Iamblichus' Life of Pythagoras, or Pythagoric Life / Accompanied by Fragments of the Ethical Writings of certain Pythagoreans in the Doric dialect; and a collection of Pythagoric Sentences from Stobaeus and others, which are omitted by Gale in his Opuscula Mythologica, and have not been noticed by any editor

by Iamblichus

FROM CLINIAS.

Every virtue is perfected, as was shown by us in the beginning, from reason, deliberate choice, and power. Each of these, however, is not by itself a part of virtue, but the cause of it. [Such therefore, as have the intellective and gnostic part of virtue],[67] are denominated skilful and intelligent; but such as have the ethical and pre-elective part of it, are denominated useful and equitable.[68] Since however, man is naturally adapted to act unjustly from exciting causes; and these are three, the love of pleasure in corporeal enjoyments; avarice, in the accumulation of wealth; and ambition, in surpassing those that are equal and similar to him;—this being the case, it is necessary to know, that it is possible to oppose to these such things as procure fear, shame, and desire in men; viz. fear through the laws, shame through the Gods, and desire through the energies of reason. Hence, it is necessary that youth should be taught from the first to honor the Gods and the laws. For from these, it will be manifest, that every human work, and every kind of human life, by the participation of sanctity and piety, will sail prosperously [over the sea of generation].

FROM
THEAGES,
IN HIS TREATISE
ON THE VIRTUES.

The principles of all virtue are three; knowledge, power, and deliberate choice. And knowledge indeed, is that by which we contemplate and form a judgment of things; power is as it were a certain strength of the nature[69] from which we derive our subsistence, and is that which gives stability to our actions; and deliberate choice is as it were certain hands of the soul by which we are impelled to, and lay hold on the objects of our choice. The order of the soul also subsists as follows: One part of it is the reasoning power, another part is anger, and another is desire. And the reasoning power indeed, is that which has dominion over knowledge; anger is that which rules over the ardent impulses of the soul; and desire is that which willingly rules over appetite. When therefore, these three pass into one, so as to exhibit one co-adaptation, then virtue and concord are produced in the soul; but when they are seditious, and divulsed from each other, then vice and discord are generated in the soul. And when the reasoning power prevails over the irrational parts of the soul, then endurance and continence are produced; endurance indeed, in the retention of pains; but continence in the abstinence from pleasures. But when the irrational parts of the soul prevail over the reasoning power, then effeminacy and incontinence are produced; effeminacy indeed, in flying from pain; but incontinence, in the being vanquished by pleasures. When however, the better part of the soul governs, but the less excellent part is governed; and the former leads, but the latter follows, and both consent, and are concordant with each other, then virtue and every good are generated in the whole soul. When likewise the appetitive follows the reasoning part of the soul, then temperance is produced; but when this is the case with the irascible part, fortitude is produced; and when it takes place in all the parts of the soul, then justice is the result. For justice is that which separates all the vices and all the virtues of the soul from each other. And justice is a certain established order of the apt conjunction of the parts of the soul, and perfect and supreme virtue. For every good is contained in this; but the other goods of the soul cannot subsist without this. Hence justice possesses great strength both among Gods and men. For this virtue contains the bond by which the whole and the universe are held together, and also by which Gods and men are connected. Justice therefore, is said to be Themis among the celestial, but Dice among the terrestrial Gods; and Law among men. These assertions however, are indications and symbols, that justice is the supreme virtue. Hence virtue, when it consists in contemplating and judging, is called prudence; when in sustaining things of a dreadful nature, it is denominated fortitude; when in restraining pleasure, temperance; and when in abstaining from gain, and from injuring our neighbours, justice.

