish that   
another  person who intended to pray for
 them1 should be worthy and good1       
because  the ,gods attend to such as    
these2 thus also it is requisite that   
they  should in the highest degree      
esteem equity and modesty1 in order that
  the ,gods may be readily disposed to  
hear their prayers4 ,in the next  place1
 they should offer to the ,gods such    
things as they have produced  with their
 own hands1 and should bring them to the
 altars without the  assistance of      
servants1 such as cakes1 honey-combs1   
and frankincense4  ,but that they should
 not worship divinity with blood and    
dead bodies1  nor offer many things at  
one time1 as if they never meant to     
sacrifice  again4 ,with respect also to 
their association with men1 he exhorted 

them  to consider that their parents    
granted to the female nature1 that they 
should love their husbands in a greater 
degree than those who were the  sources 
of their existence4 ,that in consequence
 of this1 they would do  well either not
 to oppose their husbands1 or to think  
that they have  then vanquished1 when   
they submit to them4 ,farther still1 in 
the same  assembly also1 ,pythagoras is 
said to have made that celebrated       
observation1 that it is holy for a      
woman1 after having been connected  with
 her husband1 to perform sacred rites on
 the same day2 but that this  is never  
holy1 after she has been connected with 
any other man4 ,he also  exhorted the   
women to use words of good omen through 
the whole of life1  and to endeavor that
 others may predict good things of them4
 ,he likewise  admonished them not to   
destroy popular renown1 nor to blame the
 writers  of fables1 who surveying the  
justice of women1 from their            
accommodating  others with garments and 

ornaments1 without a witness1 when it is
  necessary for some other person to use
 them1 and that neither litigation  nor 
contradiction are produced from this    
confidence1--have feigned1 that  three  
women used but one eye in common1 on    
account of the facility of  their       
communion with each other4 ,he farther  
observed1 that he who is  called the    
wisest of all others1 and who gave      
arrangement to the human  voice1 and in 
short1 was the inventor of names1       
whether he was a ,god or  a dmon1 or a  
certain divine man1#ac perceiving that  
the genus of women  is most adapted to  
piety1 gave to each of their ages the   
appellation of  some ,god4 ,hence he    
called an unmarried woman ,core1 i4 e4  
,proserpine2  but a bride1 ,nympha2 the 
woman who has brought forth children1   
,mater2 and a grandmother1 according to 
the ,doric dialect1 ,maia4 ,in          
conformity to which also1 the oracles in
 ,dodona and at ,delphi1 are  unfolded  
in to light through a woman4 ,but       

through this praise pertaining  to      
piety1 ,pythagoras is said to have      
produced so great a change in  female   
attire1 that the women no longer dared  
to clothe themselves with  costly       
garments1 but consecrated many myriads  
of their vestments in the  temple of    
,juno4 ,the effect also of this         
discourse is said to have been  such1   
that about the region of the ,crotonians
 the fidelity of the  husband to the    
wife was universally celebrated2        
imitating in this  respect ,ulysses1 who
 would not receive immortality from     
,calypso1 on  condition that he should  
abandon ,penelope4 ,pythagoras therefore
 also  observed1 that it remained for   
the women to exhibit their probity to   
their husbands1 in order that they might
 be equally celebrated with  ,ulysses4  
,in short1 it is recorded that through  
the above-mentioned  discourses1        
,pythagoras obtained no moderate honor  
and esteem1 both in  the city of the    
,crotonians and throughout ,italy4      

,,chap4 ,,xii4    ,it is also said1 that
 ,pythagoras was the first who called   
himself a  philosopher2 this not being a
 new name1 but previously instructing us
 in  a useful manner in a thing         
appropriate to the name4 ,for he said   
that the  entrance of men into the      
present life1 resembled the progression 
of a  crowd to some public spectacle4   
,for there men of every description     
assemble with different views2 one      
hastening to sell his wares for the     
sake of money and gain2 but another that
 he may acquire renown by  exhibiting   
the strength of his body2 and there is  
also a third class of  men1 and those   
the most liberal1 who assemble for the  
sake of surveying  the places1 the      
beautiful works of art1 the specimens of
 valor1 and the  literary productions   
which are usually exhibited on such     
occasions4 ,thus  also in the present   
life1 men of all-various pursuits are   
collected  together in one and the same 
place4 ,for some are influenced by the  

desire of riches and luxury2 others by  
the love of power and dominion2  and    
others are possessed with an insane     
ambition for glory4 ,but the most  pure 
and unadulterated character1 is that of 
the man who gives himself  to the       
contemplation of the most beautiful     
things1 and whom it is proper  to call a
 philosopher4#ad ,he adds1 that the     
survey of all heaven1 and  of the stars 
that revolve in it1 is indeed beautiful1
 when the order of  them is considered4 
,for they derive this beauty and order  
by the  participation of the first and  
the intelligible essence4 ,but that     
first  essence is the nature of number  
and reasons i4 e4 productive            
principles1 which pervades through all  
things1 and according to which  all     
these celestial bodies are elegantly    
arranged1 and fitly adorned4  ,and      
wisdom indeed1 truly so called1 is a    
certain science which is  conversant    
with the first beautiful objects1#ae and
 these divine1  undecaying1 and         

possessing an invariable sameness of    
subsistence2 by the  participation of   
which other things also may be called   
beautiful4 ,but  philosophy is the      
appetition of a thing of this kind4 ,the
 attention  therefore to erudition is   
likewise beautiful1 which ,pythagoras   
extended1  in order to effect the       
correction of mankind4                  
,,chap4 ,,xiii4    ,moreover1 if we may 
believe in so many ancient and credible 
historians  as have written concerning  
him1 the words of ,pythagoras contained 
something of a recalling and admonitory 
nature1 which extended as far as  to    
irrational animals2 by which it may be  
inferred that learning  predominates in 
those endued with intellect1 since it   
tames even wild  beasts1 and those which
 are considered to be deprived of       
reason4 ,for it  is said that           
,pythagoras detained the ,daunian bear  
which had most  severely injured the    
inhabitants1 and that having gently     
stroked it with  his hand for a long    

time1 fed it with maze and acorns1 and  
compelled it  by an oath no longer to   
touch any living thing1 he dismissed it4
 ,but the  bear immediately after hid   
herself in the mountains and woods1 and 
was  never seen from that time to attack
 any irrational animal4 ,perceiving     
likewise an ox at ,tarentum feeding in a
 pasture1 and eating among other  things
 green beans1 he advised the herdsman to
 tell the ox to abstain  from the beans4
 ,the herdsman1 however1 laughed at him1
 and said that he  did not understand   
the language of oxen1 but if ,pythagoras
 did1 it was  in vain to advise him to  
speak to the ox1 but fit that he himself
 should  advise the animal to abstain   
from such food4 ,pythagoras therefore1  
approaching to the ear of the ox1 and   
whispering in it for a long time1  not  
only caused him then to refrain from    
beans1 but it is said that he  never    
after tasted them4 ,this ox also lived  
for a long time at ,tarentum  near the  
temple of ,juno1 where it remained when 

it was old1 and was  called the sacred  
ox of ,pythagoras4 ,it was also fed by  
those that came  to it with human food4 
,when likewise he happened to be        
conversing with  his familiars about    
birds1 symbols1 and prodigies1 and was  
observing  that all these are the       
messengers of the ,gods1 sent by them to
 those men  who are truly dear to the   
,gods1 he is said to have brought down  
an eagle  that was flying over ,olympia1
 and after gently stroking1 to have     
dismissed it4 ,through these things1    
therefore1 and other things similar  to 
these1 he demonstrated that he possessed
 the same dominion as  ,orpheus1 over   
savage animals1 and that he allured and 
detained them by  the power of voice    
proceeding from the mouth4              
,,chap4 ,,xiv4    ,with him likewise the
 best principle originated of a guardian
 attention  to the concerns of men1 and 
which ought to be pre-assumed by those  
who  intend to learn the truth about    
other things4 ,for he reminded many of  

his familiars1 by most clear and evident
 indications1 of the former life  which 
their soul lived1 before it was bound to
 this body1 and  demonstrated by        
indubitable arguments1 that he had been 
,euphorbus the  son of ,panthus1 who    
conquered ,patroclus4 ,and he especially
 praised the  following funeral ,homeric
 verses pertaining to himself1 sung them
 most  elegantly to the lyre1 and       
frequently repeated them4      8,the    
shining circlets of his golden hair1    
,which ev'n the ,graces might be proud  
to wear1    ,instarr'd with gems and    
gold1 bestrow the shore    ,with dust   
dishonor'd1 and deform'd with gore4     
,as the young olive in some sylvan      
scene1    ,crown'd by fresh fountains   
with eternal green1    ,lifts the gay   
head1 in snowy flowrets fair1    ,and   
plays and dances to the gentle air2     
,when lo6 a whirlwind from high heav'n  
invades    ,the tender plant1 and       
withers all its shades2    ,it lies     
uprooted from its genial bed1    ,a     

lovely ruin now defac'd and dead4       
,thus young1 thus beautiful1 ,euphorbus 
lay1    ,while the fierce ,spartan tore 
his arms away40#af    ,but what is      
related about the shield of this        
,phrygian ,euphorbus1 being  dedicated  
among other ,trojan spoils to ,argive   
,juno1 we shall omit1 as  being of a    
very popular nature4 ,that1 however1    
which he wished to  indicate through all
 these particulars is this1 that he knew
 the former  lives which he had lived1  
and that from hence he commenced his    
providential attention to others1       
reminding them of their former life4    
,,chap4 ,,xv4    ,conceiving1 however1  
that the first attention which should be
 paid to  men1 is that which takes place
 through the senses2 as when some one   
perceives beautiful figures and forms1  
or hears beautiful rythms and  melodies1
 he established that to be the first    
erudition which subsists  through music1
 and also through certain melodies and  
rythms1 from which  the remedies of     

human manners and passions are obtained1
 together with  those harmonies of the  
powers of the soul which it possessed   
from the  first4 ,he likewise devised   
medicines calculated to repress and     
expel the  diseases both of bodies and  
souls4 ,and by ,jupiter that which      
deserves to  be mentioned above all     
these particulars is this1 that he      
arranged and  adapted for his disciples 
what are called apparatus and           
contrectations1  divinely contriving    
mixtures of certain diatonic1 chromatic1
 and  euharmonic melodies1 through which
 he easily transferred and circularly   
led the passions of the soul into a     
contrary direction1 when they had       
recently and in an irrational and       
clandestine manner been formed2 such  as
 sorrow1 rage1 and pity1 absurd         
emulation and fear1 all-various         
desires1 angers1 and appetites1 pride1  
supineness1 and vehemence4 ,for he      
corrected each of these by the rule of  
virtue1 attempering them through        

appropriate melodies1 as through certain
 salutary medicines4 ,in the  evening1  
likewise1 when his disciples were       
retiring to sleep1 he  liberated them by
 these means from diurnal perturbations 
and tumults1  and purified their        
intellective power from the influxive   
and effluxive  waves of a corporeal     
nature2 rendered their sleep quiet1 and 
their  dreams pleasing and prophetic4   
,but when they again rose from their    
bed1  he freed them from nocturnal      
heaviness1 relaxation and torpor1       
through  certain peculiar songs and     
modulations1 produced either by simply  
striking the lyre1 or employing the     
voice4 ,pythagoras1 however1 did not    
procure for himself a thing of this kind
 through instruments or the  voice1 but 
employing a certain ineffable divinity1 
and which it is  difficult to apprehend1
 he extended his ears1 and fixed his    
intellect in  the sublime symphonies of 
the world1 he alone hearing and         
understanding1  as it appears1 the      

universal harmony and consonance of the 
spheres1 and  the stars that are moved  
through them1 and which produce a fuller
 and  more intense melody than any thing
 effected by mortal sounds4#ag ,this    
melody also was the result of dissimilar
 and variously differing sounds1        
celerities1 magnitudes1 and intervals1  
arranged with reference to each  other  
in a certain most musical ratio1 and    
thus producing a most gentle1  and at   
the same time variously beautiful motion
 and convolution4 ,being  therefore     
irrigated as it were with this melody1  
having the reason of  his intellect well
 arranged through it1 and as ,i may say1
 exercised1 he  determined to exhibit   
certain images of these things to his   
disciples as  much as possible1         
especially producing an imitation of    
them through  instruments1 and through  
the mere voice alone4 ,for he conceived 
that by  him alone1 of all the          
inhabitants of the earth1 the mundane   
sounds were  understood and heard1 and  

this from a natural fountain itself and 
root4  ,he therefore thought himself    
worthy to be taught1 and to learn       
something  about the celestial orbs1 and
 to be assimilated to them by desire and
  imitation1 as being the only one on   
the earth adapted to this by the        
conformation of his body1 through the   
dmoniacal power that inspired  him4 ,but
 he apprehended that other men ought to 
be satisfied in looking  to him1 and the
 gifts he possessed1 and in being       
benefited and corrected  through images 
and examples1 in consequence of their   
inability to  comprehend truly the first
 and genuine archetypes of things4      
,just1  indeed1 as to those who are     
incapable of looking intently at the    
sun1  through the transcendent splendor 
of his rays1 we contrive to exhibit  the
 eclipses of that luminary1 either in   
the profundity of still water1  or      
through melted pitch1 or through some   
darkly-splendid mirror2 sparing  the    
imbecility of their eyes1 and devising a

 method of representing a  certain      
repercussive light1 though less intense 
than its archetype1 to  those who are   
delighted with a thing of this kind4    
,empedocles also  appears to have       
obscurely signified this about          
,pythagoras1 and the  illustrious and   
divinely-gifted conformation of his body
 above that of  other men1 when he says3
    8,there was a man among them i4 e4  
among the ,pythagoreans who was         
transcendent in knowledge1 who possessed
 the most ample stores of  intellectual 
wealth1 and who was in the most eminent 
degree the adjutor  of the works of the 
wise4 ,for when he extended all the     
powers of his  intellect1 he easily     
beheld every thing1 as far as to ten or 
twenty ages  of the human race40    ,for
 the words transcendent1 and he beheld  
every thing1 and the  wealth of         
intellect1 and the like1 especially     
exhibit the illustrious  nature of the  
conformation of his mind and body1 and  
its superior  accuracy in seeing1 and   

hearing1 and in intellectual perception4
                                        
,,chap4 ,,xvi4    ,this adaptation      
therefore of souls was procured by him  
through music4  ,but another            
purification of the dianoetic part1#ah  
and at the same time  of the whole soul1
 through all-various studies1 was       
effected by him as  follows3 ,he        
conceived generally that labor should be
 employed about  disciplines and        
studies1 and ordained like a legislator1
 trials of the  most various nature1    
punishments1 and restraints by fire and 
sword1 for  innate intemperance1 and an 
inexhaustible avidity of possessing2    
which  he who is depraved can neither   
suffer nor sustain4 ,besides these      
things  also1 he ordered his familiars  
to abstain from all animals1 and farther
  still from certain foods1 which are   
hostile to the reasoning power1 and     
impede its genuine energies4 ,he        
likewise enjoined them continence of    
speech1 and perfect silence1 exercising 

them for many years in the  subjugation 
of the tongue1 and in a strenuous and   
assiduous  investigation and resumption 
of the most difficult theorems4 ,hence  
also1  he ordered them to abstain from  
wine1 to be sparing in their food1 to   
sleep little1 and to have an unstudied  
contempt of1 and hostility to  glory1   
wealth1 and the like3 to have an        
unfeigned reverence of those to  whom   
reverence is due1 a genuine similitude  
and benevolence to those of  the same   
age with themselves1 and an attention   
and incitation towards  their juniors1  
free from all envy4 ,with respect to the
 amity also which  subsists in all      
things towards all1 whether it be that  
of ,gods towards  men through piety and 
scientific theory1 or of dogmas towards 
each  other1 or universally of the soul 
towards the body1 and of the rational   
towards the irrational part1 through    
philosophy1 and the theory  pertaining  
to it2 or whether it be that of men to  
each other1 of  citizens indeed through 

sound legislation1 but of strangers     
through a  correct physiology2 or of the
 husband to the wife1 or of brothers and
  kindred1 through unperverted          
communion2 or whether1 in short1 it be  
of  all things towards all1 and still   
farther1 of certain irrational animals  
through justice1 and a physical         
connexion and association2 or whether it
  be the pacification and conciliation  
of the body which is of itself  mortal1 
and of its latent contrary powers1      
through health1 and a diet  and         
temperance conformable to this1 in      
imitation of the salubrious  condition  
of the mundane elements2--of the        
appellation of all these1  which are    
summarily comprehended in one and the   
same name1 that of  friendship1         
,pythagoras is acknowledged to have been
 the inventor and  legislator4 ,and1 in 
short1 he was the cause to his disciples
 of the most  appropriate converse with 
the ,gods1 both when they were awake and
 when  asleep2 a thing which never takes

 place in a soul disturbed by anger1 or 
pain1 or pleasure1 or1 by ,jupiter1 by  
any other base desire1 or defiled  by   
ignorance1 which is more unholy and     
noxious than all these4 ,by all  these  
inventions1 therefore1 he divinely      
healed and purified the soul1           
resuscitated and saved its divine part1 
and conducted to the  intelligible its  
divine eye1 which1 as ,plato says1 is   
better worth  saving than ten thousand  
corporeal eyes2 for by looking through  
this  alone1 when it is strengthened and
 clarified by appropriate aids1 the     
truth pertaining to all beings is       
perceived4 ,referring therefore to      
this1 ,pythagoras purified the dianoetic
 power of the soul4 ,such also was  the 
form with him of erudition1 and these   
were the things to which he  directed   
his view4                               
,,chap4 ,,xvii4    ,as he therefore thus
 prepared his disciples for erudition1  
he did not  immediately receive into the
 number of his associates those who came

 to  him for that purpose1 till he had  
made trial of1 and judiciously  examined
 them4 ,hence in the first place he     
inquired after what manner  they        
associated with their parents1 and the  
rest of their relatives4 ,in  the next  
place he surveyed their unseasonable    
laughter1 their silence1  and their     
speaking when it was not proper2 and    
farther still1 what their  desires were1
 with whom they associated1 how they    
conversed with them1  in what they      
especially employed their leisure time  
in the day1 and what  were the subjects 
of their joy and grief4 ,he likewise    
surveyed1 their  form1 their mode of    
walking1 and the whole motion of their  
body4  ,physiognomically also           
considering the natural indications of  
their  frame1 he made them to be        
manifest signs of the unapparent manners
 of  the soul4 ,when1 therefore1 he had 
thus made trial of some one1 he         
suffered him to be neglected for three  
years1 in the mean time observing  how  

he was disposed with respect to         
stability1 and a true love of  learning1
 and if he was sufficiently prepared    
with reference to glory1  so as to      
despise popular honor4 ,after this1 he  
ordered those who came  to him to       
observe a quinquennial silence1 in order
 that he might  experimentally know how 
they were affected as to continence of  
speech1  the subjugation of the tongue  
being the most difficult of all         
victories2  as those have unfolded to us
 who instituted the mysteries4 ,during  
this  probationary time1 however1 the   
property of each was disposed of in     
common1 and was committed to the care of
 those appointed for this  purpose1 who 
were called politicians1 economizers1   
and legislators4 ,and  with respect to  
these probationers1 those who appeared  
to be worthy to  participate of his     
dogmas1 from the judgment he had formed 
of them from  their life and the modesty
 of their behaviour1 after the          
quinquennial  silence1 then became      

,esoterics1 and both heard and saw      
,pythagoras  himself within the veil4   
,for prior to this they participated of 
his  words through the hearing alone1   
beyond the veil1 without at all seeing  
him1 giving for a long time a specimen  
of their peculiar manners4 ,but if  they
 were rejected they received the double 
of the wealth which they  brought1 and a
 tomb was raised to them as if they were
 dead by the  homaco2 for thus all the  
disciples of the man were called4 ,and  
if  they happened to meet with them     
afterwards1 they behaved to them as if  
they were other persons1 but said that  
they were dead1 whom they had  modelled 
by education1 in the expectation that   
they would become truly  good men by the
 disciplines they would learn4 ,they    
also were of opinion  that those who    
were more slow in the acquisition of    
knowledge1 were  badly organized1 and1  
as ,i may say1 imperfect and barren4    
,if1 however1  after ,pythagoras had    
physiognomically considered their form1 

their mode  of walking1 and every other 
motion1 and the state of their body1 and
 he  had conceived good hope respecting 
them2 after likewise the quinquennial   
silence1 and the orgies and initiations 
from so many disciplines1  together with
 the ablutions of the soul1 and so many 
and such great  purifications produced  
from such various theorems1 through     
which the  sagacity and sanctity of the 
soul is perfectly ingenerated2 if1 after
  all this1 some one was found to be    
still sluggish and of a dull  intellect1
 they raised to such a one in the school
 a certain pillar and  monument1 7as    
they are said to have done to ,perialus 
the ,thurian1 and  ,cylon the prince of 
the ,sybarites1 who were rejected by    
them7 expelled  him from the ,homacoon  
or auditory1 loading him with a great   
quantity  of silver and gold4 ,for these
 were deposited by them in common1 and  
were  committed to the care of certain  
persons adapted to this purpose1 and    
who were called ,economics1 from the    

office which they bore4 ,and if         
afterwards they happened to meet with   
such a one1 they conceived him to  be   
any other person1 than him who according
 to them was dead4 ,hence also  ,lysis1 
blaming a certain person named          
,hipparchus1 because he had             
communicated the doctrines of the       
,pythagoreans to the profane1 and to    
those who acceded to them without       
disciplines and theory1 says as         
follows3    8,it is reported that you   
philosophize to every one you may happen
 to  meet1 and publicly1 which          
,pythagoras did not think fit to do4    
,and these  things1 indeed1 ,o          
,hipparchus1 you learnt with diligent   
assiduity1 but  you have not preserved  
them2 having tasted1 ,o excellent man1  
of ,sicilian  delicacies1 which you     
ought not to have tasted a second time4 
,if1  therefore1 you abandon these1 ,i  
shall rejoice2 but if not1 you will be  
dead in my opinion4 ,for it will be     
pious to call to mind the divine and    

human precepts of ,pythagoras1 and not  
to make the goods of wisdom common  to  
those1 who have not even in a dream     
their soul purified4 ,for it is  not    
lawful to extend to every casual person1
 things which were obtained  with such  
great labors1 and such diligent         
assiduity1 nor to divulge the  mysteries
 of the ,eleusinian ,goddesses to the   
profane4 ,for those who do  either of   
these1 are equally unjust and impious4  
,but it will be well to  consider what a
 great length of time we consumed in    
wiping away the  stains which had       
insinuated themselves into our breasts1 
till1 after the  lapse of some years1 we
 became fit recipients of the doctrines 
of  ,pythagoras4 ,for as dyers          
previously purify garments1 and then fix
 in the  colors with which they wish    
them to be imbued1 in order that the dye
 may  not be washed away1 and may never 
become evanescent2 after the same       
manner also that divine man prepared the
 souls of those that were lovers  of    

philosophy1 so that they might not      
deceive him in any of those  beautiful  
and good qualities which he hoped they  
would possess4 ,for he  did not impart  
spurious doctrines1 nor snares1 in which
 most of the  sophists1 who are at      
leisure for no good purpose1 entangle   
young men2  but he possessed a          
scientific knowledge of things human and
 divine4  ,these men1 however1 making   
his doctrine a pretext1 perform many    
dreadful  deeds1 ensnaring youth not in 
a becoming nor yet in a casual way4     
,hence  they render their auditors      
noxious and precipitate4 ,for they      
infuse  theorems and divine doctrines   
into confused and turbid manners4 ,just 
as  if some one should pour pure and    
clear water into a deep well full of    
mud2 for he would disturb the mud1 and  
destroy the clear water4 ,the same      
thing likewise takes place between those
 who teach and those who are  taught    
after this manner4 ,for dense thickets  
and which are full of  briars surround  

the intellect and heart of those who    
have not been  purely initiated in      
disciplines1 obscure the mild1 tranquil1
 and  reasoning power of the soul1 and  
openly impede the intellective part     
from becoming increased and elevated4   
,it is requisite likewise to call       
intemperance and avarice the mothers of 
these thickets2 both which are          
naturally prolific4 ,from intemperance1 
therefore1 unlawful marriages1  unjust  
desires1 corruptions1 intoxication1     
preternatural pleasures1  and certain   
vehement appetites blossom forth1 and   
which impel their  possessors into      
profundities and precipices4 ,for now   
desires have  compelled some not to     
abstain either from their mothers or    
their  daughters1 and violating law1    
their country1 city1 and king1 with     
their  hands as it were bound behind    
them1 they are violently dragged along  
like slaves to extreme destruction4 ,but
 from avarice germinate rapine1         
robbery1 parricide1 sacrilege1 sorcery1 

and such other evils at are the  sisters
 of these4 ,in the first place1         
therefore1 it is necessary to  purify   
the woods in which these passions have  
fixed their abode1 with  fire and sword1
 and all the machines of disciplines2   
and having  liberated the reasoning     
power from such mighty evils1 we may    
then  implant in and deliver to it      
something useful and good40 ,so great   
and so  necessary was the attention     
which1 according to ,pythagoras1 ought  
to be  paid to disciplines prior to     
philosophy4 ,he likewise ordained that a
  singular honor1 and the most accurate 
investigation1 should be given to  the  
teaching and participation of his       
dogmas1 as he judiciously examined  the 
conceptions of those that came to him1  
by various documents1 and ten  thousand 
forms of scientific theory4             
,,chap4 ,,xviii4    ,after this we must 
narrate how1 when he had admitted       
certain persons to  be his disciples1 he
 distributed them into different classes

 according  to their respective merits4 
,for it was not fit that all of them    
should  equally participate of the same 
things1 as they were naturally          
dissimilar2 nor was it indeed right that
 some should participate of all  the    
most honorable auditions1 but others of 
none1 or should not at all  partake of  
them4 ,for this would be uncommunicative
 and unjust4 ,while  therefore he       
imparted a convenient portion of his    
discourses to each1 he  benefited as    
much as possible all of them1 and       
preserved the proportion  of justice1 by
 making each a partaker of the auditions
 according to his  desert4 ,hence1 in   
conformity to this method1 he called    
some of them  ,pythagoreans1 but others 
,pythagorists2 just as we denominate    
some men  ,attics1 but others           
,atticists4 ,having therefore thus aptly
 divided their  names1 some of them he  
considered to be genuine1 but he        
ordained that  others should show       
themselves to be the emulators of these4

 ,he ordered  therefore that with the   
,pythagoreans possessions should be     
shared in  common1 and that they should 
always live together2 but that each of  
the  others should possess his own      
property apart from the rest1 and that  
assembling together in the same place1  
they should mutually be at  leisure for 
the same pursuits4 ,and thus each of    
these modes was derived  from           
,pythagoras1 and transmitted to his     
successors4 ,again1 there were  also    
with the ,pythagoreans two forms of     
philosophy2 for there were  likewise two
 genera of those that pursued it1 the   
,acusmatici1 and the  ,mathematici4 ,of 
these however the ,mathematici are      
acknowledged to be  ,pythagoreans by the
 rest2 but the ,mathematici do not admit
 that the  ,acusmatici are so1 or that  
they derived their instruction from     
,pythagoras1 but from ,hippasus4 ,and   
with respect to ,hippasus1 some say     
that he was a ,crotonian1 but others a  
,metapontine4 ,but the philosophy of    

the ,acusmatici consists in auditions   
unaccompanied with demonstrations  and a
 reasoning process2 because it merely   
orders a thing to be done in  a certain 
way1 and that they should endeavour to  
preserve such other  things as were said
 by him1 as so many divine dogmas4 ,they
 however  profess that they will not    
speak of them1 and that they are not to 
be  spoken of2 but they conceive those  
of their sect to be the best  furnished 
with wisdom1 who retained what they had 
heard more than  others4 ,but all these 
auditions are divided into three        
species4 ,for some  of them indeed      
signify what a thing is2 others what it 
especially is2  but others1 what ought1 
or what ought not1 to be done4 ,the     
auditions  therefore which signify what 
a thing is1 are such as1 ,what are the  
islands of the blessed8 ,the sun and    
moon4 ,what is the oracle at ,delphi8   
,the tetractys4 ,what is harmony8 ,that 
in which the ,syrens subsist4#ai  ,but  
the auditions which signify what a thing

 especially is1 are such  as1 ,what is  
the most just thing8 ,to sacrifice4     
,what is the wisest thing8  ,number4#bj 
,but the next to this in wisdom1 is that
 which gives names to  things4 ,what is 
the wisest of the things that are with  
us1 i4 e4 which  pertain to human       
concerns8 ,medicine4 ,what is the most  
beautiful8  ,harmony4 ,what is the most 
powerful8 ,mental decision4 ,what is the
 most  excellent8 ,felicity4 ,what is   
that which is most truly asserted8 ,that
 men  are depraved4 ,hence they say that
 ,pythagoras praised the ,salaminian    
poet  ,hippodomas1 because he sings3    
,tell1 ,o ye ,gods6 the source from     
whence you came1    ,say whence1 ,o men6
 thus evil you became8    ,these        
therefore1 and such as these1 are the   
auditions of this kind4 ,for  each of   
these shows what a thing especially is4 
,this however is the  same with what is 
called the wisdom of the seven wise men4
 ,for they  investigated1 not what is   
simply good1 but what is especially so2 

nor what is difficult1 but what is most 
difficult2 viz4 for a man to  know      
himself4 ,nor did they investigate what 
is easy1 but what is most  easy2 viz4 to
 do what you are accustomed to do4 ,for 
it seems that such  auditions as the    
above1 are conformable but posterior in 
time to such  wisdom as that of the     
seven wise men2 since they were prior to
  ,pythagoras4 ,the auditions likewise1 
respecting what should or should not  be
 done1 were such as1 ,that it is        
necessary to beget children4 ,for it is 
necessary to leave those that may       
worship the ,gods after us4 ,that it is 
requisite to put the shoe on the right  
foot first4 ,that it is not proper  to  
walk in the public ways1 nor to dip in a
 sprinkling vessel1 nor to be  washed in
 a bath4 ,for in all these it is        
immanifest1 whether those who  use them 
are pure4 ,others also of this kind are 
the following3 ,do not  assist a man in 
laying a burden down2 for it is not     
proper to be the  cause of not laboring2

 but assist him in taking it up4 ,do not
 draw near  to a woman for the sake of  
begetting children1 if she has gold4    
,speak  not about ,pythagoric#ba        
concerns without light4 ,perform        
libations to  the ,gods1 from the handle
 of the cup1 for the sake of an         
auspicious  omen1 and in order that you 
may not drink from the same part from   
which  you poured out the liquor4 ,wear 
not the image of ,god in a ring1 in     
order that it may not be defiled4 ,for  
it is a resemblance which ought to  be  
placed in the house4 ,it is not right to
 use a woman ill2 for she is a          
suppliant4 ,on this account also we     
bring her from the ,vestal hearth1 and  
take her by the right hand4 ,nor is it  
proper to sacrifice a white cock2  for  
this also is a suppliant1 and is sacred 
to the moon4 ,hence likewise  it        
announces the hours4 ,to him who asks   
for counsel1 give no other  advice than 
that which is the best3 for counsel is a
 sacred thing4  ,labors are good2 but   

pleasures are in every respect bad4 ,for
 as we came  into the present life for  
the purpose of punishment1 it is        
necessary  that we should be punished4  
,it is proper to sacrifice1 and to enter
  temples unshod4 ,in going to a temple1
 it is not proper to turn out of  the   
way2 for divinity should not be         
worshipped in a careless manner4 ,it  is
 good to sustain1 and to have wounds in 
the breast2 but it is bad to  have them 
behind4 ,the soul of man alone does not 
enter into those  animals1 which it is  
lawful to kill4 ,hence it is proper to  
eat those  animals alone which it is fit
 to slay1 but no other animal whatever4 
,and  such were the auditions of this   
kind4    ,the most extended however were
 those concerning sacrifices1 how they  
ought to be performed at all other      
times1 and likewise when migrating  from
 the present life2 and concerning       
sepulture1 and in what manner it  is    
proper to be buried4 ,of some of these  
therefore the reason is to be  assigned 

why they are ordered2 such for instance 
as1 it is necessary to  beget children1 
for the sake of leaving another that may
 worship the  ,gods instead of yourself4
 ,but of others no reason is to be      
assigned4 ,and  of some indeed1 the     
reasons are assumed proximately2 but of 
others1  remotely2 such as1 that bread  
is not to be broken1 because it         
contributes to the judgment in ,hades4  
,the probable reasons however1  which   
are added about things of this kind1 are
 not ,pythagoric1 but were  devised by  
some who philosophized differently from 
the ,pythagoreans1 and  who endeavoured 
to adapt probability to what was said4  
,thus for  instance1 with respect to    
what has been just now mentioned1 why   
bread is  not to be broken1 some say    
that it is not proper to dissolve that  
which  congregates4 ,for formerly all   
those that were friends1 assembled in a 
barbaric manner to one piece of bread4  
,but others say1 that it is not  proper1
 in the beginning of an undertaking1 to 

produce an omen of this  kind by        
breaking and diminishing4 ,moreover1 all
 such precepts as define  what is to be 
done1 or what is not to be done1 refer  
to divinity as  their end2 and every    
life is co-arranged so as to follow     
,god4 ,this  also is the principle and  
the doctrine of philosophy4 ,for men act
  ridiculously in searching for good any
 where else than from the ,gods4  ,and  
when they do so1 it is just as if some  
one1 in a country governed by  a king1  
should reverence one of the citizens who
 is a magistrate1 and  neglect him who  
is the ruler of all of them4 ,for the   
,pythagoreans  thought that such men as 
we have just mentioned1 performed a     
thing of  this kind4 ,for since ,god is1
 and is the lord of all things1 it is   
universally acknowledged that good is to
 be requested of him4 ,for all  men     
impart good to those whom they love1 and
 to those with whom they are  delighted2
 but they give the contrary to good to  
those to whom they are  contrarily      

disposed4 ,and such indeed is the wisdom
 of these precepts4    ,there was1      
however1 a certain person named         
,hippomedon1 an gean1 a  ,pythagorean   
and one of the ,acusmatici1 who asserted
 that ,pythagoras gave  the reasons and 
demonstrations of all these precepts1   
but that in  consequence of their being 
delivered to many1 and these such as    
were of  a more sluggish genius1 the    
demonstrations were taken away1 but the 
problems themselves were left4 ,those   
however of the ,pythagoreans that  are  
called ,mathematici1 acknowledge that   
these reasons and  demonstrations were  
added by ,pythagoras1 and they say still
 more than  this1 and contend that their
 assertions are true1 but affirm that   
the  following circumstance was the     
cause of the dissimilitude4 ,pythagoras1
  say they1 came from ,ionia and ,samos1
 during the tyranny of ,polycrates1     
,italy being then in a florishing       
condition2 and the first men in the     
city became his associates4 ,but1 to the

 more elderly of these1 and who  were   
not at leisure for philosophy1 in       
consequence of being occupied  by       
political affairs1 the discourse of     
,pythagoras was not accompanied  with a 
reasoning process1 because it would have
 been difficult for them  to apprehend  
his meaning through disciplines and     
demonstrations2 and he  conceived they  
would nevertheless be benefited by      
knowing what ought to  be done1 though  
they were destitute of the knowledge of 
the why3 just  as those who are under   
the care of physicians1 obtain their    
health1  though they do not hear the    
reason of every thing which is to be    
done to  them4 ,but with the younger    
part of his associates1 and who were    
able  both to act and learn1--with these
 he conversed through demonstration and 
disciplines4 ,these therefore are the   
assertions of the ,mathematici1 but  the
 former1 of the ,acusmatici4 ,with      
respect to ,hippasus however            
especially1 they assert that he was one 

of the ,pythagoreans1 but that in       
consequence of having divulged and      
described the method of forming a       
sphere from twelve pentagons1#bb he     
perished in the sea1 as an impious      
person1 but obtained the renown of      
having made the discovery4 ,in  reality1
 however1 this as well as every thing   
else pertaining to  geometry1 was the   
invention of that man2 for thus without 
mentioning  his name1 they denominate   
,pythagoras4 ,but the ,pythagoreans say1
 that  geometry was divulged from the   
following circumstance3 ,a certain      
,pythagorean happened to lose the wealth
 which he possessed2 and in  consequence
 of this misfortune1 he was permitted to
 enrich himself from  geometry4 ,but    
geometry was called by ,pythagoras      
,historia4 ,and thus  much concerning   
the difference of each mode of          
philosophising1 and the  classes of the 
auditors of ,pythagoras4 ,for those who 
heard him either  within or without the 
veil1 and those who heard him           

accompanied with  seeing1 or without    
seeing him1 and who are divided into    
interior and  exterior auditors1 were no
 other than these4 ,and it is requisite 
to  arrange under these1 the political1 
economic and legislative  ,pythagoreans4
                                        
,,chap4 ,,xix4    ,universally1 however1
 it deserves to be known1 that          
,pythagoras  discovered many paths of   
erudition1 and that he delivered an     
appropriate  portion of wisdom          
conformable to the proper nature and    
power of each2 of  which the following  
is the greatest argument4 ,when ,abaris1
 the ,scythian1  came from the          
,hyperboreans1 unskilled and uninitiated
 in the ,grecian  learning1 and was then
 of an advanced age1 ,pythagoras did not
 introduce  him to erudition through    
various theorems1 but instead of        
silence1  auscultation for so long a    
time1 and other trials1 he immediately  
considered him adapted to be an auditor 
of his dogmas1 and instructed  him in   

the shortest way in his treatise ,on    
,nature1 and in another  treatise ,on   
the ,gods4 ,for ,abaris came from the   
,hyperboreans1 being a  priest of the   
,apollo who is there worshipped1 an     
elderly man1 and most  wise in sacred   
concerns2 but at that time he was       
returning from ,greece  to his own      
country1 in order that he might         
consecrate to the ,god in his  temple   
among the ,hyperboreans1 the gold which 
he had collected4 ,passing  therefore   
through ,italy1 and seeing ,pythagoras1 
he especially  assimilated him to the   
,god of whom he was the priest4 ,and    
believing that  he was no other than the
 ,god himself1 and that no man resembled
 him1 but  that he was truly ,apollo1   
both from the venerable indications     
which he  saw about him1 and from those 
which the priest had known before1 he   
gave  ,pythagoras a dart which he took  
with him when he left the temple1 as a  
thing that would be useful to him in the
 difficulties that would befal  him in  

so long a journey4 ,for he was carried  
by it1 in passing through  inaccessible 
places1 such as rivers1 lakes1 marshes1 
mountains1 and the  like1 and performed 
through it1 as it is said1 lustrations1 
and expelled  pestilence and winds from 
the cities that requested him to        
liberate them  from these evils4 ,we are
 informed1 therefore1 that ,lacedmon1   
after  having been purified by him1 was 
no longer infested with pestilence1     
though prior to this it had frequently  
fallen into this evil1 through  the     
baneful nature of the place in which it 
was built1 the mountains of  ,taygetus  
producing a suffocating heat1 by being  
situated above the city1  in the same   
manner as ,cnossus in ,crete4 ,and many 
other similar  particulars are related  
of the power of ,abaris4 ,pythagoras1   
however1  receiving the dart1 and       
neither being astonished at the novelty 
of the  thing1 nor asking the reason why
 it was given to him1 but as if he was  
in reality a ,god himself1 taking       

,abaris aside1 he showed him his golden 
thigh1 as an indication that he was not 
wholly deceived in the  opinion he had  
formed of him2 and having enumerated to 
him the several  particulars that were  
deposited in the temple1 he gave him    
sufficient  reason to believe that he   
had not badly conjectured in            
assimilating him  to ,apollo4           
,pythagoras also added1 that he came    
into the regions of  mortality for the  
purpose of remedying and benefiting the 
condition of  mankind1 and that on this 
account he had assumed a human form1    
lest men  being disturbed by the novelty
 of his transcendency1 should avoid the 
discipline which he possessed4 ,he      
likewise exhorted ,abaris to remain in  
that place1 and to unite with him in    
correcting the lives and manners  of    
those with whom they might meet2 but to 
share the gold which he had  collected1 
in common with his associates1 who were 
led by reason to  confirm by their deeds
 the dogma1 that the possessions of     

friends are  common4 ,thus1 therefore1  
,pythagoras unfolded to ,abaris1 who    
remained  with him1 as we have just now 
said1 physiology and theology in a      
compendious way2 and instead of         
divination by the entrails of beasts1 he
  delivered to him the art of           
prognosticating through numbers1        
conceiving  that this was purer1 more   
divine1 and more adapted to the         
celestial  numbers of the ,gods4 ,he    
delivered also to ,abaris other studies 
which  were adapted to him4 ,that we may
 return1 however1 to that for the sake  
of which the present treatise was       
written1 ,pythagoras endeavoured to     
correct and amend different persons1    
according to the nature and power  of   
each4 ,all such particulars therefore as
 these1 have neither been  transmitted  
to the knowledge of men1 nor is it easy 
to narrate all that  has been           
transmitted to us concerning him4       
,,chap4 ,,xx4    ,we shall however      
exhibit a few specimens1 and those the  

most celebrated1  of the ,pythagoric    
discipline1 and also the monuments of   
the studies in  which those men engaged4
 ,in the first place1 therefore1        
,pythagoras in  making trial of the     
aptitude of those that came to him      
considered  whether they could          
echemuthein1 i4 e4 whether they were    
able to  refrain from speaking 7for this
 was the word which he used71 and       
surveyed whether they could conceal in  
silence and preserve what they  had     
learnt and heard4 ,in the next place1 he
 observed whether they were  modest4    
,for he was much more anxious that they 
should be silent than  that they should 
speak4 ,he likewise directed his        
attention to every  other particular2   
such1 as whether they were astonished by
 the energies  of any immoderate passion
 or desire4 ,nor did he in a superficial
 manner  consider how they were affected
 with respect to anger or desire1 or    
whether they were contentious or        
ambitious1 or how they were disposed    

with reference to friendship or strife4 
,and if on his surveying all  these     
particulars accurately1 they appeared to
 him to be endued with  worthy manners1 
then he directed his attention to their 
facility in  learning and their memory4 
,and in the first place1 indeed he      
considered  whether they were able to   
follow what was said1 with rapidity and 
perspicuity2 but in the next place1     
whether a certain love and  temperance  
attended them towards the disciplines   
which they were taught4  ,for he        
surveyed how they were naturally        
disposed with respect to  gentleness4   
,but he called this catartysis1 i4 e4   
elegance of  manners4 ,and he considered
 ferocity as hostile to such a mode of  
education4 ,for impudence1              
shamelessness1 intemperance1            
slothfulness1  slowness in learning1    
unrestrained licentiousness1 disgrace1  
and the  like1 are the attendants on    
savage manners2 but the contraries on   
gentleness and mildness4 ,he considered 

these things1 therefore1 in  making     
trial of those that came to him1 and in 
these he exercised the  learners4 ,and  
those that were adapted to receive the  
goods of the wisdom  he possessed1 he   
admitted to be his disciples1 and thus  
endeavoured to  elevate them to         
scientific knowledge4 ,but if he        
perceived that any one  of them was     
unadapted1 he expelled him as one of    
another tribe1 and a  stranger4    ,in  
the next place1 ,i shall speak of the   
studies which he delivered  through the 
whole of the day to his associates4 ,for
 those who committed  themselves to the 
guidance of his doctrine1 acted in the  
following  manner3 they performed their 
morning walks alone1 and in places in   
which  there happened to be an          
appropriate solitude and quiet1 and     
where there  were temples and groves1   
and other things adapted to give        
delight4 ,for  they thought it was not  
proper to converse with any one1 till   
they had  rendered their own soul       

sedate1 and had co-harmonised the       
reasoning  power4 ,for they apprehended 
it to be a thing of a turbulent nature  
to  mingle in a crowd as soon as they   
rose from bed4 ,on this account all the 
,pythagoreans always selected for       
themselves the most sacred places4 ,but 
after their morning walk they associated
 with each other1 and especially  in    
temples1 or if this was not possible1 in
 places that resembled them4  ,this     
time1 likewise1 they employed in the    
discussion of doctrines and             
disciplines1 and in the correction of   
their manners4                          
,,chap4 ,,xxi4    ,after an association 
of this kind1 they turned their         
attention to the  health of the body4   
,most of them1 however1 used unction and
 the course2  but a less number employed
 themselves in wrestling in gardens and 
groves2 others in leaping with leaden   
weights in their hands1 or in  pantomime
 gesticulations1 with a view to the     
strength of this body1  studiously      

selecting for this purpose opposite     
exercises4 ,their dinner  consisted of  
bread and honey or the honey-comb2 but  
they did not drink  wine during the day4
 ,they also employed the time after     
dinner in the  political economy        
pertaining to strangers and guests1     
conformably to the  mandate of the laws4
 ,for they wished to transact all       
business of this  kind in the hours     
after dinner4 ,but when it was evening  
they again  betook themselves to        
walking2 yet not singly as in the       
morning walk1 but  in parties of two or 
three1 calling to mind as they walked1  
the  disciplines they had learnt1 and   
exercising themselves in beautiful      
studies4 ,after they had walked1 they   
made use of the bath2 and having  washed
 themselves1 they assembled in the place
 where they eat together1  and which    
contained no more than ten who met for  
this purpose4 ,these1  however1 being   
collected together1 libations and       
sacrifices were  performed with         

fumigations and frankincense4 ,after    
this they went to  supper1 which they   
finished before the setting of the sun4 
,but they made  use of wine and maze1   
and bread1 and every kind of food that  
is eaten  with bread1 and likewise raw  
and boiled herbs4 ,the flesh also of    
such  animals was placed before them as 
it was lawful to immolate2 but they     
rarely fed on fish3 for this nutriment  
was not1 for certain causes1  useful to 
them4 ,in a similar manner also they    
were of opinion1 that the  animal which 
is not naturally noxious to the human   
race1 should neither  be injured nor    
slain4 ,but after this supper libations 
were performed1  and these were         
succeeded by readings4 ,it was the      
custom however with  them for the       
youngest to read1 and the eldest ordered
 what was to be  read1 and after what   
manner4 ,but when they were about to    
depart1 the  cup-bearer poured out a    
libation for them2 and the libation     
being  performed1 the eldest announced  

to them the following precepts3 ,that a 
mild and fruitful plant should neither  
be injured nor corrupted1 nor in  a     
similar manner1 any animal which is not 
noxious to the human race4 ,and  farther
 still1 that it is necessary to speak   
piously and form proper  conceptions of 
the divine1 dmoniacal1 and heroic       
genera2 and in a  similar manner1 of    
parents and benefactors4 ,that it is    
proper likewise  to give assistance to  
law1 and to be hostile to illegality4   
,but these  things being said1 each     
departed to his own place of abode4     
,they also  wore a white and pure       
garment4 ,and in a similar manner they  
lay on pure  and white beds1 the        
coverlets of which were made of thread2 
for they did  not use woollen coverlets4
 ,with respect to hunting they did not  
approve  of it1 and therefore did not   
employ themselves in an exercise of this
  kind4 ,such therefore were the        
precepts which were daily delivered to  
the  disciples of ,pythagoras1 with     

respect to nutriment and their mode of  
living4                                 
,,chap4 ,,xxii4    ,another mode also of
 erudition is transmitted to us1 which  
was effected  through ,pythagoric       
precepts1 and sentences which extended  
to human life  and human opinions2 a few
 of which out of many ,i shall narrate4 
,one of  these therefore contains an    
exhortation to remove contention and    
strife  from true friendship1 and       
especially from all friendship1 if      
possible4  ,but if this is not possible1
 at least to expel it from paternal     
friendship1 and universally from that   
which subsists with elders and          
benefactors4 ,for to contend            
pervicaciously with such as these1 anger
 or  some other similar passion         
intervening1 is not to preserve1 but    
destroy the existing friendship4 ,but   
they say it is necessary that the       
smallest lacerations and ulcerations    
should take place in friendships4  ,and 
that this will be effected1 if both the 

friends know how to yield  and subdue   
their anger1 and especially the younger 
of the two1 and who  belongs to some one
 of the above-mentioned orders4 ,they   
likewise thought  it necessary that the 
corrections and admonitions which they  
called  pdartases1 and which the elder  
employed towards the younger1 should  be
 made with much suavity of manners and  
great caution2 and also that  much      
solicitude and appropriation should be  
exhibited in admonitions4  ,for thus the
 admonition will become decorous and    
beneficial4 ,they  likewise say that    
faith should never be separated from    
friendship1  neither seriously nor in   
jest4 ,for it is no longer easy for the 
existing  friendship to remain in a sane
 condition1 when falsehood once         
insinuates  itself into the manners of  
those who assert themselves to be       
friends4  ,and again they say1 that     
friendship is not to be rejected on     
account of  misfortune1 or any other    
imbecility which happens to human life2 

but  that the only laudable rejection of
 a friend and of friendship1 is that    
which takes place through great and     
incurable vice4 ,such therefore was  the
 form of correction with the            
,pythagoreans through sentences1 and    
which extended to all the virtues1 and  
to the whole of life4                   
,,chap4 ,,xxiii4    ,the mode however of
 teaching through symbols1 was          
considered by  ,pythagoras as most      
necessary4 ,for this form of erudition  
was cultivated  by nearly all the       
,greeks1 as being most ancient4 ,but it 
was  transcendently honored by the      
,egyptians1 and adopted by them in the  
most  diversified manner4 ,conformably  
to this1 therefore1 it will be found1   
that great attention was paid to it by  
,pythagoras1 if any one clearly  unfolds
 the significations and arcane          
conceptions of the ,pythagoric  symbols1
 and thus developes the great rectitude 
and truth they contain1  and liberates  
them from their enigmatic form4 ,for    

they are adapted  according to a simple 
and uniform doctrine1 to the great      
geniuses of  these philosophers1 and    
deify in a manner which surpasses human 
conception4 ,for those who came from    
this school1 and especially the most    
ancient ,pythagoreans1 and also those   
young men who were the disciples of     
,pythagoras when he was an old man1 viz4
 ,philolaus#bc and ,eurytus1  ,charondas
 and ,zaleucus1 and ,brysson1 the elder 
,archytas also1 and  ,aristus1 ,lysis   
and ,empedocles1 ,zanolxis and          
,epimenides1 ,milo and  ,leucippus1     
,alcmon1 ,hippasus and ,thymaridas1 and 
all of that age1  consisting of a       
multitude of learned men1 and who were  
above measure  excellent1--all these    
adopted this mode of teaching1 in their 
discourses  with each other1 and in     
their commentaries and annotations4     
,their  writings also1 and all the books
 which they published1 most of which    
have been preserved even to our time1#bd
 were not composed by them in  a popular

 and vulgar diction1 and in a manner    
usual with all other  writers1 so as to 
be immediately understood1 but in such a
 way as not to  be easily apprehended by
 those that read them4 ,for they adopted
 that  taciturnity which was instituted 
by ,pythagoras as a law1 in concealing  
after an arcane mode1 divine mysteries  
from the uninitiated1 and  obscuring    
their writings and conferences with each
 other4 ,hence he who  selecting these  
symbols does not unfold their meaning by
 an apposite  exposition1 will cause    
those who may happen to meet with them  
to  consider them as ridiculous and     
inane1 and as full of nugacity and      
garrulity4 ,when1 however1 they are     
unfolded in a way conformable to  these 
symbols1 and become obvious and clear   
even to the multitude1  instead of being
 obscure and dark1 then they will be    
found to be  analogous to prophetic     
sayings1 and to the oracles of the      
,pythian  ,apollo4 ,they will then also 
exhibit an admirable meaning1 and will  

produce a divine afflatus in those who  
unite intellect with erudition4  ,nor   
will it be improper to mention a few of 
them1 in order that this  mode of       
discipline may become more perspicuous3 
,enter not into a temple  negligently1  
nor in short adore carelessly1 not even 
though you should  stand at the very    
doors themselves4 ,sacrifice and adore  
unshod4  ,declining from the public     
ways1 walk in unfrequented paths4 ,speak
 not  about ,pythagoric concerns without
 light4 ,and such are the outlines of   
the mode adopted by ,pythagoras of      
teaching through symbols4               
,,chap4 ,,xxiv4    ,since1 however1     
nutriment greatly contributes to the    
best discipline1  when it is properly   
used1 and in an orderly manner1 let us  
consider what  ,pythagoras also         
instituted as a law about this4         
,universally1 therefore1  he rejected   
all such food as is flatulent1 and the  
cause of  perturbation1 but he approved 
of the nutriment contrary to this1 and  

ordered it to be used1 viz4 such food as
 composes and compresses the  habit of  
the body4 ,hence1 likewise1 he thought  
that millet was a plant  adapted to     
nutrition4 ,but he altogether rejected  
such food as is foreign  to the ,gods2  
because it withdraws us from familiarity
 with the ,gods4  ,again1 according to  
another mode also1 he ordered his       
disciples to  abstain from such food as 
is reckoned sacred1 as being worthy of  
honor1  and not to be appropriated to   
common and human utility4 ,he likewise  
exhorted them to abstain from such      
things as are an impediment to          
prophesy1 or to the purity and chastity 
of the soul1 or to the habit of         
temperance1 or of virtue4 ,and lastly1  
he rejected all such things as are      
adverse to sanctity1 and which obscure  
and disturb the other purities of  the  
soul1 and the phantasms which occur in  
sleep4 ,these things therefore  he      
instituted as laws in common about      
nutriment4    ,separately1 however1 he  

forbade the most contemplative of       
philosophers1  and who have arrived at  
the summit of philosophic attainments1  
the use  of superfluous and unjust food1
 and ordered them never to eat any thing
  animated1 nor in short1 to drink wine1
 nor to sacrifice animals to the  ,gods1
 nor by any means to injure animals1 but
 to preserve most  solicitously justice 
towards them4 ,and he himself lived     
after this  manner1 abstaining from     
animal food1 and adoring altars         
undefiled with  blood4 ,he was likewise 
careful in preventing others from       
destroying  animals that are of a       
kindred nature with us1 and rather      
corrected and  instructed savage animals
 through words and deeds1 than injured  
them  through punishment4 ,and farther  
still1 he also injoined those           
politicians that were legislators to    
abstain from animals4 ,for as they      
wished to act in the highest degree     
justly1 it is certainly necessary  that 
they should not injure any kindred      

animal4 ,since1 how could they  persuade
 others to act justly1 if they          
themselves were detected in  indulging  
an insatiable avidity by partaking of   
animals that are allied  to us8 ,for    
through the communion of life and the   
same elements1 and the  mixture         
subsisting from these1 they are as it   
were conjoined to us by a  fraternal    
alliance4 ,he permitted1 however1 others
 whose life was not  entirely purified1 
sacred and philosophic1 to eat of       
certain animals2  and for these he      
appointed a definite time of abstinence4
 ,these  therefore1 he ordered not to   
eat the heart1 nor the brain2 and from  
the  eating of these he entirely        
prohibited all the ,pythagoreans4 ,for  
these  parts are of a ruling nature1 and
 are as it were certain ladders and     
seats of wisdom and life4 ,but other#be 
things were considered by him as  sacred
 on account of the nature of a divine   
reason4 ,thus he exhorted his  disciples
 to abstain from mallows1 because this  

plant is the first  messenger and signal
 of the sympathy of celestial with      
terrestrial  natures4 ,thus1 too1 he    
ordered them to abstain from the fish   
melanurus2  for it is sacred to the     
terrestrial ,gods4 ,and also not to     
receive the  fish erythinus1 through    
other such like causes4 ,he likewise    
exhorted  them to abstain from beans1 on
 account of many sacred and physical    
causes1 and also such causes as pertain 
to the soul4 ,and he established  as    
laws other precepts similar to these1   
beginning through nutriment to  lead men
 to virtue4                             
,,chap4 ,,xxv4    ,pythagoras was       
likewise of opinion that music          
contributed greatly to  health1 if it   
was used in an appropriate manner4 ,for 
he was accustomed  to employ a          
purification of this kind1 but not in a 
careless way4 ,and he  called the       
medicine which is obtained through music
 by the name of  purification4 ,but he  
employed such a melody as this about the

 vernal  season4 ,for he placed in the  
middle a certain person who played on   
the  lyre1 and seated in a circle round 
him those who were able to sing4 ,and   
thus1 when the person in the centre     
struck the lyre1 those that  surrounded 
him sung certain pans1 through which    
they were seen to be  delighted1 and to 
become elegant and orderly in their     
manners4 ,but at  another time they used
 music in the place of medicine4 ,and   
there are  certain melodies devised as  
remedies against the passions of the    
soul1  and also against despondency and 
lamentation1#bf which ,pythagoras       
invented as things that afford the      
greatest assistance in these  maladies4 
,and again1 he employed other melodies  
against rage and anger1  and against    
every aberration of the soul4 ,there is 
also another kind of  modulation        
invented as a remedy against desires4   
,he likewise used  dancing2 but employed
 the lyre as an instrument for this     
purpose4 ,for he  conceived that the    

pipe was calculated to excite insolence1
 was a  theatrical instrument1 and had  
by no means a liberal sound4#bg ,select 
verses also of ,homer and ,hesiod were  
used by him1 for the purpose of         
correcting the soul4 ,among the deeds of
 ,pythagoras likewise1 it is said1  that
 once through the spondaic song of a    
piper1 he extinguished the rage  of a   
,tauromenian lad1 who had been feasting 
by night1 and intended to  burn the     
vestibule of his mistress1 in           
consequence of seeing her coming  from  
the house of his rival4 ,for the lad was
 inflamed and excited to  this rash     
attempt by a ,phrygian song2 which      
however ,pythagoras most  rapidly       
suppressed4 ,but ,pythagoras1 as he was 
astronomizing1 happened to  meet with   
the ,phrygian piper at an unseasonable  
time of night1 and  persuaded him to    
change his ,phrygian for a spondaic     
song2 through which  the fury of the lad
 being immediately repressed1 he        
returned home in an  orderly manner1    

though a little before this1 he could   
not be in the  least restrained1 nor    
would in short1 bear any admonition2 and
 even  stupidly insulted ,pythagoras    
when he met him4 ,when a certain youth  
also  rushed with a drawn sword on      
,anchitus1 the host of ,empedocles1     
because1  being a judge1 he had publicly
 condemned his father to death1 and     
would  have slain him as a homicide1    
,empedocles changed the intention of the
  youth1 by singing to his lyre that    
verse of ,homer1      ,nepenthe1 without
 gall1 o'er every ill    ,oblivion      
spreads2----#bh    and thus snatched his
 host ,anchitus from death1 and the     
youth from the  crime of homicide4 ,it  
is also related that the youth from that
 time  became the most celebrated of the
 disciples of ,pythagoras4 ,farther     
still1 the whole ,pythagoric school     
produced by certain appropriate  songs1 
what they called exartysis or           
adaptation1 synarmoge or  elegance of   
manners1 and epaphe or contact1 usefully

 conducting the  dispositions of the    
soul to passions contrary to those which
 it before  possessed4 ,for when they   
went to bed they purified the reasoning 
power  from the perturbations and noises
 to which it had been exposed during    
the day1 by certain odes and peculiar   
songs1 and by this means procured  for  
themselves tranquil sleep1 and few and  
good dreams4 ,but when they  rose from  
bed1 they again liberated themselves    
from the torpor and  heaviness of sleep1
 by songs of another kind4 ,sometimes1  
also1 by  musical sounds alone1         
unaccompanied with words1 they healed   
the passions  of the soul and certain   
diseases1 enchanting1 as they say1 in   
reality4  ,and it is probable that from 
hence this name epode1 i4 e4            
enchantment1  came to be generally used4
 ,after this manner1 therefore1         
,pythagoras  through music produced the 
most beneficial correction of human     
manners  and lives4                     
,,chap4 ,,xxvi4    ,since1 however1 we  

are narrating the wisdom employed by    
,pythagoras in  instructing his         
disciples1 it will not be unappropriate 
to relate that  which is proximate in a 
following order to this1 viz4 how he    
invented  the harmonic science1 and     
harmonic ratios4 ,but for this purpose  
we must  begin a little higher4         
,intently considering once1 and         
reasoning with  himself1 whether it     
would be possible to devise a certain   
instrumental  assistance to the hearing1
 which should be firm and unerring1 such
 as  the sight obtains through the      
compass and the rule1 or1 by ,jupiter1  
through a dioptric instrument2 or such  
as the touch obtains through the        
balance1 or the contrivance of          
measures2--thus considering1 as he was  
walking near a brazier's shop1 he heard 
from a certain divine casualty  the     
hammers beating out a piece of iron on  
an anvil1 and producing  sounds that    
accorded with each other1 one           
combination only excepted4 ,but  he     

recognized in those sounds1 the         
diapason1 the diapente1 and the         
diatessaron1 harmony4 ,he saw1 however1 
that the sound which was between  the   
diatessaron and the diapente was itself 
by itself dissonant1 yet1  nevertheless1
 gave completion to that which was the  
greater sound among  them4 ,being       
delighted1 therefore1 to find that the  
thing which he was  anxious to discover 
had succeeded to his wishes by divine   
assistance1 he  went into the brazier's 
shop1 and found by various experiments1 
that the  difference of sound arose from
 the magnitude of the hammers1 but not  
from the force of the strokes1 nor from 
the figure of the hammers1 nor  from the
 transposition of the iron which was    
beaten4 ,when1 therefore1 he  had       
accurately examined the weights and the 
equal counterpoise of the  hammers1 he  
returned home1 and fixed one stake      
diagonally to the walls1  lest if there 
were many1 a certain difference should  
arise from this  circumstance1 or in    

short1 lest the peculiar nature of each 
of the  stakes should cause a suspicion 
of mutation4 ,afterwards1 from this     
stake  he suspended four chords         
consisting of the same materials1 and of
 the  same magnitude and thickness1 and 
likewise equally twisted4 ,to the       
extremity of each chord also he tied a  
weight4 ,and when he had so  contrived1 
that the chords were perfectly equal to 
each other in length1  he afterwards    
alternately struck two chords at once1  
and found the  before-mentioned         
symphonies1 viz4 a different symphony in
 a different  combination4 ,for he      
discovered that the chord which was     
stretched by the  greatest weight1      
produced1 when compared with that which 
was stretched  by the smallest1 the     
symphony diapason4 ,but the former of   
these weights  was twelve pounds1 and   
the latter six4 ,and1 therefore1 being  
in a duple  ratio1 it exhibited the     
consonance diapason2 which the weights  
themselves rendered apparent4 ,but      

again1 he found that the chord from     
which the greatest weight was suspended 
compared with that from which  the      
weight next to the smallest depended1   
and which weight was eight  pounds1     
produced the symphony diapente4 ,hence  
he discovered that this  symphony is in 
a sesquialter ratio1 in which ratio also
 the weights were  to each other4 ,and  
he found that the chord which was       
stretched by the  greatest weight1      
produced1 when compared with that which 
was next to it  in weight1 and was nine 
pounds1 the symphony diatessaron1       
analogously to  the weights4 ,this      
ratio1 therefore1 he discovered to be   
sesquitertian2  but that of the chord   
from which a weight of nine pounds was  
suspended1  to the chord which had the  
smallest weight or six pounds1 to be    
sesquialter4 ,for #i is to #f in a      
sesquialter ratio4 ,in like manner1 the 
chord next to that from which the       
smallest weight depended1 was to that   
which had the smallest weight1 in a     

sesquitertian ratio1 for it was the     
ratio of #h to #f1 but to the chord     
which had the greatest weight1 in a     
sesquialter ratio for such is the ratio 
of #ab to #h4 ,hence1 that which  is    
between the diapente and the            
diatessaron1 and by which the diapente  
exceeds the diatessaron1 is proved to be
 in an epogdoan ratio1 or that  of #i to
 #h4 ,but either way it may be proved   
that the diapason is a system           
consisting of the diapente in           
conjunction with the diatessaron1 just  
as  the duple ratio consists of the     
sesquialter and sesquitertian1 as for   
instance1 #ab1 #h1 and #f2 or           
conversely1 of the diatessaron and the  
diapente1 as in the duple ratio of the  
sesquitertian and sesquialter  ratios1  
as for instance #ab1 #i1 and #f4 ,after 
this manner1 therefore1 and  in this    
order1 having conformed both his hand   
and his hearing to the  suspended       
weights1 and having established         
according to them the ratio of  the     

habitudes1 he transferred by an easy    
artifice the common suspension  of the  
chords from the diagonal stake to the   
limen of the instrument1  which he      
called chordotonon4 ,but he produced by 
the aid of pegs a  tension of the chords
 analogous to that effected by the      
weights4    ,employing this method1     
therefore1 as a basis1 and as it were an
  infallible rule1 he afterwards        
extended the experiment to various      
instruments2 viz4 to the pulsation of   
patell or pans1 to pipes and  reeds1 to 
monochords1 triangles1 and the like4    
,and in all these he found  an immutable
 concord with the ratio of numbers4 ,but
 he denominated the  sound which        
participates of the number #f hypate3   
that which  participates of the number  
#h and is sesquitertian1 mese2 that     
which  participates of the number #i1   
but is more acute by a tone than mese1  
he  called paramese1 and epogdous2 but  
that which participates of the  dodecad1
 nete4 ,having also filled up the middle

 spaces with analogous  sounds according
 to the diatonic genus1 he formed an    
octochord from  symphonious numbers1    
viz4 from the double1 the sesquialter1  
the  sesquitertian1 and from the        
difference of these1 the epogdous4 ,and 
thus  he discovered the harmonic        
progression1 which tends by a certain   
physical necessity from the most grave  
i4 e4 flat to the most acute  sound1    
according to this diatonic genus4 ,for  
from the diatonic1 he  rendered the     
chromatic and enharmonic genus          
perspicuous1 as we shall  some time or  
other show when we treat of music4 ,this
 diatonic genus1  however1 appears to   
have such physical gradations and       
progressions as  the following2 viz4 a  
semitone1 a tone1 and then a tone2 and  
this is the  diatessaron1 being a system
 consisting of two tones1 and of what is
  called a semitone4 ,afterwards1       
another tone being assumed1 viz4 the one
  which is intermediate1 the diapente is
 produced1 which is a system  consisting

 of three tones and a semitone4 ,in the 
next place to this is  the system of a  
semitone1 a tone1 and a tone1 forming   
another  diatessaron1 i4 e4 another     
sesquitertian ratio4 ,so that in the    
more  ancient heptachord indeed1 all the
 sounds1 from the most grave1 which  are
 with respect to each other fourths1    
produce every where with each  other the
 symphony diatessaron2 the semitone     
receiving by transition1  the first1    
middle1 and third place1 according to   
the tetrachord4 ,in the  ,pythagoric    
octachord1 however1 which by conjunction
 is a system of the  tetrachord and     
pentachord1 but if disjoined is a system
 of two  tetrachords separated from each
 other1 the progression is from the most
  grave sound4 ,hence all the sounds    
that are by their distance from each    
other fifths1 produce with each other   
the symphony diapente2 the  semitone    
successively proceeding into four       
places1 viz4 the first1  second1 third1 
and fourth4 ,after this manner1         

therefore1 it is said that  music was   
discovered by ,pythagoras4 ,and having  
reduced it to a system1  he delivered it
 to his disciples as subservient to     
every thing that is  most beautiful4#bi 
,,chap4 ,,xxvii4    ,many also of the   
political actions of his followers are  
deservedly  praised4 ,for it is reported
 that the ,crotonians being once        
impelled to  make sumptuous funerals and
 interments1 some one of them said to   
the  people1 that he had heard          
,pythagoras when he was discoursing     
about  divine natures observe1 that the 
,olympian ,gods attended to the         
dispositions of those that sacrificed1  
and not to the multitude of the         
sacrifices2 but that1 on the contrary1  
the terrestrial ,gods1 as being         
allotted the government of things less  
important1 rejoiced in banquets  and    
lamentations1 and farther still1 in     
continual libations1 in  delicacies1 and
 in celebrating funerals with great     
expense4 ,whence1 on  account of his    

wish to receive1 ,pluto is called       
,hades4 ,he suffers1  therefore1 those  
that slenderly honor him to remain for a
 longer time in  the upper world2 but he
 always draws down some one of those who
 are  disposed to spend profusely in    
funeral solemnities1 in order that he   
may  obtain the honors which take place 
in commemoration of the dead4 ,in       
consequence of this advice1 the         
,crotonians that heard it were of       
opinion1 that if they conducted         
themselves moderately in misfortunes1   
they would preserve their own salvation2
 but that if they were  immoderate in   
their expenses1 they would all of them  
die prematurely4 ,a  certain person also
 having been made an arbitrator in an   
affair in which  there was no witness1  
led each of the litigants to a certain  
monument1  and said to one of them1 the 
man who is buried in this monument was  
transcendently equitable2 in consequence
 of which the other litigant  prayed    
that the dead man might obtain much     

good2 but the former said  that the     
defunct was not at all better for the   
prayers of his opponent4  ,pythagoras1  
therefore1 condemned what the former    
litigant said1 but  asserted that he who
 praised the dead man for his worth1 had
 done that  which would be of no small  
importance in his claim to belief4 ,at  
another  time1 in a cause of great      
moment1 he decided that one of the two  
who had  agreed to settle the affair by 
arbitration1 should pay four talents1   
but  that the other should receive two4 
,afterwards1 he condemned the  defendant
 to pay three talents2 and thus he      
appeared to have given a  talent to each
 of them4 ,two persons also had         
fraudulently deposited a  garment with a
 woman who belonged to a court of       
justice1 and told her  she was not to   
give it to either of them unless both   
were present4 ,some  time after1 for the
 purpose of circumvention1 one of them  
received the  common deposit1 and said  
that it was with the consent of the     

other4 ,but  the other1 who had not been
 present when the garment was returned1 
acted the part of a sycophant1 and      
related the compact that was made at    
the beginning1 to the magistrates4 ,a   
certain ,pythagorean1 however1  taking  
up the affair said1 that the woman had  
acted conformably to the  compact1 as   
both parties had been present4 ,two     
other persons also  appeared to have a  
strong friendship for each other1 but   
had fallen into  a silent suspicion     
through a flatterer of one of them1 who 
told him that  his wife had been        
corrupted by the other4 ,it so happened 
however1 that a  ,pythagorean came into 
a brazier's shop1 where he who conceived
 himself  to be injured1 was showing to 
the artist a sword which he had given   
him  to sharpen1 and was indignant with 
him because it was not sufficiently     
sharp4 ,the ,pythagorean1 therefore1    
suspecting that the sword was  intended 
to be used against him who was accused  
of adultery1 said1 ,this  sword is      

sharper than all things except calumny4 
,this being said1 caused  the man to    
consider with himself what it was he    
intended to do1 and  not rashly to sin  
against his friend who was within1 and  
who had been  previously called by him  
in order that he might kill him4 ,a zone
 also  that had golden ornaments having 
fallen at the feet of a certain         
stranger in the temple of ,esculapius1  
and the laws forbidding any one to  take
 up that which had fallen on the ground1
 a ,pythagorean advised the  stranger1  
who was indignant at this prohibition1  
to take away the golden  ornaments which
 had not fallen to the ground1 but to   
leave the zone1  because this was on the
 ground4#cj ,that circumstance1         
likewise1 which  by the ignorant is     
transferred to other places1 is said to 
have happened  in ,crotona1 viz4 that   
during a public spectacle1 some cranes  
flew over  the theatre1 and one of those
 who had sailed into the port1 said to  
the  person who sat near him1 ,do you   

see the witnesses8 which being heard by 
a certain ,pythagorean1 he brought them 
into the court1 consisting of a         
thousand magistrates1 where being       
examined1 it was found that they had    
thrown certain boys into the sea1 and   
that they called the cranes who  flew   
over the ship at the time1 witnesses of 
the deed4 ,when likewise  certain       
persons who had recently become         
disciples of ,pythagoras were at        
variance with each other1 he who was the
 junior of the two came to the  other   
and said to him1 that there was no      
occasion to refer the affair to  a third
 person1 but that it rested with them to
 commit their anger to  oblivion4 ,he1  
therefore1 to whom these words were     
addressed1 replied  that he was very    
much pleased in other respects with what
 had been said1  but that he was ashamed
 that1 being the elder1 he had not first
 said the  same thing to the other who  
was the junior4 ,we might here also     
narrate  what is said of ,phinthias and 

,damon1#ca of ,plato and ,archytas1 and 
likewise of ,clinias and ,prorus4#cb    
,omitting1 however1 these for the       
present1 we shall mention what is       
related of ,eubulus the ,messenian1 who 
when he was sailing homeward1 and was   
taken captive by the ,tyrrhenians1  was 
recognized by ,nausitheus a ,tyrrhenian 
and also a ,pythagorean1  because he was
 one of the disciples of ,pythagoras1   
and was taken by him  from the pirates1 
and brought with great safety to        
,messena4 ,when the  ,carthaginians1    
also1 were about to send more than five 
thousand soldiers  into a desert island1
 ,miltiades the ,carthaginian1          
perceiving among them  the ,argive      
,possiden 7both of them being           
,pythagoreans71 went to him1 and  not   
manifesting what he intended to do1     
advised him to return to his  native    
country1 with all possible celerity1 and
 having placed him in a  ship that was  
then sailing near the shore1 supplied   
him with what was  necessary for his    

voyage1 and thus saved the man from the 
dangers to  which he was exposed4 ,in   
short1 he who should relate all that has
 taken  place among the ,pythagoreans in
 their associations with each other1    
would by the length of his narration    
exceed the proper quantity and the      
occasion of his treatise4    ,i shall   
therefore rather pass on to show1 that  
some of the ,pythagoreans  were         
political characters1 and adapted to    
govern4 ,for they were  guardians of the
 laws1 and ruled over certain ,italian  
cities1 unfolding  to them1 and         
counselling them to adopt the most      
excellent measures1 but  abstaining from
 public revenues4 ,and though they were 
greatly  calumniated1 yet at the same   
time the probity of the ,pythagoreans1  
and  the wish of the cities themselves  
prevailed1 so that they were desired  by
 them to administer their political     
concerns4 ,but at this time the  most   
beautiful of polities appear to have    
existed in ,italy and in  ,sicily4 ,for 

,charondas the ,catanean1 who appears to
 have been one of the  best legislators1
 was a ,pythagorean2 as were also the   
,locrians ,zaleucus  and ,timares1 who  
were celebrated for their legislation4  
,those also who  established the        
,rheginic polities1 that polity which is
 called  ,gymnasiarchic1 and that which 
is denominated from ,theocles1 are said 
to  have been ,pythagoreans4 ,phytius   
likewise1 ,theocles1 ,elecaon1 and      
,aristocrates1 excelled among the       
,pythagoreans in their studies and      
manners1 which also the cities in those 
places adopted at those times4  ,in     
short1 it is asserted that ,pythagoras  
was the inventor of the whole  of       
political erudition1 when he said that  
nothing is pure among things  that have 
an existence2 but that earth            
participates of fire1 fire of  air1 air 
of water1 and water of spirit4 ,and in a
 similar manner the  beautiful          
participates of the deformed1 the just  
of the unjust1 and  other things        

conformably to these4 ,from this        
hypothesis1 however1 the  reasoning     
tends to either part4 ,he also said1    
that there are two motions  of the body 
and the soul2 the one being irrational1 
but the other the  effect of deliberate 
choice4 ,that three certain lines also  
constitute  polities1 the extremes of   
which mutually touch each other1 and    
produce  one right angle2 so that one of
 them has the nature of the             
sesquitertian2 another that of the      
diapente2 and the third is a medium     
between the other two4#cc ,but when we  
consider by a reasoning process  the    
coincidences of the lines with each     
other1 and also of the places  under    
these1 we shall find that they represent
 the best image of a  polity4 ,plato has
 made the glory of this invention his   
own2 for he  clearly says in his        
,republic1 8that the sesquitertian      
progeny conjoined  with the pentad      
produces two harmonies40#cd ,it is also 
said1 that  ,pythagoras cultivated the  

moderation of the passions1 and         
mediocrity1  and that by the conjunction
 of a certain precedaneous good1 he     
rendered  the life of each of his       
disciples happy4 ,and in short1 it is   
said that  he discovered the choice of  
our good1 and of the works adapted to   
our  nature4 ,it is likewise narrated of
 him1 that he withdrew the ,crotonians  
from harlots1 and universally from an   
association with women that were  not   
affianced4 ,for the wives of the        
,crotonians came to ,theano the wife  of
 ,brontinus1 one of the ,pythagoreans1 a
 woman of a wise and excellent  soul1   
7and who was the author of that         
beautiful and admirable saying1  8that  
it is lawful for a woman to sacrifice on
 the very day in which she  has risen   
from the embraces of her husband10 which
 some ascribe to  ,theano the wife of   
,pythagoras7 the ,crotonian wives came  
therefore to  her1 and entreated her to 
persuade ,pythagoras to discourse to    
them on  the continence which was due   

from them to their husbands4 ,this she  
promised to do2 and ,pythagoras having  
accordingly made an oration to the      
,crotonians1 which had the desired      
effect1 the incontinence which then     
prevailed was entirely destroyed4 ,it is
 further related likewise1 that  when   
ambassadors came to the city of the     
,crotonians from ,sybaris1 for  the     
purpose of demanding the exiles1        
,pythagoras beholding one of the        
ambassadors1 who with his own hand had  
slain one of his friends1 made  him no  
answer4 ,but when the man interrogated  
him1 and wished to converse  with him1  
,pythagoras said1 that it was not lawful
 to discourse with  homicides4 ,whence  
also by certain persons he was thought  
to be ,apollo4  ,all these particulars1 
therefore1 and such as we have a little 
before  mentioned concerning the        
destruction of tyrants1 and the         
liberation of  the cities of ,italy and 
,sicily1 and many other circumstances1  
are  indications of the benefits        

conferred on mankind by ,pythagoras in  
political concerns4                     
,,chap4 ,,xxviii4    ,that which follows
 after this1 we shall no longer discuss 
generally1 but  direct our attention    
particularly to the works resulting from
 the  virtues of ,pythagoras4 ,and we   
shall begin in the first place from the 
,gods1 as it is usual to do1 and        
endeavour to exhibit his piety1 and the 
admirable works which he performed4 ,let
 this1 therefore1 be one specimen  of   
his piety1 which also we have before    
mentioned1 that he knew what his  soul  
was1 and whence it came into the body1  
and also its former lives1  and that of 
these things he gave most evident       
indications4 ,after this  also1 let the 
following be another specimen2 that once
 passing over the  river ,nessus with   
many of his associates1 he spoke to it1 
and the river  in a distinct and clear  
voice1 in the hearing of all his        
followers1  answered1 ,hail ,pythagoras6
 ,farther still1 nearly all historians  

of his  life confidently assert1 that in
 one and the same day he was present at 
,metapontum in ,italy1 and ,tauromenium 
in ,sicily1 and discoursed in common    
with his disciples in both places1      
though these cities are separated  from 
each other by many stadia both by land  
and sea1 and cannot be  passed through  
in a great number of days4 ,the report1 
also1 is very much  disseminated1 that  
he showed his golden thigh to the       
,hyperborean ,abaris1  who said that he 
resembled the ,apollo among the         
,hyperboreans1 and of  whom ,abaris was 
the priest2 and that he did this in     
order that ,abaris  might apprehend this
 to be true1 and that he was not        
deceived in his  opinion4 ,ten thousand 
other more divine and more admirable    
particulars  likewise are uniformly and 
unanimously related of the man3 such as 
infallible predictions of earthquakes1  
rapid expulsions of pestilence  and     
violent winds1 instantaneous cessations 
of the effusion of hail1 and  a         

tranquillization of the waves of rivers 
and seas1 in order that his  disciples  
might easily pass over them4 ,of which  
things also1 ,empedocles  the           
,agrigentine1 ,epimenides the ,cretan1  
and ,abaris the ,hyperborean1  receiving
 the power of effecting1 performed      
certain miracles of this  kind in many  
places4 ,their deeds1 however1 are      
manifest4 ,to which we may  add1 that   
,empedocles was surnamed an expeller of 
winds2 ,epimenides1  an expiator2 and   
,abaris1 a walker on air2 because being 
carried on  the dart which was given to 
him by the ,hyperborean ,apollo1 he     
passed  over rivers and seas and        
inaccessible places1 like one walking on
 the  air4 ,certain persons likewise are
 of opinion1 that ,pythagoras did the   
same thing1 when in the same day he     
discoursed with his disciples at        
,metapontum and ,tauromenium4 ,it is    
also said1 that he predicted there      
would be an earthquake from the water of
 a well which he had tasted2 and  that a

 ship which was sailing with a          
prosperous wind1 would be merged in  the
 sea4 ,and let these1 indeed1 be the    
indications of his piety4    ,again1    
however1 assuming a more elevated       
exordium1 ,i am desirous to  exhibit the
 principles of the worship of the ,gods1
 which ,pythagoras and  his followers   
established2 viz4 that all such         
particulars as they define  with respect
 to doing or not doing a thing1 have for
 the mark at which  they aim1 a consent 
with divinity4 ,this also is with them  
the principle1  of piety and their whole
 life is arranged with a view to follow 
,god4  ,the language1 too1 of their     
philosophy is this1 that men act        
ridiculously in exploring good from any 
other source than the ,gods2 and  that  
their conduct in this respect resembles 
that of a man1 who in a  country        
governed by a king should reverence one 
of the magistrates in  the city1 and    
neglect him who is the ruler of all of  
them4 ,for they were  of opinion that   

such was the conduct of mankind4 ,for   
since ,god is1 and  is the ,lord of all 
things1 it is universally acknowledged  
that good is  to be requested of him4   
,for all men impart good to those whom  
they love1  and to those with whom they 
are delighted2 but they give the        
contrary to  good1 to those to whom they
 are contrarily disposed4 ,it is        
evident1  therefore1 that those things  
are to be done1 in which ,god delights4 
,it  is1 however1 not easy for a man to 
know what these are1 unless he  obtains 
this knowledge from one who has heard   
,god1 or has heard ,god  himself1 or    
procures it through divine art4 ,hence  
also1 the ,pythagoreans  were studious  
of divination4 ,for this alone is an    
interpretation of the  benevolence of   
the ,gods4 ,and in short1 he will       
conceive an employment of  this kind to 
be worthy of regard1 who believes that  
there are ,gods2 but  he who thinks that
 either of these is folly1 will also be 
of opinion  that both are foolish4 ,many

 of the mandates1 however1 of the       
,pythagoreans were introduced from the  
mysteries2 for they did not  conceive   
them to be the productions of arrogance1
 but to originate from  a certain       
divinity4 ,and in a similar manner1 all 
the ,pythagoreans  believe such things  
as are mythologically related of        
,aristeas the  ,proconesian1 and ,abaris
 the ,hyperborean1 and other particulars
 of a like  nature4 ,for they consider  
every thing of this kind to be credible2
 and  of many such things they make     
trial themselves4 ,they also frequently 
recollect such-like particulars as      
appear to be fabulous1 as not           
disbelieving in any thing which may be  
referred to divinity4 ,a certain  person
 therefore relates1 that ,eurytus said1 
that a shepherd feeding his  sheep near 
the tomb of ,philolaus1 heard some one  
singing4 ,but the person  to whom this  
was related1 did not at all disbelieve  
the narration1 but  asked what kind of  
harmony it was8 ,both of them1 however1 

were  ,pythagoreans1 and ,eurytus was   
the disciple of ,philolaus4 ,it is      
likewise  said1 that a certain person   
told ,pythagoras1 that he appeared to   
himself  once to converse with his      
father who was dead1 and that he asked  
,pythagoras what this indicated8        
,pythagoras replied1 that it indicated  
nothing2 but that he had in reality     
conversed with his father4 ,as          
therefore1 said he1 nothing is signified
 by my now discoursing with you1  so    
neither is any thing signified by your  
conversing with your father4  ,hence1 in
 all particulars of this kind1 they did 
not think that they  were stupid1 but   
those that disbelieved in them4 ,for    
they did not  conceive that some things 
are possible to the ,gods1 but others   
impossible1 as those fancy who reason   
sophistically2 but they believed  that  
all things are possible to the ,gods4   
,and this very assertion is the         
beginning of the verses1 which they     
ascribe to ,linus1 and which are as     

follow3      ,all things may be the     
objects of our hope1    ,since nothing  
hopeless any where is found3    ,all    
things with ease ,divinity effects1     
,and nought can frustrate his almighty  
power4    ,but they thought that their  
opinions deserved to be believed1       
because he  who first promulgated them1 
was not any casual person1 but a ,god4  
,for  this was one of their questions2  
,what was ,pythagoras8 ,for they say    
that  he was the ,hyperborean ,apollo2  
of which this was an indication1 that   
rising up in the ,olympic games1 he     
showed his golden thigh2 and also  that 
he received the ,hyperborean ,abaris as 
his guest2 and was presented  by him    
with the dart on which he rode through  
the air4 ,but it is said  that ,abaris  
came from the ,hyperborean regions1 in  
order that he might  collect gold for   
the temple1 and that he predicted a     
pestilence4 ,he also  dwelt in temples1 
and was never seen either to eat or     
drink4 ,it is  likewise said1 that rites

 which purify from evil are performed by
 the  ,lacedmonians1 and that on this   
account ,lacedmon was never infested    
with pestilence4 ,pythagoras1 therefore1
 caused this ,abaris to  acknowledge    
that he was more than man1 receiving    
from him at the same  time the golden   
dart1 without which it was not possible 
for him to find  his way4 ,in           
,metapontum also1 certain persons       
praying that they might  obtain what a  
ship contained that was then sailing    
into port1 ,pythagoras  said to them1   
,you will then have a dead body4 ,in    
,sybaris1 too1 he caught  a deadly      
serpent and dismissed it4 ,in a similar 
manner likewise in  ,tyrrhenia1 he      
caught a small serpent1 whose bite was  
fatal4 ,but in  ,crotona a white eagle1 
it is said1 suffered ,pythagoras to     
stroke it4 ,a  certain person also      
wishing to hear him discourse1 he said  
that he could  not1 till some sign      
appeared4 ,and after this a white bear  
was seen in  ,cauconia2 the death of    

which he predicted to one who was about 
to tell  him that it was dead4 ,he      
likewise reminded ,myllias the          
,crotonian that he  had been ,midas the 
son of ,gordius4 ,and ,myllias passed   
over to the  continent of ,asia1 in     
order to perform at the sepulchre of    
,midas those  rites which had been      
enjoined him by ,pythagoras4 ,it is     
likewise said1  that the person who     
bought his house1 and who dug up that   
which had been  buried in it1 did not   
dare to tell any one what he saw on this
  occasion4 ,but instead of suffering   
for this offence1 he was seized at      
,crotona for sacrilege1 and put to      
death4 ,for he took away a golden beard 
which had fallen from a statue4 ,these  
things therefore1 and others of  the    
like kind1 are related by the           
,pythagoreans1 in order to render their 
opinions worthy of belief4 ,and as these
 are acknowledged to be true1 and  it is
 impossible they should have happened to
 one man1 they consequently  think it is

 clear1 that what is related of         
,pythagoras1 should be  received as     
pertaining to a being superior to man1  
and not to a mere  man4 ,this also is   
the meaning of their enigmatical        
assertion1 that man1  bird1 and another 
third thing1 are bipeds4 ,for the third 
thing is  ,pythagoras4 ,such1 therefore1
 was ,pythagoras on account of his      
piety1 and  such he was truly thought to
 be4    ,with respect to oaths1 however1
 all the ,pythagoreans religiously      
observe  them1 being mindful of the     
,pythagoric precept1      ,first to th' 
immortal ,gods thy homage pay1    ,as   
they by law are orderly dispos'd2       
,and reverence thy oath1 but honor next 
,th' illustrious heroes4    ,hence a    
certain ,pythagorean1 being compelled by
 law to take an oath1 yet  in order that
 he might preserve a ,pythagoric dogma1 
though he would have  sworn religiously1
 chose instead of swearing to pay three 
talents1 this  being the fine which he  
was condemned to pay to the defendant4  

,that  ,pythagoras however thought that 
nothing was from chance and fortune1 but
  that all events happened conformably  
to divine providence1 and  especially to
 good and pious men1 is confirmed by    
what is related by  ,androcydes in his  
treatise on ,pythagoric ,symbols1 of    
,thymaridas the  ,tarentine1 and a      
,pythagorean4 ,for when through a       
certain circumstance he  was about to   
sail from his own country1 and his      
friends who were present  were embracing
 him1 and bidding him farewell1 some one
 said to him1 when  he had now ascended 
into the ship1 ,may such things happen  
to you from  the ,gods1 ,o ,thymaridas1 
as are conformable to your wishes6 ,but 
he  replied1 predict better things2 for 
,i should rather wish that such  things 
may happen to me as are conformable to  
the will of the ,gods4 ,for  he thought 
it was more scientific and equitable1   
not to resist or be  indignant with     
divine providence4 ,if1 therefore1 any  
one wishes to learn  what were the      

sources whence these men derived so much
 piety1 it must be  said1 that a        
perspicuous paradigm of the ,pythagoric 
theology according  to numbers1 is in a 
certain respect to be found in the      
writings of  ,orpheus4 ,nor is it to be 
doubted1 that ,pythagoras receiving     
auxiliaries  from ,orpheus1 composed his
 treatise ,concerning the ,gods1 which  
on this  account also he inscribed the  
,sacred ,discourse1 because it contains 
the  flower of the most mystical place  
in ,orpheus2 whether this work was in   
reality written by ,pythagoras1 as by   
most authors it is said to have  been1  
or as some of the ,pythagoric school who
 are both learned and  worthy of belief 
assert1 was composed by ,telauges2 being
 taken by him  from the commentaries    
which were left by ,pythagoras himself  
to his  daughter ,damo1 the sister of   
,telauges1 and which it is said after   
her  death were given to ,bitale the    
daughter of ,damo1 and to ,telauges the 
son  of ,pythagoras1 and the husband of 

,bitale1 when he was of a mature age4   
,for when ,pythagoras died1 he was left 
very young with his mother ,theano4  ,in
 this ,sacred ,discourse also1 or       
treatise concerning the ,gods 7for it   
has both these inscriptions71 who it was
 that delivered to ,pythagoras  what is 
there said concerning the ,gods1 is     
rendered manifest4 ,for it  says3 8that 
,pythagoras the son of ,mnesarchus was  
instructed in what  pertains to the     
,gods1 when he celebrated orgies in the 
,thracian  ,libethra1 being initiated in
 them by ,aglaophemus2 and that ,orpheus
 the  son of ,calliope1 having learnt   
wisdom from his mother in the mountain  
,pangus1 said1 that the eternal essence 
of number is the most  providential     
principle of the universe1 of heaven and
 earth1 and the  intermediate nature2   
and farther still1 that it is the root  
of the  permanency of divine natures1 of
 ,gods and dmons40#ce ,from these       
things1 therefore1 it is evident that he
 learnt from the ,orphic writers  that  

the essence of the ,gods is defined by  
number4 ,through the same  numbers also1
 he produced an admirable fore-knowledge
 and worship of the  ,gods1 both which  
are especially most allied to numbers4  
,this1 however1  may be known from      
hence2 for it is necessary to adduce a  
certain fact1  in order to procure      
belief of what is said4 ,when ,abaris   
performed sacred  rites in his          
accustomed manner1 he procured a        
fore-knowledge of future  events1 which 
is studiously cultivated by all the     
,barbarians1 through  sacrificing       
animals1 and especially birds2 for they 
are of opinion that  the viscera of such
 animals are subservient to a more      
accurate  inspection4 ,pythagoras1      
therefore1 not wishing to suppress his  
ardent  pursuit of truth1 but to impart 
it to him through a certain safer way1  
and without blood and slaughter1 and    
also because he thought that a cock  was
 sacred to the sun1 furnished him with a
 consummate knowledge of all  truth1 as 

it is said1 through the arithmetical    
science4 ,he also  obtained from piety1 
faith concerning the ,gods4 ,for        
,pythagoras always  proclaimed1 that    
nothing admirable pertaining to the     
,gods or divine  dogmas should be       
disbelieved1 because the ,gods are able 
to accomplish  all things4 ,and the     
divine dogmas in which it is requisite  
to believe1  are those which ,pythagoras
 delivered4 ,thus1 therefore1 the       
,pythagoreans  believed in1 and assumed 
the things about which they dogmatised1 
because  they were not the progeny of   
false opinion4 ,hence ,eurytus the      
,crotonian1  the auditor of ,philolaus  
said1 that a shepherd feeding his sheep 
near  the tomb of ,philolaus1 heard some
 one singing4 ,but the person to whom   
this was related1 did not at all        
disbelieve the narration1 but asked     
what kind of harmony it was4 ,pythagoras
 himself1 also1 being asked by a        
certain person what was indicated by    
seeming in sleep to converse with  his  

father who was dead1 answered that it   
indicated nothing4 ,for  neither1 said  
he1 is any thing portended by your      
speaking with me4    ,pythagoras        
likewise used pure and white garments1  
and in a similar  manner white and pure 
coverlids2 for he did not use those that
 were made  of wool4 ,and this custom he
 also delivered to his auditors4 ,in    
speaking  also of the natures superior  
to man1 he employed honorable           
appellations1  and words of good omen1  
and upon every occasion made mention of 
and  reverenced the ,gods2 so that while
 at supper1 he performed libations to   
the divinities1 and ordered his         
disciples to celebrate with hymns the   
beings that are above us1 every day4 ,he
 paid attention likewise to  rumors and 
omens1 prophecies and lots1 and in      
short1 to all casual  circumstances4    
,moreover1 he sacrificed to the ,gods   
with millet1 cakes1  honey-combs1 and   
other fumigations4 ,but he did not      
sacrifice animals1  nor did any one of  

the contemplative philosophers4 ,his    
other disciples1  however1 viz4 the     
acusmatici1 and the politici1 were      
ordered by him to  sacrifice animals1   
such as a cock1 or a lamb1 or some other
 animal  recently born1 but not         
frequently4 ,at the same time they were 
prohibited  from sacrificing oxen4 ,this
 also is an indication of the honor     
which he  paid to the ,gods1 that he    
exhorted his disciples never to employ  
the  names of the ,gods uselessly in    
swearing4 ,on which account also        
,syllus1  one of the ,pythagoreans in   
,crotona1 paid a fine for not swearing1 
though  he could have sworn without     
violating truth4 ,an oath too such as   
the  following is ascribed to the       
,pythagoreans1 as they were unwilling1  
through reverence1 to name ,pythagoras2 
just as they very much abstained  from  
using the names of the ,gods4 ,but they 
manifested the man through  the         
invention of the tetractys1      ,i     
swear by him who the tetractys found1   

,whence all our wisdom springs1 and     
which contains    ,perennial ,nature's  
fountain1 cause1 and root4    ,and1 in  
short1 it is said that ,pythagoras was  
emulous of the ,orphic mode  of writing 
and piety of disposition2 and that he   
honored the ,gods in a  way similar to  
that of ,orpheus1 placing them in images
 and in brass1 not  conjoined to our    
forms1 but to divine receptacles2#cf    
because they  comprehend and provide for
 all things2 and have a nature and      
morphe  similar to the universe4 ,he    
also promulgated purifications1 and     
initiations as they are called1 which   
contain the most accurate  knowledge of 
the ,gods4 ,and farther still1 it is    
said1 that he was the  author of a      
compound divine philosophy and worship  
of the ,gods2 having  learnt indeed some
 things from the followers of ,orpheus1 
but others from  the ,egyptian priests2 
some from the ,chaldans and ,magi2 some 
from the  mysteries performed in        
,eleusis1 in ,imbrus1 ,samothracia1 and 

,delos2 and  some also from those which 
are performed by the ,celt1 and in      
,iberia4 ,it  is also said that the     
,sacred ,discourse of ,pythagoras is    
extant among the  ,latins1 and is read  
not to all1 nor by all of them1 but by  
those who are  promptly disposed to     
learn what is excellent1 and apply      
themselves to  nothing base4 ,he        
likewise ordained that men should make  
libations  thrice1 and observed that    
,apollo delivered oracles from the      
tripod1  because the triad is the first 
number4 ,that sacrifices also should be 
made to ,venus on the sixth day1 because
 this number is the first that  partakes
 of every number1 and1 when divided in  
every possible way1  receives the power 
of the numbers subtracted and of those  
that remain4  ,but that it is necessary 
to sacrifice to ,hercules on the eighth 
day of  the month from the beginning1   
looking in so doing to his being born in
  the seventh month4 ,he further        
asserted1 that it was necessary that he 

who entered a temple should be clothed  
with a pure garment1 and in which  no   
one had slept2 because sleep in the same
 manner as the black and the  brown1 is 
an indication of sluggishness2 but      
purity is a sign of  equality and       
justice in reasoning4 ,he also ordered1 
that if blood should  be found          
involuntarily spilt in a temple1 a      
lustration should be made1  either in a 
golden vessel1 or with the water of the 
sea2 the former of  these i4 e4 gold    
being the most beautiful of things1 and 
a measure by  which the price of all    
things is regulated2 but the latter as  
he  conceived being the progeny of a    
moist nature1 and the nutriment of the  
first and more common matter4 ,he       
likewise said1 that it was not proper   
to bring forth children in a temple2    
because it is not holy that in a  temple
 the divine part of the soul should be  
bound to the body4 ,he  further         
ordained1 that on a festive day neither 
the hair should be cut1  nor the nails  

paired2 not thinking it fit that we     
should leave the  service of the ,gods  
for the purpose of increasing our good4 
,he also  said1 that a louse ought not  
to be killed in a temple2 conceiving    
that a  divine power ought not to       
participate of any thing superfluous and
  corruptible4 ,but that the ,gods      
should be honored with cedar1 laurel1   
cypress1 oak1 and myrtle2 and that the  
body should not be purified with  these1
 nor should any of them be divided by   
the teeth4 ,he likewise  ordained1 that 
what is boiled should not be roasted2   
signifying by this  that mildness is not
 in want of anger4 ,but he would not    
suffer the  bodies of the dead to be    
burned2 following in this the ,magi1    
being  unwilling that any thing divine  
should communicate with a mortal nature4
  ,he likewise thought it was holy for  
the dead to be carried out in white     
garments2 obscurely signifying by this  
the simple and first nature1  according 
to number and the principle of all      

things4 ,but above all  things he       
ordained1 that an oath should be taken  
religiously2 since that  which is behind
 is long4#cg ,and he said1 that it is   
much more holy to  be injured than to   
kill a man3 for judgment is deposited in
 ,hades1 where  the soul and its        
essence1 and the first nature of things 
are properly  estimated4 ,farther still1
 he ordered that sepulchral chests i4 e4
  biers should not be made of cypress1  
because the sceptre of ,jupiter was     
made of this wood1 or for some other    
mystic reason4 ,he likewise ordained    
that libations should be performed      
before the table of ,jupiter the        
,saviour1 and of ,hercules and the      
,dioscuri2 in so doing celebrating      
,jupiter as the presiding cause and     
leader of this nutriment2 ,hercules1  as
 the power of nature2 and the ,dioscuri1
 as the symphony of all things4  ,but he
 said1 that libations should not be     
offered with closed eyes4 ,for  he did  
not think it fit1 that any thing        

beautiful should be undertaken  with    
shame and bashfulness4 ,moreover1 when  
it thundered1 he ordained  that the     
earth should be touched1 in remembrance 
of the generation of  things4 ,but he   
ordered that temples should be entered  
from places on the  right hand1 and that
 they should be departed out of from the
 left hand4  ,for he asserted that the  
right hand is the principle of what is  
called  the odd number1 and is divine2  
but that the left hand is a symbol of   
the  even number1 and of that which is  
dissolved4 ,and such is the mode which  
he is said to have adopted in the       
cultivation of piety4 ,but other        
particulars which we have omitted       
concerning it1 may be conjectured from  
what has been said4 ,so that ,i shall   
cease to speak further on this  subject4
                                        
,,chap4 ,,xxix4    ,of his wisdom1      
however1 the commentaries written by the
 ,pythagoreans  afford1 in short1 the   
greatest indication2 for they adhere to 

truth in  every thing1 and are more     
concise than all other compositions1 so 
that  they savour of the ancient        
elegance of style1 and the conclusions  
are  exquisitely deduced with divine    
science4 ,they are also replete with the
  most condensed conceptions1 and are in
 other respects various and  diversified
 both in the form and the matter4 ,at   
one and the same time  likewise1 they   
are transcendently excellent1 and       
without any deficiency  in the diction1 
and are in an eminent degree full of    
clear and  indubitable arguments1       
accompanied with scientific             
demonstration1 and as  it is said1 the  
most perfect syllogism2 as he will find 
to be the case1  who1 proceeding in such
 paths as are fit1 does not negligently 
peruse  them4 ,this science1 therefore1 
concerning intelligible natures and the 
,gods1 ,pythagoras delivers in his      
writings from a supernal origin4        
,afterwards1 he teaches the whole of    
physics1 and unfolds completely  ethical

 philosophy and logic4 ,he likewise     
delivers all-various  disciplines1 and  
the most excellent sciences4 ,and in    
short there is  nothing pertaining to   
human knowledge which is not accurately 
discussed  in these writings4 ,if       
therefore it is acknowledged1 that of   
the  ,pythagoric writings which are now 
in circulation1 some were written by    
,pythagoras himself1 but others consist 
of what he was heard to say1 and  on    
this account are anonymous1 but are     
referred to ,pythagoras as their        
author2--if this be the case1 it is     
evident that he was abundantly  skilled 
in all wisdom4 ,but it is said that he  
very much applied himself  to geometry  
among the ,egyptians4 ,for with the     
,egyptians there are many  geometrical  
problems2 since it is necessary that    
from remote periods1  and from the time 
of the ,gods themselves1#ch on account  
of the  increments and decrements of the
 ,nile1 those that were skilful should  
have measured all the ,egyptian land    

which they cultivated4 ,hence also      
geometry derived its name4 ,neither did 
they negligently investigate the  theory
 of the celestial orbs1 in which        
likewise ,pythagoras was skilled4       
,moreover1 all the theorems about lines 
appear to have been derived from        
thence4 ,for it is said that what       
pertains to computation and numbers1    
was discovered in ,phnicia4 ,for some   
persons refer the theorems about  the   
celestial bodies to the ,egyptians and  
,chaldeans in common4 ,it is  said      
therefore1 that ,pythagoras having      
received and increased all these        
theories1 imparted the sciences1 and at 
the same time demonstrated  them to his 
auditors with perspicuity and elegance4 
,and he was the first  indeed that      
denominated philosophy1 and said that it
 was the desire1 and  as it were love of
 wisdom4 ,but he defined wisdom to be   
the science of  the truth which is in   
beings4 ,and he said that beings are    
immaterial and  eternal natures1 and    

alone possess an efficacious power1 such
 as  incorporeal essences4 ,but that the
 rest of things are only homonymously   
beings1 and are so denominated through  
the participation of real beings1  and  
such are corporeal and material forms1  
which are generated and  corrupted1 and 
never truly are4 ,and that wisdom is the
 science of things  which are properly  
beings1 but not of such as are          
homonymously so4 ,for  corporeal natures
 are neither the objects of science nor 
admit of a  stable knowledge1 since they
 are infinite and incomprehensible by   
science1 and are as it were1 non-beings1
 when compared with universals1  and are
 incapable of being properly            
circumscribed by definition4 ,it is     
impossible however to conceive that     
there should be science of things  which
 are not naturally the objects of       
science4 ,hence it is not probable  that
 there will be a desire of science which
 has no subsistence1 but  rather that   
desire will be extended to things which 

are properly beings1  which exist with  
invariable permanency1 and are always   
consubsistent  with a true appellation4 
,for it happens that the perception of  
things  which are homonymously beings1  
and which are never truly what they seem
  to be1 follows the apprehension of    
real beings2 just as the knowledge of   
particulars follows the science of      
universals4 ,for he who knows           
universals properly1 says ,archytas1    
will also have a clear perception of    
the nature of particulars4 ,hence things
 which have an existence are not  alone1
 nor only-begotten1 nor simple1 but they
 are seen to be various  and multiform4 
,for some of them are intelligible and  
incorporeal  natures1 and which are     
denominated beings2 but others are      
corporeal and  fall under the perception
 of sense1 and by participation         
communicate  with that which has a real 
existence4 ,concerning all these        
therefore1 he  delivered the most       
appropriate sciences1 and left nothing  

pertaining to  them uninvestigated4 ,he 
likewise unfolded to men those sciences 
which  are common to all disciplines1 as
 for instance the demonstrative1  the   
definitive1 and that which consists in  
dividing1 as may be known  from the     
,pythagoric commentaries4 ,he was also  
accustomed to pour forth  sentences     
resembling ,oracles to his familiars in 
a symbolical manner1  and which in the  
greatest brevity of words contained the 
most abundant  and multifarious meaning1
 like the ,pythian ,apollo through      
certain  oracles1 or like nature herself
 through seeds small in bulk1 the former
  exhibiting conceptions1 and the latter
 effects1 innumerable in  multitude1 and
 difficult to be understood4 ,of this   
kind is the sentence1  ,the beginning is
 the half of the whole1 which is an     
apothegm of  ,pythagoras himself4 ,but  
not only in the present hemistich1 but  
in others  of a similar nature1 the most
 divine ,pythagoras has concealed the   
sparks  of truth2 depositing as in a    

treasury for those who are capable of   
being  enkindled by them1 and with a    
certain brevity of diction1 an extension
  of theory most ample and difficult to 
be comprehended1 as in the  following   
hemistich3      ,all things accord in   
number3    which he very frequently     
uttered to all his disciples4 ,or again1
  ,friendship is equality2 equality is  
friendship4 ,or in the word  cosmos1 i4 
e4 the world2 or by ,jupiter1 in the    
word philosophy1 or  in the so much     
celebrated word tetractys4 ,all these   
and many other  inventions of the like  
kind1 were devised by ,pythagoras for   
the benefit  and amendment of his       
associates2 and they were considered by 
those that  understood them to be so    
venerable1 and so much the progeny of   
divine  inspiration1 that the following 
was adopted as an oath by those that    
dwelt together in the common auditory3  
,i swear by him who the tetractys found1
    ,and to our race reveal'd2 the cause
 and root1    ,and fount of ever-flowing