Moreover, the arrangement of virtue according to right reason, and the transgression of it contrary to right reason, produce [in the former case] a tendency to the decorous as the final mark, and [in the latter] the frustration of it. The decorous however, is that which ought to be. But this does not require either addition or ablation; since it is that which it is requisite to be. But of the indecorous there are two species; one of which is excess, and the other defect. And excess indeed, is more, but deficiency is less, than is decorous. Virtue also, is a certain habit of the decorous. Hence it is directly, both a summit and a medium. For thus, things that are decorous are both media and summits. They are media indeed, because they fall between excess and deficiency; but they are summits, because they do not require either addition or ablation. For they are the very things themselves which they ought to be.

Since however, the virtue of manners is conversant with the passions, but of the passions pleasure and pain are supreme, it is evident that virtue does not consist in extirpating the passions of the soul, pleasure and pain, but in co-harmonizing them. For neither does health, which is a certain apt mixture of the powers of the body, consist in expelling the cold and the hot, the moist and the dry; but in these being [appropriately] mingled together. For it is as it were, a certain symmetry of these. Thus too, in music, concord does not consist in expelling the sharp and the flat; but when these are co-harmonized, then concord is produced, and dissonance is exterminated. In a similar manner, the hot and the cold, the moist and the dry, being harmoniously mingled together, health is produced, and disease destroyed. But when anger, and desire are co-harmonized, the vices and the [other] passions are extirpated, and the virtues and manners are ingenerated. Deliberate choice however, in beautiful conduct, is the greatest peculiarity of the virtue of manners. For it is possible to use reason and power without virtue; but it is not possible to use deliberate choice without it. For deliberate choice indicates the dignity of manners. Hence also, the reasoning power subduing by force anger and desire, produces continence and endurance. And again, when the reasoning power is violently dethroned by the irrational parts, then incontinence and effeminacy are produced. Such dispositions however, of the soul as these, are half-perfect virtues, and half-perfect vices. For the reasoning power of the soul is [according to its natural subsistence] in a healthy, but the irrational parts are in a diseased condition. And so far indeed, as anger and desire are governed and led by the rational part of the soul, continence and endurance become virtues; but so far as this is effected by violence, and not voluntarily, they become vices. For it is necessary that virtue should perform such things as are fit, not with pain, but with pleasure. Again, so far as anger and desire govern the reasoning power, effeminacy and incontinence are produced, which are certain vices. But so far, as they gratify the passions with pain, knowing that they are erroneous, in consequence of the eye of the soul being sane,—so far as this is the case, they are not vices. Hence, it is evident that virtue must necessarily perform what is fit voluntarily; that which is involuntary indeed, not being without pain and fear; and that which is voluntary, not subsisting without pleasure and delight.

By division also it will at the same time be found that this is the case. For knowledge and the perception of things, are the province of the rational part of the soul; but power pertains to the irrational part. For not to be able to resist pain, or to vanquish pleasure, is the peculiarity of the irrational part of the soul. But deliberate choice subsists in both these, viz. in the rational; and also in the irrational part. For it consists of dianoia and appetite; of which, dianoia indeed, pertains to the rational, but appetite to the irrational part. Hence every virtue consists in a co-adaptation of the parts of the soul; and both will and deliberate choice, entirely subsist in virtue.