 ,nature4    ,this therefore was the    
form of his wisdom which is so          
admirable4    ,it is also said1 that of 
the sciences which the ,pythagoreans    
honored1  music1 medicine and           
divination1 were not among the least4   
,but they were  habitually silent and   
prompt to hear1 and he who was able to  
hear in a  proper manner was praised by 
them4 ,of medicine1 however1 they       
especially embraced the ditetic species1
 and in the exercise of this  were most 
accurate4 ,and in the first place1      
indeed1 they endeavoured to  learn the  
indications of symmetry1 of labor1 food1
 and repose4 ,in the  next place1 with  
respect to the preparation of food1 they
 were nearly  the first who attempted to
 employ themselves in it1 and to define 
the  mode in which it should be         
performed4 ,the ,pythagoreans likewise  
employed  cataplasms more frequently    
than their predecessors2 but they in a  
less  degree approved of medicated      
ointments4 ,these however they          

principally  used in the cure of        
ulcerations4 ,but incisions and burnings
 they  admitted the least of all things4
 ,some diseases also they cured by      
incantations4 ,pythagoras1 however1     
thought that music greatly  contributed 
to health1 if it was used in a proper   
manner4 ,the  ,pythagoreans likewise    
employed select sentences of ,homer and 
,hesiod for  the amendment of souls4    
,but they thought it was necessary to   
retain and  preserve in the memory      
things which they had learnt and heard2 
and that  it was requisite to be        
furnished with disciplines and          
auditions1 to as  great an extent as    
there was an ability of learning and    
remembering2 the  former of these being 
the power by which knowledge is         
obtained1 but the  latter1 the power by 
which it is preserved4 ,hence1 they very
 much  honored the memory1 abundantly   
exercised1 and paid great attention to  
it4 ,in learning too1 they did not      
dismiss what they were taught1 till     

they had firmly comprehended the first  
rudiments of it2 and they  recalled to  
their memory what they had daily heard1 
after the following  manner3 ,a         
,pythagorean never rose from his bed    
till he had first  recollected the      
transactions of the former day2 and he  
accomplished this  by endeavouring to   
remember what he first said1 or heard1  
or ordered his  domestics to do when he 
was rising1 or what was the second and  
third  thing which he said1 heard1 or   
commanded to be done4 ,and the same     
method  was adopted with respect to the 
remainder of the day4 ,for again1 he    
endeavoured to recollect who was the    
first person that he met1 on  leaving   
his house1 or who was the second2 and   
with whom he in the first1  or second1  
or third place discoursed4 ,and after   
the same manner he  proceeded in other  
things4 ,for he endeavoured to resume in
 his memory  all the events of the whole
 day1 and in the very same order in     
which  each of them happened to take    

place4 ,but if they had sufficient      
leisure  after rising from sleep1 they  
tried after the same manner to recollect
  the events of the third preceding day4
 ,and thus they endeavoured to  exercise
 the memory to a great extent4 ,for     
there is not any thing which  is of     
greater importance with respect to      
science1 experience and wisdom1  than   
the ability of remembering4 ,from these 
studies therefore1 it  happened that all
 ,italy was filled with philosophers1   
and this place1  which before was       
unknown1 was afterwards on account of   
,pythagoras called  ,magna ,grcia4      
,hence also it contained many           
philosophers1 poets1 and  legislators4  
,for the rhetorical arts1 demonstrative 
reasonings1 and the  laws written by    
them1 were transferred from ,italy to   
,greece4 ,those  likewise who make      
mention of physics1 adduce as the       
principal  physiologists ,empedocles and
 the ,elean ,parmenides4 ,those too1 who
 wish  to cite sentences1 pertaining to 

the conduct of human life1 adduce for   
this purpose the conceptions of         
,epicharmus4 ,and nearly all            
philosophers  make use of these4 ,thus  
much therefore concerning the wisdom of 
,pythagoras1 how in a certain respect he
 very much impelled all his  auditors to
 the pursuit of it1 as far as they were 
adapted to its  participation1 and how  
perfectly it was delivered by him4      
,,chap4 ,,xxx4    ,with respect to      
justice1 however1 we shall learn in the 
best manner1 how  he cultivated and     
delivered it to mankind1 if we survey it
 from its  first principle1 and from    
what first causes it germinates1 and    
also  direct our attention to the first 
cause of injustice4 ,for thus we shall  
discover how he avoided the latter1 and 
what methods he adopted in order  that  
the former might be properly ingenerated
 in the soul4 ,the principle  of justice
 therefore1 is the common and the equal1
 through which1 in a  way most nearly   
approximating to one body and one soul1 

all men may be  co-passive1 and may call
 the same thing mine and thine2 as is   
also  testified by ,plato1 who learnt   
this from the ,pythagoreans4 ,this      
therefore1 ,pythagoras effected in the  
best manner1 exterminating every  thing 
private in manners1 but increasing that 
which is common as far as  to ultimate  
possessions1 which are the causes of    
sedition and tumult4  ,for all things   
with his disciples were common and the  
same to all1 and  no one possessed any  
thing private4 ,and he indeed1 who      
approved of this  communion1 used common
 possessions in the most just manner2   
but he who  did not1 received his own   
property1 which he brought to the common
  stock1 with an addition to it1 and    
departed4 ,and thus he established      
justice in the best manner1 from the    
first principle of it4    ,in the next  
place1 therefore1 association with men  
introduces justice2  but alienation1 and
 a contempt of the common genus1 produce
 injustice4  ,wishing therefore to      

insert this familiarity from afar in    
men1 he also  ordained that his         
disciples should extend it to animals of
 the same  genus1 and commanded them to 
consider these as their familiars and   
friends2 so as neither to injure1 nor   
slay1 nor eat any one of them4 ,he      
therefore who associates men with       
animals1 because they consist of the    
same elements as we do1 and participate 
with us of a more common life1  will in 
a much greater degree establish         
fellowship with those who  partake of a 
soul of the same species1 and also of a 
rational soul4 ,from  this also it is   
evident that he introduced justice      
produced from the  most proper          
principle4 ,since likewise the want of  
riches1 sometimes  compels many to do   
something contrary to justice1 he well  
foresaw that  this would be the case1   
and through economy procured for himself
 liberal  expenses1 and what was just in
 sufficient abundance4 ,for again1 a    
just  arrangement of domestic concerns  

is the principle of all good order in   
cities4 ,for cities are constituted from
 houses4 ,it is said therefore1  that   
,pythagoras himself was the heir of the 
property of ,alcus1 who died  after     
performing an embassy to the            
,lacedmonians1 but that  notwithstanding
 this1 he was no less admired for his   
economy than for  his philosophy4 ,when 
also he was married1 he so educated the 
daughter  that was born to him1 and who 
was afterwards married to ,meno the     
,crotonian1 that when she was a virgin  
she was the leader of choirs1 but  when 
a wife she held the first place among   
those that approached to  altars4 ,it is
 likewise said1 that the ,metapontines  
preserving the  remembrance of          
,pythagoras after his time1 made his    
house a temple of  ,ceres1 but the      
street in which he lived a museum4      
,because also insolence1 luxury1 and a  
contempt of the laws1 frequently  impel 
men to injustice1 on this account he    
daily exhorted his disciples  to give   

assistance to law1 and to be hostile to 
illegality4 ,hence he  made such a      
division as the following3 that what is 
called luxury1 is  the first evil that  
usually glides into houses and cities2  
that the  second is insolence2 and the  
third destruction4 ,that hence luxury   
should  by all possible means be        
excluded and expelled from every house  
and  city1 and that men should be       
accustomed from their birth to a        
temperate  and manly life4 ,he farther  
added1 that it is requisite to be       
purified  from all malediction1 whether 
it be that which is lamentable1 or that 
which excites hostility1 and whether it 
be of a reviling1 or insolent1  or      
scurrilous nature4    ,besides these1   
likewise1 he established another most   
beautiful species  of justice1 viz4 the 
legislative2 which orders indeed what   
ought to be  done2 but forbids what     
ought not to be done4 ,this species1    
however1 is  more excellent than the    
judicial form of justice4 ,for it       

resembles  medicine which heals those   
that are diseased4 ,it differs from it  
however  in this1 that it does not      
suffer disease to commence1 but pays    
attention  from afar to the health of   
the soul4 ,this therefore being the     
case1 the  best of all legislators came 
from the school of ,pythagoras3 in the  
first  place1 indeed1 ,charondas the    
,catanan2 and in the next place1        
,zaleucus  and ,timaratus1 who wrote    
laws for the ,locrians4 ,besides these  
likewise  there were ,thetetus and      
,helicaon1 ,aristocrates1 and ,phytius1 
who became  the legislators of the      
,rhegini4 ,all these likewise obtained  
from their  citizens honors similar to  
those of the ,gods4 ,for ,pythagoras did
 not act  like ,heraclitus1 who said    
that he would write laws for the        
,ephesians1  and also petulantly#ci     
said1 that in those laws he would order 
the  citizens to hang themselves4 ,but  
,pythagoras endeavoured to establish    
laws1 with great benevolence and        

political science4 ,why however is it   
requisite to admire these men8 ,for     
,zamolxis being a ,thracian1 and the    
slave of ,pythagoras1 after he had heard
 the discourses of ,pythagoras1  having 
obtained his liberty1 and returned to   
,get1 gave laws to them1 as  we have    
before observed in the beginning of this
 work1 and exhorted the  citizens to    
fortitude1 having persuaded them that   
the soul is immortal4  ,hence even at   
present1 all the ,galat1 and ,trallians1
 and many others of  the ,barbarians1   
persuade their children that the soul   
cannot be  destroyed2 but that it       
remains after death1 and that death is  
not to be  feared1 but danger is to be  
encountered with a firm and manly mind4 
,having therefore instructed the ,get in
 these things1 and written laws  for    
them1 he was considered by them as the  
greatest of the ,gods4    ,farther      
still1 he apprehended that the dominion 
of the ,gods was most  efficacious to   
the establishment of justice1 and       

supernally from this he  constituted a  
polity and laws1 and also justice4 ,it  
will not however be  foreign to the     
purpose1 to add particularly the manner 
in which he  thought we ought to        
conceive of divinity2 viz4 that we      
should conceive  that he exists1 and    
that he is so disposed towards the human
 race1 that  be inspects and does not   
neglect it4 ,and this conception which  
the  ,pythagoreans derived from         
,pythagoras1 they apprehended to be of  
great  utility4 ,for we require an      
inspection of this kind1 which we do not
 in  any thing think fit to resist4 ,but
 such as this is the inspective         
government of divinity4 ,fop if a divine
 nature is a thing of this kind1  it    
deserves to have the empire of the      
universe4 ,for it was rightly said  by  
the ,pythagoreans1 that man is an animal
 so far as pertains to his  irrational  
part1 naturally insolent1 and various1  
according to  impulses1 desires1 and the
 rest of the passions4 ,he requires     

therefore  transcendent inspection and  
government of this kind1 from which a   
certain castigation and order may be    
derived4 ,hence they thought that  every
 one being conscious of the variety of  
his nature1 should never he  forgetful  
of piety towards1 and the worship of    
divinity2 but should  always place him  
before the eye of the mind1 as          
inspecting and  diligently observing the
 conduct of mankind4 ,but after divinity
 and the  dmoniacal nature1 they thought
 that every one should pay the greatest 
attention to his parents and the laws1  
and should be obedient to them1  not    
feignedly1 but faithfully4 ,and         
universally1 they thought it  necessary 
to believe1 that nothing is a greater   
evil than anarchy2 since  the human race
 is not naturally adapted to be saved1  
when no one rules  over it4    ,these   
men also thought it right to adhere to  
the customs and legal  institutes of    
their ancestors1 even though they should
 be somewhat  inferior to other customs 

and laws4 ,for to fly from the existing 
laws1  and to be studious of innovation1
 is by no means profitable and          
salutary4 ,pythagoras therefore gave    
many other specimens of piety to the    
,gods1 evincing that his life was       
conformable to his doctrines4 ,nor will 
it be foreign to the purpose to mention 
one of them1 which may serve to         
elucidate the rest4 ,but ,i will relate 
what ,pythagoras said and did  relative 
to the embassy from ,sybaris to         
,crotona1 about demanding the  return of
 the exiles4 ,for some of his associates
 were slain by order of  the            
ambassadors1 one of whom slew a part of 
them with his own hands2 but  another   
was the son of one of those who had     
excited the sedition1 and  who died     
through disease4 ,when the ,crotonians  
therefore were  deliberating how they   
should act in this affair1 ,pythagoras  
said to his  disciples1 that he was not 
willing the ,crotonians should be so    
greatly  discordant in this affair1 and 

that in his opinion1 the ambassadors    
should not even lead victims to the     
altars1 much less ought they to drag    
suppliants i4 e4 the exiles from them4  
,but when the ,sybarites came to  him   
with their complaints1 and the man who  
had slain some of his  associates with  
his own hands1 was defending his        
conduct1 ,pythagoras  said1 that he     
should not answer an homicide4 ,hence1  
some persons  accused him of asserting  
that he was ,apollo1 because prior to   
this some  one having asked him about a 
certain object of inquiry1 why the thing
  was so2 he in his turn asked the      
interrogator1 if he would think fit to  
inquire of ,apollo when he was          
delivering oracles to him1 why he       
delivered them8 ,but to another of the  
ambassadors who appeared to him to      
deride his school1 in which he taught   
the return of souls to the  supernal    
realms1 and who said that he would give 
him an epistle to his  father1 as he was
 about to descend into ,hades1 and      

exhorted him to bring  another letter in
 answer1 from his father1 when he       
returned2 ,pythagoras  replied1 that he 
was not about to descend into the abode 
of the impious1  where he clearly knew  
that murderers were punished4 ,but the  
ambassadors  reviling him1 he proceeded 
to the sea1 many persons following him1 
and  there sprinkled himself with marine
 water4 ,some one however of the        
,crotonian counsellors1 after reviling  
the rest of the ambassadors1  observed  
that he understood they had defamed     
,pythagoras1 whom not even a  brute     
would dare to blaspheme1 though all     
animals should again utter the  same    
voice as men1 which fables report they  
did in the beginning of  things4        
,pythagoras likewise discovered another 
method of restraining men from          
injustice1 through the judgment of      
souls1 truly knowing indeed that this   
method may be taught1 and also knowing  
that it is useful to the  suppression of
 justice through fear4 ,he asserted     

therefore1 that it is  much better to be
 injured than to kill a man2 for that   
judgment is  deposited in ,hades1 where 
the soul1 and its essence1 and the first
  nature of beings1 are properly        
estimated4 ,being desirous1 however1 to 
exhibit in things unequal1 without      
symmetry and infinite1 a definite1      
equal1 and commensurate justice1 and to 
show how it ought to be  exercised1 he  
said1 that justice resembles that       
figure1 which is the  only one among    
geometrical diagrams1 that having indeed
 infinite  compositions of figures1 but 
dissimilarly disposed with reference to 
each other1 yet has equal demonstrations
 of power4#dj ,since also1 there  is a  
certain justice in making use of another
 person1 such a mode of it  as the      
following1 is said to have been         
delivered by the ,pythagoreans3 ,of     
associations with others1 one kind is   
seasonable1 but another is              
unseasonable4 ,these likewise are       
distinguished from each other by        

difference of age1 desert1 the          
familiarity of alliance1 and of         
beneficence1 and whatever else there may
 be of the like kind in the  different  
associations of men with each other4    
,for there is a species of  association1
 viz4 of a younger with a younger       
person1 which does not  appear to be    
unseasonable2 but that of a younger with
 an elderly person  is unseasonable4    
,for no species of anger1 or            
threatening1 or boldness1  is becoming  
in a younger towards an elderly man1 but
 all unseasonable  conduct of this kind 
should be cautiously avoided4 ,a similar
 reasoning  likewise should be adopted  
with respect to desert4 ,for it is      
neither  decorous1 nor seasonable1 to   
use an unrestrained freedom of speech1  
or  to adopt any of the above-mentioned 
modes of conduct1 towards a man who  has
 arrived at the true dignity of         
consummate virtue4 ,conformably to  this
 also1 was what he said respecting the  
association with parents1 and  likewise 

with benefactors4 ,he added1 that there 
is a certain various and  multiform use 
of an opportune time4 ,for of those that
 are enraged and  angry1 some are so    
seasonably1 but others unseasonably4    
,and again1 of  those that aspire after1
 desire1 and are impelled to any thing  
appetible1 an opportune time is the     
attendant on some1 and an  unseasonable 
time on others4 ,and the same thing may 
be said concerning  other passions and  
actions1 dispositions1 associations1 and
 meetings4 ,he  farther observed1 that  
an opportune time is to a certain       
extent1 to be  taught1 and also1 that   
what happens contrary to expectation1 is
 capable  of receiving an artificial    
discussion2 but that when it is         
considered  universally and simply1 none
 of the above-mentioned particulars     
pertain  to it4 ,nearly1 however1 such  
things are the attendants on it1 as     
follow  the nature of opportune time1   
viz4 what is called the florid1 the     
becoming1 the adapted1 and whatever else

 there may be homogeneous to  these4 ,he
 likewise asserted1 that principle or   
the beginning is in the  universe unity1
 and is the most honorable of things2   
and that in a  similar manner it is so  
in science1 in experience1 and in       
generation4  ,and again1 that the number
 two is most honorable in a house1 in a 
city1  in a camp1 and in all such like  
systems4 ,but that the nature of        
principle is difficult to be surveyed   
and apprehended in all the              
above-mentioned particulars4 ,for in    
sciences1 it is not the province of  any
 casual understanding to learn and      
judge1 by well surveying the parts  of  
things1 what the nature is of the       
principle of these4 ,he added1 that  it 
makes a great difference1 and that there
 is danger with respect to  the         
knowledge of the whole of things1 when  
principle is not rightly  assumed4 ,for 
none1 in short1 of the consequent       
conclusions can be sane1  when the true 
principle is unknown4 ,the same thing   

may also be said  respecting a principle
 of another kind4 ,for neither can a    
house1 or a  city1 be well instituted1  
unless each has a true ruler1 who       
governs  those that voluntarily submit  
to him4 ,for it is necessary that in    
both  these the governor should be      
willing to rule1 and the governed to    
obey4  ,just as with respect to         
disciplines1 when they are taught with  
proper  effect1 it is necessary that    
there should be a concurrence in the    
will  both of the teacher and learner4  
,for if there is a resistance on the    
part of either1 the proposed work will  
never be accomplished in a proper       
manner4 ,thus therefore1 he proved1 that
 it was beautiful to be persuaded  by   
rulers1 and to be obedient to           
preceptors4 ,but he exhibited the       
following as the greatest argument      
through deeds1 of the truth of his      
observations4 ,he went from ,italy to   
,delos1 to ,pherecydes the ,syrian1 who 
had been his preceptor1 in order that he

 might afford him some  assistance1 as  
he was then afflicted with what is      
called the morbus  pedicularis1 and he  
carefully attended him to the time of   
his death1 and  piously performed       
whatever rites were due to his dead     
preceptor4 ,so  diligent was he in the  
discharge of his duties to him from whom
 he had  received instruction4          
,moreover1 with respect to compacts and 
the veracity pertaining to them1        
,pythagoras so prepared his disciples   
for the observance of them1 that1  as it
 is said1 ,lysis having once performed  
his adorations in the temple  of ,juno1 
met1 as he was departing from it1 about 
the vestibules with  ,euryphamus the    
,syracusan1 who was one of his fellow   
disciples1 and was  then entering into  
the temple4 ,euryphamus therefore       
desiring ,lysis to  wait for him1 till  
he also had adored the ,goddess1 ,lysis 
sat down on a  stone seat which was     
placed there4 ,euryphamus however having
 finished  his adoration1 and becoming  

absorbed in certain profound            
conceptions1  forgot his appointment1   
and went out of the temple through      
another gate4  ,but ,lysis waited for   
him without quitting his seat1 the      
remainder of  that day and the following
 night1 and also the greater part of the
 next  day4 ,and perhaps he would have  
staid there for a still longer time1    
unless ,euryphamus on the following day1
 had heard in the auditory1 that  ,lysis
 was wanted by his associates4          
,recollecting therefore his compact1  he
 came to ,lysis1 and liberated him from 
his engagement1 at the same  time       
telling him the cause of his            
forgetfulness1 and added1 8,some ,god   
produced in me this oblivion1 as a trial
 of your firmness in preserving  your   
compacts40 ,pythagoras likewise ordained
 abstinence from animal  food1 for many 
other reasons1 and likewise because it  
is productive of  peace4 ,for those who 
are accustomed to abominate the         
slaughter of  animals as iniquitous and 

preternatural1 will think it to be much 
more  unlawful to kill a man1 or engage 
in war4 ,but war is the leader and      
legislator of slaughter4 ,for by this it
 is increased1 and becomes strong  and  
powerful4 ,not to step also above the   
beam of the balance1 is an  exhortation 
to justice1 announcing1 that whatever is
 just should be  cultivated1 as will be 
shown when we discuss the ,pythagoric   
symbols4 ,it  appears therefore1 through
 all these particulars1 that ,pythagoras
 paid  great attention to the exercise  
of justice1 and to the delivery of it to
  mankind1 both in deeds and in words4  
,,chap4 ,,xxxi4    ,it follows1 in the  
next place1 that we should speak of     
temperance1 and  show how it was        
cultivated by ,pythagoras1 and how he   
delivered it to his  associates4 ,we    
have already therefore narrated the     
common precepts  concerning it1 in which
 it is said that every thing            
incommensurate  should be cut off with  
fire and sword4 ,the abstinence also    

from animal  food1 is a precept of the  
same species2 and likewise from certain 
foods  calculated to produce            
intemperance1 and impeding the vigilance
 and  genuine energies of the reasoning 
power4 ,farther still1 to this species  
the precept belongs1 that sumptuous food
 should indeed be introduced in         
banquets1 but should shortly after be   
sent away1 and given to the  servants1  
being placed on the table merely for the
 sake of punishing the  desires4        
,likewise1 that no liberal and ingenuous
 woman should wear gold1  but only      
harlots4 ,and again1 the exercise of    
taciturnity1 and perfect  silence1 for  
the purpose of governing the tongue4    
,likewise a strenuous  and assiduous    
resumption and investigation of the most
 difficult  theorems4 ,but on account of
 all these1 we must refer to the same   
virtue  i4 e4 to temperance1 abstinence 
from wine2 paucity of food and sleep2   
an inartificial contempt of renown1     
wealth1 and the like2 a sincere         

reverence towards those to whom         
reverence is due1 but an unfeigned      
similitude of behaviour and benevolence 
towards those of the same age2  an      
animadversion and exhortation of those  
that are younger1 without  envy2 and    
every thing else of the like kind4      
,the temperance also of those men1 and  
how ,pythagoras taught this virtue1  may
 be learnt from what ,hippobotus and    
,neanthes narrate of ,myllias and       
,timycha who were ,pythagoreans4 ,for   
they say that ,dionysius the tyrant     
could not obtain the friendship of any  
one of the ,pythagoreans1 though  he did
 every thing to accomplish his purpose2 
for they had observed1 and  carefully   
avoided his monarchical disposition4 ,he
 sent therefore to the  ,pythagoreans1 a
 troop of thirty soldiers1 under the    
command of ,eurymenes  the ,syracusan1  
who was the brother of ,dion1 in order  
that by treachery  their accustomed     
migration from ,tarentum to ,metapontum1
 might be  opportunely effected for his 

purpose4 ,for it was usual with them to 
change their abode at different seasons 
of the year1 and they chose such  places
 as were adapted to this migration4 ,in 
,phal therefore1 a craggy  part of      
,tarentum1 through which the            
,pythagoreans must necessarily pass  in 
their journey1 ,eurymenes insidiously   
concealed his troop1 and when  the      
,pythagoreans1 expecting no such thing1 
came to that place about the  middle of 
the day1 the soldiers rushed upon them  
with shouts1 after the  manner of       
robbers4 ,but the ,pythagoreans being   
disturbed and terrified at  an attack so
 unexpected1 and at the superior number 
of their enemies  7for the whole number 
of the ,pythagoreans was but ten71 and  
considering  also that they must be     
taken captive1 as they were without     
arms1 and had  to contend with men who  
were variously armed1--they found that  
their only  safety was in flight1 and   
they did not conceive that this was     
foreign to  virtue4 ,for they knew that 

fortitude1 according to the decision of 
right  reason1 is the science of things 
which are to be avoided and endured4    
,and this they now obtained4 ,for those 
who were with ,eurymenes1 being         
heavy-armed1 would have abandoned the   
pursuit of the ,pythagoreans1 if  the   
latter in their flight had not arrived  
at a certain field sown with  beans1 and
 which were in a sufficiently florishing
 condition4 ,not being  willing         
therefore to violate the dogma which    
ordered them not to touch  beans1 they  
stood still1 and from necessity attacked
 their pursuers with  stones and sticks1
 and whatever else they happened to meet
 with1 till  they had slain some1 and   
wounded many of them4 ,all the          
,pythagoreans  however1 were at length  
slain by the spearmen1 nor would any one
 of them  suffer himself to be taken    
captive1 but preferred death to this1   
conformably to the mandates of their    
sect4    ,eurymenes therefore1 and his  
soldiers1 were beyond measure disturbed 

on  finding that they should not be able
 to bring one of the ,pythagoreans      
alive to ,dionysius1 though they were   
sent by him for this purpose alone4     
,hence1 having piled earth on the slain1
 and buried them in that place in  a    
common sepulchre1 they turned their     
steps homeward4 ,as they were           
returning1 however1 they happened to    
meet with ,myllias the ,crotonian1  and 
his wife ,timycha the ,lacedmonian1 whom
 the other ,pythagoreans had  left      
behind1 because ,timycha being pregnant1
 was now in her sixth#da  month1 and on 
this account walked leisurely4 ,these   
therefore1 the  soldiers gladly made    
captive1 and led them to the tyrant1    
paying every  attention to them1 in     
order that they might be brought to him 
safe4 ,but  the tyrant having learnt    
what had happened1 was greatly dejected1
 and  said to the two ,pythagoreans1    
,you shall obtain from me honors        
transcending all others in dignity1 if  
you will consent to reign in            

conjunction with me4 ,all his offers    
however being rejected by ,myllias  and 
,timycha2 ,if then1 said he1 you will   
only teach me one thing1 ,i will        
dismiss you with a sufficiently safe    
guard4 ,myllias therefore asking him    
what it was he wished to learn2         
,dionysius replied1 ,it is this1 why    
your  companions chose rather to die1   
than to tread on beans8 ,but ,myllias   
immediately answered1 ,my companions    
indeed submitted to death1 in order     
that they might not tread upon beans1   
but ,i would rather tread on them1  than
 tell you the cause of this4 ,dionysius 
therefore1 being astonished  at this    
answer1 ordered him to be forcibly taken
 away1 but commanded  ,timycha to be    
tortured3 for he thought1 that as she   
was a woman1  pregnant1 and deprived of 
her husband1 she would easily tell him  
what he  wanted to know1 through fear of
 the torments4 ,the heroic woman1       
however1  grinding her tongue with her  
teeth1 bit it off1 and spit it at the   

tyrant2 evincing by this1 that though   
her sex being vanquished by the         
torments might be compelled to disclose 
something which ought to be  concealed  
in silence1 yet the member subservient  
to the developement of  it1 should be   
entirely cut off4 ,so much difficulty   
did they make in  admitting foreign     
friendships1 even though they should    
happen to be  royal4    ,similar to     
these also1 were the precepts concerning
 silence1 and which  tended to the      
exercise of temperance4 ,for the        
subjugation of the tongue1  is of all   
other continence the most difficult4    
,the persuading likewise  the           
,crotonians to abstain from the profane 
and spurious association with  harlots1 
pertains to the same virtue4 ,and       
besides this1 the correction  through   
music1 by means of which ,pythagoras    
restored a young man to  temperance1 who
 had become furious through love4 ,the  
exhortation also1  which leads from     
lascivious insolence1 must be referred  

to the same  virtue4 ,and these things  
,pythagoras delivered to the            
,pythagoreans1 he  himself being the    
cause of them4 ,for they so attended to 
their bodies1  that they might always   
remain in the same condition1 and not at
 one time  be lean1 but at another1     
abounding in flesh4 ,for they considered
 this to  be an indication of an        
anomalous life4 ,in a similar manner    
also with  respect to the mind1 they    
were careful that they might not be at  
one  time cheerful1 and at another sad1 
but that they might be mildly joyful    
with uniformity4 ,but they expelled     
rage1 despondency1 and perturbation4    
,and it was a precept with them1 that no
 human casualties ought to be           
unexpected by those who are endued with 
intellect1 but that they should  expect 
every thing may happen which it is not  
in their power to  prevent4 ,but if at  
any time they were in a rage1 or        
oppressed with  sorrow1 or any thing    
else of this kind1 they separated       

themselves from  the rest of their      
associates1 and each by himself alone1  
endeavoured to  digest and heal the     
passion4    ,this also is said of the   
,pythagoreans1 that no one of them when 
angry1  either punished a servant1 or   
admonished any free man1 but each of    
them  waited till his mind was restored 
to its former tranquil condition4  ,but 
they called to admonish1 pdartan4 ,for  
they accomplished this  waiting by      
employing silence and quiet4 ,hence     
,spintharus relates of  ,archytas the   
,tarentine1 that returning after a      
certain time from the war  which the    
city of ,tarentum waged against the     
,messenians1 to inspect some  land which
 belonged to him1 and finding that the  
bailiff and the other  servants1 had not
 paid proper attention to the           
cultivation of it1 but  had greatly     
neglected it1 being enraged1 he was so  
indignant1 that he  told his servants it
 was well for them he was angry2 since1 
if this had  not happened1 they would   

not have escaped the punishment due to  
so great  an offence4 ,spintharus       
likewise says that a similar thing is   
related of  ,clinias4 ,for he also      
deferred all admonitions and            
punishments1 till his  mind was restored
 to tranquillity4    ,it is farther     
related of the ,pythagoreans1 that they 
expelled from  themselves lamentation1  
weeping1 and every thing else of this   
kind2 and  that neither gain1 nor       
desire1 nor anger1 nor ambition1 nor any
 thing of  a similar nature1 became the 
cause of dissension among them2 but that
  all the ,pythagoreans were so disposed
 towards each other1 as a worthy  father
 is towards his offspring4 ,this also is
 a beautiful circumstance1  that they   
referred every thing to ,pythagoras1 and
 called it by his name1  and that they  
did not ascribe to themselves the glory 
of their own  inventions1 except very   
rarely4 ,for there are very few whose   
works are  acknowledged to be their own4
 ,the accuracy too1 with which they     

preserved their writings is admirable4  
,for in so many ages1 no one  appears to
 have met with any of the commentaries  
of the ,pythagoreans1  prior to the time
 of ,philolaus4 ,but he first published 
those three  celebrated books1 which    
,dion the ,syracusan is said to have    
bought1 at  the request of ,plato1 for a
 hundred mina4 ,for ,philolaus had      
fallen into  a certain great and severe 
poverty2 and from his alliance to the   
,pythagoreans1 was a partaker of their  
writings4    ,with respect also to      
opinion1#db it is related that they     
spoke of it as  follows3 ,that it is the
 province of a stupid man to pay        
attention to the  opinion of every one1 
and especially to that of the multitude4
 ,far it  belongs to a few only to      
apprehend and opine rightly2 since it is
  evident that this pertains to the     
intelligent alone4 ,but they are few4   
,it is manifest therefore1 that a power 
of this kind does not extend  itself to 
the multitude4 ,but it is also stupid to

 despise the opinion of  every one4 ,for
 it will happen that he who is so       
disposed will be  unlearned and         
incorrigible4 ,it is however necessary  
that he who is  destitute of science    
should learn those things of which he is
 ignorant1  and has no scientific       
knowledge4 ,and it is likewise necessary
 that the  learner should pay attention 
to the opinion of him who possesses     
science1 and is able to teach4 ,and     
universally1 it is necessary that  those
 young men who wish to be saved1 should 
attend to the opinion of  their elders1 
and of those who have lived well4 ,but  
in the whole of  human life there are   
certain ages 7denominated by them as it 
is said  endedasmen7 which it is not in 
the power of any casual person to       
connect with each other4 ,for they are  
expelled by each other1 unless  some one
 conducts a man from his birth1 in a    
beautiful and upright  manner4 ,it is   
necessary therefore1 when a child is    
educated well1 and is  formed to        

temperance and fortitude1 that a great  
part of his education  should be given  
to the age of adolescence which is that 
of a lad4 ,in a  similar manner also1   
when a lad is formed to temperance and  
fortitude1  it is necessary that a great
 part of his education should be        
transferred  to the age of manhood4 ,for
 that which happens to the multitude is 
absurd  and ridiculous4 ,for they fancy 
it is requisite that boys should be     
orderly and temperate1 and should       
abstain from every thing which appears  
to be troublesome and indecorous2 but   
that when they have arrived at          
adolescency1 they may for the most part 
do whatever they please4 ,hence  there  
is nearly a conflux of both kinds of    
errors into this age4 ,for  lads commit 
many faults which are both puerile and  
virile4 ,for1 in  short1 to avoid every 
kind of sedulity and order1 and to      
pursue every  species of sport1 and     
puerile intemperance and insolence1 are 
most  adapted to the age of a boy4 ,such

 a disposition therefore as this1 is    
derived from the puerile into the       
following age4 ,but the genus of strong 
desires1 and of different species of    
ambition1 and in a similar manner  the  
remaining impulses and dispositions1    
when they are of a severe and  turbulent
 nature1 are derived from the virile age
 into that of  adolescency4 ,hence this 
of all the ages demands the greatest    
attention4  ,and universally1 no man    
ought to be suffered to do whatever he  
pleases1  but it is always necessary    
that there should be a certain          
inspection1  and a legal and            
elegantly-formed government1 to which   
each of the  citizens is obedient4 ,for 
the animal1 when left to itself and     
neglected1  rapidly degenerates into    
vice and depravity4    ,it is likewise  
said1 that the ,pythagoreans frequently 
inquired and  doubted why we accustom   
boys to take their food in an orderly   
and  commensurate manner1 and show them 
that order and symmetry are  beautiful2 

but that the contraries to these1       
disorder and  incommensuration1 are     
base2 and that he who is given to wine  
and is  insatiable1 is held in great    
disgrace4 ,for if no one of these is    
useful  to us when we have arrived at   
the age of virility1 it was in vain that
  we were accustomed1 when boys1 to an  
order of this kind4 ,and there is  also 
the same reason concerning the other    
manners to which we are  accustomed when
 boys4 ,this1 therefore1 is not seen to 
happen in other  animals which are      
disciplined by men2 but immediately from
 the first1 a  whelp and a colt are     
accustomed to1 and learn those things   
which it is  requisite for them to do   
when they have arrived at the perfection
 of  their nature4 ,and universally1 it 
is said that the ,pythagoreans exhorted 
both those they happened to meet1 and   
their familiars1 to avoid pleasure  as a
 thing that required the greatest       
caution4 ,for nothing so much  deceives 
us1 or precipitates us into error1 as   

this passion4 ,in short1  as it seems1  
they contended that we should never do  
any thing with a  view to pleasure as   
the end4 ,for this scope is1 for the    
most part1  indecorous and noxious4 ,but
 they asserted1 that especially looking 
to  the beautiful and decorous1 we      
should do whatever is to be done4#dc    
,and that in the second place we should 
look to the advantageous and the        
useful4 ,these things1 however1 require 
no casual judgment4    ,with respect to 
what is called desire1 these men are    
said to have  asserted as follows3 ,that
 desire indeed1 itself1 is a certain    
tendency1  impulse1 and appetite of the 
soul1 in order to be filled with        
something1  or to enjoy something       
present1 or to be disposed according to 
some  sensitive energy2 but that there  
is also a desire of the contraries to   
these1 and this is a desire of the      
evacuation and absence1 and of having   
no sensible perception of certain       
things4 ,that this passion likewise is  

various1 and is nearly the most         
multifarious of all those that pertain  
to man4 ,but that many human desires are
 adscititious1 and procured by  men     
themselves4 ,hence this passion requires
 the greatest attention1 and  no casual 
care and corporeal exercise4 ,for that  
the body when empty  should desire food1
 is natural3 and again1 it is also      
natural1 that when  filled1 it should   
desire an appropriate evacuation4 ,but  
to desire  superfluous nutriment1 or    
superfluous and luxurious garments or   
coverlids1 or habitations1 is           
adscititious4 ,they also reasoned in the
  same manner concerning furniture1     
vessels1 servants1 and cattle           
subservient to food4 ,and universally1  
with respect to human passions1  they   
are nearly things of such a kind1 as to 
be nowhere permanent1 but  to proceed to
 infinity4 ,hence attention should be   
paid to youth from the  earliest period1
 in order that they may aspire after    
such things as are  proper1 may avoid   

vain and superfluous desires1 and thus  
be undisturbed  by1 and purified from1  
such-like appetites1 and may despise    
those who  are objects of contempt1     
because they are bound to all-various   
desires4 ,but it must be especially     
observed1 that vain1 noxious1           
superfluous1 and insolent desires       
subsist with those who have the         
greatest power4 ,for there is not any   
thing so absurd1 which the soul of  such
 boys1 men1 and women1 does not incite  
them to perform4 ,in short1  the variety
 of food which is assumed1 is most      
manifold4 ,for there are an  infinite   
number of fruits1 and an infinite       
multitude of roots1 which the  human    
race uses for food4 ,it likewise uses   
all-various kinds of flesh2  and it is  
difficult to find any terrestrial1      
aerial1 or aquatic animal1  which it    
does not taste4 ,it also employs        
all-various contrivances in the         
preparation of these1 and manifold      
mixtures of juices4 ,hence it properly  

follows that the human tribe is insane  
and multiform1 according to the  motion 
of the soul1 for each kind of food that 
is introduced into the  body1 becomes   
the cause of a certain peculiar         
disposition4    ,we however perceive    
that some things become immediately the 
cause of a  great change in quality1 as 
is evident in wine4 ,for when it is     
drank  abundantly1 it makes men at first
 more cheerful1 but afterwards more     
insane and indecorous4 ,but men are     
ignorant of those things which do not   
exhibit a power of this kind2 though    
every thing that is eaten is the  cause 
of a certain peculiar disposition4      
,hence it requires great wisdom1  to be 
able to know and perceive1 what kind and
 what quantity of food  ought to be     
used4 ,this science1 however1 was at    
first unfolded by ,apollo  and ,pon2 but
 afterwards by ,esculapius and his      
followers4    ,with respect to          
generation also1 the ,pythagoreans are  
said to have made  the following        

observations4 ,in the first place1 they 
thought it  necessary to guard against  
what is called untimely offspring4 ,for 
neither untimely plants1 nor animals1   
are good2 but prior to their  bearing   
fruit1 it is necessary that a certain   
time should intervene1 in  order that   
seeds and fruit may be produced from    
strong and perfect  bodies4 ,it is      
requisite1 therefore1 that boys and     
virgins should be  accustomed to labors 
and exercises1 and appropriate          
endurance1 and that  food should be     
given to them adapted to a life of      
labor1 temperance1 and  endurance4 ,but 
there are many things of this kind in   
human life1 which  it is better to learn
 at a late period1 and among these is   
the use of  venery4 ,it is necessary1   
therefore1 that a boy should be so      
educated1 as  not to seek after such a  
connexion as this1 within the twentieth 
year of  his age4 ,but when he arrives  
at this age1 he should use venery       
rarely4  ,this however will be the case1

 if he thinks that a good habit of body 
is  an honorable and beautiful thing4   
,for intemperance and a good habit of   
body1 are not very much adapted to      
subsist together in the same person4    
,it is also said1 that those laws were  
praised by the ,pythagoreans1 which     
existed prior to their time in ,grecian 
cities1 and which prohibited the  having
 connexion with a woman who is a mother1
 or a daughter1 or a  sister1 either in 
a temple1 or in a public place4 ,for it 
is beautiful  and advantageous that     
there should be numerous impediments to 
this  energy4 ,these men also           
apprehended1 as it seems1 that          
preternatural  generations1 and those   
which are effected in conjunction with  
wanton  insolence1 should be entirely   
prevented from taking place2 but that   
those should be suffered to remain1     
which are according to nature1 and      
subsist with temperance1 and which take 
place in the chaste and legal           
procreation of children4    ,they       

likewise were of opinion that great     
providential attention should  be paid  
by those who beget children1 to the     
future progeny4 ,the first1  therefore1 
and the greatest care which should be   
taken by him who  applies himself to the
 procreation of children is1 that he    
lives  temperately and healthfully1 that
 he neither fills himself with food     
unseasonably1 nor uses such aliments as 
may render the habits of the  body worse
 than they were1 and above all things1  
that he avoids  intoxication4 ,for they 
thought that depraved seed was produced 
from a  bad1 discordant1 and turbid     
temperament4 ,and universally they were 
of  opinion1 that none but an indolent  
and inconsiderate person would  attempt 
to produce an animal1 and lead it into  
existence1 without  providing with all  
possible diligence that its ingress into
 being and  life might be most elegant  
and pleasing4 ,for those that are lovers
 of  dogs1 pay every possible attention 
to the generation of whelps1 in order   

that they may be produced from such     
things as are proper1 and when it is    
proper1 and in such a way as is proper1 
and thus may become a good  offspring4  
,the same attention also is paid by     
those who are lovers of  birds4 ,and it 
is evident that others also who are     
studious about the  procreation of      
generous animals1 endeavour by all      
possible means1 that  the generation of 
them may not be in vain4 ,it would be   
absurd therefore  that men should pay no
 attention to their own offspring1 but  
should both  beget them casually and    
with perfect carelessness1 and1 after   
they are  begotten1 nourish and educate 
them with extreme negligence4 ,for this 
is  the most powerful and most manifest 
cause of the vice and depravity of  the 
greater part of mankind4 ,for with the  
multitude the procreation of  children  
is undertaken in a beastly and rash     
manner4 ,and such were the  assertions1 
and such the doctrine of these men1     
which they verified both  in words and  

deeds1 respecting temperance2 these     
precepts having been  originally        
received by them from ,pythagoras       
himself1 like certain  oracles delivered
 by the ,pythian ,apollo4               
,,chap4 ,,xxxii4    ,with respect to    
fortitude1 however1 many of the         
particulars which have  been already    
related1 appropriately pertain to it2   
such as the admirable  deeds of         
,timycha1 and of those ,pythagoreans who
 chose to die rather than  transgress   
the decisions of ,pythagoras concerning 
beans1 and other  things conformable to 
such-like pursuits4 ,such also are the  
deeds which  ,pythagoras himself        
generously accomplished1 when he        
travelled everywhere  alone1 and        
underwent immense labors and dangers1   
choosing to leave his  country1 and     
dwell among strangers4 ,likewise1 when  
he dissolved  tyrannies1 gave an orderly
 arrangement to confused polities1 and  
emancipated cities4 ,when also he caused
 illegality to cease1 and impeded  the  

operations of insolent and tyrannical   
men2 exhibiting himself a  benignant    
leader to the just and mild1 but        
expelling savage and  licentious men    
from his association1 and refusing even 
to give them an  answer2 gladly1 indeed1
 giving assistance to the former1 but   
with all  his might resisting the       
latter4 ,many instances therefore of    
these things  might be adduced1 and of  
upright actions frequently performed by 
him4  ,but the greatest of all these1 is
 what he said and did to ,phalaris1 with
  an invincible freedom of speech4 ,for 
when he was detained in captivity  by   
,phalaris1 the most cruel of tyrants1 a 
wise man of the ,hyperborean  race1     
whose name was ,abaris1 was his         
associate1 who came to him for the  sake
 of conversing with him1 and asked him  
many questions1 and  especially such as 
were of a sacred nature1 respecting     
statues and the  most holy worship1 the 
providence of the ,gods1 celestial and  
terrestrial  natures1 and many other    

things of a similar kind4 ,but          
,pythagoras1 being  under the influence 
of divine inspiration1 answered ,abaris 
vehemently1  and with all truth and     
persuasion1 so as to convince those that
 heard  him4 ,then1 however1 ,phalaris  
was inflamed with anger against ,abaris1
  because he praised ,pythagoras1 and   
was ferociously disposed towards        
,pythagoras himself4 ,he also dared to  
utter blasphemies against the ,gods     
themselves1 and such as he was          
accustomed to pour forth4 ,but ,abaris  
gave  ,pythagoras thanks for what he    
said2 and after this1 learnt from him   
that  all things are suspended from and 
governed by the heavens2 which he       
evinced to be the case from many other  
things1 and also from the energy  of    
sacred rites4 ,and ,abaris was so far   
from thinking that ,pythagoras1  who    
taught these things1 was an enchanter1  
that he beyond measure  admired him as  
if he had been a ,god4 ,to these things1
 however1 ,phalaris  replied by         

endeavouring to subvert divination1 and 
openly denying the  efficacy of the     
things which are performed in sacred    
rites4 ,but ,abaris  transferred the    
discourse from these particulars to such
 as are clearly  apparent to all men2   
and endeavoured to persuade him that    
there is a  divine providence1 from     
those circumstances which transcend all 
human  hope and power1 whether they are 
immense wars1 or incurable diseases1 or 
the corruption of fruits1 or the        
incursions of pestilence1 or certain    
other things of the like kind1 which are
 most difficult to be borne1 and        
deplorable1 arising from the beneficent 
energies of certain dmoniacal  and      
divine powers4#dd    ,phalaris1 however1
 shamelessly and audaciously opposed    
what was said4  ,again therefore        
,pythagoras1 suspecting that ,phalaris  
intended to put him  to death1 but at   
the same time knowing that he was not   
destined to die  by ,phalaris1 began to 
address him with great freedom of       

speech4 ,for  looking to ,abaris he     
said1 that a transition was naturally   
adapted to  take place from the heavens 
to aerial and terrestrial beings4 ,and  
again1  he showed that all things follow
 the heavens1 from instances most known 
to all men4 ,he likewise indubitably    
demonstrated1 that the  deliberative    
power of the soul possesses freedom of  
will4 ,and  proceeding still farther1 he
 amply discussed the perfect energy of  
reason and intellect4 ,afterwards also1 
with his usual freedom of  speech1 he   
spoke concerning tyranny1 and all the   
prerogatives of  fortune1 and concerning
 injustice and human avarice1 and       
solidly taught  him that all these are  
of no worth4 ,in the next place1 he gave
 him a  divine admonition concerning the
 most excellent life1 and earnestly     
entered on a comparison of it with the  
most depraved life4 ,he likewise  most  
clearly unfolded to him1 how the soul1  
and its powers and passions1  subsist2  
and1 what is the most beautiful thing of

 all1 demonstrated to  him that the     
,gods are not the causes of evils1 and  
that diseases1 and  such things as are  
the calamities of the body1 are the     
seals of  intemperance2 reprehending at 
the same time mythologists and poets for
  what they have badly said in fables on
 this subject4 ,confuting  ,phalaris    
also1 he admonished him1 and exhibited  
to him through works  what the power of 
heaven is1 and the magnitude of that    
power2 and proved  to him by many       
arguments1 that legal punishment is     
reasonably  established4 ,he likewise   
clearly showed him what the difference  
is  between men and other animals2 and  
scientifically discussed internal and   
external speech4 ,he also perfectly     
demonstrated the nature of intellect1   
and of the knowledge which descends from
 it2 together with many other  ethical  
dogmas consequent to these things4      
,farther still1 he instructed him in    
what is most beneficial among the       
things that are useful in life2 and in  

the mildest manner adapted  admonitions 
harmonising with these2 adding at the   
same time prohibitions  of what ought   
not to be done4 ,and that which is the  
greatest of all1 he  unfolded to him the
 distinction between the productions of 
fate1 and  those of intellect1 and also 
the difference between what is done by  
destiny1 and what is done by fate4 ,he  
likewise wisely discussed many  things  
concerning dmons1 and the immortality of
 the soul4 ,these things  however       
pertain to another treatise4 ,but those 
particulars are more  appropriate to our
 present purpose which belong to the    
cultivation of  fortitude4 ,for if1 when
 situated in the midst of dreadful      
circumstances1  ,pythagoras appears to  
have philosophised with firmness of     
decision1 if  on all sides he resisted  
and repelled fortune1 and strenuously   
endured  its attacks1 and if he employed
 the greatest freedom of speech towards 
him who brought his life into danger1 it
 is evident that he perfectly  despised 

those things which are thought to be    
dreadful1 and that he  considered them  
as undeserving of notice4 ,if also1 when
 he expected  according to appearances  
to be put to death1 he entirely despised
 this1  and was not moved by the        
expectation of it1 it is evident that he
 was  perfectly free from the dread of  
death4#de    ,he performed however what 
is still more generous than this1 by    
effecting  the dissolution of tyranny1  
restraining the tyrant when he was about
 to  bring the most deplorable          
calamities on mankind1 and liberating   
,sicily  from the most cruel and        
imperious power4 ,but that it was       
,pythagoras who  accomplished this1 is  
evident from the oracles of ,apollo1 in 
which it is  predicted that the         
domination of ,phalaris would then be   
dissolved1 when  those that were        
governed by him should become better    
men1 and be more  concordant with each  
other2 such as they then became1 when   
,pythagoras  was present with them1     

through the doctrines and instruction   
which he  imparted to them4 ,a greater  
proof however of the truth of this1 is  
derived from the time in which it       
happened4 ,for on the very same day in  
which ,phalaris put ,pythagoras and     
,abaris in danger of death1 he himself  
was slain by stratagem4 ,that also which
 happened to ,epimenides may be an      
argument of the truth of these things4  
,for as he1 who was the disciple  of    
,pythagoras1 when certain persons       
intended to destroy him1 invoked the    
,furies1 and the avenging ,gods1 and by 
so doing caused all those that          
attempted his life1 to destroy each     
other2--thus also ,pythagoras1 who  gave
 assistance to mankind1 after the manner
 and with the fortitude of  ,hercules1  
for the benefit of men1 punished and    
occasioned the death of  him who had    
acted in an insolent and disorderly     
manner towards others2  and this through
 the oracles themselves of ,apollo1 to  
the series of  which divinity both he   