Universally therefore, virtue is a certain co-adaptation of the irrational parts of the soul to the rational part. Virtue however, is produced through pleasure and pain receiving the boundary of that which is fit. For true virtue is nothing else than the habit of that which is fit. But the fit, or the decorous, is that which ought to be; and the unfit, or indecorous, is that which ought not to be. Of the indecorous however, there are two species, viz. excess and defect. And excess indeed, is more than is fit; but defect is less than is fit. But since the fit is that which ought to be, it is both a summit and a middle. It is a summit indeed, because it neither requires ablation, nor addition; but it is a middle, because it subsists between excess and defect. The fit, however, and the unfit, are to each other as the equal and the unequal that which is arranged, and that which is without arrangement; and both the two former and the two latter are finite and infinite.[70] On this account, the parts of the unequal are referred to the middle, but not to each other. For the angle is called obtuse which is greater than a right angle; but that is called acute, which is less than a right angle. The right line also [in a circle] is greater, which surpasses that which is drawn from the center. And the day is longer indeed, which exceeds that of the equinox. Diseases, likewise, of the body are generated, through the body becoming more hot or more cold [than is proper]. For that which is more hot [than is fit] exceeds moderation; and that which is more cold [than is fit] is below mediocrity. The soul also, and such things as pertain to it, have this disposition and analogy. For audacity indeed, is an excess of the decorous in the endurance of things of a dreadful nature; but timidity is a deficiency of the, decorous. And prodigality is an excess of what is fit in the expenditure of money; but illiberality is a deficiency in this. And rage indeed, is an excess of the decorous in the impulse of the irascible part of the soul; but insensibility is a deficiency of this. The same reasoning likewise applies to the opposition of the other dispositions of the soul. It is necessary however, that virtue, since it is a habit of the decorous, and a medium of the passions, should neither be [wholly] impassive, nor immoderately passive. For impassivity indeed, causes the soul to be unimpelled, and to be without an enthusiastic tendency to the beautiful in conduct; but immoderate passivity causes it to be full of perturbation, and inconsiderate. It is necessary therefore, that passion should so present itself to the view, in virtue, as shadow and outline in a picture. For the animated and the delicate, and that which imitates the truth, in conjunction with goodness of colors, are especially effected in a picture through these [i. e. through shadow and outline]. But the passions of the soul are animated by the natural incitation and enthusiasm of virtue. For virtue is generated from the passions, and when generated, again subsists together with them; just as that which is well harmonized consists of the sharp and the flat, that which is well mingled consists of the hot and the cold, and that which is in equilibrium derives its equality of weight from the heavy and the light. It is not therefore necessary to take away the passions of the soul; for neither would this be profitable; but it is requisite that they should be co-harmonized with the rational part, in conjunction with fitness and mediocrity.

FROM
THE TREATISE OF
ARCHYTAS
ON ETHICAL ERUDITION.

I say that virtue will be found sufficient to the avoidance of infelicity, and vice to the non-attainment of felicity, if we judiciously consider the habits [by which these are produced]. For it is necessary that the bad man should always be miserable; whether he is in affluence, for he employs it badly; or whether he is in penury; just as the blind man, whether he has light, and the most splendid visible object before him, or whether he is in the dark [is always necessarily without sight]. But the good man is not always happy; for felicity does not consist in the possession, but in the use of virtue. For neither does he who has sight always see; for he will not see, if he is without light. Life, however, is divided into two paths; one of which is more arduous, and in which the patient Ulysses walked; but the other is more free from molestation, and is that in which Nestor proceeded. I say therefore that virtue desires the latter, but is able to proceed in the former of these paths. The nature however of felicity proclaims it to be a desirable and stable life, because it gives perfection to the decision of the soul. Hence the virtuous man who does not obtain such a life as this, is not indeed happy, nor yet entirely miserable. No one therefore will dare to say that the good man should be exempt from disease, and pain, and sorrow. For as we leave certain painful things to the body, so likewise we must permit them to be present with the soul. The sorrows, however, of fools are most irrational; but those of wise men proceed only as far as reason, which gives limitation to things, permits. Moreover, the boast of apathy dissolves the generosity of virtue, when it opposes itself to things of an indifferent nature, and not to evils such as death, and pain, and poverty. For things which are not evils are easily vanquished. We should therefore exercise ourselves in the mediocrity of the passions, as we shall then equally avoid insensibility, and too much passivity, and shall not speak higher of our nature than we ought.

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

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

FROM
CRITO,
IN HIS TREATISE ON
PRUDENCE AND PROSPERITY.

Prudence and prosperity subsist, with reference to each other, as follows: Prudence indeed is effable and possesses reason; for it is something orderly and definite. But prosperity is ineffable and irrational; for it is something disorderly and indefinite. And prudence, indeed, is prior, but prosperity is posterior in beginning and in power. For the former is naturally adapted to govern and define; but the latter to be governed and defined. Moreover, both prudence and prosperity receive co-adaptation, since they concur in one and the same thing. For it is always necessary that the thing which bounds and co-arranges, should have a nature which is effable and participates of reason; but that the thing which is bounded and co-arranged, should be naturally ineffable and irrational. For the reason of the nature of the infinite and of that which bounds, thus subsists in all things. For infinites are always naturally disposed to be bounded and co-arranged by things which possess reason and prudence, since the former have the order of matter and essence with relation to the latter. But finites are co-arranged and bounded from themselves, since they have the order of cause, and of that which is energetic.

The co-adaptation, however, of these natures in different things, produces a great and various difference of co-adapted substances. For in the comprehension of the whole of things, the co-adaptation of both the natures, i. e. of the nature which is always moved, and of that which is always passive, is the world. For it is not possible for the whole and the universe to be otherwise saved, than by that which is generated being co-adapted to that which is divine, and that which is always passive to that which is always moved.[71] In man, likewise, the co-adaptation of the irrational to the rational part of the soul, is virtue. For it is not possible in these, when there is sedition in both the parts, that virtue should have a subsistence. In a city also, the co-adaptation of the governors to the governed, produces strength and concord. For to govern is the peculiarity of the better nature; but to be governed, is easier to the subordinate [than to the more excellent] nature. And strength and concord are common to both. There is, however, the same mode of adaptation in the universe and in a family: for allurements[72] and erudition concur with reason in one and the same thing; and likewise pains and pleasures, prosperity and adversity. For the life of man requires intension and remission, sorrow and gladness, prosperity and adversity. For some things are able to collect and retain the intellect to industry and wisdom; but others impart relaxation and delight, and thus render the intellect vigorous and prompt to action. If however one of these prevails in life, then the life of man becomes of one part, and verges to one part, tending either to sorrow and difficulty, or to remission and levity. But the co-adaptation of all these ought to subsist with reference to prudence. For this separates and distinguishes[73] bound and infinity in actions. Hence prudence is the leader and mother of the other virtues. For all of them are co-harmonized and co-arranged with reference to the reason and law of this virtue. And now my discussion of this subject is terminated. For the irrational and the effable are in all things. And the latter defines and bounds; but the former is defined and bounded. That, however, which consists of both these, is the apt composition of the whole and the universe.

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

God fashioned man in such a way as to render it manifest, that he is not through the want of power, or of deliberate choice, incapable of being impelled to what is beautiful in conduct. 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-eligible; so that man might be the cause of power, and the possession of good, but God of impulse and incitation according to right reason. On this account also, he made him tend to heaven, gave him an intellective power, and implanted in him a sight called intellect, which is capable of beholding God. For it is not possible without God to discover that which is best and most beautiful, nor without intellect to see God, since every mortal nature is established in conjunction with a kindred privation of intellect. This however is not imparted to it by God, but by the essence of generation, and by that impulse of the soul which is without deliberate choice.

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

The prudent [i. e. the wise] man will especially become so as follows: In the first place, being naturally sagacious, possessing a good memory, and being a lover of labor, he should exercise his dianoetic power immediately from his youth in reasonings and disciplines, and in accurate theories, and adhere to genuine philosophy. But after this he should acquire knowledge and experience in what pertains to the Gods, the laws, and human lives. For there are two things from which the disposition of prudence is produced; one of which consists in obtaining a mathematical and gnostic habit; but the other, in a man perceiving by himself many theorems and things, and understanding other things through a certain different mode. For neither is he sufficient to the possession of prudence, who immediately from his youth has exercised his dianoetic power in reasonings and disciplines; nor he who being destitute of these, has heard and has been conversant with a multitude of things. But the latter will have his dianoetic power blind, through judging of particulars; and the former through always surveying universals. For as in computations the amount of the whole is obtained by the addition of the parts, thus also in things, reason is able to delineate the theory of universals; but experience has the power of forming a judgment of particulars.