and ,epimenides spontaneously belonged  
from their  very birth4 ,and thus far1  
indeed1 we have thought it requisite to 
mention this admirable and strenuous    
deed1 the effect of his fortitude4      
,we shall however adduce another example
 of it1 viz4 the salvation of           
legitimate opinion2 for1 preserving     
this1 he performed that which  appeared 
to him to be just1 and which was        
dictated by right reason1 not  being    
diverted from his intention either by   
pleasure1 or labor1 or any  other       
passion1 or danger4 ,his disciples also 
chose to die rather than  transgress his
 mandates4 ,and when they were exposed  
to all-various  fortunes1 they preserved
 invariably the same manners4 ,when also
 they  were involved in ten thousand    
calamities1 they never deviated from his
  precepts4 ,but it was a never-failing 
exhortation with them1 always to  give  
assistance to law1 but to be hostile to 
illegality1 and to be  accustomed from  
their birth to a life of temperance and 

fortitude1 in  order to restrain and    
repel luxury4 ,they had also certain    
melodies which  were devised by them1 as
 remedies against the passions of the   
soul1 and  likewise against despondency 
and lamentation1 which ,pythagoras      
invented1  as affording the greatest    
assistance in these maladies4 ,and      
again1 they  employed other melodies    
against rage and anger1 through which   
they gave  intension and remission to   
these passions1 till they reduced them  
to  moderation1 and rendered them       
commensurate with fortitude4 ,that1     
however1 which afforded them the        
greatest support in generous endurance1 
was the persuasion that no human        
casualties ought to be unexpected by    
men who are in the possession of        
intellect1 but that all things ought to 
be expected by them1 over which they    
have no absolute power4    ,moreover1 if
 at any time they happened to be angry1 
or sorrowful1 they  immediately         
separated themselves from the rest of   

their associates1 and  each by himself  
alone strenuously endeavoured to digest 
and heal the  passion by which he was   
oppressed4 ,they also conceived         
generally1 that  labor should be        
employed about disciplines and studies1 
and that they  should be severely       
exercised in trials of the most various 
nature1 in  punishments and restraints  
by fire and sword1 in order to be       
liberated  from innate intemperance1 and
 an inexhaustible avidity of possessing2
  and that for this purpose1 no labors1 
nor any endurance should be  spared4 ,in
 order to accomplish this likewise1 they
 generously exercised  abstinence from  
all animals1 and besides this1 from     
certain other kinds  of food4 ,hence    
also arose their detention of speech1   
and their perfect  silence as           
preparatory to the subjugation of the   
tongue2 in which for  many years they   
exercised their fortitude4 ,to which    
also may be added1  their strenuous and 
assiduous investigation and resumption  

of the most  difficult theorems2 and on 
account of these things1 their          
abstinence  from wine1 their paucity of 
food and sleep1 and their contempt of   
glory1  wealth1 and the like4 ,and in   
conjunction with all these particulars1 
they extended themselves to fortitude4  
,it is likewise said1 that these men    
expelled lamentations and tears1 and    
every thing else of this kind4 ,they    
also abstained from entreaty1 from      
supplication1 and from all such         
illiberal adulation1 as being effeminate
  and abject4#df ,to the same conception
 likewise the peculiarity of their      
manners must be referred1 and that all  
of them perpetually preserved  among    
their arcana1 the most principal dogmas 
in which their discipline  was chiefly  
contained1 keeping them with the        
greatest silence from being  divulged to
 strangers1 committing them unwritten to
 the memory1 and  transmitting them     
orally to their successors1 as if they  
were the  mysteries of the ,gods4 ,hence

 it happened1 that nothing of their     
philosophy worth mentioning1 was made   
public1 and that though for a long  time
 it had been taught and learnt1 it was  
alone known within their  walls4 ,but to
 those out of their walls1 and as ,i may
 say1 to the  profane1 if they happened 
to be present1 these men spoke obscurely
 to  each other through symbols1 of     
which the celebrated precepts that are  
now in circulation retain a vestige2    
such as1 ,dig not fire with a sword1    
and other symbols of the like kind1     
which1 taken literally1 resemble the    
tales of old women2 but when unfolded1  
impart a certain admirable and          
venerable benefit to those that receive 
them4    ,the precept1 however1 which is
 of the greatest efficacy of all others 
to  the attainment of fortitude1 is that
 which has for its most principal  scope
 the being defended and liberated from  
those bonds which detain the  intellect 
in captivity from infancy1 and without  
which no one can learn  or perceive any 

thing sane or true1 through whatever    
sense he may  energize4 ,for according  
to the ,pythagoreans1      ',tis mind   
that all things sees and hears2    ,what
 else exists is deaf and blind4    ,but 
the precept which is next to this in    
efficacy is that which exhorts  to be   
beyond measure studious of purifying the
 intellect1 and by various  methods     
adapting it through mathematical orgies 
to receive something  divinely          
beneficial1 so as neither to fear a     
separation from body1 nor1  when led to 
incorporeal natures1 to be forced to    
turn away the eyes1  through their most 
refulgent splendor1#dg nor to be        
converted to those  passions which nail 
and fasten the soul to the body4 ,and1  
in short1  which urges the soul to be   
untamed by all those passions which are 
the  progeny of the realms of           
generation1 and which draw it to an     
inferior  condition of being4 ,for the  
exercise and ascent through all these1  
is  the study of the most perfect       

fortitude4 ,and such are the instances  
adduced by us of the fortitude of       
,pythagoras1 and the ,pythagoreans4     
,,chap4 ,,xxxiii4    ,with respect to   
the amity1 however1 which subsists in   
all things towards  all1 ,pythagoras    
delivered it in the clearest manner4    
,and1 the amity of  the ,gods indeed    
towards men1 he unfolded through piety  
and scientific  cultivation2 but that of
 dogmas towards each other1 and         
universally of  the soul towards the    
body1 and of the rational towards the   
species of  the irrational part1 through
 philosophy1 and the theory pertaining  
to  it4 ,with respect to the amity of   
men also towards each other2 that of    
citizens he delivered through sane      
legislation1 but that of strangers      
through a correct physiology2 and that  
between man and wife1 or  children1 or  
brothers1 and kindred1 through          
unperverted communion4 ,in  short1 he   
unfolded the friendship of all things   
towards all1 and still  farther1 of     

certain irrational animals1 through     
justice and a physical  connexion and   
association4 ,but the pacification and  
conciliation of the  body1 which is of  
itself mortal1 and of its latent        
contrary powers1 he  unfolded through   
health1 and a diet and temperance       
conformable to this1  in imitation of   
the salubrious condition of the mundane 
elements4 ,in all  these1 however1      
,pythagoras is acknowledged to have been
 the inventor and  legislator of the    
summary comprehension of them in one and
 the same  name1 which is that of       
friendship4 ,and indeed he delivered    
such an  admirable friendship to his    
associates1 that even now those who are 
benevolent in the extreme towards each  
other1 are said to belong to the        
,pythagoreans4 ,it is necessary         
therefore to narrate the discipline of  
,pythagoras respecting these things1 and
 the precepts which he used  towards his
 disciples4    ,these men1 then1        
exhorted others to remove from true     

friendship1 contest  and contention1 and
 if possible1 indeed1 from all          
friendship2 but if  not1 at least from  
that which is parental1 and universally 
from that  which pertains to seniors and
 benefactors4 ,for to strive or contend 
with  such as these1 in consequence of  
anger intervening1 or some other        
such-like passion1 is not the salvation 
of the existing friendship4 ,but  they  
said it is requisite that there should  
be the least possible scars  and ulcers 
in friendships2 and that this will be   
the case1 if those that  are friends    
know how to soften and subdue anger4 ,if
 both indeed know  this1 or rather the  
younger of the two1 and who ranks in    
some one of the  above-mentioned orders 
their friendship will be more easily    
preserved4  ,they also were of opinion1 
that corrections and admonitions1 which 
they  called pdartases1 should take     
place from the elder to the younger     
with much suavity and caution2 and      
likewise1 that much sedulous and        

appropriate attention should be         
manifested in admonitions4 ,for thus    
they  will be decorous and beneficial4  
,they also said1 that confidence should 
never be separated from friendship1     
neither seriously nor even in jest4     
,for it is no longer easy for the       
existing friendship to be in a sane     
condition1 when falsehood once          
insinuates itself into the manners of   
those that acknowledge themselves to be 
friends4 ,again1 according to  them1    
friendship should not be abandoned on   
account of misfortune1 or  any other    
imbecility to which human life is       
incident2 but they said1  that the only 
approvable rejection of a friend and    
friendship1 is that  which arises from  
great and incorrigible vice4 ,likewise1 
that hatred  should not be voluntarily  
entertained against those who are not   
perfectly bad2 but that if it is once   
formed1 it should be generously  and    
strenuously retained1 unless the object 
of it changes his manners1  so as to    

become a better man4 ,that the hostility
 also should not consist  in words1 but 
in deeds2 ,and that this war is         
legitimate and holy1 when  it is        
conducted in such a way as it becomes   
one man to contend with  another4       
,they likewise said1 that we should     
never1 to the utmost of our power1      
become the cause of dissension2 but that
 we should as much as possible  avoid   
the source of it4 ,that in the          
friendship also1 which is intended  to  
be pure1 the greater part of the things 
pertaining to it ought to be  definite  
and legitimate4 ,and that these should  
be properly  distinguished1 and should  
not be casual2 and moreover1 that we    
should be  careful that our conversation
 may never be negligently and casually  
performed1 but with modesty1            
benevolence1 and good order4 ,also1 that
 no  passion1 such as desire1 or anger1 
be rashly excited1 and in a bad and     
erroneous manner4 ,and the same thing   
must be said of the remaining  passions 

and dispositions4    ,moreover1 that    
they did not decline foreign friendships
 carelessly1 but  that they avoided and 
guarded against them1 with the greatest 
sedulity2  and also1 that they rigidly  
preserved friendship towards each other 
for  many ages1 may be inferred from    
what ,aristoxenus in his treatise ,on   
the  ,pythagoric life1 says he heard    
from ,dionysius1 the tyrant of ,sicily1 
when having fallen from monarchy he     
taught grammar at ,corinth4 ,for        
,aristoxenus says as follows3 8,these   
men as much as possible prohibited      
lamentations and tears1 and every thing 
of this kind2 and in a similar  manner  
adulation1 entreaty1 supplication1 and  
the like4 ,dionysius1  therefore1 having
 fallen from his tyranny and come to    
,corinth1 narrated  to us the           
particulars concerning ,phintias and    
,damon the ,pythagoreans2  and these    
were respecting the one being sponsor   
for the death of the  other4 ,but the   
mode of the suretyship was as follows3  

,he said that  certain persons1 who were
 familiar with him1 had frequently made 
mention  of the ,pythagoreans1 defaming 
and reviling them1 calling them         
arrogant1  and asserting that their     
gravity1 their pretended fidelity1 and  
apathy  would be laid aside1 if any one 
should cause them to fall into some     
great calamity4 ,certain persons however
 contradicting this1 and  contention    
arising on the subject1 recourse was had
 to artifice1 and one  of the accusers  
of ,phintias said before him1 that he   
evidently conspired  with certain others
 against the life of ,dionysius4 ,this  
also was  testified by some that were   
present1 and the charges against        
,phintias  appeared to be very probable4
 ,phintias therefore was astonished at  
the  accusation4 ,but when ,dionysius   
had unequivocally said1 that he had     
accurately explored all these           
particulars1 and that it was necessary  
that he should die1 ,phintias replied1  
that if it appeared requisite to  him   

that this should take place1 he         
requested that he would grant him  the  
remainder of the day1 in order that he  
might settle his own affairs1  and also 
those of ,damon4 ,for those men lived   
together1 and had all  things in common4
 ,phintias1 however1 being the elder1   
the management of  the domestic concerns
 was for the most part undertaken by    
him4 ,he  requested therefore1 that     
,dionysius would suffer him to depart   
for this  purpose1 and he would appoint 
,damon for his surety4 ,dionysius       
therefore  said that he wondered at the 
request1 and that he asked him whether  
there was any man who was willing to    
become security for the death of        
another4 ,but ,phintias asserting that  
there was1 ,damon was sent for1 who1  on
 hearing what had happened1 said that he
 would become the sponsor1 and  that he 
would remain there till ,phintias       
returned4 ,dionysius therefore  said1   
that he was immediately astonished at   
these circumstances2 but  that they who 

at first introduced the experiment1     
derided ,damon as one  who would be     
caught1 and said sneeringly that he     
would be the vicarious  stag4 ,when     
therefore it was near sunset1 ,phintias 
came to die2 at which  all that were    
present were astonished and subdued4    
,but ,dionysius said1  that having      
embraced and kissed the men1 he         
requested that they would  receive him  
as the third into their friendship4     
,they however would by no  means consent
 to a thing of this kind1 though he     
entreated them to  comply with his      
request40 ,and these things are related 
by ,aristoxenus1  who received them from
 ,dionysius himself4    ,it is also     
said1 that the ,pythagoreans endeavoured
 to perform the  offices of friendship  
to those of their sect1 though they were
 unknown  to1 and had never been seen by
 each other1 when they had received a   
certain indication of the participation 
of the same doctrines2 so that  from    
such friendly offices the assertion may 

be credited1 that worthy  men1 even     
though they should dwell in the most    
remote parts of the  earth1 are mutually
 friends1 and this before they become   
known to and  salute each other4 ,it is 
said therefore1 that a certain          
,pythagorean1  travelling through a long
 and solitary road on foot1 came to an  
inn2 and  there1 from labor and other   
all-various causes1 fell into a long and
  severe disease1 so as to be at length 
in want of the necessaries of  life4    
,the inn-keeper1 however1 whether from  
commiseration of the man1 or  from      
benevolence1 supplied him with every    
thing that was requisite1  neither      
sparing for this purpose any assistance 
or expense4 ,but the  ,pythagorean      
falling a victim to the disease1 wrote a
 certain symbol1  before he died1 in a  
table1 and desired the inn-keeper1 if he
 should  happen to die1 to suspend the  
table near the road1 and observe whether
  any passenger read the symbol4 ,for   
that person1 said he1 will repay you    

what you have spent on me1 and will also
 thank you for your kindness4  ,the     
inn-keeper1 therefore1 after the death  
of the ,pythagorean1 having  buried1 and
 paid the requisite attention to his    
body1 had neither any  hopes of being   
repaid1 nor of receiving any recompense 
from some one who  might read the table4
 ,at the same time1 however1 being      
surprised at the  request of the        
,pythagorean1 he was induced to expose  
the writing in the  public road4 ,a long
 time after1 therefore1 a certain       
,pythagorean passing  that way1 having  
understood the symbol1 and learnt who it
 was that  placed the table there1 and  
having also investigated every          
particular1  paid the inn-keeper a much 
greater sum of money than he had        
disbursed4    ,it is likewise related of
 ,clinias the ,tarentine1 that when he  
had learnt  that ,prorus the ,cyrenan1  
who was zealously addicted to the       
,pythagorean  doctrines1 was in danger  
of losing all his property1 he sailed to

  ,cyrene1 after having collected a sum 
of money1 and restored the affairs  of  
,prorus to a better condition1 not only 
incurring1 in so doing1 a  diminution of
 his own property1 but despising the    
peril which he was  exposed to in the   
voyage4 ,after the same manner also1    
,thestor  ,posidoniates1 having learnt  
from report alone1 that ,thymaridas     
,parius  the ,pythagorean had fallen    
into poverty1 from the possession of    
great  wealth1 is said to have sailed to
 ,parus1 after having collected a large 
sum of money1 and thus reinstated       
,thymaridas in property4 ,these         
therefore are beautiful instances of    
friendship4 ,the decisions1  however1 of
 the ,pythagoreans respecting the       
communion of divine goods1  the concord 
of intellect1 and things pertaining to a
 divine soul1 are  much more admirable  
than the above examples4 ,for they      
perpetually  exhorted each other1 not to
 divulse the ,god within them4 ,hence   
all the  endeavour of their friendship  

both in deeds and words1 was directed to
 a  certain divine mixture1 to a union  
with divinity1 and to a communion  with 
intellect and a divine soul4 ,but it is 
not possible to find any  thing better  
than this1 either in what is uttered by 
words1 or performed  by deeds4 ,for ,i  
am of opinion1 that all the goods of    
friendship are  comprehended in this4   
,hence1 as we have collected in this1 as
 in a  summit1 all the prerogatives of  
the ,pythagoric friendship1 we shall    
omit  to say any thing further about it4
                                        
,,chap4 ,,xxxiv4    ,since1 however1 we 
have thus generally1 and with           
arrangement1 discussed  what pertains to
 ,pythagoras and the ,pythagoreans2 let 
us after this  narrate such scattered   
particulars relative to this subject1 as
 do not  fall under the above-mentioned 
order4 ,it is said1 therefore1 that each
  of the ,greeks who joined himself to  
this community of the ,pythagoreans1    
was ordered to use his native language4 

,for they did not approve of the  use of
 a foreign tongue4 ,foreigners also     
united themselves to the  ,pythagoric   
sect1 viz4 the ,messenians1 the ,lucani1
 ,picentini1 and the  ,romans4 ,and     
,metrodorus the son of ,thyrsus who was 
the father of  ,epicharmus1#dh and who  
transferred the greater part of his     
doctrine to  medicine1 says in          
explaining the writings of his father to
 his brother1  that ,epicharmus1 and    
prior to him ,pythagoras1 conceived that
 the best  dialect1 as well as the best 
harmony of music1 is the ,doric2 that   
the  ,ionic and the olic participate of 
the chromatic harmony2 but that the     
,attic dialect is replete with this in a
 still greater degree4 ,they were  also 
of opinion1 that the ,doric dialect1    
which consists of vocal  letters1 is    
enharmonic4    ,fables likewise bear    
testimony to the antiquity of this      
dialect4 ,for in  these it is said that 
,nereus married ,doris the daughter of  
,ocean2 by  whom he had fifty daughters1

 one of which was the mother of         
,achilles4  ,metrodorus also says1 that 
according to some1 ,hellen was the      
offspring  of ,deucalion1 who was the   
son of ,prometheus and ,pyrrha the      
daughter of  ,epimetheus2 and that from 
him came ,dorus1 and olus4 ,he farther  
observes1 that he learnt from the sacred
 rites of the ,babylonians1 that        
,hellen was the offspring of ,jupiter1  
and that the sons of ,hellen were       
,dorus1 ,xuthus1 and olus2 with which   
narrations ,herodotus also accords4  ,it
 is difficult1 however1 for those in    
more recent times to know  accurately1  
in particulars so ancient1 which of     
these narrations is to  be preferred4   
,but it may be collected from each of   
these histories1 that  the ,doric       
dialect is acknowledged to be the most  
ancient2 that the olic  is next to this1
 which received its name from olus2 and 
that the ,ionic  ranks as the third1    
which derived its appellation from ,ion 
the son of  ,xuthus4 ,the ,attic is the 

fourth1 which was denominated from      
,creusa1 the  daughter of ,erectheus1   
and is posterior to the former dialects 
by three  generations1 as it existed    
about the time of the ,thracians1 and   
the rape  of ,orithyia1 as is evident   
from the testimony of most histories4   
,orpheus  also1 who is the most ancient 
of the poets1 used the ,doric dialect4  
,of medicine1 however1 they especially  
embraced the ditetic species1 and  in   
the exercise of this were most accurate4
 ,and in the first place1  indeed1 they 
endeavoured to learn the indications of 
symmetry1 of labor1  food1 and repose4  
,in the next place1 with respect to the 
preparation of  food1 they were nearly  
the first who attempted to employ       
themselves in  it1 and to define the    
mode in which it should be performed4   
,the  ,pythagoreans likewise employed   
cataplasms1 more frequently than their  
predecessors2 but they in a less degree 
approved of medicated ointments4        
,these1 however1 they principally used  

in the cure of ulcerations4 ,but        
incisions and burnings they admitted the
 least of all things4 ,some  diseases   
also they cured by incantations4 ,but   
they are said to have  objected to those
 who expose disciplines to sale2 who    
open their souls  like the gates of an  
inn to every man that approaches to     
them2 and who1  if they do not thus find
 buyers1 diffuse themselves through     
cities1 and1  in short1 hire gymnasia   
and require a reward from young men for 
those  things which are without price4  
,pythagoras1 however1 concealed the     
meaning of much that was said by him1 in
 order that those who were  genuinely   
instructed might clearly be partakers of
 it2 but that others1  as ,homer says of
 ,tantalus1 might be pained in the midst
 of what they  heard1 in consequence of 
receiving no delight from thence4    ,i 
think also1 it was said by the          
,pythagoreans1 respecting those who     
teach for the sake of reward1 that they 
show themselves to be worse than        

statuaries1 or those artists who perform
 their work sitting4 ,for these1  when  
some one orders them to make a statue of
 ,hermes1 search for wood  adapted to   
the reception of the proper form2 but   
those pretend that they  can readily    
produce the works of virtue from every  
nature4#di ,the  ,pythagoreans likewise 
said1 that it is more necessary to pay  
attention  to philosophy1 than to       
parents and agriculture2 for it is owing
 to the  latter1 indeed1 that we live2  
but philosophers and preceptors are the 
causes of our living well1 and becoming 
wise1 in consequence of having          
discovered the right mode of discipline 
and instruction4 ,nor did they  think   
fit either to speak or write in such a  
way1 that their conceptions  might be   
obvious to any casual persons2 but      
,pythagoras is said to have  taught this
 in the first place to those that came  
to him1 that1 being  purified from all  
incontinence1 they should preserve in   
silence the  doctrines they had heard4  

,it is said1 therefore1 that he who     
first  divulged the theory of           
commensurable and incommensurable       
quantities1 to  those who were unworthy 
to receive it1 was so hated by the      
,pythagoreans  that they not only       
expelled him from their common          
association1 and from  living with them1
 but also constructed a tomb for him1 as
 one who had  migrated from the human   
and passed into a another life4 ,others 
also say1  that the ,divine ,power was  
indignant with those who divulged the   
dogmas  of ,pythagoras3 for that he     
perished in the sea1 as an impious      
person1  who rendered manifest the      
composition of the icostagonus2 viz4 who
  delivered the method of inscribing in 
a sphere the dodecaedron1 which is  one 
of what are called the five solid       
figures4 ,but according to others1  this
 happened to him who unfolded the       
doctrine of irrational and              
incommensurable quantities4#ej          
,moreover1 all the ,pythagoric          

discipline  was symbolic1 and resembled 
enigmas and riddles1 consisting of      
apothegms1 in consequence of imitating  
antiquity in its character2 just  as the
 truly divine and ,pythian oracles      
appear to be in a certain  respect      
difficult to be understood and          
explained1 to those who  carelessly     
receive the answers which they give4    
,such therefore1 and so  many are the   
indications respecting ,pythagoras and  
the ,pythagoreans1  which may be        
collected from what is disseminated     
about them4                             
,,chap4 ,,xxxv4    ,there were1 however1
 certain persons who were hostile to    
these men1 and  rose against them4 ,that
 stratagems therefore were employed to  
destroy  them1 during the absence of    
,pythagoras1 is universally             
acknowledged2 but  those that have      
written on this subject1 differ in their
 account of the  journey which he then  
undertook4 ,for some say that he went to
 ,pherecydes  the ,syrian1 but others to

 ,metapontum4 ,many causes1 however1 of 
the  stratagems are enumerated4 ,and one
 of them1 which is said to have         
originated from the men called          
,cylonians1 was as follows3 ,cylon the  
,crotonian held the first place among   
the citizens for birth1 renown1 and     
wealth2 but otherwise1 he was a severe1 
violent1 and turbulent man1 and  of     
tyrannical manners4 ,he had1 however1   
the greatest desire of being  made a    
partaker of the ,pythagoric life1 and   
having applied himself to  ,pythagoras1 
who was now an elderly man1#ea for this 
purpose1 was  rejected by him on account
 of the above-mentioned causes4 ,in     
consequence  of this1 therefore1 he and 
his friends exercised violent           
hostilities  against ,pythagoras and his
 disciples4 ,so vehement likewise and   
immoderate#eb was the ambition of       
,cylon1 and of those who arranged       
themselves on his side1 that it extended
 itself to the very last of the         
,pythagoreans4 ,pythagoras1 therefore1  

for this cause went to ,metapontum1  and
 there is said to have terminated his   
life4 ,but those who were called  the   
,cylonians continued to form stratagems 
against the ,pythagoreans1 and  to      
exhibit indications of all possible     
malevolence4 ,nevertheless1 for a       
certain time the probity of the         
,pythagoreans subdued this enmity1 and  
also the decision of the cities         
themselves1 so that they were willing   
that their political concerns should be 
managed by the ,pythagoreans  alone4 ,at
 length1 however1 the ,cylonians became 
so hostile to the  men1#ec that setting 
fire to the house of ,milo in which the 
,pythagoreans were seated1 and were     
consulting about warlike concerns2  they
 burnt all the men except two1          
,archippus and ,lysis4 ,for these being 
in perfect vigour1 and most robust1     
escaped out of the house4 ,but this     
taking place1 and no mention being made 
by the multitude of the calamity  which 
had happened1 the ,pythagoreans ceased  

to pay any further attention  to the    
affairs of government4 ,this however    
happened through two causes1  through   
the negligence of the cities 7for they  
were not at all affected  by so great a 
calamity taking place7 and through the  
loss of those men  who were most        
qualified to govern4 ,but of the two    
,pythagoreans that were  saved1 and both
 of whom were ,tarentines1 ,archippus   
indeed returned to  ,tarentum2 but      
,lysis hating the negligence of the     
cities went into  ,greece1 and dwelt in 
the ,achaia of ,peloponnesus4           
,afterwards1 he migrated  to ,thebes1   
being stimulated by a certain ardent    
desire of retreating  thither2 and there
 he had for his auditor ,epaminondas who
 called ,lysis  his father4 ,there also 
,lysis terminated his life4 ,but the    
rest of the  ,pythagoreans1 except      
,archytas of ,tarentum1 departed from   
,italy1 and  being collected together in
 ,rhegium1 there dwelt with each other4 
,the  most celebrated of them1 however1 

were ,phanto1 ,echecrates1 ,polymnastus1
  and ,diocles1 who were ,phlyasians2   
and ,xenophilus ,chalcidensis of        
,thrace4  ,but in the course of time1   
when the administration of public       
affairs  proceeded into a worse         
condition1 these ,pythagoreans          
nevertheless  preserved their pristine  
manners and disciplines1 though the sect
 began  to fail1 till it generously     
perished4 ,these things1 therefore1 are 
narrated by ,aristoxenus4               
,nicomachus1 however1 in other respects 
accords with ,aristoxenus1 but as  to   
the journey of ,pythagoras1 he says that
 this stratagem took place1  while      
,pythagoras was at ,delos4 ,for he went 
there1 in order to give  assistance to  
his preceptor ,pherecydes the ,syrian   
who was then afflicted  with the morbus 
pedicularis1 and when he died1 performed
 the necessary  funeral rites4 ,then1   
therefore1 those who had been rejected  
by the  ,pythagoreans1 and to whom      
monuments had been raised1 as if they   

were  dead1 attacked them1 and committed
 all of them to the flames4             
,afterwards1 they were overwhelmed by   
the ,italians with stones1 and  thrown  
out of the house unburied4 ,at that     
time1 therefore1 it happened  that      
science failed together with those who  
possessed scientific  knowledge1 because
 till that period1 it was preserved by  
them in their  breasts as something     
arcane and ineffable4 ,but such things  
only as were  difficult to be           
understood1 and which were not unfolded1
 were preserved  in the memory of those 
who did not belong to the ,pythagorean  
sect2 a few  things excepted1 which     
certain ,pythagoreans1 who happened at  
that time  to be in foreign lands1      
preserved as certain sparks of science  
very  obscure and of difficult          
investigation4 ,these also1 being left  
by  themselves1 and not moderately      
dejected by the calamity1 were scattered
  in different places1 and no longer    
endured to have any communion with  the 

rest of mankind4 ,but they lived alone  
in solitary places1 wherever  they      
happened to meet with them2 and each    
greatly preferred an  association with  
himself to that with any other person4  
,fearing1 however1 lest the name of     
philosophy should be entirely           
exterminated from mankind1 and that they
 should on this account incur  the      
indignation of the ,gods1 by suffering  
so great a gift of theirs to  perish1   
they made an arrangement of certain     
commentaries and symbols1  and likewise1
 collected together the writings of the 
more ancient  ,pythagoreans1 and of such
 things as they remembered4 ,these1 each
 left at  his death to his son1 or      
daughter1 or wife1 with a strict        
injunction not  to give them to any one 
out of the family4 ,this mandate        
therefore1 was  for a long time         
observed1 and was transmitted in        
succession to their  posterity1         
,since1 however1 ,apollonius dissents in
 a certain place respecting these       

particulars1 and adds many things which 
we have not mentioned1 we shall  also   
insert his narration of the stratagem   
employed against the  ,pythagoreans4 ,he
 says1 therefore1 that the envy of      
others attended  ,pythagoras from his   
childhood4 ,for as long as he conversed 
with all that  came to him1 he was      
pleasing to them2 but when he associated
 with his  disciples alone1 the         
favourable opinion which the multitude  
entertained  of him was diminished4 ,and
 they permitted him indeed1 to pay more 
attention to strangers than to          
themselves2 but they were indignant at  
his preferring some of their            
fellow-citizens before others1 and they 
apprehended that his disciples assembled
 together with intentions  hostile to   
them4 ,in the next place1 as the young  
men that were indignant  with him were  
of high rank1 and surpassed others in   
wealth1 and when  they arrived at a     
proper age1 not only held the first     
honors in their  own families1 but also 

managed the affairs of the city in      
common1 they  formed a large body of men
 7for they were more than three hundred 
in  number7 and in consequence of this  
there was but a small part of the  city1
 which was not conversant with the same 
manners and the same  pursuits as they  
were4    ,moreover1 as long as the      
,crotonians continued in their own      
country1 and  ,pythagoras dwelt with    
them1 that form of government remained  
which had  been established when the    
city was founded1 but which was not     
pleasing  to the people1 and therefore  
induced them to seek an occasion of     
producing a change4 ,when therefore     
,sybaris was captured1 and the land     
taken in the war was not divided by lot1
 according to the desire of the         
multitude1 their silent hatred of the   
,pythagoreans burst forth1 and the      
populace separated themselves from them4
 ,but the leaders of this  dissension   
were those that were most near to the   
,pythagoreans1 both by  alliance and    

familiarity4 ,the cause however of the  
discord was this1  that many of the     
actions of the ,pythagoreans offended   
these leaders1 as  well as casual       
persons1 because these actions had      
something peculiar in  them when        
compared with those of others4 ,but in  
the greatest of these  actions they     
conceived that disgrace befel themselves
 alone4    ,farther still1 no one of the
 ,pythagoreans called ,pythagoras by his
 name1  but while he was alive1 when    
they wished to denote him1 they called  
him  divine2 and after his death they   
denominated him that man2 just as       
,homer represents ,eumus when he makes  
mention of ,ulysses1 saying1      ,him1 
tho' he's absent1 yet ,i fear1 ,o guest1
    ,to name2 such is the greatness of  
my love and care4    ,conformably       
likewise to the precepts of their       
master1 the ,pythagoreans  always rose  
from bed before the rising of the sun2  
and never wore a ring  in which the     
image of ,god was engraved4 ,they also  

carefully observed to  adore the rising 
sun1 and avoided wearing a ring of the  
above mentioned  description1 lest they 
should have it about them at funerals1  
or in some  impure place4 ,in a similar 
manner1 they were attentive to the      
mandate of  ,pythagoras1 not to do any  
thing without previous deliberation and 
disquisition2 but to form a plan in the 
morning of what ought to be done  in the
 course of the day1 and at night to call
 to mind the actions of  the day1 by    
this means at one and the same time     
exploring their conduct1  and exercising
 their memory4 ,thus too1 they observed 
the precept1 that  if any one of their  
associates appointed to meet them at a  
certain  place1 they should stay there  
till he came through the day and the    
night2 in this again1 the ,pythagoreans 
being accustomed to remember what  was  
said1 and not to speak casually4 ,in    
short ,pythagoras ordered them to  be   
attentive to order and method as long as
 they lived1 and not to  blaspheme at   

the time of death1 but to die with      
propitious words1 such  as are used by  
those who are sailing out of port into  
the ,adriatic  sea4#ed    ,the kindred  
of the ,pythagoreans however1 were      
indignant that the  ,pythagoreans gave  
their right hand to those of their own  
sect alone1  their parents excepted2 and
 that they shared their possessions with
 each  other in common1 but excluded    
their relations from this fellowship1 as
  if they were strangers4 ,these1       
therefore1 becoming the sources of the  
dissension1 the rest readily fell into  
hostility against the  ,pythagoreans4   
,hippasus1 also1 ,diodorus and ,theages 
said at the same  time1 that every      
citizen ought to be a partaker of the   
magistracy and  the assembly1 and that  
the rulers should give an account of    
their  conduct1 to those who were       
elected by lot for this purpose from the
  multitude4 ,but the ,pythagoreans1    
,alcimachus1 ,dimachus1 ,meton and      
,democedes opposed this1 and persevered 

in prohibiting the dissolution of  the  
polity derived from their ancestors4    
,those however1 who patronized  the     
multitude1 subdued the other party4 ,the
 multitude therefore1 being  assembled  
together1 ,cylon and ,ninon who were    
rhetoricians accused the  ,pythagoreans4
 ,and of these1 one belonged to the     
class of the rich1 but  the other was a 
plebeian4 ,they also divided their      
harangues between  themselves4 ,but of  
these harangues1 the longer being       
delivered by ,cylon1  ,ninon concluded1 
pretending that he had explored the     
arcana of the  ,pythagoreans1 and that  
he had connected and committed to       
writing such  particulars as were       
especially calculated to criminate the  
,pythagoreans1  and giving a book to    
ascribe1 he ordered him to read it4 ,but
 the book  was inscribed the ,sacred    
,discourse4 ,and the following is a     
specimen of  what it contained3 ,friends
 are to be venerated in the same manner 
as the  ,gods2 but others are to be     

treated as brutes4 ,this very sentence  
also is  ascribed to ,pythagoras by his 
disciples1 and is by them expressed in  
verse as follows3      ,he like the     
blessed ,gods his friends rever'd1      
,but reckon'd others men of no account4 
,homer1 too1 especially deserves to be  
praised for calling a king the  shepherd
 of the people4 ,for being a friend to  
that government in which  the rulers are
 few1 he evinced by this epithet that   
the rest of men are  cattle4 ,to beans  
it is requisite to be hostile1 as being 
the leaders of  decision by lot2 for by 
these men were allotted the             
administration of  affairs4 ,again1     
empire should be the object of desire3  
for they proclaim  that it is better to 
be one day a bull1 than to be an ox for 
ever4 ,that  the legal institutes of    
others are laudable2 but that they      
should be  exhorted to use those which  
are known to themselves4 ,in one word1  
,ninon  showed that their philosophy was
 a conspiracy against the multitude1 and

  therefore exhorted them not to hear   
the counsellors1 but to consider  that  
they would never have been admitted into
 the assembly1 if the  council of the   
,pythagoreans had been approved by the  
session of a  thousand men2 so that it  
was not fit to suffer those to speak1   
who  prevented to the utmost of their   
power others from being heard4 ,he      
observed1 therefore1 that they should   
consider the right hand which was       
rejected by the ,pythagoreans1 as       
hostile to them1 when they gave their   
suffrages by an extension of the hands1 
or calculated the number of the  votes4 
,that they should also consider it to be
 a disgraceful  circumstance1 that they 
who conquered thirty myriads of men at  
the river  ,tracis1 should be vanquished
 by a thousandth part of the same number
  through sedition in the city itself4  
,in short ,ninon so exasperated his     
hearers by his calumnies1 that in a few 
days after1 a great multitude  assembled
 together intending to attack the       

,pythagoreans as they were  sacrificing 
to the ,muses in a house near to the    
temple of ,apollo4 ,the  ,pythagoreans1 
however1 foreseeing that this would take
 place1 fled to an  inn2 but ,democedes1
 with those that had arrived at puberty1
 withdrew to  ,platea4 ,and those that  
had dissolved the laws made a decree in 
which  they accused ,democedes of       
compelling the younger part of the      
community  to the possession of empire1 
and proclaimed by a cryer that thirty   
talents should be given to any one who  
destroyed him4 ,an engagement also      
taking place1 and ,theages having       
vanquished ,democedes in that contest1  
they distributed to him the thirty      
talents which the city had promised4    
,but as the city1 and the whole region  
were involved in many evils1 the  exiles
 were brought to judgment1 and the power
 of decision being given  to three      
cities1 viz4 to the ,tarentines1        
,metapontines1 and the  ,caulonians1    
those that were sent by them to         

determine the cause were  corrupted by  
money1 as we learn from the chronicles  
of the ,crotonians4  ,hence the         
,crotonians condemned by their own      
decision those that were  accused1 to   
exile4 ,in consequence1 too1 of this    
decision1 and the  authority which it   
conferred on them1 they expelled all    
those from the  city1 who were          
dissatisfied with the existing state of 
affairs1 and at  the same time banished 
all their families1 asserting that it   
was not fit  to be impious1 and that    
children ought not to be divulsed from  
their  parents4 ,they likewise abolished
 loans1 and made the land to be         
undivided4#ee    ,many years after this1
 when ,dinarchus and his associates were
 slain in  another battle1 and ,litagus 
also was dead1 who had been the greatest
  leader of the seditious1 a certain    
pity and repentance induced the         
citizens to recall those ,pythagoreans  
that were left1 from exile4 ,for  this  
purpose1 they sent ambassadors from     

,achaia1 and through them became        
amicable with the exiles1 and           
consecrated their oaths at ,delphi4 ,but
 the  ,pythagoreans who returned from   
exile were about sixty in number1 except
  those who were of a more advanced age1
 among which were some who applied      
themselves to medicine1 and restored    
health to those that were sick by a     
certain diet2 of which method of cure   
they were themselves the authors4  ,it  
happened however1 that those            
,pythagoreans who were saved1 and who   
were particularly celebrated by the     
multitude1 at that time in which it  was
 said to the lawless1 ,this is not the  
condition of things which was  under    
,ninon2--these same ,pythagoreans having
 left the city in order to  procure     
assistance against the ,thurians who    
invaded the country1  perished in       
battle1 mutually defending each other4  
,but the city was so  changed into a    
contrary opinion of the ,pythagoreans1  
that besides the  praise which it       

bestowed on them1 it apprehended that it
 would gratify  the ,muses in a still   
greater degree1 if it performed a public
 sacrifice  in the temple of the ,muses1
 which at the request of the            
,pythagoreans1  they had before         
constructed in honor of those           
,goddesses1 ,and thus much  concerning  
the attack which was made on the        
,pythagoreans4                          
,,chap4 ,,xxxvi4    ,the successor1     
however1 of ,pythagoras1 is acknowledged
 by all men to  have been ,aristus1 the 
son of ,damophon the ,crotonian1 who    
existing at  the same time as           
,pythagoras1 was seven ages prior to    
,plato4 ,aristus  likewise1 was not only
 thought worthy to succeed ,pythagoras  
in his  school1 but also to educate his 
children1 and marry his wife ,theano1   
because he was eminently skilled in the 
,pythagoric dogmas4 ,for  ,pythagoras   
himself is said to have taught in his   
school1 forty years  wanting one1 and to
 have lived nearly one hundred years4   

,but ,aristus1  when much advanced in   
years1 relinquished the school2 and     
after him  ,mnesarchus succeeded1 who   
was the son of ,pythagoras4 ,bulagoras  
succeeded  ,mnesarchus1 in whose time it
 happened that the city of the          
,crotonians  was plundered4 ,gartydas   
the ,crotonian succeeded ,bulagoras1 on 
his return  from a journey which he had 
undertaken prior to the war4            
,nevertheless on  account of the        
calamity of his country1 he suffered so 
much anxiety1 as  to die prematurely    
through grief4 ,but it was the custom   
with the rest of  the ,pythagoreans1    
when they became very old1 to liberate  
themselves from  the body as from a     
prison4    ,moreover1 some time after1  
,aresas ,lucanus1 being saved through   
certain  strangers1 undertook the       
management of the school2 and to him    
came  ,diodorus ,aspendius1 who was     
received into the school1 on account of 
the  paucity of the ,pythagoreans it    
contained4 ,and in ,heraclea1 indeed1   

were  ,clinias and ,philolaus2 but at   
,metapontum1 ,theorides and ,eurytus2   
and at  ,tarentum ,archytas4 ,it is also
 said that ,epicharmus was one of the   
foreign auditors2 but that he was not   
one of the school4 ,having however      
arrived at ,syracuse1 he abstained from 
philosophizing openly1 on account  of   
the tyranny of ,hiero4 ,but he inserted 
the conceptions of the men in  metre1   
and published in comedies the occult    
dogmas of ,pythagoras4    ,of all the   
,pythagoreans1 however1 it is probable  
that many are unknown  and anonymous4   
,but the following are the names of     
those that are known  and celebrated3   
,of the ,crotonians1 ,hippostratus1     
,dymas1 gon1 mon1  ,sillus1             
,cleosthenes1 ,agelas1 ,episylus1       
,phyciadas1 ,ecphantus1 ,timus1         
,buthius1 ,eratus1 ,itmus1 ,rhodippus1  
,bryas1 ,evandrus1 ,myllias1 ,antimedon1
  ,ageas1 ,leophron1 ,agylus1 ,onatus1  
,hipposthenes1 ,cleophron1 ,alcmon1     
,damocles1 ,milon1 ,menon4 ,of the      

,metapontines1 ,brontinus1 ,parmiseus1  
,orestadas1 ,leon1 ,damarmenus1 neas1   
,chilas1 ,melisias1 ,aristeas1 ,laphion1
  ,evandrus1 ,agesidamus1 ,xenocades1   
,euryphemus1 ,aristomenes1 ,agesarchus1 
,alceas1 ,xenophantes1 ,thraseus1       
,arytus1 ,epiphron1 ,eiriscus1          
,megistias1  ,leocydes1 ,thrasymedes1   
,euphemus1 ,procles1 ,antimenes1        
,lacritus1  ,damotages1 ,pyrrho1        
,rhexibius1 ,alopecus1 ,astylus1        
,dacidas1 ,aliochus1  ,lacrates1        
,glycinus4 ,of the ,agrigentines1       
,empedocles4 ,of the ,eleat1            
,parmenides4 ,of the ,tarentines1       
,philolaus1 ,eurytus1 ,archytas1        
,theodorus1  ,aristippus1 ,lycon1       
,hestius1 ,polemarchus1 ,asteas1        
,clinias1 ,cleon1  ,eurymedon1 ,arceas1 
,clinagoras1 ,archippus1 ,zopyrus1      
,euthynus1 ,dicarchus1  ,philonidas1    
,phrontidas1 ,lysis1 ,lysibius1         
,dinocrates1 ,echecrates1  ,paction1    
,acusiladas1 ,icmus1 ,pisicrates1       
,clearatus4    ,of the ,leontines1      

,phrynichus1 ,smichias1 ,aristoclidas1  
,clinias1  ,abroteles1 ,pisyrrhydus1    
,bryas1 ,evandrus1 ,archemachus1        
,mimnomachus1  ,achmonidas1 ,dicas1     
,carophantidas4 ,of the ,sybarites1     
,metopus1 ,hippasus1  ,proxenus1        
,evanor1 ,deanax1 ,menestor1 ,diocles1  
,empedus1 ,timasius1  ,polemus1 ,evus1  
,tyrsenus4 ,of the ,carthaginians1      
,miltiades1 ,anthen1  ,odius1           
,leocritus4 ,of the ,parians1 etius1    
,phnecles1 ,dexitheus1  ,alcimachus1    
,dinarchus1 ,meton1 ,timus1 ,timesianax1
 ,amrus1 ,thymaridas4 ,of  the          
,locrians1 ,gyptius1 ,xenon1            
,philodamus1 ,evetes1 ,adicus1          
,sthenonidas1  ,sosistratus1 ,euthynus1 
,zaleucus1 ,timares4 ,of the            
,posidonians1 ,athamas1  ,simus1        
,proxenus1 ,cranous1 ,myes1 ,bathylaus1 
,phdon4 ,of the ,lucani1  ,ocellus and  
,occillus who were brothers1            
,oresandrus1 ,cerambus1 ,dardaneus1     
,malion4 ,of the geans1 ,hippomedon1    
,timosthenes1 ,euelthon1 ,thrasydamus1  

,crito1 ,polyctor4 ,of the ,lacones1    
,autocharidas1 ,cleanor1 ,eurycrates4   
,of  the ,hyperboreans1 ,abaris4 ,of the
 ,rheginenses1 ,aristides1 ,demosthenes1
  ,aristocrates1 ,phytius1 ,helicaon1   
,mnesibulus1 ,hipparchides1 ,athosion1  
,euthycles1 ,opsimus4 ,of the           
,selinuntians1 ,calais4 ,of the         
,syracusans1  ,leptines1 ,phintias1     
,damon4 ,of the ,samians1 ,melissus1    
,lacon1 ,archippus1  ,glorippus1        
,heloris1 ,hippon1 ,of the              
,caulonienses1 ,callibrotus1 ,dicon1    
,nastas1 ,drymon1 ,xentas4 ,of the      
,phliasians1 ,diocles1 ,echecrates1     
,polymnastus1 ,phanton4 ,of the         
,sicyonians1 ,poliades1 ,demon1         
,sostratius1  ,sosthenes4 ,of the       
,cyrenans1 ,prorus1 ,melanippus1        
,aristangelus1  ,theodorus4 ,of the     
,cyziceni1 ,pythodorus1 ,hipposthenes1  
,butherus1  ,xenophilus4 ,of the        
,catani1 ,charondas1 ,lysiades4 ,of the 
,corinthians1  ,chrysippus4 ,of the     
,tyrrhenians1 ,nausitheus4 ,of the      

,athenians1 ,neocritus4  ,and of        
,pontus1 ,lyramnus4 ,in all1 two hundred
 and eighteen4 ,and these1  indeed1 are 
not all the ,pythagoreans1 but of all of
 them they are the  most famous4#ef     
,but the most illustrious ,pythagorean  
women are ,timycha1 the wife of         
,myllias the ,crotonian4 ,philtis1 the  
daughter of ,theophrius the  ,crotonian1
 ,byndacis1 the sister of ,ocellus and  
,occillus1 ,lucanians4  ,chilonis1 the  
daughter of ,chilon the ,lacedmonian4   
,cratesiclea the  ,lacedmonian1 the wife
 of ,cleanor the ,lacedmonian4 ,theano1 
the wife of  ,brontinus of ,metapontum4 
,mya1 the wife of ,milon the ,crotonian4
 ,lasthenia  the ,arcadian4 ,abrotelia1 
the daughter of ,abroteles the          
,tarentine4  ,echecratia the ,phliasian4
 ,tyrsenis1 the ,sybarite4 ,pisirrhonde1
 the  ,tarentine4 ,nisleadusa1 the      
,lacedmonian4 ,bryo1 the ,argive4       
,babelyma1 the  ,argive4 ,and ,clechma1 
the sister of ,autocharidas the         
,lacedmonian4 ,in  all seventeen4       

,,fragments                             
,,of ,,the                              
,,ethical ,,writings                    
,,of ,,certain                          
,,pythagoreans4                         
,,from                                  
,,hippodamus1 ,,the ,,thurian1          
,,in ,,his ,,treatise                   
,,on ,,felicity4      ,of animals1 some 
are the recipients of felicity1 but     
others are  incapable of receiving it4  
,and those animals1 indeed1 are         
receptive of  it that have reason4 ,for 
felicity cannot subsist without virtue2 
and  virtue is first ingenerated in that
 which possesses reason4 ,but those     
animals are incapable of receiving      
felicity1 that are destitute of  reason4
 ,for neither can that which is deprived
 of sight1 receive the  work or the     
virtue of sight2 nor can that which is  
destitute of reason1  be the recipient  
of the work1 or the virtue of that which
 possesses  reason4 ,with respect to    
felicity1 however1 and virtue1 the      

former is as  a work1 but the latter as 
a certain art1 to that which possesses  
reason4  ,but of animals which possess  
reason1 some are self-perfect1 and these
  are such as are perfect through       
themselves1 and are indigent of nothing 
external1 either to their existence1 or 
to their existing well and  beautifully4
 ,and such1 indeed1 is ,god4 ,those     
animals1 however1 are not  self-perfect1
 which are not perfect through          
themselves1 but are in want  of external
 causes to their perfection4 ,and man is
 an animal of this  kind4 ,of animals1  
therefore1 which are not self-perfect1  
some indeed are  perfect1 but others are
 not perfect4 ,and those indeed are     
perfect which  derive their subsistence 
both from their own proper causes1 and  
from  external causes4 ,and they derive 
it indeed from their own causes1        
because they obtain from thence both an 
excellent nature and deliberate  choice2
 but from external causes1 because they 
receive from thence  equitable          

legislation and good rulers4 ,but the   
animals which are not  perfect1 are     
either such as participate of neither of
 these1 or of some  one of these1 or    
whose souls are entirely depraved4 ,and 
such will the  man be who is of a       
description different from the above4   
,moreover1 of perfect men there are two 
differences4 ,for some of them are      
naturally perfect2 but others are       
perfect according to life4 ,and those   
indeed alone that are good1 are         
naturally perfect4 ,but these are such  
as  possess virtue4 ,for the virtue of  
the nature of every thing is a summit   
and perfection4 ,thus the virtue of the 
eye is the summit and perfection  of the
 nature of the eye4 ,but the virtue of  
man is the summit and  perfection of the
 nature of man4 ,those also are perfect 
according to  life1 who are not only    
good1 but happy4 ,for felicity1 indeed1 
is the  perfection of human life4 ,but  
human1 life is a system of actions3 and3
  felicity gives completion to the      

actions4 ,virtue also and fortune give  
completion to actions2 virtue1 indeed1  
according to use2 but good  fortune     
according to prosperity4 ,god therefore 
is neither good through  learning virtue
 from any one1 nor is he happy through  
being attended by  good fortune4 ,for he
 is good by nature1 and happy by nature1
 and always  was and will be1 and will  
never cease to be1 such2 since he is    
incorruptible1 and naturally good4 ,but 
man is neither happy nor good by        
nature1 but requires discipline and     
providential care4 ,and in order to     
become good1 indeed2 he requires virtue2
 but in order to become happy1  good    
fortune4 ,on this account1 human        
felicity summarily consists of  these   
two things1 viz4 of praise1 and the     
predication of beatitude4 ,of  praise   
indeed1 from virtue2 but of the         
predication of beatitude1 from          
prosperity4 ,it possesses virtue        
therefore1 through a divine destiny1 but
  prosperity through a mortal allotment4