FROM
ARCHYTAS,
IN HIS TREATISE
ON DISCIPLINES.

It is necessary that you should become scientific, either by learning from another person, or by discovering yourself the things of which you have a scientific knowledge. If, therefore, you learn from another person, that which you learn is foreign; but what you discover yourself is through yourself, and is your own. Moreover, if you investigate, discovery will be easy, and soon obtained; but if you do not know how to investigate, discovery will be to you impossible. And [right] reasoning indeed, when discovered, causes sedition to cease, and increases concord. For through this the inexhaustible desire of possessing is suppressed, and equality prevails; since by this we obtain what is just in contracts. Hence, on account of this, the poor receive from those who are able to give; and the rich give to those that are in want, both of them believing that through this they shall obtain the equal. This however will be a rule and an impediment to those that act unjustly, viz. that men who possess scientific knowledge will appease their anger, prior to the commission of an injury, being persuaded that the perpetrators of it will not be concealed when it is committed; but that those who do not possess scientific knowledge, becoming manifest in the commission of an injury, will be restrained from acting unjustly.

FROM
POLUS,
IN HIS TREATISE
ON JUSTICE.

It appears to me that the justice which subsists among men, may be called the mother and the nurse of the other virtues. For without this a man can neither be temperate, nor brave, nor prudent. For it is the harmony and peace, in conjunction with elegance, of the whole soul. The strength however of this virtue will become more manifest, if we direct our attention to the other habits. For they have a partial utility, and which is referred to one thing; but this is referred to whole systems, and to a multitude. In the world therefore, it conducts the whole government of things, and is providence, harmony, and Dice, by the decree of a certain genus of Gods. But in a city it is justly called peace, and equitable legislation. And in a house, it is the concord between the husband and wife; the benevolence of the servant towards the master; and the anxious care of the master for the welfare of the servant. In the body likewise, which is the first and dearest thing to all animals, [so far as they are animals,] it is the health and intireness of all the parts. But in the soul, it is the wisdom, which among men subsists from science and justice. If therefore, this virtue thus disciplines and saves both the whole and the parts [of every thing] rendering things concordant and familiar with each other, how is it possible it should not be called by the decision of all men, the mother and the nurse of all things?

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The following fragments also, from the Treatise of Archytas on Wisdom, are preserved by Iamblichus, in the 3rd Chapter of his Protreptics, or Exhortations to Philosophy.

“Archytas therefore, in the beginning of his Treatise on Wisdom, exhorts to the possession of it as follows:

1. “Wisdom as much excels in all human affairs as the sight does the [other] corporeal senses, intellect the soul, and the sun the stars. For the sight is the most far-darting, and the most multiform of all the senses; intellect is the supreme part of the soul, judging by reason and dianoïa what is fit, and existing as the sight and power of the most honorable things; and the sun is the eye and soul of things which have a natural subsistence. For through it all things become visible, are generated, and rise into existence.[74] Deriving also their roots, and being generated from thence, they are nourished, increased and excited by it in conjunction with sense.

2. “Man was generated by far the wisest of all [terrestrial] animals. For he is able to contemplate the things which exist, and to obtain from all things science and wisdom. To which also it may be added, that divinity has engraved and exhibited in him the system of universal reason, in which all the forms of things in existence are distributed, and the significations of nouns and verbs. For a place is assigned for the sounds of the voice, viz. the pharynx, the mouth, and the nostrils. But as man was generated the instrument of the sounds, through which nouns and verbs are signified, so likewise of the conceptions which are beheld in the things that have an existence. And this appears to me to be the work of wisdom, for the accomplishment of which man was generated and constituted, and received organs and powers from divinity.

3. “Man was generated and constituted, for the purpose of contemplating the reason of the whole of nature, and in order that, being himself the work of wisdom, he might survey the wisdom of the things which exist.—For if the reason of man is contemplative of the reason of the whole of nature, and the wisdom also of man perceives and contemplates the wisdom of the things in existence,—this being acknowledged, it is at the same time demonstrated, that man is a part of universal reason, and of the whole of the intellectual nature.

4. “Wisdom is not conversant with a certain definite existing thing, but is simply conversant with all the things that exist. And it is requisite, that it should not first investigate the principles of itself, but the common principles of all beings. For wisdom so subsists with reference to all beings, that it is the province of it to know and contemplate the universal accidents of all things. And on this account wisdom discovers the principles of all beings.

5. “Whoever, therefore, is able to analyze all the genera which are contained under one and the same principle, and again to compose and con-numerate them, he appears to me to be the wisest of men, and to possess the most perfect veracity. Farther still, he will also have discovered a beautiful place of survey, from which it will be possible to behold divinity, and all things that are in co-ordination with, and successive to him, subsisting separately, or distinct from each other.[75] Having likewise entered this most ample road, being impelled in a right direction by intellect, and having arrived at the end of his course, he will have conjoined beginnings with ends, and will know that God is the principle, middle, and end, of all things which are accomplished according to justice and right reason.”[76]

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

Do not even think of doing what ought not to be done.

Choose rather to be strong in soul than in body.

Be persuaded that things of a laborious nature contribute more than pleasures to virtue.

Every passion of the soul is most hostile to its salvation.

It is difficult to walk at one and the same time in many paths of life.[77]

Pythagoras said, it is requisite to choose the most excellent life; for custom will make it pleasant. Wealth is an infirm anchor, glory is still more infirm; and in a similar manner the body, dominion, and honor. For all these are imbecile and powerless. What then are powerful anchors? Prudence, magnanimity, fortitude. These no tempest can shake. This is the law of God, that virtue is the only thing that is strong; and that every thing else is a trifle.

All the parts of human life, in the same manner as those of a statue, ought to be beautiful.

A statue indeed standing on its basis, but a worthy man on the subject of his deliberate choice, ought to be immovable.

Frankincense ought to be given to the Gods, but praise to good men.

It is requisite to defend those who are unjustly accused of having acted injuriously, but to praise those who excel in a certain good.

Neither will the horse be judged to be generous, that is sumptuously adorned, but the horse whose nature is illustrious; nor is the man worthy who possesses great wealth, but he whose soul is generous.

When the wise man opens his mouth, the beauties of his soul present themselves to the view, like the statues in a temple.[78]

Remind yourself that all men assert that wisdom is the greatest good, but that there are few who strenuously endeavour to obtain this greatest good.[79] Pythagoras.

Be sober, and remember to be disposed to believe; for these are the nerves of wisdom. Epicharmus.

It is better to live lying on the grass, confiding in divinity and yourself, than to lie on a golden bed with perturbation.

You will not be in want of any thing, which it is in the power of Fortune to give and take away.[80]

Despise all those things, which when liberated from the body you will not want; and exercising yourself in those things of which when liberated from the body you will be in want, invoke the Gods to become your helpers.[81]

Neither is it possible to conceal fire in a garment, nor a base deviation from rectitude in time.

Wind indeed increases fire, but custom love.[82]

Those alone are dear to divinity, who are hostile to injustice.[83]

Those things which the body necessarily requires, are easily to be procured by all men, without labor and molestation; but those things to the attainment of which labor and molestation are requisite, are objects of desire, not to the body, but to depraved opinion. Aristoxenus Pythag. Stob. p. 132.

Of desire also, he [i. e. Pythagoras] said as follows: This passion is various, laborious, and very multiform. Of desires however, some are acquired and adventitious, but others are connascent. But he defined desire itself to be a certain tendency and impulse of the soul, and an appetite of a plenitude or presence of sense, or of an emptiness and absence of it, and of non-perception. He also said, that there are three most known species of erroneous and depraved desire, viz. the indecorous, the incommensurate, and the unseasonable. For desire is either immediately indecorous, troublesome, and illiberal; or it is not absolutely so, but is more vehement and lasting than is fit. Or in the third place, it is impelled when it is not proper; and to objects to which it ought not to tend. Ex Aristoxeni Pythag. Sententiis. Stob. p. 132.