 ,but mortal are suspended from  divine 
concerns1 and terrestrial from such as  
are celestial4 ,things  subordinate1    
also1 are suspended from such as are    
more excellent4 ,and on  this account1  
the good man who follows the ,gods is   
happy2 but he who  follows mortal       
natures is miserable4 ,for to him who   
possesses wisdom1  prosperity is good   
and useful4 ,it is good1 indeed1 through
 his knowledge  of the use of it2 but it
 is useful1 through his co-operating    
with  actions4 ,it is beautiful1        
therefore1 when prosperity is present   
with  intellect1 and when sailing as it 
were with a prosperous wind1 actions    
are performed looking to virtue2 just as
 a pilot looks to the motions of  the   
stars4 ,for thus1 he who does this will 
not only follow ,god1 but will  also    
co-arrange human with divine good4      
,this also is evident1 that human life  
becomes different from  disposition and 
action4 ,but it is necessary that the   
disposition should  be either worthy or 

depraved2 and that action should be     
attended either  with felicity or       
misery4 ,and a worthy disposition1      
indeed1 participates  of virtue2 but a  
bad one of vice4 ,with respect to       
actions1 also1 those  that are          
prosperous are attended with felicity2  
7for they derive their  completion      
through looking to reason7 but those    
that are unfortunate1  are attended with
 misery2 for they are frustrated of the 
end4 ,hence1 it  is not only necessary  
to learn virtue1 but also to possess and
 use it1  either for security1 or       
increase1 of property when it is too    
little  or1 which is the greatest thing 
of all1 for the emendation of families  
and cities4 ,for it is not only         
necessary to have the possession of     
things beautiful1 but also the use of   
them4 ,all these things1 however1  will 
take place1 when a man lives in a city  
that uses equitable laws4  ,and these1  
indeed1 ,i say1 are what is called the  
horn of ,amalthea4 ,for  all things are 

contained in equitable legislation4 ,and
 without this1 the  greatest good of    
human nature can neither be effected1   
nor1 when  effected1 be increased and   
become permanent4 ,for this comprehends 
in  itself virtue1 and the tendency to  
virtue2 because excellent natures are   
generated according to it4 ,manners1    
likewise1 studies1 and laws1 subsist    
through this in the most excellent      
condition2 and besides these1           
rightly-deciding reason1 and piety and  
sanctity towards the most  honorable    
natures4 ,so that it is necessary that  
he who is to be happy1  and whose life  
is to be prosperous1 should live and die
 in a country  governed by equitable    
laws1 relinquishing all illegality4 ,at 
the same  time what has been said is    
attended with necessity4 ,for man is a  
part of  society1 and hence from the    
same reasoning1 will become entire and  
perfect1 if he not only associates with 
others1 but associates in a  becoming   
manner4 ,for some things are naturally  

adapted to subsist in  many things1 and 
not in one thing2 others in one thing1  
and not in many2  but others both in    
many1 and in one thing1 and on this     
account in one  thing1 because in many4 
,for harmony1 indeed1 and symphony and  
number1  are naturally adapted to be    
ingenerated in many things4 ,for nothing
  which makes a whole from these parts1 
is sufficient to itself4#eg ,but        
acuteness of seeing and hearing1 and    
swiftness of feet1 subsist in one  thing
 alone4 ,felicity1 however1 and the     
virtue of soul1 subsist both in  one    
thing and in many1 in a whole1 and in   
the universe4 ,and on this  account they
 subsist in one thing1 because they also
 subsist in many3  and they subsist in  
many1 because they are inherent in a    
whole and in  the universe4 ,for the    
orderly distribution of the whole nature
 of things  methodically arranges each  
particular4 ,and the orderly            
distribution of  particulars gives      
completion to the whole of things and to

 the universe4  ,but this follows from  
the whole being naturally prior to the  
part1 and  not the part to the whole4   
,for if the world was not1 neither the  
sun nor  the moon would exist1 nor the  
planets1 nor the fixed stars4 ,but the  
world existing1 each of these also      
exists4    ,the truth of this also may  
be seen in the nature itself of animals4
 ,for  if animal had no existence1 there
 would neither be eye1 nor mouth1 nor   
ear4 ,but animal existing1 each of these
 likewise exists4 ,as the whole1        
however1 is to the part1 so is the      
virtue of the whole to the virtue of    
the part4 ,for harmony not existing1 and
 a divine inspection of mundane         
affairs1 things which are adorned would 
no longer be able to remain in  an      
excellent condition4 ,and equitable     
legislation not existing in a  city1 it 
is not possible for a citizen to be good
 or happy4 ,health1  likewise1 not      
existing in the animal1 it is not       
possible for the foot or  the hand to be

 strong and healthy4 ,for harmony indeed
 is the virtue of  the world2 equitable 
legislation is the virtue of a city2 and
 health and  strength are the virtue of 
the body4 ,each of the parts likewise in
 these  things is co-arranged on account
 of the whole and the universe4 ,for the
  eyes see on account of the whole body4
 ,and the other parts and members  are  
co-arranged for the sake of the whole   
body and the universe4                  
,,from                                  
,,euryphamus1                           
,,in ,,his ,,treatise                   
,,concerning ,,human ,,life4      ,the  
perfect life of man falls short indeed  
of the life of ,god1 because  it is not 
self-perfect1 but surpasses that of     
irrational animals1  because it         
participates of virtue and felicity4    
,for neither is ,god in  want of        
external causes2 since being naturally  
good and happy1 he is  perfect from     
himself2 nor any irrational animal4 ,for
 brutes being  destitute of reason1 they

 are also destitute of the sciences     
pertaining  to actions4 ,but the nature 
of man partly consists of his own proper
  deliberate choice1 and partly is in   
want of the assistance derived from     
divinity4 ,for that which is capable of 
being fashioned by reason1 which  has an
 intellectual perception of things      
beautiful and base1 can erectly  extend 
itself from earth1 and look to heaven1  
and can perceive with the  eye of       
intellect the highest ,gods1--that which
 is capable of all this1  participates  
likewise of assistance from the ,gods4  
,but in consequence of  possessing will1
 deliberate choice1 and a principle of  
such a kind in  itself as enables it to 
study virtue1 and to be agitated by the 
storms  of vice1 to follow1 and also to 
apostatize from the ,gods1--it is       
likewise  able to be moved by itself4   
,hence it is a partaker of praise and   
blame1  honor and ignominy1 partly from 
the ,gods and partly from men1 according
  as it zealously applies itself either 

to virtue or vice4 ,for the whole       
reason of the thing is as follows3      
,divinity introduced man into the  world
 as a most exquisite animal1 to be      
reciprocally honored with  himself1 and 
as the eye of the orderly distribution  
of things4 ,hence  also man gave names  
to things1 becoming himself the         
character of them4  ,he likewise        
invented letters1 procuring through     
these a treasury of  memory4 ,and he    
imitated the established order of the   
universe1  co-harmonizing by judicial   
proceedings and laws the communion of   
cities4  ,for no work is performed by   
men more decorous to the world1 or more 
worthy of the notice of the ,gods1 than 
the apt constitution of a city  governed
 by good laws1 and an orderly           
distribution of laws and a polity4  ,for
 though each man himself by himself is  
nothing1 and is not himself by  himself 
sufficient to lead a life conformable to
 the common concord1 and  apt           
composition of a polity1 yet he is well 

adapted to the whole and to  the perfect
 system of society4 ,for the life of man
 is the image of a  lyre accurately     
harmonized1 and in every respect        
perfect4 ,for every  lyre requires these
 three things1 apparatus1 apt           
composition1 and a  certain musical     
contrectation4 ,and apparatus indeed1 is
 a preparation of  all the appropriate  
parts2 viz4 of the chords1 and of the   
instruments  which co-operate with the  
well-sounding and striking of the lyre4 
,but  the apt composition is the        
commixture of the sounds with each      
other4 ,and  the musical contrectation  
is the motion of these conformably to   
the apt  composition4 ,thus also human  
life requires these same three things4  
,apparatus1 indeed1 which is the        
completion of the parts of life4 ,but   
the  parts of life are the goods of the 
body1 of riches1 renown1 and friends4   
,the apt composition is the             
co-arrangement of these according to    
virtue  and the laws4 ,and the musical  

contrectation is the commixture of these
  conformably to virtue and the laws2   
virtue sailing with a prosperous  wind1 
and having nothing externally resisting 
it4 ,for felicity does not  consist in  
being driven from the purpose of        
voluntary intentions1 but in  obtaining 
them2 nor in virtue being without       
attendants and ministrant  aids2 but in 
completely possessing its own proper    
powers which are  adapted to actions4   
,for man is not self-perfect1 but       
imperfect4 ,and he  becomes perfect1    
partly from himself1 and partly from an 
external cause4  ,he is likewise        
perfect1 either according to nature1 or 
according to  life4 ,and he is perfect  
indeed according to nature1 if he       
becomes a good  man4 ,for the virtue of 
each thing is the summit and perfection 
of the  nature of that thing4 ,thus the 
virtue#eh of the eyes is the summit and 
perfection of the nature of the eyes2   
and this is also true of the  virtue of 
the ears4 ,thus too1 the virtue of man  

is the summit and  perfection of the    
nature of man4 ,but man is perfect      
according to life1  when he becomes     
happy4 ,for felicity is the perfection  
and completion of  human goods4 ,hence1 
again1 virtue and prosperity become the 
parts of the  life of man4 ,and virtue1 
indeed1 is a part of him so far as he is
 soul1  but prosperity so far as he is  
connected with body4 ,but both are parts
  of him so far as he is an animal4 ,for
 it is the province of virtue to  use in
 a becoming manner the goods which are  
conformable to nature2 but  of          
prosperity to impart the use of them4   
,and the former1 indeed1 imparts        
deliberate choice and right reason2 but 
the latter1 energies and  actions4 ,for 
to wish what is beautiful in conduct and
 to endure things  of a dreadful nature1
 is the proper business of virtue4 ,but 
it is the  work of prosperity to render 
deliberate choice successful1 and to    
cause  actions to arrive at the desired 
end4 ,for the general conquers in       

conjunction with virtue and good        
fortune4 ,the pilot sails well in       
conjunction with art and prosperous     
winds4 ,the eye sees well in            
conjunction with acuteness of vision#ei 
and light4 ,and the life of man  becomes
 most excellent through virtue itself1  
and prosperity4                         
,,from                                  
,,hipparchus1                           
,,in ,,his ,,treatise                   
,,on ,,tranquillity4      ,since men    
live but for a very short period1 if    
their life is compared  with the whole  
of time1 they will make a most beautiful
 journey as it  were1 if they pass      
through life with tranquillity4 ,this   
however they  will possess in the most  
eminent degree1 if they accurately and  
scientifically know themselves1 viz4 if 
they know that they are mortal  and of a
 fleshly nature1 and that they have a   
body which is corruptible  and can be   
easily injured1 and which is exposed to 
every thing most  grievous and severe1  

even to their latest breath4 ,and in the
 first  place1 let us direct our        
attention to those things which happen  
to the  body2 and these are pleurisy1   
inflammation of the lungs1 phrensy1     
gout1  stranguary1 dysentery1 lethargy1 
epilepsy1 putrid ulcers1 and ten        
thousand other diseases4 ,but the       
diseases which happen to the soul are   
much greater and more dire than these4  
,for all the iniquitous1 evil1  illegal1
 and impious conduct in the life of man1
 originates from the  passions of the   
soul4 ,for through preternatural        
immoderate desires many  have become    
subject to unrestrained impulses1 and   
have not refrained  from the most unholy
 pleasures1 arising from being connected
 with  daughters or even mothers4 ,many 
also have been induced to destroy their 
fathers1 and their own offspring4 ,but  
what occasion is there to be  prolix in 
narrating externally impending evils1   
such as excessive rain1  drought1       
violent heat and cold2 so that          

frequently from the anomalous  state of 
the air1 pestilence and famine are      
produced1 and all-various  calamities1  
and whole cities become desolate8 ,since
 therefore many  such-like calamities   
are impendent1 we should neither be     
elevated by the  possession of corporeal
 goods1 which may rapidly be consumed by
 the  incursions of a small fever1 nor  
with what are conceived to be           
prosperous external circumstances1 which
 frequently in their own nature  perish 
more rapidly than they accede4 ,for all 
these are uncertain and  unstable1 and  
are found to have their existence in    
many and various  mutations2 and no one 
of them is permanent1 or immutable1 or  
stable1 or  indivisible4 ,hence well    
considering these things1 and also being
  persuaded1 that if what is present and
 is imparted to us1 is able to  remain  
for the smallest portion of time1 it is 
as much as we ought to  expect2 we shall
 then live in tranquillity and with     
hilarity1 generously  bearing whatever  

may befal us4    ,now1 however1 many    
previously conceiving in imagination1   
that all that  is present with1 and     
imparted to them by nature and fortune1 
is better  than it is1 and not thinking 
it to be such as it is in reality1 but  
such  as it is able to become when it   
has arrived at the summit of excellence1
  they burden the soul with many great1 
nefarious1 and stupid evils1 when  they 
are suddenly deprived of these          
evanescent goods4 ,and thus it  happens 
to them that they lead a most bitter and
 miserable life4 ,but  this takes place 
in the loss of riches1 or the death of  
friends or  children1 or in the         
privation of certain other things1 which
 are  conceived by them to be most      
honorable possessions4 ,afterwards1     
weeping  and lamenting1 they assert of  
themselves1 that they alone are most    
unfortunate and miserable1 not          
remembering that these things have      
happened1 and even now happen1 to many  
others2 nor are they able to  understand

 the life of those that are now in      
existence1 and of those  that have lived
 in former times1 nor to see in what    
great calamities and  waves of evils1   
many of the present time are1 and of the
 past have been  involved4 ,considering 
with ourselves therefore1 that many     
having lost  their property1 have       
afterwards on account of this very loss 
been saved1  since hereafter they might 
either have fallen into the hands of    
robbers1  or into the power of a tyrant2
 that many also who have loved certain  
persons1 and have been benevolently     
disposed towards them in the  extreme1  
have afterwards greatly hated           
them2--considering all these  things1   
which have been delivered to us by      
history1 and likewise  learning that    
many have been destroyed by their       
children1 and by those  that they have  
most dearly loved2 and comparing our own
 life with that  of those who have been 
more unhappy than we have been1 and     
taking into  account human casualties in

 general and not only such as happen to 
ourselves1 we shall pass through life   
with greater tranquillity4 ,for it  is  
not lawful that he who is himself a man1
 should think the calamities  of others 
easy to be borne1 and not his own1 since
 he sees that the  whole of life is     
naturally exposed to many calamities4   
,those however1  that weep and lament1  
besides not being able to recover what  
they have  lost1 or recal to life those 
that are dead1 impel the soul to greater
  perturbations1 in consequence of its  
being filled with much depravity4  ,it  
is requisite therefore1 that1 being     
washed and purified1 we should by  all  
possible contrivances wipe away our     
inveterate stains by the  reasonings of 
philosophy4 ,but we shall accomplish    
this by adhering to  prudence and       
temperance1 being satisfied with our    
present circumstances1  and not aspiring
 after many things4 ,for men who procure
 for themselves a  great abundance of   
external goods1 do not consider that the

 enjoyment  of them terminates with the 
present life4 ,we ought therefore to use
 the  goods that are present2 and by the
 assistance of the beautiful and        
venerable things of which philosophy is 
the source1 we shall be  liberated from 
the insatiable desire of depraved       
possessions4                            
,,from                                  
,,archytas1                         ,,in
 ,,his ,,treatise ,,concerning          
,,the ,,good ,,and ,,happy ,,man4       
,in the first place1 it is requisite to 
know this1 that the good man is  not    
immediately happy from necessity2 but   
that this is the case with the  man who 
is both happy and good4 ,for the happy  
man obtains both praise  and the        
predication of blessedness2 but the good
 man far as he is good  obtains praise  
alone4 ,the praise also arises from     
virtue2 but the  predication of         
blessedness from good fortune4 ,and the 
worthy man1  indeed1 becomes such from  
the goods which he possesses2 but the   

happy  man is sometimes deprived of his 
felicity4 ,for the power of virtue is   
perfectly free1 but that of felicity is 
subject to restraint4 ,for              
long-continued diseases of the body1 and
 deprivations of the senses1  cause the 
florishing condition of felicity to     
waste away4 ,god1 however1  differs from
 a good man in this1 that ,god indeed   
not only possesses  virtue genuine and  
purified from every mortal passion1 but 
his power  also is unwearied and        
unrestrained1 as being adapted to the   
most  venerable and magnificent         
production of eternal works4 ,man       
indeed1 by  the mortal condition of his 
nature1 not only enjoys this power and  
this  virtue in a less degree2 but      
sometimes through the want of           
symmetry#fj  in the goods which he      
possesses1 or through powerful custom1  
or a  depraved nature1 or through many  
other causes1 he is unable to possess   
in the extreme a good which is perfectly
 true4    ,since therefore of goods1    

some are eligible for their own sakes1  
and not  for the sake of another thing2 
but others are eligible for the sake of 
something else1 and not on their own    
account2 there is also a certain  third 
species of goods1 which is eligible both
 on its own account1 and  for the sake  
of another thing4 ,what1 therefore1 is  
the good which is  eligible on its own  
account1 and not for the sake of        
something else8 ,it  is evident that it 
is felicity4 ,for we aspire after other 
things for the  sake of this1 but we do 
not desire this for the sake of any     
thing else4  ,again1 what are those     
goods which we desire indeed for the    
sake of  something else1 but which we do
 not desire on their own account8 ,it is
  evident they are such things as are   
useful1 and pre-eligible goods1  which  
become the causes of our obtaining      
things which are eligible on  their own 
account2 such as corporeal labors1      
exercise1 and frictions  which are      
employed for the sake of a good habit of

 body2 and also  reading1 meditation1   
and study1 which are undertaken for the 
sake of  things beautiful and virtue4   
,but what are the things which are      
eligible  on their own account1 and also
 for the sake of something else8 ,they  
are  such things as the virtues1 and the
 habits of them1 deliberate choice  and 
actions1 and whatever adheres to that   
which is really beautiful4  ,hence1 that
 indeed which is eligible on its own    
account1 and not on  account of         
something else1 is a solitary good and  
one4 ,but that which is  eligible for   
its own sake1 and for the sake of       
another thing1 is triply  divided4 ,for 
one part of it indeed subsists about the
 soul2 another  about the body2 and     
another pertains to externals4 ,and that
 which is  about the soul1 consists of  
the virtues of the soul2 that which is  
about  the body1 of the virtues of the  
body2 and that which pertains to        
externals1 consists of friends1 glory1  
honor1 and wealth4 ,there is  likewise a

 similar reasoning with respect to that 
which is eligible on  account of        
something else4 ,for one part of it     
indeed is effective of the  goods of the
 soul2 another part of it1 of the goods 
of the body2 and  that which pertains to
 externals is the cause of wealth1      
glory1 honor1  and friendship4    ,that 
virtue however happens to be eligible   
for its own sake1 is evident  from the  
following considerations4 ,for if things
 which are naturally  subordinate1 ,i   
mean the goods of the body1 are eligible
 for their own  sakes1 but the soul is  
better than the body1 it is evident that
 we love  the goods of the soul on their
 own account1 and not for the sake of   
the  consequences with which they are   
attended4    ,there are likewise three  
definite times of human life2 one of    
prosperity2 another of adversity2 and a 
third subsisting between these4  ,since 
therefore1 he is a good man who         
possesses and uses virtue2 but he  uses 
it according to three seasons2 for he   

uses it either in adversity1  or in     
prosperity1 or in the time between      
these2 and in adversity indeed  he is   
unhappy1 but in prosperity happy1 and in
 the middle condition1 he  is not happy 
though he is not miserable2--this being 
the case1 it is  evident that felicity  
is nothing else than the use of virtue  
in  prosperity4 ,we now speak1 however1 
of the felicity of man4 ,but man is  not
 soul alone1 but is likewise body4 ,for 
the animal which consists of  both1 and 
that which is constituted from things of
 this kind is man4 ,for  though the body
 is naturally adapted to be the         
instrument of the soul1  yet this as    
well as the soul is a part of man so far
 as he is an  animal4#fa ,hence of goods
 also1 some are the goods of man1 but   
others1  of the parts of man4 ,and the  
good of man1 indeed1 is felicity4 ,but  
of  the parts of man1 the good of the   
soul is prudence1 fortitude1 justice1   
and temperance4 ,and the good of the    
body is beauty1 health1 a good          

corporeal habit1 and excellence of      
sensation4 ,with respect to externals   
however1 wealth1 glory1 honor1 and      
nobility1 are naturally adapted to be   
attendant on man1 and to follow         
precedaneous goods4 ,the less1 also1 are
  ministrant to the greater goods4 ,thus
 friendship1 glory1 and wealth1 are     
ministrant both to the body and the     
soul2 but health1 strength1 and         
excellence of sensation1 are subservient
 to the soul2 and prudence i4  e4 wisdom
 and justice are ministrant to the      
intellect of the soul4  ,intellect1     
however1 is the satellite of ,deity4    
,for ,god is the most  excellent1 and   
the leader and ruler of all things4 ,and
 for the sake of  these1 it is necessary
 that other goods should be present4    
,for the  general1 indeed1 is the leader
 of the army2 the pilot1 of the ship2   
,god1  of the world2 and intellect1 of  
soul4 ,but prudence is the leader of the
  felicity pertaining to life4 ,for     
prudence is nothing else than the       

science of the felicity which respects  
human life1 or the science of the  goods
 which naturally pertain to man4    ,and
 the felicity1 indeed1 and life of ,god 
are most excellent2 but the  felicity of
 man consists of science1 and virtue1   
and in the third place  of prosperity#fb
 corporalized4 ,but ,i mean by science1 
the wisdom  pertaining to things divine 
and demoniacal2 and by prudence1 the    
wisdom  pertaining to human concerns1   
and the affairs of life4 ,for it is     
requisite to call the virtues which     
employ reasonings and  demonstrations1  
sciences4 ,but it is fit to denominate  
virtue ethical1  and the best habit of  
the irrational part of the soul1        
according to  which we are said to      
possess certain qualities pertaining to 
manners2  viz4 by which we are called   
liberal1 just1 and temperate4 ,but it is
  requisite to call prosperity1 the     
preter-rational presence of goods1 or  a
 supply of goods without the assistance 
of reason1 and which is not  effected on

 account of it4 ,since therefore virtue 
and science are in our  power1 but      
prosperity is not2 and since also       
felicity consists in the  contemplation 
and performance of things truly         
beautiful2 but  contemplations and      
actions1 when they are not prosperous1  
are attended  with ministrant offices   
and necessity1 but when they proceed in 
the  right path1 produce delight and    
felicity2 and these things are effected 
in prosperity2--this being the case1 it 
is evident that felicity is  nothing    
else than the use of virtue in          
prosperity4 ,hence the good man  is     
disposed with respect to prosperity1 in 
the same manner as he who has  an       
excellent and robust body4 ,for such a  
one is able to endure heat and  cold1 to
 raise a great burden1 and to sustain   
easily many other  molestations4        
,since therefore felicity is the use of 
virtue in prosperity1 we must  speak    
concerning virtue and prosperity1 and in
 the first place  concerning prosperity4

 ,for of goods1 some indeed do not admit
 of excess1  and this is the case with  
virtue4 ,for there is not any virtue    
which is  excessive1 nor any worthy man 
who is beyond measure good4 ,for virtue 
has  the fit and becoming for a rule1   
and is the habit of the decorous in     
practical concerns4 ,but prosperity     
receives excess and diminution4 ,and    
when it is excessive indeed1 it         
generates certain vices1 and removes a  
man from his natural habit2 so that he  
frequently through this opposes  the    
constitution of virtue4 ,and this is not
 only the case with  prosperity1 but    
many other causes likewise may effect   
the same thing4  ,for it is by no means 
proper to wonder1 that some of those who
 play on  the pipe should be arrogant   
men1 who1 bidding farewell to truth1    
ensnare  by a certain false imagination 
those who are unskilled in music2 and to
  disbelieve that a thing of this kind  
does not take place in virtue4 ,for  the
 more venerable a thing is1 so much the 

more numerous are those that  pretend to
 the possession of it4 ,for there are   
many things which distort  the habit and
 form of virtue2 some of which are      
insidious arts and  affectation2 others 
are kindred physical passions1 which    
sometimes  produce an indecorum#fc      
contrary to the true disposition of     
virtue4  ,this also is effected through 
manners in which men have been nurtured 
for a long time2 and it not unfrequently
 happens that it is produced  through   
youth or old age1 and through prosperity
 or adversity2 and by  other very       
numerous ways4 ,hence1 we ought never to
 wonder1 if sometimes  a distorted      
judgment is formed of all things1 the   
true disposition being  changed4#fd     
,thus we see that the most excellent    
carpenter frequently  errs in the works 
which are the subjects of his art2 and  
this is also  the case with the general1
 the pilot1 the painter1 and in short1  
with  all artists4 ,and yet at the same 
time we do not deprive them of the      

habit which they possess4 ,for as we do 
not rank among bad men him who at       
certain times acts intemperately1 or    
unjustly1 or timidly2 so neither do  we 
place him in the class of good men1 who 
does something right in  things         
pertaining to temperance1 or justice1 or
 fortitude4 ,but it must  be said that  
the conduct of bad men in things of this
 kind is casually  right1 and that good 
men sometimes err4 ,a true judgment     
however in  these instances is to be    
formed1 not by looking to a certain     
occasion1  or to a certain extent of    
time1 but to the whole of life4 ,but as 
indigence and excess are injurious to   
the body1 yet excess and what are       
called superfluities1 are naturally     
adapted to produce greater diseases     
than those caused by indigence2 thus    
also prosperity or adversity  injure the
 soul1 when they unseasonably happen2   
yet that which is called  by all men    
prosperity1 is naturally adapted to     
produce greater diseases  than          

adversity1 since it intoxicates like    
wine the reasoning power of  good men4  
,hence it is more difficult to bear     
prosperity in a becoming manner than    
adversity4 ,for all men when they       
continue in adversity1 are seen for the 
most part to be moderate and orderly in 
their manners2 but in prosperity  they  
are brave1 magnificent1 and magnanimous 
when they bear it in a  becoming manner4
 ,for adversity has the power of        
contracting and  depressing the soul2   
but prosperity1 on the contrary1        
elevates and  expands it4 ,hence all    
those that are unfortunate1 are in their
 manners  cautious and prudent2 but     
those that are fortunate are insolent   
and  confident4 ,but the boundary of    
prosperity1 is that which a good man    
would deliberately choose to co-operate 
with him in his own proper  actions2    
just as the proper magnitude of a ship1 
and the proper  magnitude of a rudder1  
are such as will enable a good pilot to 
sail over  a great extent of sea1 and to

 accomplish a great voyage4 ,an excess  
of  prosperity1 however1 is not         
naturally adapted to be vanquished by1  
but  to vanquish the soul4 ,for as a    
very splendid light causes an           
obscuration of sight in the eyes2 thus  
also excessive prosperity darkens  the  
intellect of the soul4 ,and thus much   
may suffice concerning  prosperity4     
,,from                                  
,,theages1                              
,,in ,,his ,,treatise                   
,,on ,,the ,,virtues4      ,the order of
 the soul subsists in such a way1 that  
one part of it is the  reasoning power1 
another is anger1 and another is desire4
 ,and the  reasoning power1 indeed1 has 
dominion over knowledge2 anger over     
impetus2 and desire intrepidly rules    
over the appetitions of the soul4  ,when
 therefore these three parts pass into  
one1 and exhibit one  appropriate       
composition1 then virtue and concord are
 produced in the  soul4 ,but when they  
are divulsed from each other by         

sedition1 then vice  and discord are    
produced in the soul4 ,it is necessary1 
however1 that  virtue should have these 
three things1 viz4 reason1 power1 and   
deliberate choice4 ,the virtue1         
therefore1 of the reasoning power of the
  soul is prudence2 for it is a habit of
 judging and contemplating4 ,but  the   
virtue of the irascible part1 is        
fortitude2 for it is a habit of         
resisting1 and enduring things of a     
dreadful nature4 ,and the virtue of  the
 epithymetic or appetitive part is      
temperance2 for it is a moderation  and 
detention of the pleasures which arise  
through the body4 ,but the  virtue of   
the whole soul is justice4 ,for men     
indeed become bad1 either  through vice1
 or through incontinence1 or through a  
natural ferocity4  ,but they injure each
 other1 either through gain1 or through 
pleasure1 or  through ambition4 ,vice1  
therefore1 more appropriately belongs to
 the  reasoning part of the soul4 ,for  
prudence indeed is similar to art2 but  

vice to pernicious art4 ,for it invents 
contrivances for the purpose of  acting 
unjustly4 ,but incontinence rather      
pertains to the appetitive part  of the 
soul4 ,for continence consists in       
subduing1 and incontinence in  not      
subduing pleasures4 ,and ferocity       
pertains to the irascible part of  the  
soul4 ,for when some one1 through acting
 ill from desire1 is  gratified not as a
 man should be1 but as a wild beast1    
then a thing of  this kind is           
denominated ferocity4 ,the effects also 
of these  dispositions are consequent to
 the things for the sake of which they  
are  performed4 ,for avarice is         
consequent to vice2 but vice is         
consequent to  the reasoning part of the
 soul4 ,and ambition1 indeed1 follows   
from the  irascible part2 and this      
becoming excessive1 generates ferocity4 
,again1  pleasure pertains to the       
appetitive part2 but this being sought  
after  more vehemently1 generates       
incontinence4 ,hence1 since the acting  

unjustly is produced from so many       
causes1 it is evident that acting       
justly is effected through an equal     
number of causes4 ,for virtue1  indeed1 
is naturally beneficent and profitable2 
but vice is productive  of evil1 and is 
noxious4    ,since1 however1 of the     
parts of the soul1 one is the leader1   
but the  other follows1 and the virtues 
and the vices subsist about these1 and  
in  these2 it is evident that with      
respect to the virtues also1 some are   
leaders1 others are followers1 and      
others1 are composed from these4 ,and   
the leaders1 indeed1 are such as        
prudence2 but the followers are such as 
fortitude and temperance2 and the       
composites from these1 are such as      
justice4 ,the passions1 however1 are the
 matter of virtue2 for the  virtues     
subsist about1 and in these4 ,but of the
 passions1 one is  voluntary1 but       
another is involuntary4 ,and the        
voluntary1 indeed1 is  pleasure2 but the
 involuntary is pain4 ,men also1 who    

have the political  virtues1 give       
intension and remission to these1       
co-harmonizing the other  parts of the  
soul1 to that part which possesses      
reason4 ,but the boundary  of this      
co-adaptation1 is for intellect not to  
be prevented from  accomplishing its    
proper work1 either by indigence1 or    
excess4 ,for that  which is less        
excellent1 is co-arranged for the sake  
of that which is  more excellent4 ,thus 
in the world1 every part that is always 
passive1  subsists for the sake of that 
which is always moved4 ,and in the      
conjunction of animals1 the female      
subsists for the sake of the male4  ,for
 the latter sows1 generating a soul2 but
 the former alone imparts  matter to    
that which is generated4 ,in the soul   
however1 the irrational  subsists for   
the sake of the rational part4 ,for     
anger and desire are  co-arranged in    
subserviency to the first part of the   
soul2 the former as  a certain          
satellite1 and guardian of the body2 but

 the latter as a  dispensator and       
provident curator of necessary wants4   
,but intellect  being established in the
 highest summit of the body1 and having 
a  prospect in that which is on all     
sides splendid and transparent1#fe      
investigates the wisdom of real beings4 
,and this is the work of it  according  
to nature1 viz4 having investigated1 and
 obtained the  possession of truth to   
follow those beings who are more        
excellent and  more honorable than      
itself4 ,for the knowledge of things    
divine and most  honorable1 is the      
principle1 cause1 and rule of human     
blessedness4                            
,,from                                  
,,metopus1                              
,,in ,,his ,,treatise                   
,,concerning ,,virtue4      ,the virtue 
of man is the perfection of the nature  
of man4 ,for every  being becomes       
perfect1 and arrives at the summit of   
excellence according  to the proper     
nature of its virtue4 ,thus the virtue  

of a horse1 is that  which leads the    
nature of a horse to its summit4 ,and   
the same reasoning  is applicable to the
 several parts of a thing4 ,thus the    
virtue of the  eyes is acuteness of     
vision3 and this in the nature of the   
eyes is the  summit4 ,the virtue of the 
ears also1 is acuteness of hearing3 and 
this  is the summit of the nature of the
 ears4 ,thus too1 the virtue of the     
feet is swiftness3 and this is the      
summit of the nature of the feet4 ,it   
is necessary however1 that every virtue 
should have these three things1  reason1
 power1 and deliberate choice2 reason   
indeed1 by which it judges  and         
contemplates2 power1 by which it        
prohibits and vanquishes2 and           
deliberate choice1 by which it loves and
 delights in what is proper4  ,to judge 
therefore1 and contemplate1 pertain to  
the dianoetic part of  the soul2 but to 
prohibit and vanquish are the           
peculiarity of the  irrational#ff part  
of the soul2 and to love and delight in 

what is  proper1 pertain to both the    
rational and irrational parts4 ,for     
deliberate choice consists of dianoia or
 the discursive energy of  reason and   
appetite4 ,dianoia therefore1 belongs to
 the rational1 but  appetite to the     
irrational part of the soul4 ,the       
multitude however1 of  all the virtues1 
may be perceived from the parts of the  
soul2 and in a  similar manner the      
generation and nature of virtue4 ,for of
 the parts of  the soul1 there are two  
that rank as the first1 viz4 the        
rational and  the irrational parts4 ,and
 the rational part indeed1 is that by   
which we  judge and contemplate2 but the
 irrational part is that by which we are
  impelled and desire4 ,these however1  
are either concordant or discordant     
with each other4 ,but the contest and   
dissonance between them1 are  produced  
through excess and defect4 ,it is       
evident therefore1 that when  the       
rational vanquishes the irrational part 
of the soul1 endurance and  continence  

are produced2 and that when the former  
leads1 and the latter  follows1 and both
 accord with each other1 then virtue is 
generated4  ,hence1 endurance and       
continence are generated accompanied    
with pain2 but  endurance resists pain1 
and continence pleasure4 ,incontinence  
however1  and effeminacy1 neither resist
 nor vanquish pleasure4 ,and on this    
account it happens that men fly from    
good through pain1 but reject it        
through pleasure4 ,praise likewise1 and 
blame1 and every thing beautiful  in    
human conduct are produced in these     
parts of the soul4 ,and in short1  the  
nature of virtue derives its subsistence
 after this manner4    ,the species     
however1 and the parts of it1 may be    
surveyed as follows3  ,since there are  
two parts of the soul1 the rational and 
the irrational2  the latter is divided  
into the irascible and appetitive4 ,and 
the  rational part1 indeed1 is that by  
which we judge and contemplate2 but  the
 irrational part is that by which we are

 impelled and desire4 ,and of  this1    
that which is as it were adapted to     
defend us1 and revenge  incidental      
molestations1 is denominated the        
irascible part2 but that  which is as it
 were orectic of1 and desires to        
preserve the proper  constitution of the
 body1 is the appetitive part4 ,it is   
evident  therefore1 that the multitude  
of the virtues1 their differences1 and  
their peculiarities1 follow conformably 
to these parts of the soul4             
,,from ,,clinias4      ,every virtue is 
perfected1 as was shown by us in the    
beginning1 from  reason1 deliberate     
choice1 and power4 ,each of these1      
however1 is not by  itself a part of    
virtue1 but the cause of it4 ,such      
therefore1 as have  the intellective and
 gnostic part of virtue1#fg are         
denominated skilful  and intelligent2   
but such as have the ethical and        
pre-elective part of  it1 are           
denominated useful and equitable4#fh    
,since however1 man is  naturally       

adapted to act unjustly from exciting   
causes2 and these are  three1 the love  
of pleasure in corporeal enjoyments2    
avarice1 in the  accumulation of wealth2
 and ambition1 in surpassing those that 
are equal  and similar to him2--this    
being the case1 it is necessary to know1
 that  it is possible to oppose to these
 such things as procure fear1 shame1    
and desire in men2 viz4 fear through the
 laws1 shame through the ,gods1  and    
desire through the energies of reason4  
,hence1 it is necessary that  youth     
should be taught from the first to honor
 the ,gods and the laws4  ,for from     
these1 it will be manifest1 that every  
human work1 and every  kind of human    
life1 by the participation of sanctity  
and piety1 will  sail prosperously over 
the sea of generation4                  
,,from                                  
,,theages1                              
,,in ,,his ,,treatise                   
,,on ,,the ,,virtues4      ,the         
principles of all virtue are three2     

knowledge1 power1 and deliberate        
choice4 ,and knowledge indeed1 is that  
by which we contemplate and form a      
judgment of things2 power is as it were 
a certain strength of the  nature#fi    
from which we derive our subsistence1   
and is that which gives  stability to   
our actions2 and deliberate choice is as
 it were certain  hands of the soul by  
which we are impelled to1 and lay hold  
on the  objects of our choice4 ,the     
order of the soul also subsists as      
follows3  ,one part of it is the        
reasoning power1 another part is anger1 
and  another is desire4 ,and the        
reasoning power indeed1 is that which   
has  dominion over knowledge2 anger is  
that which rules over the ardent        
impulses of the soul2 and desire is that
 which willingly rules over  appetite4  
,when therefore1 these three pass into  
one1 so as to exhibit  one              
co-adaptation1 then virtue and concord  
are produced in the soul2 but  when they
 are seditious1 and divulsed from each  

other1 then vice and  discord are       
generated in the soul4 ,and when the    
reasoning power prevails  over the      
irrational parts of the soul1 then      
endurance and continence are  produced2 
endurance indeed1 in the retention of   
pains2 but continence in  the abstinence
 from pleasures4 ,but when the          
irrational parts of the soul  prevail   
over the reasoning power1 then          
effeminacy and incontinence are         
produced2 effeminacy indeed1 in flying  
from pain2 but incontinence1 in  the    
being vanquished by pleasures4 ,when    
however1 the better part of the  soul   
governs1 but the less excellent part is 
governed2 and the former  leads1 but the
 latter follows1 and both consent1 and  
are concordant with  each other1 then   
virtue and every good are generated in  
the whole soul4  ,when likewise the     
appetitive follows the reasoning part of
 the soul1  then temperance is produced2
 but when this is the case with the     
irascible part1 fortitude is produced2  

and when it takes place in all  the     
parts of the soul1 then justice is the  
result4 ,for justice is that  which     
separates all the vices and all the     
virtues of the soul from each  other4   
,and justice is a certain established   
order of the apt conjunction  of the    
parts of the soul1 and perfect and      
supreme virtue4 ,for every good  is     
contained in this2 but the other goods  
of the soul cannot subsist  without     
this4 ,hence justice possesses great    
strength both among ,gods and  men4 ,for
 this virtue contains the bond by which 
the whole and the  universe are held    
together1 and also by which ,gods and   
men are  connected4 ,justice therefore1 
is said to be ,themis among the         
celestial1  but ,dice among the         
terrestrial ,gods2 and ,law among men4  
,these assertions  however1 are         
indications and symbols1 that justice is
 the supreme  virtue4 ,hence virtue1    
when it consists in contemplating and   
judging1 is  called prudence2 when in   

sustaining things of a dreadful nature1 
it is  denominated fortitude2 when in   
restraining pleasure1 temperance2 and   
when in abstaining from gain1 and from  
injuring our neighbours1 justice4       
,moreover1 the arrangement of virtue    
according to right reason1 and the      
transgression of it contrary to right   
reason1 produce in the former  case a   
tendency to the decorous as the final   
mark1 and in the latter  the frustration
 of it4 ,the decorous however1 is that  
which ought to be4  ,but this does not  
require either addition or ablation2    
since it is that  which it is requisite 
to be4 ,but of the indecorous there are 
two  species2 one of which is excess1   
and the other defect4 ,and excess       
indeed1 is more1 but deficiency is less1
 than is decorous4 ,virtue also1  is a  
certain habit of the decorous4 ,hence it
 is directly1 both a summit  and a      
medium4 ,for thus1 things that are      
decorous are both media and  summits4   
,they are media indeed1 because they    

fall between excess and  deficiency2 but
 they are summits1 because they do not  
require either  addition or ablation4   
,for they are the very things themselves
 which they  ought to be4    ,since     
however1 the virtue of manners is       
conversant with the passions1  but of   
the passions pleasure and pain are      
supreme1 it is evident that  virtue does
 not consist in extirpating the passions
 of the soul1  pleasure and pain1 but in
 co-harmonizing them4 ,for neither does 
health1  which is a certain apt mixture 
of the powers of the body1 consist in   
expelling the cold and the hot1 the     
moist and the dry2 but in these  being  
appropriately mingled together4 ,for it 
is as it were1 a certain  symmetry of   
these4 ,thus too1 in music1 concord does
 not consist in  expelling the sharp and
 the flat2 but when these are           
co-harmonized1 then  concord is         
produced1 and dissonance is             
exterminated4 ,in a similar  manner1 the
 hot and the cold1 the moist and the    

dry1 being harmoniously  mingled        
together1 health is produced1 and       
disease destroyed4 ,but when  anger1 and
 desire are co-harmonized1 the vices and
 the other passions  are extirpated1 and
 the virtues and manners are            
ingenerated4 ,deliberate  choice        
however1 in beautiful conduct1 is the   
greatest peculiarity of the  virtue of  
manners4 ,for it is possible to use     
reason and power without  virtue2 but it
 is not possible to use deliberate      
choice without it4 ,for  deliberate     
choice indicates the dignity of manners4
 ,hence also1 the  reasoning power      
subduing by force anger and desire1     
produces  continence and endurance4 ,and
 again1 when the reasoning power is     
violently dethroned by the irrational   
parts1 then incontinence and  effeminacy
 are produced4 ,such dispositions       
however1 of the soul as  these1 are     
half-perfect virtues1 and half-perfect  
vices4 ,for the  reasoning power of the 
soul is according to its natural        

subsistence in  a healthy1 but the      
irrational parts are in a diseased      
condition4 ,and so  far indeed1 as anger
 and desire are governed and led by the 
rational  part of the soul1 continence  
and endurance become virtues2 but so far
 as  this is effected by violence1 and  
not voluntarily1 they become vices4     
,for it is necessary that virtue should 
perform such things as are fit1  not    
with pain1 but with pleasure4 ,again1 so
 far as anger and desire  govern the    
reasoning power1 effeminacy and         
incontinence are produced1  which are   
certain vices4 ,but so far1 as they     
gratify the passions with  pain1 knowing
 that they are erroneous1 in consequence
 of the eye of the  soul being sane1--so
 far as this is the case1 they are not  
vices4 ,hence1  it is evident that      
virtue must necessarily perform what is 
fit  voluntarily2 that which is         
involuntary indeed1 not being without   
pain  and fear2 and that which is       
voluntary1 not subsisting without       

pleasure  and delight4    ,by division  
also it will at the same time be found  
that this is the  case4 ,for knowledge  
and the perception of things1 are the   
province of  the rational part of the   
soul2 but power pertains to the         
irrational  part4 ,for not to be able to
 resist pain1 or to vanquish pleasure1  
is the  peculiarity of the irrational   
part of the soul4 ,but deliberate choice
  subsists in both these1 viz4 in the   
rational2 and also in the irrational    
part4 ,for it consists of dianoia and   
appetite2 of which1 dianoia indeed1     
pertains to the rational1 but appetite  
to the irrational part4 ,hence  every   
virtue consists in a co-adaptation of   
the parts of the soul2 and  both will   
and deliberate choice1 entirely subsist 
in virtue4    ,universally therefore1   
virtue is a certain co-adaptation of the
  irrational parts of the soul to the   
rational part4 ,virtue however1 is      
produced through pleasure and pain      
receiving the boundary of that which  is

 fit4 ,for true virtue is nothing else  
than the habit of that which is  fit4   
,but the fit1 or the decorous1 is that  
which ought to be2 and the  unfit1 or   
indecorous1 is that which ought not to  
be4 ,of the indecorous  however1 there  
are two species1 viz4 excess and defect4
 ,and excess  indeed1 is more than is   
fit2 but defect is less than is fit4    
,but since  the fit is that which ought 
to be1 it is both a summit and a middle4
 ,it  is a summit indeed1 because it    
neither requires ablation1 nor addition2
  but it is a middle1 because it        
subsists between excess and defect4 ,the
  fit1 however1 and the unfit1 are to   
each other as the equal and the  unequal
 that which is arranged1 and that which 
is without arrangement2  and both the   
two former and the two latter are finite
 and infinite4#gj  ,on this account1 the
 parts of the unequal are referred to   
the middle1  but not to each other4 ,for
 the angle is called obtuse which is    
greater  than a right angle2 but that is

 called acute1 which is less than a     
right  angle4 ,the right line also in a 
circle is greater1 which surpasses  that
 which is drawn from the center4 ,and   
the day is longer indeed1 which  exceeds
 that of the equinox4 ,diseases1        
likewise1 of the body are  generated1   
through the body becoming more hot or   
more cold than is  proper4 ,for that    
which is more hot than is fit exceeds   
moderation2  and that which is more cold
 than is fit is below mediocrity4 ,the  
soul  also1 and such things as pertain  
to it1 have this disposition and        
analogy4 ,for audacity indeed1 is an    
excess of the decorous in the  endurance
 of things of a dreadful nature2 but    
timidity is a deficiency  of the1       
decorous4 ,and prodigality is an excess 
of what is fit in the  expenditure of   
money2 but illiberality is a deficiency 
in this4 ,and rage  indeed1 is an excess
 of the decorous in the impulse of the  
irascible  part of the soul2 but        
insensibility is a deficiency of this4  

,the same  reasoning likewise applies to
 the opposition of the other            
dispositions  of the soul4 ,it is       
necessary however1 that virtue1 since it
 is a habit  of the decorous1 and a     
medium of the passions1 should neither  
be  wholly impassive1 nor immoderately  
passive4 ,for impassivity indeed1       
causes the soul to be unimpelled1 and to
 be without an enthusiastic  tendency to
 the beautiful in conduct2 but          
immoderate passivity causes it  to be   
full of perturbation1 and inconsiderate4
 ,it is necessary  therefore1 that      
passion should so present itself to the 
view1 in virtue1  as shadow and outline 
in a picture4 ,for the animated and the 
delicate1  and that which imitates the  
truth1 in conjunction with goodness of  
colors1 are especially effected in a    
picture through these i4 e4  through    
shadow and outline4 ,but the passions of
 the soul are animated  by the natural  
incitation and enthusiasm of virtue4    
,for virtue is  generated from the      

passions1 and when generated1 again     
subsists together  with them2 just as   
that which is well harmonized consists  
of the sharp  and the flat1 that which  
is well mingled consists of the hot and 
the  cold1 and that which is in         
equilibrium derives its equality of     
weight  from the heavy and the light4   
,it is not therefore necessary to take  
away  the passions of the soul2 for     
neither would this be profitable2 but it
  is requisite that they should be      
co-harmonized with the rational part1   
in conjunction with fitness and         
mediocrity4                             
,,from                                  
,,the ,,treatise ,,of                   
,,archytas                              
,,on ,,ethical ,,erudition4      ,i say 
that virtue will be found sufficient to 
the avoidance of  infelicity1 and vice  
to the non-attainment of felicity1 if we
  judiciously consider the habits by    
which these are produced4 ,for it is    
necessary that the bad man should always

 be miserable2 whether he is in         
affluence1 for he employs it badly2 or  
whether he is in penury2 just as  the   
blind man1 whether he has light1 and the
 most splendid visible  object before   
him1 or whether he is in the dark is    
always necessarily  without sight4 ,but 
the good man is not always happy2 for   
felicity does  not consist in the       
possession1 but in the use of virtue4   
,for neither  does he who has sight     
always see2 for he will not see1 if he  
is without  light4 ,life1 however1 is   
divided into two paths2 one of which is 
more  arduous1 and in which the patient 
,ulysses walked2 but the other is more  
free from molestation1 and is that in   
which ,nestor proceeded4 ,i say         
therefore that virtue desires the       
latter1 but is able to proceed in the   
former of these paths4 ,the nature      
however of felicity proclaims it to be  
a desirable and stable life1 because it 
gives perfection to the decision  of the
 soul4 ,hence the virtuous man who does 

not obtain such a life as  this1 is not 
indeed happy1 nor yet entirely          
miserable4 ,no one therefore  will dare 
to say that the good man should be      
exempt from disease1 and  pain1 and     
sorrow4 ,for as we leave certain painful
 things to the body1 so  likewise we    
must permit them to be present with the 
soul4 ,the sorrows1  however1 of fools  
are most irrational2 but those of wise  
men proceed  only as far as reason1     
which gives limitation to things1       
permits4  ,moreover1 the boast of apathy
 dissolves the generosity of virtue1    
when  it opposes itself to things of an 
indifferent nature1 and not to evils    
such as death1 and pain1 and poverty4   
,for things which are not evils are     
easily vanquished4 ,we should therefore 
exercise ourselves in the  mediocrity of
 the passions1 as we shall then equally 
avoid  insensibility1 and too much      
passivity1 and shall not speak higher of
 our  nature than we ought4             
,,from                                  

,,archytas1                             
,,in ,,his ,,treatise ,,on              
,,the ,,good ,,and ,,happy ,,man4       
,i say then that the good man is one who
 uses in a beautiful manner great       
things and opportunities4 ,he likewise  
is able to bear well both  prosperity   
and adversity4 ,in beautiful and        
honorable circumstances also1  he       
becomes worthy of the condition in which
 he is placed2 and when his  fortune is 
changed1 receives it in a proper manner4
 ,in short1 on all  occasions1 he       
contends well from contingencies that   
may arise4 ,nor does  he only thus      
prepare himself for whatever may happen1
 but likewise  those who confide in and 
contend together with him4              
,,from                                  
,,crito1                                
,,in ,,his ,,treatise ,,on              
,,prudence ,,and ,,prosperity4          
,prudence and prosperity subsist1 with  
reference to each other1 as  follows3   
,prudence indeed is effable and         

possesses reason2 for it is  something  
orderly and definite4 ,but prosperity is
 ineffable and  irrational2 for it is   
something disorderly and indefinite4    
,and prudence1  indeed1 is prior1 but   
prosperity is posterior in beginning and
 in power4  ,for the former is naturally
 adapted to govern and define2 but the  
latter  to be governed and defined4     
,moreover1 both prudence and prosperity 
receive co-adaptation1 since they concur
 in one and the same thing4 ,for  it is 
always necessary that the thing which   
bounds and co-arranges1  should have a  
nature which is effable and participates
 of reason2 but  that the thing which is
 bounded and co-arranged1 should be     
naturally  ineffable and irrational4    
,for the reason of the nature of the    
infinite  and of that which bounds1 thus
 subsists in all things4 ,for infinites 
are  always naturally disposed to be    
bounded and co-arranged by things which 
possess reason and prudence1 since the  
former have the order of matter  and    

essence with relation to the latter4    
,but finites are co-arranged and        
bounded from themselves1 since they have
 the order of cause1 and of that  which 
is energetic4    ,the co-adaptation1    
however1 of these natures in different  
things1  produces a great and various   
difference of co-adapted substances4    
,for in  the comprehension of the whole 
of things1 the co-adaptation of both the
  natures1 i4 e4 of the nature which is 
always moved1 and of that which is      
always passive1 is the world4 ,for it is
 not possible for the whole and  the    
universe to be otherwise saved1 than by 
that which is generated  being          
co-adapted to that which is divine1 and 
that which is always  passive to that   
which is always moved4#ga ,in man1      
likewise1 the  co-adaptation of the     
irrational to the rational part of the  
soul1 is  virtue4 ,for it is not        
possible in these1 when there is        
sedition in both  the parts1 that virtue
 should have a subsistence4 ,in a city  

also1 the  co-adaptation of the         
governors to the governed1 produces     
strength and  concord4 ,for to govern is
 the peculiarity of the better nature2  
but to  be governed1 is easier to the   
subordinate than to the more excellent  
nature4 ,and strength and concord are   
common to both4 ,there is1 however1  the
 same mode of adaptation in the universe
 and in a family3 for  allurements#gb   
and erudition concur with reason in one 
and the same  thing2 and likewise pains 
and pleasures1 prosperity and adversity4
 ,for  the life of man requires         
intension and remission1 sorrow and     
gladness1  prosperity and adversity4    
,for some things are able to collect and
 retain  the intellect to industry and  
wisdom2 but others impart relaxation and
  delight1 and thus render the intellect
 vigorous and prompt to action4 ,if     
however one of these prevails in life1  
then the life of man becomes of  one    
part1 and verges to one part1 tending   
either to sorrow and  difficulty1 or to 

remission and levity4 ,but the          
co-adaptation of all  these ought to    
subsist with reference to prudence4 ,for
 this separates  and distinguishes#gc   
bound and infinity in actions4 ,hence   
prudence is  the leader and mother of   
the other virtues4 ,for all of them are 
co-harmonized and co-arranged with      
reference to the reason and law of  this
 virtue4 ,and now my discussion of this 
subject is terminated4 ,for  the        
irrational and the effable are in all   
things4 ,and the latter defines  and    
bounds2 but the former is defined and   
bounded4 ,that1 however1 which  consists
 of both these1 is the apt composition  
of the whole and the  universe4         
,the following beautiful fragment of    
,crito on ,prudence1 is from the        
,physical ,eclogues of ,stobus1 p4 #aih1
 and is omitted by ,gale in        his  
,collection of ,pythagoric ,ethical     
,fragments in ,opusc4 ,mythol4        c4
      ,god fashioned man in such a way  
as to render it manifest1 that he is not

  through the want of power1 or of      
deliberate choice1 incapable of being   
impelled to what is beautiful in        
conduct4 ,for he implanted in him a     
principle of such a kind as to          
comprehend at one and the same time the 
possible and the pre-eligible2 so that  
man might be the cause of power1  and   
the possession of good1 but ,god of     
impulse and incitation according  to    
right reason4 ,on this account also1 he 
made him tend to heaven1 gave  him an   
intellective power1 and implanted in him
 a sight called  intellect1 which is    
capable of beholding ,god4 ,for it is   
not possible  without ,god to discover  
that which is best and most beautiful1  
nor  without intellect to see ,god1     
since every mortal nature is established
  in conjunction with a kindred         
privation of intellect4 ,this however is
  not imparted to it by ,god1 but by the
 essence of generation1 and by that     
impulse of the soul which is without    
deliberate choice4                      

,,from                                  
,,archytas1                             
,,in ,,his ,,treatise ,,on              
,,the ,,good ,,and ,,happy ,,man4       
,the prudent i4 e4 the wise man will    
especially become so as follows3  ,in   
the first place1 being naturally        
sagacious1 possessing a good memory1    
and being a lover of labor1 he should   
exercise his dianoetic power            
immediately from his youth in reasonings
 and disciplines1 and in  accurate      
theories1 and adhere to genuine         
philosophy4 ,but after this he  should  
acquire knowledge and experience in what
 pertains to the ,gods1  the laws1 and  
human lives4 ,for there are two things  
from which the  disposition of prudence 
is produced2 one of which consists in   
obtaining  a mathematical and gnostic   
habit2 but the other1 in a man          
perceiving by  himself many theorems and
 things1 and understanding other things 
through  a certain different mode4 ,for 
neither is he sufficient to the         

possession  of prudence1 who immediately
 from his youth has exercised his       
dianoetic  power in reasonings and      
disciplines2 nor he who being destitute 
of  these1 has heard and has been       
conversant with a multitude of things4  
,but  the latter will have his dianoetic
 power blind1 through judging of        
particulars2 and the former through     
always surveying universals4 ,for as  in
 computations the amount of the whole is
 obtained by the addition of  the parts1
 thus also in things1 reason is able to 
delineate the theory  of universals2 but
 experience has the power of forming a  
judgment of  particulars4               
,,from                                  
,,archytas1                             
,,in ,,his ,,treatise                   
,,on ,,disciplines4      ,it is         
necessary that you should become        
scientific1 either by learning  from    
another person1 or by discovering       
yourself the things of which you  have a
 scientific knowledge4 ,if1 therefore1  

you learn from another  person1 that    
which you learn is foreign2 but what you
 discover yourself  is through yourself1
 and is your own4 ,moreover1 if you     
investigate1  discovery will be easy1   
and soon obtained2 but if you do not    
know how to  investigate1 discovery will
 be to you impossible4 ,and right       
reasoning  indeed1 when discovered1     
causes sedition to cease1 and increases 
concord4 ,for through this the          
inexhaustible desire of possessing is   
suppressed1 and equality prevails2 since
 by this we obtain what is just  in     
contracts4 ,hence1 on account of this1  
the poor receive from those who  are    
able to give2 and the rich give to those
 that are in want1 both of  them        
believing that through this they shall  
obtain the equal4 ,this  however will be
 a rule and an impediment to those that 
act unjustly1  viz4 that men who possess
 scientific knowledge will appease their
 anger1  prior to the commission of an  
injury1 being persuaded that the        

perpetrators of it will not be concealed
 when it is committed2 but that  those  
who do not possess scientific knowledge1
 becoming manifest in the  commission of
 an injury1 will be restrained from     
acting unjustly4                        
,,from                                  
,,polus1                                
,,in ,,his ,,treatise                   
,,on ,,justice4      ,it appears to me  
that the justice which subsists among   
men1 may be  called the mother and the  
nurse of the other virtues4 ,for without
 this a  man can neither be temperate1  
nor brave1 nor prudent4 ,for it is the  
harmony and peace1 in conjunction with  
elegance1 of the whole soul4 ,the       
strength however of this virtue will    
become more manifest1 if we direct  our 
attention to the other habits4 ,for they
 have a partial utility1 and  which is  
referred to one thing2 but this is      
referred to whole systems1  and to a    
multitude4 ,in the world therefore1 it  
conducts the whole  government of       

things1 and is providence1 harmony1 and 
,dice1 by the  decree of a certain genus
 of ,gods4 ,but in a city it is justly  
called  peace1 and equitable            
legislation4 ,and in a house1 it is the 
concord  between the husband and wife2  
the benevolence of the servant towards  
the  master2 and the anxious care of the
 master for the welfare of the  servant4
 ,in the body likewise1 which is the    
first and dearest thing to  all animals1
 so far as they are animals1 it is the  
health and  intireness of all the parts4
 ,but in the soul1 it is the wisdom1    
which  among men subsists from science  
and justice4 ,if therefore1 this virtue 
thus disciplines and saves both the     
whole and the parts of every thing      
rendering things concordant and familiar
 with each other1 how is it  possible it
 should not be called by the decision of
 all men1 the mother  and the nurse of  
all things8      ,the following         
fragments also1 from the ,treatise of   
,archytas on ,wisdom1        are        

preserved by ,iamblichus1 in the #crd   
,chapter of his        ,protreptics1 or 
,exhortations to ,philosophy4           
8,archytas therefore1 in the beginning  
of his ,treatise on ,wisdom1 exhorts  to
 the possession of it as follows3    #a4
 8,wisdom as much excels in all human   
affairs as the sight does the  other    
corporeal senses1 intellect the soul1   
and the sun the stars4 ,for  the sight  
is the most far-darting1 and the most   
multiform of all the  senses2 intellect 
is the supreme part of the soul1 judging
 by reason and  dianoa what is fit1 and 
existing as the sight and power of the  
most  honorable things2 and the sun is  
the eye and soul of things which have a 
natural subsistence4 ,for through it all
 things become visible1 are  generated1 
and rise into existence4#gd ,deriving   
also their roots1 and  being generated  
from thence1 they are nourished1        
increased and excited  by it in         
conjunction with sense4    #b4 8,man was
 generated by far the wisest of all     

terrestrial animals4  ,for he is able to
 contemplate the things which exist1 and
 to obtain from  all things science and 
wisdom4 ,to which also it may be added1 
that  divinity has engraved and         
exhibited in him the system of universal
  reason1 in which all the forms of     
things in existence are distributed1    
and the significations of nouns and     
verbs4 ,for a place is assigned for  the
 sounds of the voice1 viz4 the pharynx1 
the mouth1 and the nostrils4  ,but as   
man was generated the instrument of the 
sounds1 through which  nouns and verbs  
are signified1 so likewise of the       
conceptions which are  beheld in the    
things that have an existence4 ,and this
 appears to me to  be the work of       
wisdom1 for the accomplishment of which 
man was generated  and constituted1 and 
received organs and powers from         
divinity4    #c4 8,man was generated and
 constituted1 for the purpose of        
contemplating  the reason of the whole  
of nature1 and in order that1 being     

himself the  work of wisdom1 he might   
survey the wisdom of the things which   
exist4--,for if the reason of man is    
contemplative of the reason of the      
whole of nature1 and the wisdom also of 
man perceives and contemplates  the     
wisdom of the things in existence1--this
 being acknowledged1 it is at  the same 
time demonstrated1 that man is a part of
 universal reason1 and  of the whole of 
the intellectual nature4    #d4 8,wisdom
 is not conversant with a certain       
definite existing thing1 but  is simply 
conversant with all the things that     
exist4 ,and it is  requisite1 that it   
should not first investigate the        
principles of  itself1 but the common   
principles of all beings4 ,for wisdom so
 subsists  with reference to all beings1
 that it is the province of it to know  
and  contemplate the universal accidents
 of all things4 ,and on this account    
wisdom discovers the principles of all  
beings4    #e4 8,whoever1 therefore1 is 
able to analyze all the genera which are

  contained under one and the same      
principle1 and again to compose and     
con-numerate them1 he appears to me to  
be the wisest of men1 and to  possess   
the most perfect veracity4 ,farther     
still1 he will also have  discovered a  
beautiful place of survey1 from which it
 will be possible  to behold divinity1  
and all things that are in co-ordination
 with1 and  successive to him1          
subsisting separately1 or distinct from 
each  other4#ge ,having likewise entered
 this most ample road1 being impelled   
in a right direction by intellect1 and  
having arrived at the end of his        
course1 he will have conjoined          
beginnings with ends1 and will know that
  ,god is the principle1 middle1 and    
end1 of all things which are            
accomplished according to justice and   
right reason40#gf                       
,,pythagoric ,,ethical ,,sentences      
,,from                                  
,,stob,,us1       ,which are omitted in 
the ,opuscula ,mythologica1 c4 of ,gale4

      ,do not even think of doing what  
ought not to be done4    ,choose rather 
to be strong in soul than in body4      
,be persuaded that things of a laborious
 nature contribute more than  pleasures 
to virtue4    ,every passion of the soul
 is most hostile to its salvation4      
,it is difficult to walk at one and the 
same time in many paths of  life4#gg    
,pythagoras said1 it is requisite to    
choose the most excellent life2 for     
custom will make it pleasant4 ,wealth is
 an infirm anchor1 glory is still  more 
infirm2 and in a similar manner the     
body1 dominion1 and honor4 ,for  all    
these are imbecile and powerless4 ,what 
then are powerful anchors8  ,prudence1  
magnanimity1 fortitude4 ,these no       
tempest can shake4 ,this is  the law of 
,god1 that virtue is the only thing that
 is strong2 and that  every thing else  
is a trifle4    ,all the parts of human 
life1 in the same manner as those of a  
statue1  ought to be beautiful4    ,a   
statue indeed standing on its basis1 but

 a worthy man on the subject  of his    
deliberate choice1 ought to be          
immovable4    ,frankincense ought to be 
given to the ,gods1 but praise to good  
men4    ,it is requisite to defend those
 who are unjustly accused of having     
acted  injuriously1 but to praise those 
who excel in a certain good4    ,neither
 will the horse be judged to be         
generous1 that is sumptuously  adorned1 
but the horse whose nature is           
illustrious2 nor is the man  worthy who 
possesses great wealth1 but he whose    
soul is generous4    ,when the wise man 
opens his mouth1 the beauties of his    
soul present  themselves to the view1   
like the statues in a temple4#gh        
,remind yourself that all men assert    
that wisdom is the greatest good1  but  
that there are few who strenuously      
endeavour to obtain this greatest       
good4#gi ,pythagoras4    ,be sober1 and 
remember to be disposed to believe2 for 
these are the  nerves of wisdom4        
,epicharmus4    ,it is better to live   

lying on the grass1 confiding in        
divinity and  yourself1 than to lie on a
 golden bed with perturbation4    ,you  
will not be in want of any thing1 which 
it is in the power of  ,fortune to give 
and take away4#hj    ,despise all those 
things1 which when liberated from the   
body you will  not want2 and exercising 
yourself in those things of which when  
liberated from the body you will be in  
want1 invoke the ,gods to become  your  
helpers4#ha    ,neither is it possible  
to conceal fire in a garment1 nor a base
  deviation from rectitude in time4     
,wind indeed increases fire1 but custom 
love4#hb    ,those alone are dear to    
divinity1 who are hostile to            
injustice4#hc    ,those things which the
 body necessarily requires1 are easily  
to be  procured by all men1 without     
labor and molestation2 but those things 
to  the attainment of which labor and   
molestation are requisite1 are objects  
of desire1 not to the body1 but to      
depraved opinion4 ,aristoxenus ,pythag4 

,stob4 p4 #acb4    ,of desire also1 he  
i4 e4 ,pythagoras said as follows3 ,this
 passion is  various1 laborious1 and    
very multiform4 ,of desires however1    
some are  acquired and adventitious1 but
 others are connascent4 ,but he defined 
desire itself to be a certain tendency  
and impulse of the soul1 and an         
appetite of a plenitude or presence of  
sense1 or of an emptiness and  absence  
of it1 and of non-perception4 ,he also  
said1 that there are three  most known  
species of erroneous and depraved       
desire1 viz4 the  indecorous1 the       
incommensurate1 and the unseasonable4   
,for desire is  either immediately      
indecorous1 troublesome1 and illiberal2 
or it is not  absolutely so1 but is more
 vehement and lasting than is fit4 ,or  
in the  third place1 it is impelled when
 it is not proper2 and to objects to    
which it ought not to tend4 ,ex         
,aristoxeni ,pythag4 ,sententiis4 ,stob4
 p4  #acb4    ,endeavour not to conceal 
your errors by words1 but to remedy them

 by  reproofs4 ,pythagoras4 ,stob4 p4   
#adf4    ,it is not so difficult to err1
 as not to reprove him who errs4        
,pythagoras4 ,stob4 p4 #adg4    ,as a   
bodily disease cannot be healed1 if it  
is concealed1 or praised2  thus also1   
neither can a remedy be applied to a    
diseased soul1 which is  badly guarded  
and protected4 ,pythagoras4 ,stob4 p4   
#adg4    ,the grace of freedom of       
speech1 like beauty in season1 is       
productive of  greater delight4    ,it  
is not proper either to have a blunt    
sword1 or to use freedom of  speech     
ineffectually4    ,neither is the sun to
 be taken from the world1 nor freedom of
 speech  from erudition4    ,as it is   
possible for one who is clothed with a  
sordid robe1 to have a  good habit of   
body2 thus also he whose life is poor   
may possess freedom  of speech4#hd      
,be rather delighted with those that    
reprove1 than with those that  flatter  
you2 but avoid flatterers1 as worse than
 enemies4 ,pythagoras4  ,stob4 p4 #adi4 

,the life of the avaricious resembles a 
funeral banquet4 ,for though it  has all
 things requisite to a feast1 yet no one
 present rejoices4  ,stob4 p4 #aee4he   
,acquire continence as the greatest     
strength and wealth4 ,pythagoras4       
,stob4 p4 #aef4    8,not frequently man 
from man10 is one of the exhortations of
 ,pythagoras2  by which he obscurely    
signifies1 that it is not proper to be  
frequently  engaged in venereal         
connexions4 ,stob4 p4 #aef4    ,it is   
impossible that he can be free who is a 
slave to his passions4  ,pythagoras4    
,stob4 #afe4    ,pythagoras said1 that  
intoxication is the meditation of       
insanity4 ,stob4  p4 #afe4              
,pythagoras being asked1 how a lover of 
wine might be cured of  intoxication1   
answered1 if he frequently surveys what 
his actions were  when he was           
intoxicated4 ,stob4 p4 #afe4            
,pythagoras said1 that it was either    
requisite to be silent1 or to say       
something better than silence4 ,stob4 p4

 #bae4    ,let it be more eligible to   
you to throw a stone in vain1 than to   
utter  an idle word4 ,pythagoras4 ,stob4
 p4 #bae4    ,do not say a few things in
 many words1 but much in a few words4   
,pythagoras4 ,stob4 p4 #baf4    ,genius 
is to men either a good or an evil dmon4
 ,epicharmus4 ,stob4 p4  #bbj4          
,pythagoras being asked1 how a man ought
 to conduct himself towards his         
country1 when it had acted iniquitously 
with respect to him1 replied1 as  to a  
mother4 ,stob4 p4 #bbg4    ,travelling  
teaches a man frugality1 and the way in 
which he may be  sufficient to himself4 
,for bread made of milk and flower1 and 
a bed of  grass1 are the sweetest       
remedies of hunger and labor4    ,to the
 wise man every land is eligible as a   
place of residence2 for the  whole world
 is the country of the worthy soul4#hf  
,stob4 p4 #bca4    ,pythagoras said1    
that luxury entered into cities in the  
first place1  afterwards satiety1 then  
lascivious insolence1 and after all     

these  destruction4 ,stob4 p4 #bdg4     
,pythagoras said1 that of cities that   
was the best1 which contained  worthy   
men4 ,stob4 p4 #bdg4    ,do those things
 which you judge to be beautiful1 though
 in doing them  you should be without   
renown4 ,for the rabble is a bad judge  
of a good  thing4 ,despise therefore the
 reprehension of those whose praise you 
despise4 ,demophilus4 ,stob4 p4 #caj4hg 
,those that do not punish bad men1 wish 
that good men may be injured4           
,pythagoras4 ,stob4 p4 #cba4    ,it is  
not possible for a horse to be governed 
without a bridle1 or  riches without    
prudence4 ,pythagoras4 ,stob4 p4 #eac4  
,it is the same thing to think greatly  
of yourself in prosperity1 as to        
contend in the race in a slippery road4 
,stob4 p4 #efc4    ,there is not any    
gate of wealth so secure1 which the     
opportunity of  ,fortune may not open4  
,stob4 p4 #efc4hh    ,expel by reasoning
 the unrestrained grief of a torpid     
soul4 ,stob4 p4  #egb4    ,it is the    

province of a wise man to bear poverty  
with equanimity4 ,stob4  p4 #egb4hi     
,spare your life1 lest you consume it   
with sorrow and care4 ,pythagoras4      
,stob4 p4 #faf4    ,nor will ,i be      
silent as to this particular1 that it   
appeared both to  ,plato and            
,pythagoras1 that old age was not to be 
considered with  reference to an egress 
from the present life1 but to the       
beginning of a  blessed life4 ,from     
,phavorinus on ,old ,age4 ,stob4 p4     
#ehe4      ,the two following extracts  
are from ,clemens ,alexandrinus in      
,stromat4        lib4 #c4 p4 #dac4      
,the ancient theologists and priests    
testify that the soul is conjoined  to  
the body through a certain punishment1  
and that it is buried in this  body as  
in a sepulchre4 ,philolaus4    ,whatever
 we see when awake is death2 and when   
asleep1 a dream4  ,pythagoras4          
,,select ,,sentences                    
,,of                          ,,sextus  
,,the ,,pythagorean4      ,to neglect   

things of the smallest consequence1 is  
not the least thing in  human life4     
,the wise man1 and the despiser of      
wealth1 resembles ,god4    ,do not      
investigate the name of ,god1 because   
you will not find it4 ,for  every thing 
which is called by a name1 receives its 
appellation from  that which is more    
worthy than itself1#ij so that it is one
 person that  calls1 and another that   
hears4 ,who is it1 therefore1 that has  
given a  name to ,god8 ,god1 however1 is
 not a name to ,god1 but an indication  
of  what we conceive of him4    ,god is 
a light incapable of receiving its      
contrary darkness4    ,you have in      
yourself something similar to ,god1 and 
therefore use  yourself as the temple of
 ,god1 on account of that which in you  
resembles  ,god4    ,honor ,god above   
all things1 that he may rule over you4  
,whatever you honor above all things1   
that which you so honor will have       
dominion over you4 ,but if you give     
yourself to the domination of ,god1  you

 will thus have dominion over all       
things4    ,the greatest honor which can
 be paid to ,god1 is to know and imitate
 him4    ,there is not any thing1       
indeed1 which wholly resembles ,god2    
nevertheless  the imitation of him as   
much as possible by an inferior nature  
is  grateful to him4    ,god1 indeed1 is
 not in want of any thing1 but the wise 
man is in want of  ,god alone4 ,he1     
therefore1 who is in want but of few    
things1 and those  necessary1 emulates  
him who is in want of nothing4          
,endeavour to be great in the estimation
 of divinity1 but among men avoid  envy4
    ,the wise man whose estimation with 
men was but small while he was  living1 
will be renowned when he is dead4       
,consider all the time to be lost to you
 in which you do not think of  divinity4
    ,a good intellect is the choir of   
divinity4    ,a bad intellect is the    
choir of evil dmons4    ,honor that     
which is just1 on this very account that
 it is just4    ,you will not be        

concealed from divinity when you act    
unjustly1 nor even  when you think of   
acting so4    ,the foundation of piety  
is continence2 but the summit of piety  
is the  love of ,god4    ,wish that what
 is expedient and not what is pleasing  
may happen to you4    ,such as you wish 
your neighbour to be to you1 such also  
be you to your  neighbours4    ,that    
which ,god gives you1 no one can take   
away4    ,neither do nor even think of  
that which you are not willing ,god     
should  know4    ,before you do any     
thing think of ,god1 that his light may 
precede your  energies4    ,the soul is 
illuminated by the recollection of      
deity4    ,the use of all animals as    
food is indifferent1 but it is more     
rational  to abstain from them4    ,god 
is not the author of any evil4    ,you  
should not possess more than the use of 
the body requires4    ,possess those    
things which no one can take from you4  
,bear that which is necessary1 as it is 
necessary4    ,ask those things of ,god 

which it is worthy of ,god to bestow4   
,the reason which is in you1 is the     
light of your life4    ,ask those things
 of ,god1 which you cannot receive from 
man4    ,wish that those things which   
labor ought to precede1 may be possessed
 by  you after labor4    ,be not anxious
 to please the multitude4    ,it is not 
proper to despise those things of which 
we shall be in want  after the          
dissolution#ia of the body4    ,you     
should not ask of divinity that which1  
when you have obtained1 you  will not   
perpetually possess4    ,accustom your  
soul after it has conceived all that is 
great of  divinity1 to conceive         
something great of itself4    ,esteem   
nothing to be precious1 which a bad man 
may take from you4    ,he is dear to    
divinity1 who considers those things    
alone to be precious1  which are        
esteemed to be so by divinity4    ,every
 thing which is more than necessary to  
man1 is hostile to him4    ,he who loves
 that which is not expedient1 will not  

love that which is  expedient4    ,the  
intellect of the wise man is always with
 divinity4    ,god dwells in the        
intellect of the wise man4    ,every    
desire is insatiable1 and therefore is  
always in want4    ,the wise man is     
always similar to himself4    ,the      
knowledge and imitation of divinity1 are
 alone sufficient to  beatitude4    ,use
 lying as poison4    ,nothing is so     
peculiar to wisdom as truth4    ,when   
you preside over men1 remember that     
divinity also presides over  you4    ,be
 persuaded that the end of life1 is to  
live conformably to divinity4           
,depraved affections are the beginnings 
of sorrows4    ,an evil disposition is  
the disease of the soul2 but injustice  
and  impiety are the death of it4       
,use all men in such a way1 as if you   
were the common curator of all  things  
after ,god4    ,he who uses mankind     
badly1 uses himself badly4    ,wish that
 you may be able to benefit your        
enemies4    ,endure all things1 in order

 that you may live conformably to ,god4 
,by honoring a wise man1 you will honor 
yourself4    ,in all your actions place 
,god before your eyes4#ib    ,you are   
permitted to refuse matrimony1 in order 
that you may live  incessantly adhering 
to ,god4#ic ,if1 however1 as one knowing
 the battle1  you are willing to fight1 
take a wife1 and beget children4    ,to 
live1 indeed1 is not in our power1 but  
to live rightly is4    ,be unwilling to 
admit accusations against the man who is
 studious of  wisdom4    ,if you wish to
 live with hilarity1 be unwilling to do 
many things4 ,for  in a multitude of    
actions you will be minor4    ,every cup
 should be sweet to you which           
extinguishes thirst4    ,fly from       
intoxication as you would from insanity4
    ,no good originates from the body4  
,think that you suffer a great          
punishment when you obtain the object of
  corporeal desire2 for the attainment  
of such objects never satisfies  desire4
    ,invoke ,god as a witness to        

whatever you do4    ,the bad man does   
not think there is a providence4        
,assert that which possesses wisdom in  
you1 to be the true man4#id    ,the wise
 man participates of ,god4    ,where    
that which is wise in you resides1 there
 also is your good4    ,that which is   
not noxious to the soul1 is not noxious 
to man4    ,he who unjustly expels a    
wise man from the body1 confers a       
benefit on  him by his iniquity4 ,for he
 thus becomes liberated as it were1 from
  bonds4    ,the fear of death renders a
 man sad through the ignorance of his   
soul4    ,you will not possess          
intellect1 till you understand that you 
have it4    ,think that your body is the
 garment of your soul2 and therefore    
preserve  it pure4    ,impure dmons     
vindicate to themselves the impure soul4
    ,speak not of ,god to every man4    
,it is dangerous1 and the danger is not 
small1 to speak of ,god even  things    
which are true4    ,a true assertion    
respecting ,god1 is an assertion of     

,god4    ,you should not dare to speak  
of ,god to the multitude4    ,he does   
not know ,god who does not worship him4 
,the man who is worthy of ,god is also a
 ,god among men4    ,it is better to    
have nothing1 than to possess much and  
impart it to no  one4    ,he who thinks 
that there is a ,god1 and that nothing  
is taken care of by  him1 differs in no 
respect from him who does not believe   
that there is a  ,god4    ,he honors    
,god in the best manner who renders his 
intellect as much as  possible similar  
to ,god4    ,if you injure no one1 you  
will fear no one4    ,no one is wise who
 looks downward to the earth4    ,to lie
 is to deceive in life1 and to be       
deceived4    ,recognise what ,god is1   
and what that is in you which recognises
 ,god4    ,it is not death1 but a bad   
life1 that destroys the soul4    ,if you
 know him by whom you were made1 you    
will know yourself4    ,it is not       
possible for a man to live conformable  
to divinity1 unless he  acts modestly1  

well1 and justly4    ,divine wisdom is  
true science4    ,you should not dare to
 speak of ,god to an impure soul4       
,the wise man follows ,god1 and ,god    
follows the soul of the wise man4    ,a 
king rejoices in those whom he governs1 
and therefore ,god rejoices in  the wise
 man4 ,he who governs likewise1 is      
inseparable from those whom he  governs2
 and therefore ,god is inseparable from 
the soul of the wise man1  which he     
defends and governs4    ,the wise man is
 governed by ,god1 and on this account  
is blessed4    ,a scientific knowledge  
of ,god causes a man to use few words4  
,to use many words when speaking of     
,god1 produces an ignorance of ,god4    
,the man who possesses a knowledge of   
,god1 will not be very ambitious4       
,the erudite1#ie chaste1 and wise soul1 
is the prophet of the truth of  ,god4   
,accustom yourself always to look to    
,divinity4    ,a wise intellect is the  
mirror of ,god4                         
,,pythagoric ,,sentences1               

,,from ,,the                            
,,protreptics ,,of ,,iamblichus4#if     
,as we live through soul1 it must be    
said that by the virtue of this we  live
 well2 just as because we see through   
the eyes1 we see well through  the      
virtue of these4    ,it must not be     
thought that gold can be injured by     
rust1 or virtue by  baseness4    ,we    
should betake ourselves to virtue as to 
an inviolable temple1 in  order that we 
may not be exposed to any ignoble       
insolence of soul with  respect to our  
communion with1 and continuance in life4
    ,we should confide in ,virtue as in 
a chaste wife2 but trust to ,fortune as 
to an inconstant mistress4    ,it is    
better that virtue should be received   
accompanied with poverty1  than wealth  
with violence2 and frugality with       
health1 than veracity with  disease4    
,an abundance of nutriment is noxious to
 the body2 but the body is  preserved   
when the soul is disposed in a becoming 
manner4    ,it is equally dangerous to  

give a sword to a madman1 and power to a
  depraved man4    ,as it is better for 
a part of the body which contains       
purulent matter to  be burnt1 than to   
continue in the state in which it is1   
thus also it is  better for a depraved  
man to die than to live4    ,the        
theorems of philosophy are to be enjoyed
 as much as possible1 as if  they were  
ambrosia and nectar4 ,for the pleasure  
arising from them is  genuine1          
incorruptible1 and divine4 ,they are    
also capable of producing  magnanimity2 
and though they cannot make us eternal  
beings1 yet they  enable us to obtain a 
scientific knowledge of eternal natures4
    ,if vigor of sensation is considered
 by us to be an eligible thing1 we      
should much more strenuously endeavour  
to obtain prudence2 for it is as  it    
were the sensitive vigor of the         
practical intellect which we contain4   
,and as through the former we are not   
deceived in sensible perceptions1  so   
through the latter we avoid false       

reasoning in practical affairs4    ,we  
shall venerate ,divinity in a proper    
manner1 if we render the  intellect that
 is in us pure from all vice1 as from a 
certain stain4    ,a temple1 indeed1    
should be adorned with gifts1 but the   
soul with  disciplines4    ,as the      
lesser mysteries are to be delivered    
before the greater1 thus  also          
discipline must precede philosophy4     
,the fruits of the earth1 indeed1 are   
annually imparted1 but the fruits  of   
philosophy at every part of the year4   
,as land is especially to be attended to
 by him who wishes to obtain from  it   
the most excellent fruit1 thus also the 
greatest attention should be  paid to   
the soul1 in order that it may produce  
fruit worthy of its  nature4            
,,additional ,,notes4                   
,,additional ,,notes4      ,p4 #ej4     
,better worth saving than ten thousand  
corporeal eyes4    ,iamblichus here     
alludes to what ,plato says in the      
seventh book of his  ,republic1         

respecting the mathematical disciplines4
 ,for he there says1  8that the soul    
through these disciplines has an organ  
purified and  enlightened1 which is     
blinded and buried by studies of another
 kind1 an  organ better worth saving    
than ten thousand eyes1 since truth     
becomes  visible through this alone40   
,p4 #eh4 ,that in which the ,sirens     
subsist4    8,the divine ,plato1 7says  
,proclus in his ,,ms4 ,scholia on the   
,cratylus17  knew that there are three  
kinds of ,sirens2 the celestial1 which  
is  under the government of ,jupiter2   
that which produces generation1 and  is 
under the government of ,neptune2 and   
that which is cathartic1 and  is under  
the government of ,pluto4 ,it is common 
to all these to incline  all things     
through an harmonic motion to their     
ruling ,gods4 ,hence1 when  the soul is 
in the heavens1 the ,sirens are desirous
 of uniting it to the  divine life which
 florishes there4 ,but it is proper that
 souls living in  generation should sail

 beyond them1 like the ,homeric         
,ulysses1 that they  may not be allured 
by generation1 of which the sea is an   
image4 ,and when  souls are in ,hades1  
the ,sirens are desirous of uniting them
 through  intellectual conceptions to   
,pluto4 ,so that ,plato knew that in the
  kingdom of ,hades there are ,gods1    
dmons1 and souls1 who dance as it were  
round ,pluto1 allured by the ,sirens    
that dwell there40 ,see more  concerning
 the ,sirens in my translation of       
,proclus on the ,theology of  ,plato1   
,book the #fth4    ,p4 #fj4 ,that it is 
requisite to put the shoe on the right  
foot first4    ,this audition is taken  
from what forms the #abth ,symbol in the
  ,protreptics of ,iamblichus1 and is as
 follows3 8,when stretching forth  your 
feet to have your sandals put on1 first 
extend your right foot2 but  when about 
to use a foot bath1 first extend your   
left foot40 8,this  ,symbol1 7says      
,iamblichus17 exhorts to practical      
prudence1 admonishing us  to place      

worthy actions about us as right-handed2
 but entirely to lay  aside and throw   
away such as are base1 as being         
left-handed40    ,p4 #fj4 ,that it is   
not proper to walk in the public ways4  
,this is the #eth ,symbol in the        
,protreptics of ,iamblichus1 but is     
there  differently expressed3 for it is1
 8,declining from the public ways1 walk 
in unfrequented paths40 ,on which       
,iamblichus observes3 8,i think that    
this  ,symbol also contributes to the   
same thing as the preceding1 which is1  
#8,disbelieve1 nothing wonderful        
concerning the ,gods1 nor concerning    
divine dogmas'4 ,for this exhorts us to 
abandon a popular and merely  human     
life2 but thinks fit that we should     
pursue a separate and divine  life4 ,it 
also signifies that it is necessary to  
look above common  opinions2 but very   
much to esteem such as are private and  
arcane2 and  that we should despise     
merely human delight2 but ardently      
pursue that  felicitous mode of conduct 

which adheres to the divine will4 ,it   
likewise  exhorts us to dismiss human   
manners as popular1 and to exchange for 
these the religious cultivation of the  
,gods1 as transcending a popular  life40
    ,p4 #fa4 ,do not assist a man in    
laying a burden down4    ,this in the   
,protreptics is the #aath ,symbol1 and  
is explained by  ,iamblichus as follows3
 8,this ,symbol exhorts to fortitude2   
for whoever  takes up a burden1         
signifies that he undertakes an action  
of labor and  energy2 but he who lays   
one down1 of rest and remission4 ,so    
that the  ,symbol has the following     
meaning2 ,do not become either to       
yourself or  another the cause of an    
indolent and effeminate mode of conduct2
 for  every useful thing is acquired by 
labor4 ,but the ,pythagoreans celebrate 
this ,symbol as ,herculean1 thus        
denominating it from the labors of      
,hercules4 ,for during his association  
with men1 he frequently returned  from  
fire and every thing dreadful1          

indignantly rejecting indolence4 ,for   
rectitude of conduct is produced from   
acting and operating1 but not from      
sluggishness40    ,p4 #fa4 ,do not draw 
near to a woman for the sake of         
begetting children1        if she has   
gold4    ,in the ,protreptics of        
,iamblichus 7,symbol #ce47 this is      
expressed as  follows3 8,draw not near  
to that which has gold1 in order to     
produce  children40 ,on which           
,iamblichus observes3 8,the ,symbol does
 not here speak  of a woman1 but of that
 sect and philosophy which has much of  
the  corporeal in it1 and a gravitating 
tendency downwards4 ,for gold is the    
heaviest of all things in the earth1 and
 pursues a tendency to the  middle1     
which is the peculiarity of corporeal   
weight4 ,but the term to  draw near1 not
 only signifies to be connected with1   
but always to  approach towards1 and to 
be seated near another40    ,p4 #fa4    
,speak not about ,pythagoric concerns   
without light4    ,this is the #acth    

,symbol in the ,protreptics1 and is thus
 explained by  ,iamblichus3 8,this      
,symbol exhorts to the possession of    
intellectual  prudence4 ,for this is    
similar to the light of the soul1 to    
which being  indefinite it gives bound1 
and leads1 as it were1 from darkness    
into  light4 ,it is proper1 therefore1  
to place intellect as the leader of     
every thing beautiful in life1 but      
especially in ,pythagoric dogmas2 for   
these cannot be known without light40   
,p4 #fa4 ,wear not the image of ,god in 
a ring4    ,this in the ,protreptics is 
the #bdth ,symbol2 but instead of wear1 
it is  there inscribe4 ,but ,iamblichus'
 explanation of it is as follows3 8,this
  ,symbol conformably to the foregoing  
conception1 employs the following       
exhortation3 ,philosophize1 and before  
every thing consider the ,gods as       
having an incorporeal subsistence4 ,for 
this is the most principal root  of the 
,pythagoric dogmas1 from which nearly   
all of them are suspended1  and by which

 they are strengthened even to the end4 
,do not therefore  think that the ,gods 
use such forms as are corporeal1 or that
 they are  received by a material       
subject1 and by body as a material bond1
 like  other animals4 ,but the          
engravings in rings exhibit the bond    
which  subsists through the ring1 its   
corporeal nature and sensible form1 and 
the view as it were of some partial     
animal1 which becomes apparent  through 
the engraving2 from which especially we 
should separate the  genus of the ,gods1
 as being eternal and intelligible1 and 
always  subsisting according to the same
 and in a similar manner1 as we have    
particularly1 most fully1 and           
scientifically shown in our treatise    
concerning the ,gods40#ig    ,p4 #fa4   
,nor is it proper to sacrifice a white  
cock2 for this also is a                
suppliant1 and is sacred to the moon4   
,in the ,protreptics1 the #ahth ,symbol 
is partly the same with1 and partly     
different from this4 ,for it is1        

8,nourish a cock2 but sacrifice it not2 
for it is sacred to the sun and the     
moon40 ,and ,iamblichus explains it as  
follows3 8,this ,symbol advises us to   
nourish and strengthen the body and  not
 neglect it1 dissolving and destroying  
the mighty tokens of the  union1        
connexion1 sympathy1 and consent of the 
world4 ,so that it exhorts  us to engage
 in the contemplation and philosophy of 
the universe4 ,for  though the truth    
concerning the universe is naturally    
occult1 and  sufficiently difficult of  
investigation1 it must1 however1 at the 
same  time1 be inquired into and        
investigated by man1 and especially     
through  philosophy4 ,for it is truly   
impossible to be discovered through any 
other pursuit4 ,but philosophy receiving
 certain sparks1 and as it were         
viatica1 from nature1 excites and       
expands them into magnitude1 rendering  
them more conspicuous through the       
disciplines which it possesses4 ,hence1 
therefore1 we should philosophize40     

,p4 #fa4 ,it is proper to sacrifice1 and
 to enter temples1 unshod4    ,this in  
the ,protreptics is the #crd ,symbol2   
but is thus enunciated by  ,iamblichus1 
8,sacrifice and adore unshod40 ,on which
 ,iamblichus observes3  8,this ,symbol  
signifies that we ought to worship the  
,gods1 and acquire a  knowledge of them 
in an orderly and modest manner1 and in 
a way not  surpassing our condition on  
the earth4 ,it also signifies that1 in  
worshipping them1 and acquiring this    
knowledge1 we should be free from       
bonds1 and properly liberated4 ,but the 
,symbol exhorts that sacrifice and      
adoration should be performed not only  
in the body1 but also in the  energies  
of the soul2 so that these energies may 
neither be detained by  passions1 nor by
 the imbecility of the body1 nor by     
generation1 with  which we are          
externally surrounded4 ,but every thing 
pertaining to us  should be properly    
liberated1 and prepared1 for the        
participation of the  ,gods40    ,p4    

#gg4 ,enter not into a temple           
negligently1 nor1 in short1 adore       
carelessly1 not even though you should  
stand at the very doors                 
themselves4    ,this in the ,protreptics
 is the #bnd ,symbol1 and is explained  
by  ,iamblichus as follows3 8,if the    
similar is friendly and allied to the   
similar1 it is evident that since the   
,gods have a most principal essence     
among wholes1 we ought to make the      
worship of them a principal object4     
,but he who does this for the sake of   
any thing else1 gives a secondary  rank 
to that which takes the precedency of   
all things1 and subverts the  whole     
order of religious worship and          
knowledge4 ,besides1 it is not  proper  
to rank illustrious goods in the        
subordinate condition of human  utility1
 nor to place our concerns in the order 
of an end1 but things  more excellent1  
whether they be works or conceptions1 in
 the condition  of an appendage40    ,p4
 #gi4 ,these1 therefore1 he ordered not 

to eat the heart4    ,this is the #cjth 
,symbol in the ,protreptics1 and is thus
 explained by  ,iamblichus3 8,this      
,symbol signifies that it is not proper 
to divulse the  union and consent of the
 universe4 ,and still further1 it       
signifies this1  ,be not envious1 but   
philanthropic1 and communicative3 and   
from this it  exhorts us to             
philosophize4 ,for philosophy alone     
among the sciences and  arts1 is neither
 pained with the goods of others1 nor   
rejoices in the  evils of neighbours1   
these being allied and familiar by      
nature1 subject  to the like passions1  
and exposed to one common fortune4 ,it  
likewise  evinces that the future is    
equally unlooked for by all men4 ,hence1
 it  exhorts us to sympathy and mutual  
love1 and to be truly communicative1  as
 it becomes rational animals40    ,p4   
#gi4 ,nor the brain4    ,this is the    
#cast ,symbol in the ,protreptics1 and  
which ,iamblichus thus  explains3 8,this
 ,symbol also resembles the former3 for 

the brain is the  ruling instrument of  
intellectual prudence4 ,the ,symbol1    
therefore1  obscurely signifies that we 
ought not to dilacerate nor mangle      
things  and dogmas1 which have been the 
objects of judicious deliberation4 ,but 
these will be such as have been the     
subject of intellectual  consideration1 
becoming thus equal to objects of a     
scientific nature4  ,for things of this 
kind are to be surveyed1 not through the
 instruments  of the irrational form of 
the soul1 such as the heart and the     
liver2 but  through the pure rational   
nature4 ,hence1 to dilacerate these by  
opposition1 is inconsiderate folly2 but 
the ,symbol rather exhorts us to        
venerate the fountain of intelligence1  
and the most proximate organ of         
intellectual perception1 through which  
we shall possess contemplation1         
science1 and wisdom2 and by which we    
shall truly philosophize1 and  neither  
confound nor obscure the vestiges which 
philosophy produces40    ,p4 #gi4 ,to   

abstain from mallows1 c4    ,the #chth  
,symbol in the ,protreptics is3         
8,transplant mallows in your  garden1   
but eat them not40 ,on which ,iamblichus
 observes as follows3  8,this ,symbol   
obscurely signifies that plants of this 
kind turn with the  sun1 and it thinks  
fit that this should be noticed by us4  
,it also adds1  transplant1 that is to  
say1 observe its nature1 its tendency   
towards1  and sympathy with1 the sun2   
but rest not satisfied1 nor dwelt upon  
this1  but transfer1 and as it were     
transplant your conception to kindred   
plants and pot-herbs1 and also to       
animals which are not kindred1 to       
stones and rivers1 and1 in short1 to    
natures of every kind4 ,for you will    
find them to be prolific and multiform1 
and admirably abundant2 and this  to one
 who begins from the mallows1 as from a 
root and principle1 is  significant of  
the union and consent of the world4 ,not
 only1 therefore1  do not destroy or    
obliterate observations of this kind2   

but increase and  multiply them as if   
they were transplanted40    ,p4 #hj4    
,thus too he ordered them to abstain    
from the fish        ,melanurus4#ih     
,the #fth ,symbol in the ,protreptics   
is1 8,abstain from melanurus2 for it    
belongs to the terrestrial ,gods40 ,and 
this1 according to ,iamblichus1         
admonishes us to embrace the celestial  
journey1 to conjoin ourselves to  the   
intellectual ,gods1 to become separated 
from a material nature1 and  to be led  
as it were in a circular profession to  
an immaterial and pure  life4 ,it       
further exhorts us to adopt the most    
excellent worship of the  ,gods1 and    
especially that which pertains to the   
primary#ii ,gods4    ,p4 #hj4 ,and also 
not to receive the fish ,erythynus4     
,this in the ,protreptics is the #ccrd  
,symbol1 and which ,iamblichus thus     
explains3 8,this ,symbol seems to be    
merely referred to the etymology of  the
 name4 ,receive not an unblushing and   
impudent man2 nor on the  contrary one  

stupidly astonished1 and who in every   
thing blushes1 and is  humble in the    
extreme1 through the imbecility of his  
intellect and  reasoning power4 ,hence  
this also is understood1 ,be not        
yourself such a  one40    ,p4 #hj4 ,he  
likewise exhorted them to abstain from  
beans4    ,in the ,protreptics this is  
the #cgth ,symbol2 and ,iamblichus has  
not  developed for us the more mystical 
signification of this symbol4 ,for he   
only says that 8it admonishes us to     
beware of every thing which is          
corruptive of our converse with the     
,gods and divine prophecy40 ,but        
,aristotle appears to have assigned the 
true mystical reason why the            
,pythagoreans abstained from beans4 ,for
 he says1 7apud ,laert47 8that          
,pythagoras considered beans as a symbol
 of generation i4 e4 of the  whole of a 
visible and corporeal nature1 which     
subsists according to a  right line1 and
 is without inflection2 because a bean  
alone of almost  all spermatic plants1  

is perforated through the whole of it1  
and is not  obstructed by any           
intervening joints40 ,hence he adds1 8it
 resembles the  gates of ,hades40 ,for  
these are perpetually open without any  
impediment  to souls descending into    
generation4 ,the exhortation1 therefore1
 to  abstain from beans1 is equivalent  
to admonishing us to beware of a        
continued and perpetual descent into the
 realms of generation4 ,hence the  true 
meaning of the following celebrated     
lines in ,virgil2                       
----facilis descensus ,averno4          
,noctes atque dies patet atri janua     
,ditis3    ,sed revocare gradum1        
superasque evadere ad auras1    ,hoc    
opus1 hic labor est4    i4 e4      ,the 
gates of ,hell are open night and day1  
,smooth the descent1 and easy is the    
way2    ,but to return1 and view the    
cheerful skies1    ,in this1 the mighty 
task and labor lies4                    
,dryden4    ,p4 #ih4 ,such as infallible
 predictions of earthquakes1 rapid      

expulsions        of pestilence1 c4 c4  
,since ,pythagoras1 as ,iamblichus      
informs us1 p4 #i4 was initiated in all 
the mysteries of ,byblus and ,tyre1 in  
the sacred operations of the  ,syrians1 
and in the mysteries of the ,phnicians1 
and also 7p4 #ab47 that  he spent two   
and twenty years in the adyta of temples
 in ,egypt1  associated with the ,magi  
in ,babylon1 and was instructed by them 
in their  venerable knowledge2--it is   
not at all wonderful that he was skilled
 in  magic or theurgy1 and was therefore
 able to perform things which surpass   
merely human power1 and which appear to 
be perfectly incredible to the  vulgar4 
,for 8magic10 7as we learn from ,psellus
 in his ,,ms4 treatise on  ,dmons7      
8formed the last part of the sacerdotal 
science40 ,he farther  likewise informs 
us1 8that magic investigates the nature1
 power1 and  quality of every thing     
sublunary2 viz4 of the elements and     
their parts1  of animals1 all-various   
plants1 and their fruits1 of stones1 and

 herbs3  and in short1 it explores the  
essence and power of every thing4 ,from 
hence1 therefore1 it produces its       
effects4 ,and it forms statues which    
procure health1 makes all-various       
figures1 and things which become the    
instruments of disease4 ,if asserts too1
 that eagles and dragons  contribute to 
health2 but that cats1 dogs1 and crows1 
are symbols of  vigilance1 to which     
therefore they contribute4 ,but for the 
fashioning of  certain parts1 wax and   
clay are used4 ,often1 too1 celestial   
fire is made  to appear through magic2  
and then statues laugh1 and lamps are   
spontaneously enkindled40 ,see the      
original in the ,notes to my ,pausanias1
  p4 #cbe4 ,and that theurgy was        
employed by the ancients in their       
mysteries1 ,i have fully proved in my   
treatise ,on the ,eleusinian and        
,bacchic ,mysteries4#ajj    ,conformably
 to this1 ,plato also in the ,first     
,alcibiades says1 that the  magic of    
,zoroaster consisted in the worship of  

the ,gods1 on which  passage1 ,i shall  
present the reader with what ,i have    
said1 in the first  volume of my ,plato1
 p4 #fc1 as it will enable him to see   
that the theurgy  of the ancients is    
founded in a theory equally scientific  
and sublime4    8,the following account 
of magic by ,proclus1 originally formed1
 as it  appears to me1 a part of the    
,commentary written by him on the       
present  passage4 ,for the ,,ms4        
,commentary of ,proclus1 which is extant
 on this  dialogue1 does not extend to  
more than a third part of it2 and this  
,dissertation on ,magic1 which is only  
extant in ,latin1 was published by      
,ficinus the translator1 immediately    
after his ,excerpta from this           
,commentary4 ,so that it seems highly   
probable1 that the manuscript from      
which ,ficinus translated his ,excerpta1
 was much more perfect1 than that  which
 has been preserved to us1 in           
consequence of containing this  account 
of the magic of the ancients4    8,in   

the same manner as lovers gradually     
advance from that beauty which  is      
apparent in sensible forms1 to that     
which is divine2 so the ancient         
priests1 when they considered that there
 is a certain alliance and  sympathy in 
natural things to each other1 and of    
things manifest to  occult powers1 and  
discovered that all things subsist in   
all1 they  fabricated a sacred science  
from this mutual sympathy and           
similarity4  ,thus they recognized      
things supreme in such as are           
subordinate1 and the  subordinate in the
 supreme3 in the celestial regions1     
terrene properties  subsisting in a     
causal and celestial manner2 and in     
earth celestial  properties1 but        
according to a terrene condition4 ,for  
how shall we  account for those plants  
called heliotropes1 that is1 attendants 
on the  sun1 moving in correspondence   
with the revolution of its orb1 but     
selenitropes1 or attendants on the moon1
 turning in exact conformity to  her    

motion8 ,it is because all things pray1 
and hymn the leaders of their           
respective orders2 but some             
intellectually1 and others rationally2  
some  in a natural1 and others after a  
sensible manner4 ,hence the sun-flower1 
as far as it is able1 moves in a        
circular dance towards the sun2 so that 
if any one could hear the pulsation made
 by its circuit in the air1 he  would   
perceive something composed by a sound  
of this kind1 in honor of  its king1    
such as a plant is capable of framing4  
,hence1 too1 we may  behold the sun and 
moon in the earth1 but according to a   
terrene  quality2 but in the celestial  
regions1 all plants1 and stones1 and    
animals1 possessing an intellectual life
 according to a celestial  nature4 ,now 
the ancients1 having contemplated this  
mutual sympathy of  things1 applied for 
occult purposes1 both celestial and     
terrene natures1  by means of which1    
through a certain similitude1 they      
deduced divine  virtues into this       

inferior abode4 ,for1 indeed1 similitude
 itself is a  sufficient cause of       
binding things together in union and    
consent4 ,thus1  if a piece of paper is 
heated1 and afterwards placed near a    
lamp1 though  it does not touch the     
fire1 the paper will be suddenly        
inflamed1 and the  flame will descend   
from the superior to the inferior parts4
 ,this heated  paper we may compare1 to 
a certain relation of inferiors to      
superiors2  and its approximation to the
 lamp1 to the opportune use of things   
according to time1 place1 and matter4   
,but the procession of fire into  the   
paper1 aptly represents the presence of 
divine light1 to that nature  which is  
capable of its reception4 ,lastly1 the  
inflammation of the paper  may be       
compared to the deification of mortals1 
and to the illumination  of material    
natures1 which are afterwards carried   
upwards like the  enkindled paper1 from 
a certain participation of divine seed4 
8,again1 the lotus1 before the rising of

 the sun1 folds its leaves into  itself1
 but gradually expands them on its      
rising3 unfolding them in  proportion to
 the sun's ascent to the zenith2 but as 
gradually  contracting them1 as that    
luminary descends to the west4 ,hence   
this  plant1 by the expansion and       
contraction of its leaves1 appears no   
less  to honor the sun1 than men by the 
gesture of their eye-lids1 and the      
motion of their lips4 ,but this         
imitation and certain participation of  
supernal light1 is not only visible in  
plants1 which possess nothing  more than
 a vestige of life1 but likewise in     
particular stones4 ,thus the  sun-stone1
 by its golden rays1 imitates those of  
the sun2 but the stone  called the eye  
of heaven1 or of the sun1 has a figure  
similar to the  pupil of an eye1 and a  
ray shines from the middle of the pupil4
 ,thus too  the lunar stone1 which has a
 figure similar to the moon when horned1
 by  a certain change of itself1 follows
 the lunar motion4 ,lastly1 the stone   

called helioselenus1 i4 e4 of the sun   
and moon1 imitates1 after a  manner1 the
 congress of those luminaries1 which it 
images by its color4  ,so that all      
things are full of divine natures2      
terrestrial natures  receiving the      
plenitude of such as are celestial1 but 
celestial of  supercelestial            
essences2#aja while every order of      
things proceeds  gradually in a         
beautiful descent from the highest to   
the lowest4 ,for  whatever particulars  
are collected into one above the order  
of things1  are afterwards dilated in   
descending1 various souls being         
distributed  under their various ruling 
divinities4    8,in the next place1     
there are many solar animals1 such as   
lions and  cocks1 which participate1    
according to their nature1 of a certain 
solar  divinity2 whence it is wonderful 
how much inferiors yield to superiors   
in the same order1 though they do not   
yield in magnitude and power4  ,hence it
 is said1 that a cock is very much      

feared1 and as it were  reverenced1 by a
 lion2 the reason of which we cannot    
assign from matter  or sense1 but from  
the contemplation alone of a supernal   
order4 ,for thus  we shall find that the
 presence of the solar virtue accords   
more with a  cock than with a lion4     
,this will be evident from considering  
that the  cock1 as it were1 with certain
 hymns1 applauds and calls to the rising
  sun1 when he bends his course to us   
from the antipodes2 and that solar      
angels sometimes appear in forms of this
 kind1 who though they are  without     
shape1 yet present themselves to us who 
are connected with  shape1 in some      
sensible form4 ,sometimes too there are 
dmons with a  leonine front1 who1 when a
 cock is placed before them1 unless they
 are  of a solar order1 suddenly        
disappear2 and this1 because those      
natures  which have an inferior rank in 
the same order1 always reverence their  
superiors2 just as many1 on beholding   
the images of divine men1 are           

accustomed1 from the very view1 to be   
fearful of perpetrating any thing  base4
    8,in fine1 some things turn round   
correspondent to the revolutions of the 
sun1 as the plants which we have        
mentioned1 and others after a manner    
imitate the solar rays1 as the palm and 
the date2 some the fiery nature  of the 
sun1 as the laurel2 and others a        
different property4 ,for1 indeed1  we   
may perceive that the properties which  
are collected in the sun1 are  every    
where distributed to subsequent natures 
constituted in a solar  order2 that is1 
to angels1 dmons1 souls1 animals1       
plants1 and stones4  ,hence the authors 
of the ancient priesthood discovered    
from things  apparent1 the worship of   
superior powers1 while they mingled some
 things  and purified others4 ,they     
mingled many things indeed together1    
because  they saw that some simple      
substances possessed a divine property  
7though  not taken singly7 sufficient to
 call down that particular power1 of    

which they were participants4 ,hence1 by
 the mingling of many things  together1 
they attracted upon us a supernal       
influx2 and by the  composition of one  
thing from many1 they produced an       
assimilation to  that one which is above
 many2 and composed statues from the    
mixture of  various substances          
conspiring in sympathy and consent4     
,besides this1  they collected composite
 odours1 by a divine art1 into one1     
comprehending a multitude of powers1 and
 symbolizing with the unity of a  divine
 essence2 considering that division     
debilitates each of these1 but  that    
mingling them together1 restores them to
 the idea of their  exemplar4    8,but  
sometimes one herb1 or one stone1 is    
sufficient to a divine  operation4      
,thus1 a thistle is sufficient to       
procure the sudden  appearance of some  
superior power2 but a laurel1 raccinum1 
7or a thorny  kind of sprig7 the land   
and sea onion1 the coral1 the diamond1  
and the  jasper1 operate as a safeguard4

 ,the heart of a mole is subservient to 
divination1 but sulphur and marine water
 to purification4 ,hence1 the  ancient  
priests1 by the mutual relation and     
sympathy of things to each  other1      
collected their virtues into one1 but   
expelled them by repugnancy  and        
antipathy2 purifying when it was        
requisite with sulphur and bitumen1  and
 sprinkling with marine water4 ,for     
sulphur purifies1 from the  sharpness of
 its odour2 but marine water1 on account
 of its fiery  portion4 ,besides this1  
in the worship of the ,gods1 they       
offered animals1  and other substances  
congruous to their nature2 and received1
 in the  first place1 the powers of     
dmons1 as proximate to natural          
substances  and operations2 and by these
 natural substances they convoked into  
their  presence those powers to which   
they approached4 ,afterwards1 they      
proceeded from dmons to the powers and  
energies of the ,gods2 partly1  indeed1 
from dmoniacal instruction1 but partly  

by their own industry1  interpreting    
convenient symbols1 and ascending to a  
proper intelligence  of the ,gods4 ,and 
lastly1 laying aside natural substances 
and their  operations1 they received    
themselves into the communion and       
fellowship  of the ,gods40    ,it will  
doubtless be objected by most of the    
present period1 who believe  in nothing 
beyond the information of their senses1 
that plants1 animals1  and stones1 no   
longer possess those wonderful          
sympathetic powers1 which  are mentioned
 by ,proclus in the above extract4 ,in  
answer to any such  objector1 whose     
little soul1 7in the language of the    
,emperor ,julian7  is indeed acute1 but 
sees nothing with a vision healthy and  
sound1 it  must be said1 that this is   
not at all wonderful at a period1 when1 
as  the author of the ,asclepian        
dialogue justly observes1 8there is a   
lamentable departure of divinity from   
man1 when nothing worthy of  heaven1 or 
celestial concerns1 is heard or         

believed1 and when every  divine voice  
is by a necessary silence dumb40#ajb    
,but to the  philosophic reader1 it must
 be observed1 that as in the realms of  
generation1 or in other words1 the      
sublunary region1 wholes1 viz4 the      
spheres of the different elements1      
remain perpetually according to  nature2
 but their parts are sometimes          
according1 and sometimes contrary  to   
nature2 this must also be true of the   
parts of the earth4 ,when those         
circulations therefore take place1      
during which the parts of the earth     
subsist according to nature1 and which  
are justly called1 by ,plato1  fertile  
periods1 the powers of plants1 animals1 
and stones1 magically  sympathize with  
superior natures1 in consequence of a   
more abundant  participation of them1   
through a greater degree of aptitude to 
receive1  and alliance to the           
participated powers4 ,but during those  
circulations1  in which the parts of the
 earth subsist contrary to nature1 as at

  present1 and which ,plato calls barren
 periods1 the powers of plants1         
animals1 and stones1 no longer possess a
 magic sympathy1 and  consequently are  
no longer capable of producing magical  
operations4    ,p4 #ajf4 ,the eternal   
essence of number is the most           
providential        principle of the    
universe1 c4    ,the following account  
of the manner in which the ,pythagoreans
  philosophized about numbers1 is       
extracted from my ,theoretic            
,arithmetic1  and the information       
contained in it is principally derived  
from the  great ,syrianus4    8,the     
,pythagoreans1 turning from the vulgar  
paths1 and delivering their  philosophy 
in secret to those alone who were worthy
 to receive it1  exhibited it to others 
through mathematical names4 ,hence1 they
 called  forms1 numbers1 as things which
 are the first separated from impartible
  union2 for the natures which are above
 forms1 are also above  separation4#ajc 
,the all-perfect multitude of forms1    

therefore1 they  obscurely signified    
through the duad2 but they indicated the
 first  formal principles by the monad  
and duad1 as not being numbers2 and also
  by the first triad and tetrad1 as     
being the first numbers1 the one being  
odd1 and the other even1 from which by  
addition the decad is generated2  for   
the sum of #a1 #b1 #c1 and #d1 is ten4  
,but after numbers1 in secondary  and   
multifarious lives1 introducing         
geometrical prior to physical           
magnitudes2 these also they referred to 
numbers1 as to formal causes and  the   
principles of these2 referring the point
 indeed1 as being  impartible1 to the   
monad2 but a line1 as the first         
interval1 to the  duad2 and again1 a    
superficies1 as having a more abundant  
interval1 to  the triad2 and a solid to 
the tetrad4 ,they also called1 as is    
evident  from the testimony of          
,aristotle1 the first length the duad2  
for it is  not simply length1 but the   
first length1 in order that by this they

  might signify cause4 ,in a similar    
manner also1 they denominated the  first
 breadth1 the triad2 and the first depth
 the tetrad4 ,they also  referred to    
formal principles all psychical         
knowledge4 ,and intellectual  knowledge 
indeed1 as being contracted according to
 impartible union1  they referred to the
 monad2 but scientific knowledge1 as    
being evolved1  and as proceeding from  
cause to the thing caused1 yet through  
the  inerratic1 and always through the  
same things1 they referred to the  duad2
 and opinion to the triad1 because the  
power of it is not always  directed to  
the same thing1 but at one time inclines
 to the true1 and at  another to the    
false4 ,and they referred sense to the  
tetrad1 because it  has an apprehension 
of bodies2 for in the duad1 indeed1     
there is one  interval from one monad to
 the other2 but in the triad there are  
two  intervals from any one monad to the
 rest2 and in the tetrad there are      
three4 ,they referred1 therefore1 to    

principles every thing knowable1  viz4  
beings1 and the gnostic powers of these4
 ,but they divided beings  not according
 to breadth1 but according to depth2    
into intelligibles1  objects of science1
 objects of opinion1 and sensibles4 ,in 
a similar  manner1 also1 they divided   
knowledge into intellect1 science1      
opinion1  and sense4 ,the extremity1    
therefore1 of the intelligible triad1 or
  animal itself1 as it is called by     
,plato in the ,timus1 is assumed from   
the division of the objects of          
knowledge1 manifesting the intelligible 
order1 in which forms themselves1 viz4  
the first forms and the  principles of  
these1 are contained1 viz4 the idea of  
the one itself1 of  the first length1   
which is the duad itself1 and also the  
ideas of the  first breadth and the     
first depth2 7for in common the term    
first is  adapted to all of them71 viz4 
to the triad itself1 and the tetrad     
itself4    8,again1 the ,pythagoreans   
and ,plato did not denominate idea from 

one  thing1 and ideal number from       
another4 ,but since the assertion is    
eminently true1 that all things are     
similar to number1 it is evident  that  
number1 and especially every ideal      
number1 was denominated on  account of  
its paradigmatic peculiarity4 ,if any   
one1 however1 wishes to  apprehend this 
from the appellation itself1 it is easy 
to infer that  idea was so called1 from 
rendering as it were its participants   
similar  to itself1 and imparting to    
them form1 order1 beauty1 and unity2    
and this in consequence of always       
preserving the same form1 expanding  its
 own power to the infinity of           
particulars1 and investing with the     
same species its eternal participants4  
,number also1 since it imparts          
proportion and elegant arrangement to   
all things1 was allotted this           
appellation4 ,for the ancients1 says    
,syrianus1#ajd call to adapt or  compose
  arsai1 whence is derived  arithmos    
number4  ,hence  anarsion among the     

,greeks signifies incomposite4 ,hence   
too1 those ,grecian sayings1 you will   
adapt the balance1 they placed  number  
together with them1 and also number and 
friendship4 ,from all  which number was 
called by the ,greeks arithmos1 as that 
which measures  and orderly arranges all
 things1 and unites them in amicable    
league4    8,farther still1 some of the 
,pythagoreans discoursed about          
inseparable  numbers alone1 i4 e4       
numbers which are inseparable from      
mundane natures1  but others about such 
as have a subsistence separate from the 
universe1  in which as paradigms they   
saw those numbers are contained1 which  
are  perfected by nature4 ,but others1  
making a distinction between the two1   
unfolded their doctrine in a more clear 
and perfect manner4 ,if it be           
requisite1 however1 to speak concerning 
the difference of these monads1  and    
their privation of difference1 we must  
say that the monads which  subsist in   
quantity1 are by no means to be extended

 to essential  numbers2 but when we call
 essential numbers monads1 we must      
assert that  all of them mutually differ
 from each other by difference itself1  
and  that they possess a privation of   
difference from sameness4 ,it is        
evident also1 that those which are in   
the same order1 are contained  through  
mutual comparison1 in sameness rather   
than in difference1 but  that those     
which are in different orders are       
conversant with much  diversity1 through
 the dominion of difference4    8,again1
 the ,pythagoreans asserted that nature 
produces sensibles by  numbers2 but then
 these numbers were not mathematical but
 physical2 and  as they spoke           
symbolically1 it is not improbable that 
they demonstrated  every property of    
sensibles by mathematical names4        
,however1 says  ,syrianus1 to ascribe to
 them a knowledge of sensible numbers   
alone1 is  not only ridiculous1 but     
highly impious4 ,for they received      
indeed1 from  the theology of ,orpheus1 

the principles of intelligible and      
intellectual  numbers1 they assigned    
them an abundant progression1 and       
extended their  dominion as far as to   
sensibles themselves40    ,again1 their 
conceptions about mathematical and      
physical number1 were as  follow3       
8,as in every thing1 according to the   
doctrine of ,aristotle1 one thing       
corresponds to matter1 and another to   
form1 in any number1 as for  instance   
the pentad1 its five monads1 and in     
short its quantity1 and the  number     
which is the subject of participation1  
are derived from the duad  itself2 but  
its form1 i4 e4 the pentad itself1 is   
from the monad2 for  every form is a    
monad1 and unites its subject quantity4 
,the pentad  itself1 therefore1 which is
 a monad1 proceeds from the principal   
monad1  forms its subject quantity1     
which is itself formless1 and connects  
it to  its own form4 ,for there are two 
principles of mathematical numbers in   
our souls3 the monad1 which comprehends 

in itself all the forms of  numbers1 and
 corresponds to the monad in            
intellectual natures2 and the  duad1    
which is a certain generative principle 
of infinite power1 and  which on this   
account1 as being the image of the      
never-failing and  intelligible duad1 is
 called indefinite4 ,while this proceeds
 to all  things1 it is not deserted in  
its course by the monad1 but that which 
proceeds from the monad continually     
distinguishes and forms boundless       
quantity1 gives a specific distinction  
to all its orderly progressions1  and   
incessantly adorns them with forms4 ,and
 as in mundane natures1 there  is       
neither any thing formless1 nor any     
vacuum among the species of  things1 so 
likewise in mathematical number1 neither
 is any quantity left  innumerable2 for 
thus the forming power of the monad     
would be vanquished  by the indefinite  
duad1 nor does any medium intervene     
between the  consequent numbers1 and the
 well-disposed energy of the monad4     

8,neither1 therefore1 does the pentad   
consist of substance and accident1  as a
 white man2 nor of genus and difference1
 as man of animal and biped2  nor of    
five monads mutually touching each      
other1 like a bundle of wood2  nor of   
things mingled1 like a drink made from  
wine and honey2 nor of  things          
sustaining position1 as stones by their 
position complete the  house2 nor       
lastly1 as things numerable1 for these  
are nothing else than  particulars4 ,but
 it does not follow that numbers        
themselves1 because  they consist of    
indivisible monads1 have nothing else   
besides monads1  7for the multitude of  
points in continued quantity is an      
indivisible  multitude1 yet it is not on
 this account that there is a completion
 of  something else from the points     
themselves72 but this takes place       
because  there is something in them     
which corresponds to matter1 and        
something  which corresponds to form4   
,lastly1 when we unite the triad with   

the  tetrad1 we say that we make seven4 
,the assertion1 however1 is not true3   
for monads conjoined with monads1       
produce indeed the subject of the       
number #g1 but nothing more4 ,who then  
imparts the heptadic form to these      
monads8 ,who is it also that gives the  
form of a bed to a certain number  of   
pieces of wood8 ,shall we not say that  
the soul of the carpenter1 from  the art
 which he possesses1 fashions the wood1 
so as to receive the form  of a bed1 and
 that the numerative soul1 from         
possessing in herself a  monad which has
 the relation of a principle1 gives form
 and subsistence  to all numbers8 ,but  
in this only consists the difference1   
that the  carpenter's art is not        
naturally inherent in us1 and requires  
manual  operation1 because it is        
conversant with sensible matter2 but the
  numerative art is naturally present   
with us1 and is therefore possessed  by 
all men1 and has an intellectual matter 
which it instantaneously  invests with  

form4 ,and this is that which deceives  
the multitude1 who  think that the      
heptad is nothing besides seven monads4 
,for the  imagination of the vulgar1    
unless it first sees a thing unadorned1 
afterwards the supervening energy of the
 adorner1 and lastly1 above all  the    
thing itself1 perfect and formed1 cannot
 be persuaded that it has  two natures1 
one formless1 the other formal1 and     
still further1 that  which beyond these 
imparts form2 but asserts1 that the     
subject is one1  and without generation4
 ,hence1 perhaps1 the ancient           
theologists and  ,plato ascribed        
temporal generations to things without  
generation1 and to  things which are    
perpetually adorned1 and regularly      
disposed1 privation  of order and       
ornament1 the erroneous and the         
boundless1 that they might  lead men to 
the knowledge of a formal and effective 
cause4 ,it is1  therefore1 by no means  
wonderful1 that though seven sensible   
monads are  never without the heptad1   

these should be distinguished by        
science1 and  that the former should    
have the relation of a subject1 and be  
analogous  to matter1 but the latter    
should correspond to species and form4  
8,again1 as when water is changed into  
air1 the water does not become  air1 or 
the subject of air1 but that which was  
the subject of water  becomes the       
subject of air1 so when one number      
unites itself with  another1 as for     
instance the triad with the duad1 the   
species or forms  of the two numbers are
 not mingled1 except in their immaterial
 reasons  7or productive principles71 in
 which at the same time that they are   
separate1 they are not impeded from     
being united1 but the quantities of  the
 two numbers which are placed together1 
become the subject of the  pentad4 ,the 
triad1 therefore1 is one1 and also the  
tetrad1 even in  mathematical numbers3  
for though in the ennead or number nine1
 you may  conceive a first1 second1 and 
third triad1 yet you see one thing      

thrice  assumed2 and in short1 in the   
ennead there is nothing but the form of 
the ennead in the quantity of nine      
monads4 ,but if you mentally separate   
its subject1 7for form is impartible7   
you will immediately invest it  with    
forms corresponding to its division2 for
 our soul cannot endure to  see that    
which is formless1 unadorned1 especially
 as she possesses the  power of         
investing it with ornament4    8,since  
also separate numbers possess a         
demiurgic or fabricative power1  which  
mathematical numbers imitate1 the       
sensible world likewise contains  images
 of those numbers by which it is        
adorned2 so that all things are  in all1
 but in an appropriate manner in each4  
,the sensible world1  therefore1        
subsists from immaterial and energetic  
reasons1 and from more  ancient causes4 
,but those who do not admit that nature 
herself is full  of productive powers1  
lest they should be obliged to double   
things  themselves1 these wonder how    

from things void of magnitude and       
gravity1  magnitude and gravity are     
composed2 though they are never composed
 from  things of this kind which are    
void of gravity and magnitude1 as from  
parts4 ,but magnitude is generated from 
essentially impartible elements2  since 
form and matter are the elements of     
bodies2 and still much more is  it      
generated from those truer causes which 
are considered in demiurgic  reasons and
 forms4 ,is it not therefore necessary  
that all dimensions1  and all moving    
masses1 must from these receive their   
generation8 ,for  either bodies are     
unbegotten1 like incorporeal natures2 or
 of things  with interval1 things       
without interval are the causes2 of     
partibles  impartibles2 and of sensibles
 and contraries1 things insensible and  
void  of contact3 and we must assent to 
those who assert that things  possessing
 magnitude are thus generated from      
impartibles4 ,hence the  ,pythagorean   
,eurytus1 and his followers1 beholding  

the images of things  themselves in     
numbers1 rightly attributed certain     
numbers to certain  things1 according to
 their peculiarity4 ,in consequence of  
this1 he said  that a particular number 
is the boundary of this plant1 and      
again1  another number of this animal2  
just as of a triangle #f is the         
boundary1  of a square #i1 and of a cube
 #h4 ,as the musician1 too1 harmonizes  
his  lyre through mathematical numbers1 
so nature through her own natural       
numbers1 orderly arranges1 and modulates
 her productions4    8,indeed1 that     
numbers are participated by the heavens1
 and that there is  a solar number1 and 
also a lunar number1 is manifest        
according to the  adage1 even to the    
blind4 ,for the restitutions of the     
heavenly bodies to  their pristine state
 77 would not always be effected        
through the same things1 and in the same
 manner1 unless one and the same  number
 bad dominion in each4 ,yet all these   
contribute to the procession  of the    

celestial spheres1 and are contained by 
their perfect number4 ,but  there is    
also a certain natural number belonging 
to every animal4 ,for  things of the    
same species would not be distinguished 
by organs after  the same manner1 nor   
would they arrive at puberty and old age
 about the  same time1 or generate1 nor 
would the ftus be nourished or increase1
  according to regular periods1 unless  
they were detained by the same  measure 
of nature4 ,according to the best of the
 ,pythagoreans also1 ,plato  himself1   
number is the cause of better and worse 
generations4 ,hence  though the         
,pythagoreans sometimes speak of the    
squares and cubes of  natural numbers1  
they do not make them to be monadic1    
such as the number  #i1 and the number  
#bg2 but they signify through these     
names1 from  similitude1 the progression
 of natural numbers into1 and dominion  
about1  generations4 ,in like manner1   
though they call them equal or double1  
they  exhibit the dominion and symphony 

of ideas in these numbers4 ,hence       
different things do not use the same    
number1 so far as they are  different1  
nor do the same things use a different  
number1 so far as they  are the same4   
8,in short1 physical numbers are        
material forms divided about the subject
  which receives them4 ,but material    
powers are the sources of connexion  and
 modification to bodies4 ,for form is   
one thing1 and the power  proceeding    
from it another4 ,for form itself is    
indeed impartible and  essential2 but   
being extended1 and becoming bulky1 it  
emits from itself1  as if it were a     
blast1 material powers which are certain
 qualities4  ,thus1 for instance1 in    
fire1 the form and essence of it is     
impartible1  and is truly the image of  
the cause of fire3 for in partible      
natures1  the impartible has a          
subsistence4 ,but from form which is    
impartible in  fire1 and which subsists 
in it as number1 an extension of it     
accompanied  with interval takes place  

about matter1 from which the powers of  
fire  are emitted1 such as heat1 or     
refrigeration1 or moisture1 or something
  else of the like kind4 ,and these     
qualities are indeed essential1 but are 
by no means the essence of fire4 ,for   
essences do not proceed from  qualities1
 nor are essence and power the same     
thing4 ,but the essential  every where  
precedes power4 ,and from this being one
 the multitude of  powers proceeds1 and 
the distributed from that which is      
undistributed2  just as many energies   
are the progeny of one power40    ,p4   
#ajg4 ,for ,pythagoras always           
proclaimed1 that nothing admirable      
pertaining to the ,gods or divine       
dogmas1 should be disbelieved4    ,this 
in the ,protreptics forms the fourth    
symbol1 and is thus explained  by       
,iamblichus3--8,this dogma sufficiently 
venerates and unfolds the  transcendency
 of the ,gods1 affording us a viaticum1 
and recalling to our  memory that we    
ought not to estimate divine power from 

our judgment4 ,but  it is likely that   
some things should appear difficult and 
impossible to  us1 in consequence of our
 corporeal subsistence1 and from our    
being  conversant with generation and   
corruption2 from our having a momentary 
existence2 from being subject to a      
variety of diseases2 from the  smallness
 of our habitation2 from our gravitating
 tendency to the  middle2 from our      
somnolency1 indigence and repletion2    
from our want of  counsel and our       
imbecility2 from the impediments of our 
soul1 and a  variety of other           
circumstances1 although our nature      
possesses many  illustrious             
prerogatives4 ,at the same time however 
we perfectly fall  short of the ,gods1  
and neither possess the same power with 
them1 nor  equal virtue4 ,this symbol   
therefore in a particular manner        
introduces  the knowledge of the ,gods1 
as beings who are able to effect all    
things4  ,on this account it exhorts us 
to disbelieve nothing concerning the    

,gods4  ,it also adds1 nor about divine 
dogmas2 viz4 those belonging to the     
,pythagoric philosophy4 ,for these being
 secured by disciplines and  scientific 
theory1 are alone true and free from    
falsehood1 being  corroborated by       
all-various demonstration1 accompanied  
with necessity4  ,the same symbol1 also1
 is capable of exhorting us to the      
science  concerning the ,gods3 for it   
urges us to acquire a science of that   
kind1  through which we shall be in no  
respect deficient in things asserted    
about the ,gods4 ,it is also able to    
exhort the same things concerning       
divine dogmas1 and a disciplinative     
progression4 ,for disciplines alone     
give eyes to1 and produce light about1  
all things1 in him who intends to       
consider and survey them4 ,for from the 
participation of disciplines1 one  thing
 before all others is effected1 viz4 a  
belief in the nature1  essence1 and     
power of the ,gods1 and also in those   
,pythagoric dogmas1  which appear to be 

prodigious to such as have not been     
introduced to1  and are uninitiated in1 
disciplines2 ,so that the precept       
disbelieve  not is equivalent to        
participate and acquire those things    
through  which you will not disbelieve2 
that is to say1 acquire disciplines and 
scientific demonstrations40    ,p4 #hh4 
,after this manner therefore it is said 
that music was discovered        by     
,pythagoras4    ,the following          
particulars relative to music are added 
for the purpose of  elucidating what is 
said about it in this chapter4    8,take
 two brazen chords1 such as are used in 
harps2 for those chords  which are made 
from the intestines of sheep are for the
 most part either  false or obnoxious to
 the change of the air1                 
,illustration3                          
,a------------------,b                  
,c------------------,d                  
,e    8,let these chords be perfectly   
equal1 and equally stretched1 so as to  
be  in unison1 i4 e4 so that there may  

be only one sound1 though there are  two
 strings4 ,but it is requisite that they
 should be placed upon some  oblong and 
polished rule4 ,the ancients called this
 rule an harmonic  rule1 or also a      
monochord1 by which instrument all      
consonances and  dissonances1 and       
likewise musical intervals1 were tried4 
,let now one of  these chords be        
bisected in ,e4 ,afterwards under the   
point ,e place what  is vulgarly called 
the tactus1 but which was denominated by
 the  ancients1 from its figure1 a      
hemisphere4 ,the tactus1 therefore1     
being  placed under ,e1 press there the 
chord1 so that one half of it only1 as  
for instance ,,ed1 may be wholly struck 
and resound4 ,having therefore  struck  
each of the chords at the same time1    
viz4 the whole of ,,ab1 and  the half   
,,ed1 so that they may resound at one   
and the same time1 you will  hear the   
sweetest of all consonances1 composed   
from the sound of the  whole chord ,,ab1
 and the sound of the half ,,ed4 ,this  

consonance the  ancients called         
diapason1 i4 e4 through all the chords1 
because in  the musical instruments of  
the ancients1 the two extreme chords1 i4
 e4  the most grave1 and the most acute 
of all the chords1 contained this       
consonance2 so that1 from the gravest   
chord having made a transition  through 
all the chords to the supreme and most  
acute of all1 they would  hear this     
sweetest consonance4 ,it was1 likewise1 
said to be in a duple  ratio of the     
proportion of one sound to the other4   
,for the sound of the  chord ,,ab is    
doubly greater or more grave than the   
sound of the half ,,ed4  ,for as        
sounding bodies are to each other1 so   
are their sounds4 ,but the  chord ,,ab  
is the double of ,,ed4 ,this1 however1  
is now commonly called the  octave1     
because from the first sound1 and that  
the gravest1 which is  called ut1 as far
 as to that sound which corresponds to  
it in the  consonance diapason1 there   
are these eight sounds1 ut1 re1 mi1  fa1

 sol1 re1 mi1 fa4 ,and of these the     
first ut1 and the last  fa1 which is the
 eighth1 produce the consonance         
diapason1 or the  double1 or the octave4
      8,again1 let the same chord ,,cd  
be divided into three equal parts in the
  points ,f1 ,g4        ,illustration3  
,a------------------------,b            
,c------------------------,d            
,f    ,g    8,,fd1 therefore1 will be   
two-thirds as well of the whole ,,cd as 
of the  whole ,,ab4 ,let the tactus now 
be placed in ,f1 and let ,,ab and ,,fd  
be struck  at the same time1 and a      
consonance very sweet and perfect will  
indeed be  heard1 yet not so sweet as   
the diapason4 ,this the ancients called 
diapente 7i4 e4 through five chords71   
because the first and the fifth  chord  
produce this consonance4 ,but according 
to proportion it is called  sesquialter1
 because the chord ,,ab is sesquialter  
to ,,fd1 and consequently  the sounds of
 these chords also are in the same      
ratio4 ,but sesquialter  ratio is when  

the greater quantity ,,ab contains the  
less ,,fd once1 and the  half of it     
besides4 ,it is1 indeed1 commonly called
 the fifth1 because it  is composed from
 the first sound ut1 and the fifth1 sol4
      8,again1 let the same chord be cut
 into four equal parts in the points ,h1
  ,e1 ,i1        ,illustration3         
,a--------------------------------------
--------------,b                        
,c--------------------------------------
--------------,d                        
,k   ,l ,h ,f ,m ,n ,e   ,g ,i    8so   
that the chord ,,hd1 may be             
three-fourths of the whole ,,cd4 ,the   
tactus1  therefore1 being placed in ,h1 
let ,,ab and ,,hd be struck at one and  
the  same time1 and a consonance will be
 heard1 indeed1 yet more imperfect  than
 the preceding two4 ,this was called by 
the ancients diatessaron1 i4  e4 through
 four chords or sounds1 for a similar   
reason to that by which  the former were
 denominated4 ,with reference1 however1 
to the ratio of  the chords and sounds1 

it is called sesquitertian1 because the 
greater  ,,ab contains the less once1   
and a third part of it besides4 ,but it 
is now  commonly called a fourth1       
because it is found between the first   
sound  ut1 and the fourth fa4 ,if now   
the point ,f be added in the preceding  
figure1 and at one and the same time two
 chords ,,hd and ,,fd are compared  in  
arithmetical ratios1 we shall find that 
the greater ,,hd will have to  the less 
,,fd a sesquioctave#aje ratio1 and the  
sound of the greater ,,hd  to the less  
,,fd will have the same ratio1 i4 e4 in 
modern terms1 that  between fa and sol  
there is a sesquioctave ratio4 ,but if  
these two  sounds are heard together1   
they will be discordant to the ear4     
,again1  the distance between these     
sounds fa1 sol1 or between the chords   
,,hd  and ,,fd1 or between the two      
harmonic intervals ,,hd and ,,fd1 the   
ratio of  which was sesquioctave1 was   
called by the ancients a tone4          
,afterwards  they divided the whole of  

,,cd into nine equal parts1 the first of
 which  is divided in ,k1 so that the   
whole ,,cd may have to the remainder    
,,kd1  which contains eight of those    
parts1 a sesquioctave ratio4 ,this1 in  
like  manner1 will be the interval of a 
tone1 the first sound of which1 i4 e1   
of the whole ,,cd1 is now called ut1 but
 the second sound of the rest of  the   
chord ,,kd is called re4 ,afterwards    
they in a similar manner divided  the   
remainder ,,kd into nine parts1 the     
first part of which is marked in  the   
point ,l4 ,and for the same reason      
between the chord ,,kd and the chord    
,,kd1 and their sounds1 there will be a 
sesquioctave ratio4 ,the sound of  the  
chord ,,ld is now called mi2 but the    
interval which remains between  the     
chord ,,ld and the chord ,,hd has not a 
sesquioctave ratio1 but less  than it   
almost by half1 and therefore an        
interval of this kind was  called a     
semitone1 and also diesis or a division4
 ,but that interval  which remains      

between the points ,f and ,e they       
divided after the same  manner1 as the  
space between ,c and ,h was divided1 and
 they again found  the same sounds4 ,let
 those divisions be marked by the points
 ,m and ,n2  and here1 also1 between ,n 
and ,e1 or between mi and fa1 there is  
in  like manner another semitone4 ,these
 eight sounds1 therefore1 are ut1  re1  
mi1 fa1 sol1 re1 mi1 fa1 which compose  
the whole  diapason4 ,for as we have    
before observed1 between ut and the last
 fa  is the consonance diapason1 or     
between the chord ,,cd or ,,ab1 and the 
chord  ,,ed4 ,but from the intervals    
which are between the sounds there are  
two  semitones1 viz4 one between mi and 
fa1 denoted by the letters ,l1 ,n1  and 
the other between the last mi and fa1   
denoted by the letters ,n1  ,e4 ,the    
remaining five intervals are entire     
tones4 ,it must1 also1 be  observed1    
that from ut to the first sol is the    
consonance diapente1  which contains    
three tonic intervals1 and one semitone2

 nevertheless in  all there are five    
sounds1 ut1 re1 mi1 fa1 sol4    8,again1
 from sol to the last fa there are four 
sounds1 sol1 re1  mi1 fa1 which are     
perfectly similar to the first four1 ut1
 re1  mi1 fa4 ,nevertheless these are   
more grave1 but those are more acute4   
,and as from ut to the first fa is the  
diatessaron1 so likewise from  sol to   
the last fa is another diatessaron1 from
 which1 in the last  place1 it must be  
observed1 it follows that the two       
consonances  diatessaron and diapente   
constitute the whole diapason2 or that  
the  diapason is divided into one       
diatessaron1 and one diapente4 ,for from
  ut to sol is the diapente1 but from   
sol to the last fa is the  diatessaron4 
,this will also be the case if we should
 say that from ut  to the first fa is   
the diatessaron1 as is evident from the 
division of  the chord2 but from the    
first fa to the last fa is the diapente1
 as  is evident from the four intervals 
of the chord1 three of which are  tones1

 and the remaining interval is a        
semitone1 which also in the other       
diapente were contained between ut and  
sol4    8,now again1 let the tactus be  
placed in ,i2 but ,i is the fourth part 
of  the whole ,,cd4 ,let1 also1 ,,ab and
 ,,id be struck at one and the same     
time1  and the sweetest consonance1     
called bisdiapason1 will be produced2   
which  is so denominated1 because it is 
composed from two diapasons1 of which   
the first is between ,,ab or ,,cd1 and  
,,ed1 but the second is between ,,ed and
  ,,id2 for the ratio of these is double
 as well as of those4 ,the ratio1  also1
 of the bisdiapason is quadruple1 as is 
evident from the division2  and is      
commonly called a fifteenth1 because    
from the first ut to this  sound1 which 
is also denominated fa1 there would be  
fifteen sounds1 if  the interval ,,ei   
were divided after the same manner as   
the first ,,ce is  divided4    8,farther
 still1 let ,,gd be a third part of the 
whole ,,cd1 and let the  tactus be      

placed in ,g4 ,then at one and the same 
time let ,,ab and ,,gd be  struck1 and a
 sweet consonance will be heard1 which  
is called  diapasondiapente1 because it 
is composed from one diapason contained 
by  the interval ,,ce1 or the two chords
 ,,cd1 ,,ed1 and one diapente1 contained
  by the interval ,,eg1 or the chords   
,,ed1 ,,gd4 ,for the chord ,,ed is      
sesquialter to the chord ,,gd2 which    
ratio constitutes the nature of the     
diapente4 ,the proportion1 also1 of this
 consonance is triple4 ,for the  chord  
,,ab or ,,cd is triple of ,,gd2 and it  
is commonly called the twelfth1  because
 between ut and sol1 denoted by the     
letter ,g1 there would be  twelve       
sounds1 if the interval ,,eg received   
its divisions4 ,from all which  it is   
manifest by the experience of the ear1  
that there are altogether  five         
consonances1 three simple1 the diapason1
 the diapente1 and the  diatessaron2 but
 two composite1 the bisdiapason1 and the
  diapasondiapente40    ,in the last    

place1 it is necessary to observe that  
those ancient ,greeks  differently      
denominated these sounds1 ut1 re1 c4    
,for the first1  i4 e4 the gravest sound
 or chord1 which is now called ut1 they1
  denominated hypate1 and the others in 
the following order3      ,ut1          
,hypate1       i4 e4  ,principalis4     
,re1    ,parhypate1    --               
,postprincipalis4    ,mi1    ,lychanos1 
--      ,index4    ,fa1    ,mese1       
--      ,media4    ,sol1   ,paramese1   
--      ,postmedia4    ,re1    ,trite1  
--      ,tertia4    ,mi1    ,paranete1  
--      ,antepenultima4    ,fa1         
,nete1         --      ,ultima1 vel     
suprema4    ,p4 #aji4 ,i swear by him   
who the tetractys found4    ,the tetrad 
was called by the ,pythagoreans every   
number1 because it  comprehends in      
itself all the numbers as far as to the 
decad1 and the  decad itself2 for the   
sum of #a1 #b1 #c1 and #d1 is #aj4      
,hence both the decad  and the tetrad   
were said by them to be every number2   

the decad indeed in  energy1 but the    
tetrad in capacity4 ,the sum likewise of
 these four  numbers was said by them to
 constitute the tetractys1 in which all 
harmonic ratios are included4 ,for #d to
 #a1 which is a quadruple ratio1  forms 
the symphony bisdiapason2 the ratio of  
#c to #b1 which is  sesquialter1 forms  
the symphony diapente2 #d to #c1 which  
is  sesquitertian1 the symphony         
diatessaron2 and #b to #a1 which is a   
duple  ratio1 forms the diapason4    ,in
 consequence1 however1 of the great     
veneration paid to the tetractys  by the
 ,pythagoreans1 it will be proper to    
give it a more ample  discussion1 and   
for this purpose to show from ,theo of  
,smyrna1#ajf how  many tetractys there  
are3 8,the tetractys10 says he1 8was not
 only  principally honored by the       
,pythagoreans1 because all symphonies   
are  found to exist within it1 but also 
because it appears to contain the       
nature of all things40 ,hence the       
following was their oath3 8,not by him  

who delivered to our soul the tetractys1
 which contains the fountain and  root  
of everlasting nature40 ,but by him who 
delivered the tetractys they  mean      
,pythagoras2 for the doctrine concerning
 it appears to have been his  invention4
 ,the above-mentioned tetractys1        
therefore1 is seen in the  composition  
of the first numbers #a4 #b4 #c4 #d4    
,but the second tetractys  arises from  
the increase by multiplication of even  
and odd numbers  beginning from the     
monad4    ,of these1 the monad is       
assumed as the first1 because1 as we    
have before  observed1 it is the        
principle of all even1 odd1 and         
evenly-odd numbers1  and the nature of  
it is simple4 ,but the three successive 
numbers receive  their composition      
according to the even and the odd2      
because every  number is not alone even1
 nor alone odd4 ,hence the even and the 
odd  receive two tetractys1 according to
 multiplication2 the even indeed1 in  a 
duple ratio2 for #b is the first of even

 numbers1 and increases from  the monad 
by duplication4 ,but the odd number is  
increased in a triple  ratio2 for #c is 
the first of odd numbers1 and is itself 
increased from  the monad by            
triplication4 ,hence the monad is common
 to both these1  being itself even and  
odd4 ,the second number1 however1 in    
even and  double numbers is #b2 but in  
odd and triple numbers #c4 ,the third   
among  even numbers is #d2 but among odd
 numbers is #i4 ,and the fourth among   
even  numbers is #h2 but among odd      
numbers is #bg4                         
#a4 #b4 #d4  #h4                        
#a4 #c4 #i4 #bg4     ,in these numbers  
the more perfect ratios of symphonies   
are found2 and in  these also a tone is 
comprehended4 ,the monad1 however1      
contains the  productive principle of a 
point4 ,but the second numbers #b and #c
 contain  the principle of a side1 since
 they are incomposite1 and first1 are   
measured by the monad1 and naturally    
measure a right line4 ,the third  terms 

are #d and #i1 which are in power a     
square superficies1 since they  are     
equally equal4 ,and the fourth terms #h 
and #bg being equally equally  equal1   
are in power a cube4 ,hence from these  
numbers1 and this  tetractys1 the       
increase takes place from a point to a  
solid4 ,for a side  follows after a     
point1 a superficies after a side1 and a
 solid after a  superficies4 ,in these  
numbers also1 ,plato in the ,timus      
constitutes the  soul4 ,but the last of 
these seven numbers1 i4 e4 #bg1 is equal
 to all the  numbers that precede it2   
for #a  #b  #c  #d  #h  #i  #bg4 ,there 
are1  therefore1 two tetractys of       
numbers1 one of which subsists by       
addition1  but the other by             
multiplication1 and they comprehend     
musical1  geometrical1 and arithmetical 
ratios1 from which also the harmony of  
the  universe consists4    ,but the     
third tetractys is that which according 
to the same analogy or  proportion      
comprehends the nature of all magnitude4

 ,for what the monad  was in the former 
tetractys1 that a point is in this4     
,what the numbers #b  and #c1 which are 
in power a side1 were in the former     
tetractys1 that the  extended species of
 a line1 the circular and the right1 are
 in this2 the  right line indeed        
subsisting in conformity to the even    
number1 since it  is terminated#ajg by  
two points2 but the circular in         
conformity to the  odd number1 because  
it is comprehended by one line which has
 no end4 ,but  what in the former       
tetractys the square numbers #d and #i  
were1 that the  two-fold species of     
planes1 the rectilinear and the         
circular1 are in  this4 ,and what the   
cube numbers #h and #bg were in the     
former1 the one  being an even1 but the 
other an odd number1 that the two       
solids1 one of  which has a hollow      
superficies1 as the sphere and the      
cylinder1 but the  other a plane        
superficies1 as the cube and pyramid1   
are in this  tetractys4 ,hence1 this is 

the third tetractys1 which gives        
completion to  every magnitude1 from a  
point1 a line1 a superficies1 and a     
solid4    ,the fourth tetractys is of   
the simple bodies fire1 air1 water1 and 
earth1 which have an analogy according  
to numbers4 ,for what the monad  was in 
the first tetractys1 that fire is in    
this4 ,but the duad is air1  the triad  
is water1 and the tetrad is earth4 ,for 
such is the nature of  the elements     
according to tenuity and density of     
parts4 ,hence fire has  to air the ratio
 of #a to #b2 but to water1 the ratio of
 #a to #c2 and to  earth1 the ratio of  
#a to #d4 ,in other respects also they  
are analogous to  each other4    ,the   
fifth tetractys is of the figures of the
 simple bodies4 ,for the  pyramid1      
indeed1 is the figure of fire2 the      
octaedron1 of air2 the  icosaedron1 of  
water2 and the cube1 of earth4    ,the  
sixth tetractys is of things rising into
 existence through the  vegetative life4
 ,and the seed1 indeed1 is analogous to 

the monad and a  point4 ,but if it      
increases in length it is analogous to  
the duad and a  line2 if in breadth1 to 
the triad and a superficies2 but if in  
thickness1 to the tetrad and a solid4   
,the seventh tetractys is of            
communities2 of which the principle     
indeed1  and as it were monad1 is man2  
the duad is a house2 the triad a street2
  and the tetrad a city4 ,for a nation  
consists of these4 ,and these indeed    
are the material and sensible tetractys4
    ,the eighth tetractys consists of   
the powers which form a judgment of     
things material and sensible1 and which 
are of a certain intelligible  nature4  
,and these are1 intellect1 science1     
opinion1 and sense4 ,and  intellect1    
indeed1 corresponds in its essence to   
the monad2 but science  to the duad2 for
 science is the science of a certain    
thing4 ,opinion  subsists between       
science and ignorance2 but sense is as  
the tetrad4 ,for  the touch which is    
common to all the senses being fourfold1

 all the  senses energize according to  
contact4    ,the ninth tetractys is that
 from which the animal is composed1 the 
soul  and the body4 ,for the parts of   
the soul1 indeed1 are the rational1 the 
irascible1 and the epithymetic1 or that 
which desires external good2 and  the   
fourth is the body in which the soul    
subsists4    ,the tenth tetractys is of 
the seasons of the year1 through which  
all  things rise into existence1 viz4   
the spring1 the summer1 the autumn1 and 
the winter4    ,and the eleventh is of  
the ages of man1 viz4 of the infant1 the
 lad1 the  man1 and the old man4        
,hence there are eleven tetractys4 ,the 
first is that which subsists  according 
to the composition of numbers4 ,the     
second1 according to the  multiplication
 of numbers4 ,the third subsists        
according to magnitude4  ,the fourth is 
of the simple bodies4 ,the fifth is of  
figures4 ,the sixth  is of things rising
 into existence through the vegetative  
life4 ,the  seventh is of communities4  

,the eighth is the judicial power4 ,the 
ninth  is of the parts of the animal4   
,the tenth is of the seasons of the     
year4  ,and the eleventh is of the ages 
of man4 ,all of them however are        
proportional to each other4 ,for what   
the monad is in the first and  second   
tetractys1 that a point is in the third2
 fire in the fourth2 a  pyramid in the  
fifth2 seed in the sixth2 man in the    
seventh2 intellect  in the eighth2 and  
so of the rest4 ,thus1 for instance1 the
 first  tetractys is #a4 #b4 #c4 #d4    
,the second is the monad1 a side1 a     
square1 and  a cube4 ,the third is a    
point1 a line1 a superficies1 and a     
solid4 ,the  fourth is fire1 air1 water1
 earth4 ,the fifth the pyramid1 the     
octaedron1  the icosaedron1 and the     
cube4 ,the sixth1 seed1 length1 breadth 
and  depth4 ,the seventh1 man1 a house1 
a street1 a city4 ,the eighth1          
intellect1 science1 opinion1 sense4 ,the
 ninth1 the rational1 the  irascible1   
and the epithymetic parts1 and the body4

 ,the tenth1 the  spring1 summer1       
autumn1 winter4 ,the eleventh1 the      
infant1 the lad1 the  man1 and the old  
man4    ,the world also1 which is       
composed from these tetractys1 is       
perfect1  being elegantly arranged in   
geometrical1 harmonical1 and            
arithmetical  proportion2 comprehending 
every power1 all the nature of number1  
every  magnitude1 and every simple and  
composite body4 ,but it is perfect1     
because all things are the parts of it1 
but it is not itself the part of  any   
thing4 ,hence1 the ,pythagoreans are    
said to have first used the             
before-mentioned oath1 and also the     
assertion that 8all things are          
assimilated to number40    ,p4 #aaa4    
,this number is the first that partakes 
of every number1 and        when divided
 in every possible way1 receives the    
power of the        numbers subtracted1 
and of those that remain4    ,because #f
 consists of #a1 #b and #c1 the two     
first of which are the  principles of   

all number1 and also because #b and #c  
are the first even  and odd1 which are  
the sources of all the species of       
numbers2 the number  #f may be said to  
partake of every number4 ,in what       
,iamblichus afterwards  adds1 ,i suppose
 he alludes to #f being a perfect number
 and therefore  equal to all its parts4 
,p4 #acd4 ,not to step above the beam of
 the balance4    ,this is the #adth     
,symbol in the ,protreptics of          
,iamblichus1 whose  explanation of it is
 as follows3 8,this symbol exhorts us to
 the exercise  of justice1 to the       
honoring equality and moderation in an  
admirable  degree1 and to the knowledge 
of justice as the most perfect virtue1  
to  which the other virtues give        
completion1 and without which none of   
the  rest are of any advantage4 ,it also
 admonishes us1 that it is proper to    
know this virtue not in a careless      
manner1 but through theorems and        
scientific demonstrations4 ,but this    
knowledge is the business of no  other  

art and science than the ,pythagoric    
philosophy alone1 which in a            
transcendent degree honors disciplines  
before every thing else40    ,the       
following extract also from my          
,theoretic ,arithmetic1 7p4 #aid471 will
  in a still greater degree elucidate   
this symbol4 ,the information  contained
 in it is derived from the anonymous    
author of a very valuable  work entitled
   ,theologumena ,arithmetic1 and  which
 has lately been reprinted at ,leipsic1 
8,the ,pythagoreans called the  pentad  
providence and justice1 because it      
equalizes things unequal1  justice being
 a medium between excess and defect1    
just as #e is the  middle of all the    
numbers that are equally distant from it
 on both sides  as far as to the decad1 
some of which it surpasses1 and by      
others is  surpassed1 as may be seen in 
the following arrangement3              
#a4 #d4 #g4                             
#b4 #e4 #h4                             
#c4 #f4 #i4    8,for here1 as in the    

middle of the beam of a balance1 #e does
 not depart  from the line of the       
equilibrium1 while one scale is raised1 
and the  other is depressed4    8,in the
 following arrangement also1 viz4 #a1   
#b1 #c1 #d1 #e1 #f1 #g1 #h1 #i1 it  will
 be found that the sum of the numbers   
which are posterior1 is triple  the sum 
of those that are prior to #e2 for #f   
#g  #h  #i  #cj2 but #a  #b   #c  #d    
#aj4 ,if therefore the numbers on each  
side of #e represent the  beam of a     
balance1 #e being the tongue of it1 when
 a weight depresses the  beam1 an obtuse
 angle is produced by the depressed part
 with the tongue1  and an acute angle by
 the elevated part of the beam4 ,hence  
it is worse  to do than to suffer an    
injury3 and the authors of the injury   
verge  downward as it were to the       
infernal regions2 but the injured tend  
upward  as it were to the ,gods1        
imploring the divine assistance4 ,hence 
the  meaning of the ,pythagoric symbol  
is obvious1 8,pass not above the beam of

  the balance40 ,since however injustice
 pertains to inequality1 in order  to   
correct this1 equalization is requisite1
 that the beam of the balance  may      
remain on both sides without obliquity4 
,but equalization is effected  by       
addition and subtraction4 ,thus if #d is
 added to #e1 and #d is also  taken from
 #e1 the number #i will be produced on  
one side1 and #a on the  other1 each of 
which is equally distant from #e4 ,thus 
too1 if #c is added  to #e1 and is also 
subtracted from it1 on the one side #h  
will be  produced1 and on the other #b4 
,if #b is added to #e1 and likewise     
taken  from it1 #g and #c will be       
produced4 ,and by adding #a to #e1 and  
subtracting  #c from it1 #f and #d will 
be the result2 in all which instances1  
the  numbers produced are equidistant   
from #e1 and the sum of each couple is  
equal to #aj40    ,p4 #afa4 ,such as dig
 not fire with a sword4    ,this is the 
#ith ,symbol in the ,protreptics1 and is
 thus explained by  ,iamblichus4 8,this 

symbol exhorts to prudence4 ,for it     
excites in us an  appropriate conception
 with respect to the propriety of not   
opposing  sharp words to a man full of  
fire and wrath1 nor contending with him4
  ,for frequently by words you will     
agitate and disturb an ignorant man1    
and will yourself suffer things dreadful
 and unpleasant40 ,heraclitus  also     
testifies to the truth of this symbol4  
,for he says1 8,it is  difficult to     
fight with anger3 for whatever is       
necessary to be done  redeems the soul40
 ,and this he says truly4 ,for many1 by 
gratifying  anger1 have changed the     
condition of their soul1 and have made  
death  preferable to life4 ,but by      
governing the tongue1 and being quiet1  
friendship is produced from strife1 the 
fire of anger being  extinguished2 and  
you yourself will not appear to be      
destitute of  intellect40    ,p4 #bjj4  
,but this follows from the whole being  
naturally prior to the        part1 and 
not the part to the whole4    ,for whole

 co-subverts1 but is not co-subverted by
 part3 since if whole  is taken away1   
part also is taken away2 but the        
contrary does not  follow4    ,p4 #bca4 
,such therefore as hope the intellective
 and gnostic part of        virtue1 are 
denominated skilful and intelligent2 but
 such as have        the ethical and    
pre-elective part of it1 are denominated
 useful        and equitable4    ,the   
following account of the virtues is     
extracted from the ,notes to my         
,translation of the ,phdo of ,plato3    
,the first of the virtues are the       
physical1 which are common to brutes1   
being mingled with the  temperaments1   
and for the most part contrary to each  
other2 or rather  pertaining to the     
animal4 ,or it may be said that they are
 illuminations  from reason1 when not   
impeded by a certain bad temperament3 or
 that they  are the result of energies  
in a former life4 ,of these ,plato      
speaks in  the ,politicus and the ,laws4
 ,the ethical virtues1 which are above  

these1  are ingenerated by custom and a 
certain right opinion1 and are the      
virtues of children when well educated4 
,these virtues also are to be  found in 
some brute animals4 ,they likewise      
transcend the temperaments1  and on this
 account are not contrary to each other4
 ,these virtues ,plato  delivers in the 
,laws4 ,they pertain however at the same
 time both to  reason and the irrational
 nature4 ,in the third rank above these 
are the  political virtues1 which       
pertain to reason alone2 for they are   
scientific4 ,but they are the virtues of
 reason adorning the irrational  part as
 its instrument2 through prudence       
adorning the gnostic1 through  fortitude
 the irascible1 and through temperance  
the epithymetic power1  7or the power   
which is the source of desire27 but     
adorning all the parts  of the          
irrational nature through justice4 ,and 
of these virtues ,plato  speaks much in 
the ,republic4 ,these virtues too follow
 each other4 ,above  these are the      

cathartic virtues1 which pertain to     
reason alone1  withdrawing from other   
things to itself1 throwing aside the    
instruments  of sense as vain1          
repressing also the energies through    
these  instruments1 and liberating the  
soul from the bonds of generation4      
,plato  particularly unfolds these      
virtues in the ,phdo4 ,prior to these   
however  are the theoretic virtues1     
which pertain to the soul1 introducing  
itself  to natures superior to itself1  
not only gnostically1 as some one may be
  induced to think from the name1 but   
also orectically3 for it hastens to     
become1 as it were1 intellect instead of
 soul2 and intellect possesses  both    
desire and knowledge4 ,these virtues are
 the converse of the  political3 for as 
the latter energize about things        
subordinate according  to reason1 so the
 former about things more excellent     
according to  intellect4 ,these virtues 
,plato delivers in the ,thetetus4       
,according to ,plotinus1 there is also  

another gradation of the virtues        
besides these1 viz1 the paradigmatic4   
,for1 as our eye1 when it is first      
illuminated by the solar light1 is      
different from that which  illuminates1 
as being illuminated1 but afterwards is 
in a certain  respect united and        
conjoined with it1 and becomes1 as it   
were1  solar-form2 so also our soul at  
first indeed is illuminated by          
intellect1 and energizes according to   
the theoretic virtues1 but  afterwards  
becomes1 as it were1 that which is      
illuminated1 and energizes  uniformly   
according to the paradigmatic virtues4  
,and it is the business  indeed of      
philosophy to make us intellect2 but of 
theurgy to unite us to  intelligibles1  
so that we may energize                 
paradigmatically4 ,and as when          
possessing the physical virtues1 we know
 mundane bodies 7for the  subjects to   
virtues of this kind are bodies72 so    
from possessing the  ethical virtues1 we
 know the fate of the ,universe1 because

 fate is  conversant with irrational    
lives4 ,for the rational soul is not    
under  fate2 and the ethical virtues are
 irrational1 because they pertain to    
the irrational part4 ,according to the  
political virtues we know mundane       
affairs1 and according to the cathartic 
supermundane2 but as possessing  the    
theoretic we know intellectual1 and from
 the paradigmatic  intelligible natures4
 ,temperance also pertains to the       
ethical virtues2  justice to the        
political1 on account of compacts2      
fortitude to the  cathartic1 through not
 verging to matter2 and prudence to the 
theoretic4  ,observe too1 that ,plato in
 the ,phdo calls the physical virtues   
servile1  because they may subsist in   
servile souls2 but he calls the ethical 
adumbrations1 because their possessors  
only know that  the energies of such    
virtues are right1 but do not know why  
they are  so4 ,it is well observed too  
here1 by ,olympiodorus1 that ,plato     
calls the  cathartic and theoretic      

virtues1 those which are in reality true
  virtues4 ,he also separates them in   
another way1 viz4 that the political    
are not telestic1 i4 e4 do not pertain  
to mystic ceremonies1 but that  the     
cathartic and theoretic are telestic4   
,hence1 ,olympiodorus adds1 the         
cathartic virtues are denominated from  
the purification which is used in  the  
mysteries2 but the theoretic from       
perceiving things divine4 ,on this      
account he accords with the ,orphic     
verses1 that      ,the soul that        
uninitiated dies1    ,plung'd in the    
blackest mire in ,hades lies4    ,for   
initiation is the divinely-inspired     
energy of the virtues4  ,olympiodorus   
also further observes1 that by the      
thyrsus-bearers1 ,plato  means those    
that energize according to the political
 virtues1 but by the  ,bacchuses those  
that exercise the cathartic virtues4    
,for we are bound in  matter as ,titans1
 through the great partibility of our   
nature2 but we  rise from the dark mire 

as ,bacchuses4 ,hence we become more    
prophetic at  the time of death3 and    
,bacchus is the inspective guardian of  
death1  because he is likewise of every 
thing pertaining to the ,bacchic sacred 
rites4    ,all the virtues likewise     
exhibit their proper characters1 these  
being  every where common1 but          
subsisting appropriately in each4 ,for  
the  characteristic property of         
fortitude is the not declining to things
  subordinate2 of temperance1 a         
conversion from an inferior nature2 of  
justice1 a proper energy1 and which is  
adapted to being2 and of  prudence1 the 
election and selection of things good   
and evil4  ,olympiodorus farther        
observes1 that all the virtues are in   
the ,gods4 ,for  many ,gods1 says he1   
are adorned with their appellations2 and
 all  goodness originates from the      
,gods4 ,likewise1 prior1 to things which
  sometimes participate the virtues1 as 
is our case1 it is necessary there      
should be natures which always          

participate them4 ,in what order1       
therefore1 do the virtues appear8 ,shall
 we say in the psychical8 ,for  virtue  
is the perfection of the soul2 and      
election and pre-election are  the      
energies and projections of the soul4   
,hence the ,chaldan oracles  conjoin    
fontal virtue with fontal soul1 or in   
other words1 with soul  subsisting      
according to cause4 ,but may it not also
 be said1 that the  virtues naturally   
wish to give an orderly arrangement to  
that which is  disordered8 ,if this be  
admitted1 they will originate from the  
demiurgic  order4 ,how then will they be
 cathartic there8 ,may we not say1      
,olympiodorus adds1 that through the    
cathartic virtues considered  according 
to their causal subsistence in ,jupiter 
the demiurgus1 he is  enabled to abide  
in his accustomed mode1 as ,plato says  
in the ,timus8  ,and farther still1     
according to ancient theologists1 he    
ascends to the  tower of ,saturn1 who is
 a pure intellect4    ,as this          

distribution of the virtues1 however1 is
 at present no less  novel than         
important1 the following discussion of  
them from the     1 or ,auxiliaries to  
,intelligibles1 of ,porphyry1 is added  
for the sake of the genuinely           
philosophic reader3    8,there is one   
kind of virtues pertaining to the       
political character1 and  another to the
 man who tends to contemplation1 and on 
this account is  called theoretic1 and  
is now a beholder4 ,and there are also  
other  virtues pertaining to intellect1 
so far as it is intellect1 and separate 
from soul4 ,the virtues indeed of the   
political character1 and which  consist 
in the moderation of the passions1 are  
characterised by  following and being   
obedient to the reasoning about that    
which is  becoming in actions4 ,hence1  
looking to an innoxious converse with   
neighbours1 they are denominated1 from  
the aggregation of fellowship1          
political4 ,and prudence indeed subsists
 about the reasoning part2  fortitude   

about the irascible part2 temperance1 in
 the consent and  symphony of the       
epithymetic with the reasoning part2 and
 justice in each  of these performing   
its proper employment with respect to   
governing and  being governed4 ,but the 
virtues of him who proceeds to the      
contemplative  life1 consist in a       
departure from terrestrial concerns4    
,hence also1 they  are called           
purifications1 being surveyed in the    
refraining from  corporeal actions1 and 
avoiding sympathies with the body4 ,for 
these are  the virtues of the soul      
elevating itself to true being4 ,the    
political  virtues1 therefore1 adorn the
 mortal man1 and are the forerunners of 
purifications4 ,for it is necessary that
 he who is adorned by these1  should    
abstain from doing any thing            
precedaneously in conjunction with      
body4 ,hence in purifications1 not to   
opine with body1 but to energize  alone1
 gives subsistence to prudence2 which   
derives its perfection  through         

energizing intellectually with purity4  
,but not to be similarly  passive with  
the body1 constitutes temperance4 ,not  
to fear a departure  from body as into  
something void1 and nonentity1 gives    
subsistence to  fortitude4 ,but when    
reason and intellect are the leaders1   
and there is  no resistance from the    
irrational part1 justice is produced4   
,the  disposition therefore1 according  
to the political virtues1 is surveyed   
in the moderation of the passions2      
having for its end to live as man       
conformable to nature4 ,but the         
disposition according to the theoretic  
virtues1 is beheld in apathy2#ajh the   
end of which is a similitude to  ,god4  
8,since1 however1 of purification one   
kind consists in purifying1 but  another
 pertains to those that are purified1   
the cathartic virtues are  surveyed     
according to both these significations  
of purification2 for  they purify the   
soul1 and are present with purification4
 ,for the end of  purification is to    

become pure4 ,but since purification1   
and the being  purified1 are an ablation
 of every thing foreign1 the good       
resulting  from them will be different  
from that which purifies2 so that if    
that  which is purified was good prior  
to the impurity with which it is        
defiled1 purification is sufficient4    
,that1 however1 which remains after     
purification1 is good1 and not          
purification4 ,the nature of the soul   
also  was not good1 but is that which is
 able to partake of good1 and is        
boniform4 ,for if this were not the     
case1 it would not have become  situated
 in evil4 ,the good1 therefore1 of the  
soul consists in being  united to its   
generator2 but its evil1 in an          
association with things  subordinate to 
itself4 ,its evil also is two-fold2 the 
one arising from  an association with   
terrestrial natures2 but the other from 
doing this  with an excess of the       
passions4 ,hence all the political      
virtues1 which  liberate the soul from  

one evil1 may be denominated virtues1   
and are  honorable4 ,but the cathartic  
are more honorable1 and liberate it from
  evil1 so far as it is soul4 ,it is    
necessary1 therefore1 that the soul     
when purified should associate with its 
generator4 ,hence the virtue of  it     
after its conversion consists in a      
scientific knowledge of true  being2 but
 this will not be the case unless       
conversion1 precedes4    8,there is     
therefore another genus of virtues after
 the cathartic and  political1 and which
 are the virtues of the soul energizing 
intellectually4 ,and here1 indeed1      
wisdom and prudence consist in the      
contemplation of those things which     
intellect possesses4 ,but justice       
consists in performing what is          
appropriate in a conformity to1 and     
energizing according to intellect4      
,temperance is an inward conversion of  
the soul to intellect4 ,and fortitude is
 apathy2 according to a  similitude of  
that to which the soul looks1 and which 

is naturally  impassive4 ,these virtues 
also1 in the same manner as the others1 
alternately follow each other4    8,the 
fourth species of the virtues1 is that  
of the paradigms subsisting  in         
intellect2 which are more excellent than
 the psychical virtues1 and  exist as   
the paradigms of these2 the virtues of  
the soul being the  similitudes of them4
 ,and intellect indeed is that in which 
all things  subsist at once as          
paradigms4 ,here1 therefore1 prudence is
 science2 but  intellect that knows all 
things is wisdom4 ,temperance is that   
which is  converted to itself4 ,the     
proper work of intellect1 is the        
performance of  its appropriate duty1   
and this is justice#aji4 ,but fortitude 
is  sameness1 and the abiding with      
purity in itself1 through an abundance  
of  power4 ,there are therefore four    
genera of virtues2 of which1 indeed1    
some pertain to intellect1 concur with  
the essence of it1 and are              
paradigmatic4 ,others pertain to soul   

now looking to intellect1 and being     
filled from it4 ,others belong to the   
soul of man1 purifying itself1 and      
becoming purified from the body1 and the
 irrational passions4 ,and others  are  
the virtues of the soul of man1 adorning
 the man1 through giving  measure and   
bound to the irrational nature1 and     
producing moderation in  the passions4  
,and he1 indeed1 who has the greater    
virtues has also  necessarily the less2 
but the contrary is not true1 that he   
who has the  less has also the greater  
virtues4 ,nor will he who possesses the 
greater1 energize precedaneously        
according to the less1 but only so far  
as the necessities of the mortal nature 
require4 ,the scope also of the         
virtues1 is1 as we have said1           
generically different in the different  
virtues4 ,for the scope of the political
 virtues1 is to give measure to  the    
passions in their practical energies    
according to nature4 ,but the  scope of 
the cathartic virtues1 is entirely to   

obliterate the  remembrance of the      
passions4 ,and the scope of the rest    
subsists  analogously to what has been  
before said4 ,hence1 he who energizes   
according to the practical virtues1 is a
 worthy man3 but he who  energizes      
according to the cathartic virtues1 is a
 dmoniacal man1 or  is also a good dmon4
 ,he who energizes according to the     
intellectual  virtues alone1 is a ,god4 
,but he who energizes according to the  
paradigmatic virtues1 is the father of  
the ,gods4 ,we1 therefore1 ought        
especially to pay attention to the      
cathartic virtues1 since we may  obtain 
these in the present life4 ,but through 
these1 the ascent is to  the more       
honorable virtues4 ,hence it is         
requisite to survey to what  degree     
purification may be extended4 ,for it is
 a separation from body1  and from the  
passive motion of the irrational part4  
,but how this may so  effected1 and to  
what extent1 must now be said4    8,in  
the first place1 indeed1 it is necessary

 that he who intends to  acquire this   
purification1 should1 as the foundation 
and basis of it1  know himself to be a  
soul bound in a foreign thing1 and in a 
different  essence4 ,in the second      
place1 as that which is raised from this
  foundation1 he should collect himself 
from the body1 and as it different      
places1 so as to be disposed in a manner
 perfectly impassive with  respect to   
the body4 ,for he who energizes         
uninterruptedly according to  sense1    
though he may not do this with an       
adhering affection1 and the  enjoyment  
resulting from pleasure1 yet at the same
 time his attention is  dissipated about
 the body1 in consequence of becoming   
through sense#aaj  in contact with it4  
,but we are addicted to the pleasures or
 pains of  sensibles1 in conjunction    
with a promptitude1 and converging      
sympathy2  from which disposition it is 
requisite to be purified4 ,this1        
however1  will be effected by admitting 
necessary pleasures1 and the sensations 

of  them1 merely as remedies1 or as a   
liberation from pain1 in order that  the
 rational part may not be impeded in its
 energies4 ,pain also  must be taken    
away4 ,but if this is not possible1 it  
must be mildly  diminished4 ,and it will
 be diminished1 if the soul is not      
co-passive  with it4 ,anger1 likewise1  
must as much as possible be taken away2 
and  must by no means be premeditated4  
,but if it cannot be entirely removed1  
deliberate choice must not be mingled   
with it1 but the unpremeditated  motion 
must be the impulse of the irrational   
part4 ,that however which  is           
unpremeditated is imbecile and small4   
,all fear1 likewise1 must be  expelled4 
,for he who acquires this purification1 
will fear nothing4  ,here1 however1 if  
it should take place1 it will be        
unpremeditated4 ,anger  therefore and   
fear must be used for the purpose of    
admonition4 ,but the  desire of every   
thing base must be exterminated4 ,such a
 one also1 so far  as he is a cathartic 

philosopher1 will not desire meats and  
drinks4  ,neither must there be the     
unpremeditated in natural venereal      
connexions2  but if this should take    
place1 it must only be as far as to that
  precipitate imagination which         
energizes in sleep4 ,in short1 the      
intellectual soul itself of the purified
 man1 must be liberated from all  these 
corporeal propensities4 ,he must        
likewise endeavour that what is  moved  
to the irrational nature of corporeal   
passions1 may be moved  without         
sympathy1 and without animadversion2 so 
that the motions  themselves may be     
immediately dissolved1 through their    
vicinity to the  reasoning power4 ,this1
 however1 will not take place while the 
purification is proceeding to its       
perfection2 but will happen to those  in
 whom reason rules without opposition4  
,hence in these1 the inferior  part will
 so venerate reason1 that it will be    
indignant if it is at all  moved1 in    
consequence of not being quiet when its 

master is present1 and  will reprove    
itself for its imbecility4 ,these1      
however1 are yet only  moderations of   
the passions1 but at length terminate in
 apathy1 for when  co-passivity is      
entirely exterminated1 then apathy is   
present with him  who is purified from  
it4 ,for passion becomes moved1 when    
reason imparts  excitation1 through     
verging to the irrational nature40      
,p4 #bgi4 ,the theorems of philosophy   
are to be enjoyed1 as much as           
possible1 as if they were ambrosia and  
nectar1 c4 c4    ,this ,sentence in the 
original of ,arcerius is as follows3    
1 '  1          '           1    1   4  
,in the edition of the ,protreptics by  
,kiessling1 which ,i did not see1  till 
the greater part of this work was       
printed1  is substituted  for 1 but in  
my opinion very erroneously2 and this   
,german  editor1 from not perceiving the
 necessity of reading      '    1  1 4 4
 instead of retaining the  reading of   
,arcerius1 has made nonsense of this    

part of the ,sentence4 ,for  his version
 of it is3 8,nam et sincera est eorum   
dulcedo1 et divinam  naturam1 animum    
magnum efficere possunt40               
,,footnotes      #a      1            1 
1 1          1 4 4 ,julian4 ,orat4 ,,iv4
        ,thus too the celebrated        
,bullialdus1 in his ,notes on ,theo of  
,smyrna1      speaks of ,iamblichus as a
 man of a most acute genius4    #b,there
 is a ,greek and ,latin edition of this 
admirable work by ,gale1      under the 
title of ,iamblichus ,de ,mysteriis4    
#c     1  1          1  1  1 4 4 ,see   
the      ,testimonies prefixed by ,gale 
to his edition of the above-mentioned   
work4    #d,this ,sopater succeeded     
,plotinus in his philosophical school4  
#e,the exact time of ,iamblichus' death 
is unknown4 ,it is however certain      
that it was during the reign of         
,constantine2 and according to the      
accurate ,fabricius1 prior to the year  
of ,christ #ccc4 ,vid4 ,biblioth4       
,grc4 ,tom4 ,,iv4 p4 #bhc4    #f,this   

,sextus is probably the same that       
,seneca so greatly extols1 and      from
 whom he derives many of those admirable
 sentences with which      his works    
abound4 ,vid4 ,senec ,epistolas1 #ei1   
#fd1 #ih1 et lib4 #b de      ,ir1 c4    
#cf1 et lib4 #c4 c4 #cf4    #g;,all     
these were published in one vol4 #abmo4 
by ,mr4 ,bridgman1 under the      title 
of ,translations from the ,greek1 in the
 year #ahjd1 and well      deserve to be
 perused by the liberal reader4    #h;i4
 e4 ,having black leaves4    #i;i4 e4   
,it must not be admitted1 that ,apollo  
was actually connected      with        
,pythas2 for this would be absurd in the
 extreme2 but the      assertion of     
,epimenides1 ,eudoxus1 and ,xenocrates  
must be considered      as one of those 
mythological narrations in which heroes 
are said to      have ,gods for their   
fathers1 or ,goddesses for their        
mothers1 and the      true meaning of it
 is as follows3 ,according to the       
ancient theology1      between those    

perpetual attendants of a divine nature 
called      essential heroes1 who are   
impassive and pure1 and the bulk of     
human souls who descend to earth with   
passivity and impurity1 it is           
necessary there should be an order of   
human souls who descend with            
impassivity and purity4 ,for as there is
 no vacuum either in      incorporeal or
 corporeal natures1 it is necessary that
 the last link      of a superior order1
 should coalesce with the summit of one 
proximately inferior4 ,these souls were 
called by the ancients1      terrestrial
 heroes1 on account of their high degree
 of proximity      and alliance to such 
as are essentially heroes4 ,hercules1   
,theseus1      ,pythagoras1 ,plato1 c4  
were souls of this kind1 who descended  
into      mortality both to benefit     
other souls1 and in compliance with that
      necessity by which all natures    
inferior to the perpetual attendants    
of the ,gods are at times obliged to    
descend4        ,but as1 according to   

the arcana of ancient theology1 every   
,god      beginning from on high        
produces his proper series as far as to 
the      last of things1 and this series
 comprehends many essences different    
from each other1 such as ,dmoniacal1    
,heroical1 ,nymphical1 and the          
like2 the lowest powers of these orders1
 have a great communion and             
physical sympathy with the human race1  
and contribute to the      perfection of
 all their natural operations1 and      
particularly to      their procreations4
 8,hence0 7says ,proclus in ,,mss4      
,schol4 in ,crat47      8it often       
appears1 that heroes are generated from 
the mixture of      these powers with   
mankind2 for those that possess a       
certain      prerogative above human    
nature1 are properly denominated        
heroes40      ,he adds3 8,not only a    
dmoniacal genus of this kind sympathizes
      physically with men1 but other    
kinds sympathize with other natures1    
as ,nymphs with trees1 others with      

fountains1 and others with stags      or
 serpents40        ,olympiodorus1 in his
 life of ,plato1 observes of that       
philosopher1      8,that an             
,apolloniacal spectre is said to have   
had connexion with      ,perictione his 
mother1 and that appearing in the night 
to his father      ,aristo1 it commanded
 him not to sleep with ,perictione      
during the      time of her pregnancy2  
which mandate ,aristo obeyed40 ,the like
      account of the divine origin of   
,plato1 is also given by ,apuleius1     
,plutarch1 and ,hesychius4    #aj;i4 e4 
,the priests of ,jupiter4    #aa;,from  
what has been said in the note1 p4 #d1  
respecting the divine      origin of    
,pythagoras1 it follows that he was a   
terrestrial hero      belonging to the  
series of ,apollo4 ,thus too the        
,esculapius who once      lived on the  
earth1 and was the inventor of medicine1
 proceeded1      according to the       
ancient mythology1 from the ,god        
,esculapius1 who      subsists in       

,apollo1 just as the hero ,bacchus      
proceeded from the      ,bacchus who    
subsists in ,jupiter4 ,hence the        
,emperor ,julian 7apud      ,cyril47    
says of ,esculapius3 8,i had almost     
forgotten the greatest of      the gifts
 of ,jupiter and the ,sun1 but ,i have  
very properly reserved      it to the   
last4 ,for it is not peculiar to us     
only1 but is common      also1 ,i think1
 to our kindred the ,greeks4 ,for       
,jupiter1 in      intelligibles1        
generated from himself ,esculapius2 but 
he was      unfolded into light on the  
earth1 through the prolific light of the
      sun4 ,he therefore1 proceeding    
from heaven to the earth1 appeared      
uniformly in a human shape about        
,epidaurus4 ,but thence becoming        
multiplied in his progressions1 he      
extended his saving right hand to       
all the earth4 ,he came to ,pergamus1 to
 ,ionia1 to ,tarentum1 and              
afterwards to ,rome4 ,thence he went to 
the island ,co1 afterwards to      gas1 

and at length to wherever there is land 
and sea4 ,nor did we      individually1 
but collectively1 experience his        
beneficence4 ,and at      one and the   
same time1 he corrected souls that were 
wandering in      error1 and bodies that
 were infirm40    #ab,those ,gods1      
according to the ,orphic theology1 that 
contain in      themselves the first    
principle of stability1 sameness1 and   
being1      and who also were the       
suppliers of conversion to all things1  
are of      a male characteristic2 but  
those that are the causes of all-various
      progressions1 separations1 and    
measures of life1 are of a feminine     
peculiarity4    #ac,this inventor of    
names was called by the ,egyptians      
,theuth1 as we are      informed by     
,plato in the ,philebus and ,phdrus2 in 
the latter of      which dialogues1     
,socrates says3 8,i have heard1 that    
about ,naucratis      in ,egypt1 there  
was one of the ancient ,gods of the     
,egyptians1 to      whom a bird was     

sacred1 which they call ,ibis2 but the  
name of the      dmon himself was       
,theuth4 ,according to tradition1 this  
,god first      discovered number and   
the art of reckoning1 geometry and      
astronomy1      the games of chess and  
hazard1 and likewise letters40 ,on this 
passage ,i observe as follows1 in ,vol4 
#c4 of my translation of ,plato3        
,the genus of disciplines belonging to  
,mercury1 contains gymnastic1           
music1 arithmetic1 geometry1 astronomy1 
and the art of speaking and             
writing4 ,this ,god1 as he is the source
 of invention1 is called the      son of
 ,maia2 because investigation1 which is 
implied by ,maia1      produces         
invention3 and as unfolding the will of 
,jupiter1 who is      an intellectual   
,god1 he is the cause of mathesis or    
discipline4 ,he      first subsists in  
,jupiter1 the artificer of the world2   
next among      the supermundane ,gods2 
in the third place1 among the liberated 
,gods2      fourthly1 in the planet     

,mercury2 fifthly1 in the ,mercurial    
order of      dmons2 sixthly1 in human  
souls1 who are the attendants of this   
,god2      and in the seventh degree1   
his properties subsist in certain       
animals1 such as the ibis1 the ape1 and 
sagacious dogs4 ,the      narration of  
,socrates in this place1 is both        
allegorical and      anagogic or        
reductory4 ,naucratis is a region of    
,egypt eminently      subject to the    
influence of ,mercury1 though the whole 
of ,egypt is      allotted to this      
divinity4 ,likewise1 in this city a man 
once      florished full of the         
,mercurial power1 because his soul      
formerly      existed in the heavens of 
the ,mercurial order4 ,but he was first 
called ,theuth1 that is1 ,mercury1 and a
 ,god1 because his soul      subsisted  
according to the perfect similitude of  
this divinity4 ,but      afterwards a   
dmon1 because from the ,god ,mercury1   
through a      ,mercurial dmon1 gifts of
 this kind are transmitted to a         

,mercurial      soul4    #ad;,iamblichus
 derived this very beautiful passage    
from ,heraclides      ,ponticus1 as is  
evident from ,cicero1 ,tusc4 ,qust4 lib4
 v4 #c4 who      relates the same thing 
of ,pythagoras1 from the aforesaid      
author4    #ae;i4 e4 ,with intelligibles
 properly so called4    #af;,iliad1 lib4
 #ag4 ,the translation by ,pope4        
#ag8,the ,pythagoreans10 says           
,simplicius1 in his ,commentary on the  
#b;d      book of ,aristotle's treatise 
,on the ,heavens1 said1 8that an        
harmonic      sound was produced from   
the motion of the celestial bodies1 and 
they      scientifically collected this 
from the analogy of their intervals2    
since not only the ratios of the sun and
 moon1 of ,venus and ,mercury1      but 
also of the other stars1 were discovered
 by them40 ,simplicius      adds1       
8,perhaps the objection of ,aristotle to
 this assertion of the                  
,pythagoreans1 may be solved according  
to the philosophy of those      men1 as 

follows3        8,all things are not    
commensurate with each other1 nor is    
every thing      sensible to every      
thing1 even in the sublunary region4    
,this is      evident from dogs who     
scent animals at a great distance1 and  
which      are not smelt by men4 ,how   
much more1 therefore1 in things which   
are      separated by so great an       
interval as those which are             
incorruptible      from the corruptible1
 and celestial from terrestrial natures1
 is it      true to say1 that the sound 
of divine bodies is not audible by      
terrestrial ears8 ,but if any one like  
,pythagoras1 who is reported to         
have heard this harmony1 should have his
 terrestrial body exempt      from him1 
and his luminous and celestial          
vehicle#ag;a and the senses      which  
it contains purified1 either through a  
good allotment1 or      through probity 
of life1 or through a perfection arising
 from sacred      operations1 such a one
 will perceive things invisible to      

others1 and      will hear things       
inaudible by others4 ,with respect to   
divine and      immaterial bodies1      
however1 if any sound is produced by    
them1 it is      neither percussive nor 
destructive1 but it excites the powers  
and      energies of sublunary sounds1  
and perfects the sense which is         
co-ordinate with them4 ,it has also a   
certain analogy to the sound      which 
concurs with the motion of terrestrial  
bodies4 ,but the sound      which is    
with us in consequence of the sonorific 
nature of the air1      is a certain    
energy of the motion of their impassive 
sound4 ,if1      then1 air is not       
passive there1 it is evident that       
neither will the      sound which is    
there be passive4 ,pythagoras1 however1 
seems to have      said that he heard   
the celestial harmony1 as understanding 
the      harmonic proportions in        
numbers1 of the heavenly bodies1 and    
that      which is audible in them4     
,some one1 however1 may very properly   

doubt      why the stars are seen by our
 visive sense1 but the sound of them is 
not heard by our ears8 ,to this we reply
 that neither do we see the      stars  
themselves2 for we do not see their     
magnitudes1 or their      figures1 or   
their surpassing beauty4 ,neither do we 
see the motion      through which the   
sound is produced2 but we see as it were
 such an      illumination of them1 as  
that of the light of the sun about the  
earth1 the sun himself not being seen by
 us4 ,perhaps too1 neither      will it 
be wonderful1 that the visive sense1 as 
being more      immaterial1 subsisting  
rather according to energy than         
according to      passion1 and very much
 transcending the other senses1 should  
be      thought worthy to receive the   
splendor and illumination of the        
celestial bodies1 but that the other    
senses should not be adapted      for   
this purpose4 ,of these1 however1 and   
such like particulars1 if      any one  
can assign more probable causes1 let him

 be considered as a      friend1 and not
 as an enemy40    #ag;a,the soul has    
three vehicles1 one etherial1 another   
aerial1 and the      third this         
terrestrial body4 ,the first1 which is  
luminous and      celestial1 is connate 
with the essence of the soul1 and in    
which      alone it resides in a state  
of bliss in the stars4 ,in the second1  
it      suffers the punishment of its   
sins after death4 ,and from the third   
it becomes an inhabitant of earth4      
#ah;i4 e4 ,of the discursive energy of  
reason1 or that part of the soul        
that reasons scientifically1 deriving   
the principles of its      reasoning    
from intellect4    #ai,kuster1 one of   
the editors of this ,life of            
,pythagoras1 not      perceiving that   
these auditions are both questions and  
answers1 has      made them to be       
questions only1 and in consequence of   
this was      completely at a loss to   
conceive the meaning of         1    4  
,hence1 he thinks it should be1         

2 but is not satisfied with this reading
      after all4 ,something ,i have no  
doubt is wanting2 but the sense of      
the passage is1 ,i conceive1 that which 
is given in the above      translation4 
#bj8,pythagoras10 7says ,proclus in     
,,mss4 ,schol4 in ,cratylum17 8being    
asked what was the wisest of things1    
said it was number2 and being      asked
 what was the next in wisdom1 said1 he  
who gave names to      things4 ,but by  
number1 he obscurely signified the      
intelligible      order1 which          
comprehends the multitude of            
intellectual forms3 for      there that 
which is the first1 and properly number1
 subsists after      the superessential 
one4#bj;a ,this likewise supplies the   
measures of      essence to all beings1 
in which also true wisdom1 and knowledge
      which is of itself1 and which is  
converted to and perfects itself1       
subsist4 ,and as there the intelligible1
 intellect1 and intelligence1      are  
the same1 so there also number and      

wisdom are the same4 ,but by      the   
founder of names1 he obscurely signified
 the soul1 which indeed      subsists   
from intellect1 and is not things       
themselves like the first               
intellect1 but possesses the images and 
essential transitive reasons      of    
them as statues of beings4 ,being1      
therefore1 is imparted to all           
things from intellect1 which knows      
itself and is replete with      wisdom2 
but that they are denominated is from   
soul1 which imitates      intellect4    
,pythagoras therefore said1 that it was 
not the business      of any casual     
person to fabricate names1 but of one   
looking to      intellect and the nature
 of things40    #bj;ai4 e4 ,number      
according to cause1 which subsists at   
the extremity of      the intelligible  
order4 ,for number according to hyparxis
 or essence1      subsists at the summit
 of the order which is intelligible and 
at the      same time intellectual4 ,see
 the #c;d book of my translation of     

,proclus      on the ,theology of       
,plato4    #ba,the words   are omitted  
in the original1 but from the           
,protrept4 of ,iamblichus evidently     
ought to be inserted4    #bb,the same   
thing is said by the ,pythagoreans to   
have befallen the      person who first 
divulged the theory of incommensurable  
quantities4      ,see the first scholium
 on the #ajth book of ,euclid's         
,elements1 in      ,commandine's        
edition1 fol4 #aegb4    #bc;,iamblichus1
 in this list of ,pythagoreans1 must not
 be supposed to      enumerate those    
only who were contemporary with         
,pythagoras3 since1      if he did1 he  
contradicts what he says of ,philolaus  
in ,chap4 #ca4      viz4 8that he was   
many ages posterior to ,pythagoras20 but
 those in      general who came from the
 school of ,pythagoras1 and were his    
most      celebrated disciples4         
#bd;,from this passage it is evident    
that ,iamblichus had many sources of    
information1 which are unknown to modern

 critics2 and this      circumstance    
alone ought to check their pedagogical  
impertinence4    #be;,for  here ,i read1
 conformably to the version of          
,obrechtus1 4    #bf;,for  here1 ,i read
 2 as ,i do not see what morsus has     
to do with this place4 ,obrechtus has in
 his version 8pectorisque      morsus20 
but ,i have no doubt lamentations is the
 proper word1      which aptly          
associates with despondency4            
#bg8,well-instituted polities10 7says   
,proclus in ,,ms4 ,comment4 in          
,alcibiad4 prior47 8are averse to the   
art of playing on      wind-instruments2
 and therefore neither does ,plato admit
 it4 ,the      cause of this is the     
variety of this instrument1 the pipe1   
which      shows that the art which uses
 it should be avoided4 ,for instruments 
called ,panarmonia1 and those consisting
 of many strings1 are      imitations of
 pipes4 ,for every hole of the pipe     
emits1 as they say1      three sounds at
 least2 but if the cavity above the     

holes be opened1      then each hole    
will emit more than three sounds40      
#bh,odyss4 lib4 #d4    #bi;,iamblichus  
derived what he has said in this chapter
 about music1      from ,nicomachus4    
#cj,the first part of this sentence in  
the original is             1 and in    
translating      it ,i have followed the
 version of ,obrechtus1 because it      
appeared to      me to convey the       
meaning of ,iamblichus1 though the      
translation is      certainly forced1   
and not such as the natural construction
 of the      words will admit4 ,the     
translation of ,arcerius is1 8,cum      
hospes quidam      in de sculapii fminam
 zonam auream habentem ejecisset20 and  
this      is perfectly conformable to   
the natural construction of the words1  
but then it is void of sense4           
#ca,this history is copiously narrated  
in chap4 #cc4    #cb,see chap4 #cc4     
#cc,these lines are as the numbers #d1  
#c1 #b4 ,for #d to #c is sesquitertian1 
#c to #b is sesquialter1 and #b is an   

arithmetical medium between #d and      
#c4    #cd;,for an explanation of this  
assertion of ,plato in the ,republic1   
see      my ,theoretic ,arithmetic4     
#ce8,the ,pythagoreans10 7says ,syrianus
 in ,aristot4 ,metaphys4 lib4 #ac47     
8received from the theology of ,orpheus1
 the principles of      intelligible and
 intellectual numbers1 they assigned    
them an      abundant progression1 and  
extended their dominion as far as to    
sensibles themselves40 ,hence that      
proverb was peculiar to the             
,pythagoreans1 that all things are      
assimilated to number4      ,pythagoras1
 therefore1 in the ,sacred ,discourse1  
clearly says1 that      8number is the  
ruler of forms and ideas1 and is the    
cause of ,gods      and dmons40 ,he also
 supposes1 that 8to the most ancient and
      artificially ruling deity1 number 
is the canon1 the artificial            
reason1 the intellect also1 and the most
 undeviating balance of the             
composition and generation of all       

things40   1         1              1   
1   1                       4 ,syrianus 
adds1 8,but ,philolaus declared that    
number is the      governing and        
self-begotten bond of the eternal       
permanency of      mundane natures40  1 
4 8,and      ,hippasus1 and all those   
who were destined to a quinquennial     
silence1      called number the judicial
 instrument of the maker of the         
universe1      and the first paradigm of
 mundane fabrication40               1  
4 8,but how is it possible they could   
have spoken      thus sublimely of      
number1 unless they had considered it as
      possessing an essence separate    
from sensible1 and a transcendency      
fabricative1 and at the same time       
paradigmatic80    #cf;i4 e4 ,to spheres2
 ,iamblichus indicating by this1 that   
,pythagoras as      well as ,orpheus    
considered a spherical figure as the    
most      appropriate image of divinity4
 ,for the universe is spherical2 and1   
as ,iamblichus afterwards observes1 the 

,gods have a nature and      morphe     
similar to the universe2 morphe1 as we  
learn from      ,simplicius1 pertaining 
to the color1 figure1 and magnitude of  
superficies4 ,keissling1 having no      
conception of this meaning1 and         
supposing the whole passage to be       
corrupt1 has made nonsense of it      by
 his alterations4 ,for according to his 
version1 ,pythagoras1 after      the    
manner of ,orpheus1 worshipped the ,gods
 not bound to a human      form1 but to 
divine numbers4 ,for instead of  he     
reads      4 ,but divine numbers both   
according to ,orpheus and               
,pythagoras are the ,gods themselves4   
#cg;i4 e4 ,futurity is long2 ,pythagoras
 signifying by this1 that those      who
 do not take an oath religiously1 will  
be punished in some future      period1 
if they are not at present4    #ch;i4 e4
 ,from the time in which the ,gods are  
fabulously said to have      reigned in 
,egypt4    #ci;,i wonder that the       
learned ,obrechtus should translate 1   

cum      omni juventute sua4 ,had his   
translation1 which is on the whole very 
excellent1 been reviewed by ,english or 
,scotch critics1 they would      have   
immediately said from this circumstance1
 that he did not      understand ,greek4
    #dj;,iamblichus here alludes to a   
right-angled triangle1 and the          
,pythagoric theorem of #dg4 #a of       
,euclid4 ,for the square described on   
the longest side is equal to the two    
squares described on the two      other 
sides4 ,the longest side therefore is   
said by geometricians to      be equal  
in power to the powers of the other     
sides4 ,this however      ,kiessling not
 understanding1 says1 8that power is the
 space      contained between the       
concurring lines of figures1 and is the 
area      of the triangle40 8 idem est1 
quod 1 spatium1 quod      infra         
concurrentes lineas figurarum           
continetur1 area trigoni40 ,but         
,kiessling1 though a good verbalist1 is 
a bad geometrician1 and no              

philosopher4    #da;,in the original    
the tenth month2 but as it very seldom  
happens that a woman is in a state of   
pregnancy more than nine      months1 it
 appears to me that for  we should read 
the      sixth month1 as in the above   
translation4    #db,obrechtus by        
translating    in this place1 8,de fama 
et      gloria10 has evidently mistaken 
the meaning of ,iamblichus4    #dc,the  
wise and magnanimous ,pythagoreans1     
,platonists1 ,peripatetics and          
,stoics1 among the ancients1 looked to  
virtue as its own reward1 and           
performed what is right1 because it is  
right to do so4 ,and though      they   
firmly believed in the immortality of   
the soul1 their conduct      was not at 
all influenced by the hope of future    
reward4 ,this great      truth indeed1  
that virtue brings with it its own      
recompense1 is      almost at present   
obsolete2 and it is no unusual thing to 
hear a      man1 when afflicted1        
exclaiming with ,methodistical cant1    

8,the many troubles that ,i meet1       
,in getting to a ,mercy-seat60          
#dd,these energies are called           
beneficent1 because they are of a       
purifying character4 ,hence ,plato in   
the ,timus says1 that a deluge      is  
the consequence of the ,gods purifying  
the earth by water4    #de;,iamblichus a
 little before informs us1 that         
,pythagoras suspected      that         
,phalaris intended to put him to death1 
but at the same time      knew that he  
was not destined to die by ,phalaris4   
,this being the      case therefore1    
,pythagoras has no claim to fortitude in
 this      instance1 in being free from 
the fear of death4 ,but he has great    
claim to it1 when it is considered that 
he was in the power of a      tyrant who
 might have caused him to suffer        
tortures worse than      death4         
#df;i4 e4 ,humble 7 47 ,with the        
,pythagoreans1 therefore1      humility 
was no virtue1 though in modern times it
 is considered to      be the greatest  

of the virtues4 ,with ,aristotle        
likewise it is no      virtue2 for in   
his ,nicomachean ,ethics he says1 8that 
all humble men      are flatterers1 and 
all flatterers are humble40    #dg,see  
the ,cave of ,plato1 in the #gth book of
 his ,republic4    #dh,the original is1 
1 which      ,obrechtus erroneously     
translates1 8,metrodorus ,epicharmi     
filius      ,thyrsi nepos40    #di,this 
observation applies also to those of the
 present day1 who1 from      a profound 
ignorance of human nature1 attempt to   
enlighten by      education the lowest  
class of mankind4 ,for this1 as ,i have 
elsewhere observed1 is an attempt to    
break the golden chain of      beings1  
to disorganise society1 and to render   
the vulgar      dissatisfied with the   
servile situations in which ,god and    
nature      intended them to be placed4 
,see p4 #gc4 of the introduction to my  
translation of ,select ,works of        
,plotinus4    #ej,this also is asserted1
 as ,i have before observed1 in the     

,scholia on      the #ajth book of      
,commandine's edition of ,euclid's      
,elements1 p4 #abb4    #ea,obrechtus has
 omitted to translate the words   1     
8being now an elderly man40    #eb;,in  
the original 1 which ,obrechtus very    
erroneously translates      impotens4   
#ec;i4 e4 ,to the ,pythagoreans4        
#ed,the whole of this paragraph1 the    
greater part of which is a              
repetition of what has been said        
elsewhere1 does not certainly           
belong to this place4    #ee;,in the    
original1     1 which ,obrechtus        
erroneously translates1 8et agrorum     
divisionem introduxerunt40    #ef,the   
words within the brackets are from a    
,latin ,manuscript1 which was      in   
the possession of ,fabricius4    #eg;,in
 the original1   1            4 ,this   
,canter erroneously translates1         
8,quandoquidem horum nulla      pars    
totum queat constituere40 ,and ,gale has
 noticed the error4    #eh;,gale says in
 his notes1 that after  he adds 1 but he

      should evidently have added 1 as  
in the above translation4    #ei;,in the
 original   1 which ,canter very        
defectively      translates1 videndi    
facultate4    #fj;,for   here1 ,i read 4
    #fa;i4 e4 ,so far as he is          
considered as energizing in conjunction 
with      the body2 but so far as he has
 an energy independent of the body1     
viz4 so far as he is a rational soul1   
the body is not to be      considered as
 a part of his essence4 ,and the energy 
of the rational      soul by itself     
alone1 without any assistance from the  
corporeal      organs1 constitutes the  
true man1 into the definition of which  
body      does not enter4               
#fb;,canter1 in his version of these    
,pythagoric fragments1 uniformly        
translates  felicitas1 contrary to the  
obvious meaning of      the word1 as is 
evident in this1 and many other         
passages4 ,it is also      directly     
contrary to what ,aristotle says in cap4
 #ac4 lib4 #g4 of his      ,nicomachean 

,ethics3      1             1           
1  4 i4 e4 8,because felicity requires  
fortune1 it appears to some persons that
 prosperity is the same with            
felicity4 ,this however is not the case2
 since prosperity1 when it is           
excessive1 is an impediment to          
felicity40 ,but ,canter did not1 ,i     
believe1 pretend to have any knowledge  
of philosophy3 and ,gale1 who      did1 
has not corrected him in this and many  
other places in which he      has erred 
through the want of this knowledge4     
,gale however1 though      verbally     
learned1 was but a garrulous smatterer  
in philosophy1 as is      evident from  
his notes on ,iamblichus de ,mysteriis4 
#fc;,for  here1 ,i read 4    #fd;,in the
 original1    1  '        1         1   
which ,canter erroneously translates as 
follows3      8,quocirca mirandum non   
est1 si cuncta nonnunquam1 ver          
affectione      mutat1 aliter eveniunt40
 ,nor is the error noticed by ,gale4    
#fe;i4 e4 ,in the etherial vehicle of   

the soul1 which when the soul           
energizes intellectually is spherical1  
and is moved circularly4 ,this          
vehicle also is 1 or luciform1          
throughout diaphanous1 and      of a    
star-like nature4 ,hence ,marcus        
,antoninus beautifully observes3        
1 7lege 7          1     1   1          
1    4 ,lib4 ,,ii4 i4 e4 8,the sphere   
of the soul is then luciform1 when the  
soul is neither extended to      any    
thing external nor inwardly concurs with
 it1 nor is depressed      by it1 but is
 illuminated with a light by which she  
sees the truth      of all things1 and  
the truth that is in herself40    #ff,m4
 ,meibomius observes1 that ,canter did  
not see that  should      be written in 
this place for 4 ,canter however was    
right in      retaining 4 ,for the      
dianoetic is the same with the logistic 
part of the soul2 and it is evident that
 a part of the soul      different from 
the dianoetic is here intended to be    
signified4      ,besides1 as ,aristotle 

shows in his ,nicomachean ,ethics1 when 
the      irrational becomes obedient to 
the rational part of the soul1 the      
former then prohibits and vanquishes    
base appetites in conjunction      with 
the latter4    #fgviz4 ,such as have the
 theoretic virtues4    #fh;i4 e4 ,such  
as have the ethical and political       
virtues4    #fi,the original is1   1    
1       1    4 ,this sentence in its    
present state is certainly              
unintelligible4 ,for  therefore1 ,i     
read 1 and then the sense will be as in 
the above translation4      ,the version
 of ,canter is certainly absurd2 for it 
is1 8,facultas      tanquam robur et    
caus1 quo ferimus1 et in rebus          
permanemus40 ,and      ,gale1 as usual1 
takes no notice of the absurdity4       
#gjviz41 ,the equal and that which is   
arranged1 belong to the order of        
bound1 and the unequal and that which is
 without arrangement1 to the      order 
of infinity4 ,and bound and infinity are
 the two great      principles of things

 after the ineffable cause of all4 ,see 
the third      book of my translation of
 ,proclus1 ,on the ,theology of ,plato4 
#gaviz4 ,the salvation of the universe  
arises from the co-adaptation of        
the sublunary region to the heavens4    
#gb;,in the ,greek 2 on which ,gale     
observes1 8,forte 1 nisi      aliud     
subsit mysterium40 ,but it appears to me
 that there is no      occasion to      
substitute any other word for 4 ,for in 
the      education of youth1 it is      
certainly requisite to unite allurement 
with erudition4 ,and the substitution of
 1 ignorance1 is      monstrous4        
#gc;,in the original    1 instead of    
which ,gale      proposes to read    1  
which still leaves the      sentence    
involved in obscurity4 ,but if for  we  
read       as in the above translation1 
the meaning is clear4    #gd;,for  in   
this place1 ,i read 4    #ge,neither of 
the ,latin translators ,north and       
,arcerius have understood      this     
passage1 and therefore have erroneously 

translated it4 ,for the      original   
is3                4 ,this ,north       
translates3 8,atque omnia in rerum serie
      et ordine ab illo separata40 ,but 
,arcerius3 8,atque omnia qu sunt in     
natur cognatione ordineque ab illo      
separata40 ,by the things however       
co-ordinate with1 and successive to     
,god1 ,archytas means the other         
,gods1 who1 though subordinate to the   
supreme1 yet in consequence of          
partaking of the same nature1 are said  
to be co-ordinate with him4      ,gale1 
likewise1 did not perceive the error of 
the ,latin translators4    #gf,plato    
says this of ,god in his ,laws4         
#gg,the above sentences are from ,stobi 
,sententi1 p4 #c4 7the edition      that
 of #afji17 and are ascribed to         
,pythagoras4    #gh,the above seven     
sentences are to be found in p4 #d4 of  
,stobus1 and      as it appears to me   
are erroneously ascribed to ,socrates4  
,for ,i      conceive them to have been 
written either by ,democrates or        

,demophilus4    #gi,stob4 p4 #dh4       
#hj;,hence the dogma of the ,stoics     
derived its origin1 that the wise man   
is independent of ,fortune4    #ha,stob4
 p4 #fe4 ,these three sentences are     
ascribed to ,pythagoras4    #hb,stob4 p4
 #hj4 ,these two sentences are ascribed 
to ,socrates1 but ,i      have no doubt 
originally formed a part of the         
sentences of      ,demophilus4          
#hc,stob4 p4 #ajd4 ,this sentence is    
ascribed to ,democritus in ,stobus1     
but has doubtless either ,democrates or 
,demophilus for its author4    #hd,stob4
 p4 #adg4 ,the above four sentences1 are
 in ,stobus ascribed to      ,socrates2 
but ,i refer them either to ,democrates 
or ,demophilus4    #he,this sentence in 
,stobus is ascribed to ,socrates1 as is 
also the one      which immediately     
precedes it1 viz4 8,the wealth of the   
avaricious      man1 like the sun       
descending under the earth1 delights no 
living      thing40 ,but as this        
sentence is to be found among the       

,similitudes of      ,demophilus1 there 
can be no doubt of the other belonging  
to the same      work4    #hf,this and  
the preceding sentence1 are in ,stobus  
ascribed to      ,democritus1 but ,i    
attribute them to ,democrates or        
,demophilus4    #hg,this sentence in    
,stobus is ascribed to ,pythagoras1 but1
 excepting      the part within the     
brackets1 is to be found among the      
sentences of      ,demophilus4          
#hh,this sentence in ,stobus1 is        
ascribed to ,democritus1 and that       
immediately preceding it1 to ,socrates2 
but ,i ascribe both of them to          
,democrates1 or ,demophilus4    #hi,this
 and the preceding sentences1 together  
with two other sentences      that      
accompany them1 are in ,stobus ascribed 
to ,democritus2 but as      the other   
two are to be found in the ,collection  
of ,democrates1 there      can be no    
doubt that all of them are from the same
 author4    #ij;,for as every cause of  
existence to a thing1 is better than    

that      thing1 so far as the one is   
cause and the other effect2 thus also   
that which gives a name to any thing is 
better than the thing named1      so far
 as it is named1 i4 e4 so far as        
pertains to its possession of      a    
name4 ,for the nominator is the cause1  
and the name the effect4    #ia;,in the 
,latin it is 8post dispositionem        
corporis40 ,but for      dispositionem  
it is evidently necessary to read       
dissolutionem4    #ib,this is           
conformable to the well-known           
,pythagoric precept1 8,follow           
,god40    #ic8,we can by no other       
means10 7says ,porphyry ,de ,abstinen4  
lib4 ,i47      8obtain the true end of a
 contemplative1 intellectual life than  
by      adhering to ,god1 if ,i may be  
allowed the expression1 as if           
fastened by a nail1 at the same time    
being torn away and separated      from 
body and corporeal delights2 having     
procured safety from our      deeds1 and
 not from the mere attention to words40 

#id;,but intellect is the recipient of  
wisdom1 and therefore intellect is      
the true man4 ,this also is asserted by 
,aristotle4    #ie;,in the ,latin       
fidelis2 but as ,ruffinus1 the ,latin   
translator of      these sentences1     
frequently adulterates the true meaning 
of ,sextus1      by substituting one    
word for another1 ,i have no doubt that 
in this      sentence the original was  
eruditus1 and not       fidelis4 ,my    
reason for so thinking is1 that in one  
of the      sentences of ,demophilus it 
is said1 8that the life of ignorant men 
is a disgrace10      2 and this in the  
sentences of ,sextus is1 8,hominum      
infidelium vita1 opprobrium est40       
,if1 therefore1 ,ruffinus translates 1  
infidelium1 there is      every reason  
to suppose that he would translate 1    
fidelis4    #if,several of these        
sentences as published by ,arcerius1 are
 in a very      defective state2 but    
which1 as the learned reader will       
perceive1 ,i      have endeavoured to   

amend in my translation of them4        
#ig,this work is unfortunately lost4    
#ih;,according to lian and ,suidas also1
 melanurus is a fish2 but as      the   
word signifies that which has a black   
termination1 it is very                 
appropriately used as a symbol of a     
material nature4    #iiviz4 ,those ,gods
 that are characterized by the          
intelligible1 and      intellect4 ,see  
my translation of ,proclus1 ,on the     
,theology of      ,plato4    #ajj,see   
the second edition of this work in ,nos4
 #ae and #af of the      ,pamphleteer4  
#aja;i4 e4 ,natures which are not       
connected with body4    #ajb,see an     
extract of some length1 and of the      
greatest importance1 from      this     
dialogue1 in my translation of ,select  
,works of ,plotinus1 p4      #eec1 c4   
#ajc;,forms subsist at the extremity of 
the intelligible triad1 which      triad
 consists of being1 life1 and intellect4
 ,but being and      life1 with all they
 contain1 subsist here involved in      

impartible      union4 ,see my ,proclus 
on the ,theology of ,plato4    #ajd;,in 
,aristot4 ,metaphys4 ,lib4 #ac4         
#aje;,because  is to  as #i to #h4      
#ajf;,in ,mathemat4 p4 #adg4            
#ajg;,instead of 1 it is necessary to   
read 2 the      necessity of which      
emendation1 ,i wonder the learned       
,bullialdus did      not observe4       
#ajh,this philosophic apathy is not1 as 
is stupidly supposed by most of      the
 present day1 insensibility1 but a      
perfect subjugation of the      passions
 to reason4    #aji,the words   are     
omitted in the original4 ,but it is     
evident from ,plotinus1 that they ought 
to be inserted4    #aaj;,instead of '   
here1 it is necessary to read ' 4       
,,the ,,end4                            
,transcriber's ,notes      --,silently  
corrected a few typos4    --,retained   
publication information from the printed
 edition3 this e,book    is             
public-domain in the country of         
publication4    --,added a ,table of    

,contents based on the chapter headings 
in the text4    --,in the text versions 
only1 text in italics is delimited by   
underscores4