Endeavour not to conceal your errors by words, but to remedy them by reproofs. Pythagoras. Stob. p. 146.

It is not so difficult to err, as not to reprove him who errs. Pythagoras. Stob. p. 147.

As a bodily disease cannot be healed, if it is concealed, or praised; thus also, neither can a remedy be applied to a diseased soul, which is badly guarded and protected. Pythagoras. Stob. p. 147.

The grace of freedom of speech, like beauty in season, is productive of greater delight.

It is not proper either to have a blunt sword, or to use freedom of speech ineffectually.

Neither is the sun to be taken from the world, nor freedom of speech from erudition.

As it is possible for one who is clothed with a sordid robe, to have a good habit of body; thus also he whose life is poor may possess freedom of speech.[84]

Be rather delighted with those that reprove, than with those that flatter you; but avoid flatterers, as worse than enemies. Pythagoras. Stob. p. 149.

The life of the avaricious resembles a funeral banquet. For though it has all things [requisite to a feast,] yet no one present rejoices. Stob. p. 155.[85]

Acquire continence as the greatest strength and wealth. Pythagoras. Stob. p. 156.

“Not frequently man from man,” is one of the exhortations of Pythagoras; by which he obscurely signifies, that it is not proper to be frequently engaged in venereal connexions. Stob. p. 156.

It is impossible that he can be free who is a slave to his passions. Pythagoras. Stob. 165.

Pythagoras said, that intoxication is the meditation of insanity. Stob. p. 165.

Pythagoras being asked, how a lover of wine might be cured of intoxication, answered, if he frequently surveys what his actions were when he was intoxicated. Stob. p. 165.

Pythagoras said, that it was either requisite to be silent, or to say something better than silence. Stob. p. 215.

Let it be more eligible to you to throw a stone in vain, than to utter an idle word. Pythagoras. Stob. p. 215.

Do not say a few things in many words, but much in a few words. Pythagoras. Stob. p. 216.

Genius is to men either a good or an evil dæmon. Epicharmus. Stob. p. 220.

Pythagoras being asked, how a man ought to conduct himself towards his country, when it had acted iniquitously with respect to him, replied, as to a mother. Stob. p. 227.

Travelling teaches a man frugality, and the way in which he may be sufficient to himself. For bread made of milk and flower, and a bed of grass, are the sweetest remedies of hunger and labor.

To the wise man every land is eligible as a place of residence; for the whole world is the country of the worthy soul.[86] Stob. p. 231.

Pythagoras said, that luxury entered into cities in the first place, afterwards satiety, then lascivious insolence, and after all these destruction. Stob. p. 247.

Pythagoras said, that of cities that was the best, which contained worthy men. Stob. p. 247.

Do those things which you judge to be beautiful, though in doing them you should be without renown. For the rabble is a bad judge of a good thing. [Despise therefore the reprehension of those whose praise you despise.] Demophilus. Stob. p. 310.[87]

Those that do not punish bad men, wish that good men may be injured. Pythagoras. Stob. p. 321.

It is not possible for a horse to be governed without a bridle, or riches without prudence. Pythagoras. Stob. p. 513.

It is the same thing to think greatly of yourself in prosperity, as to contend in the race in a slippery road. Stob. p. 563.

There is not any gate of wealth so secure, which the opportunity of Fortune may not open. Stob. p. 563.[88]

Expel by reasoning the unrestrained grief of a torpid soul. Stob. p. 572.

It is the province of a wise man to bear poverty with equanimity. Stob. p. 572.[89]

Spare your life, lest you consume it with sorrow and care. Pythagoras. Stob. p. 616.

Nor will I be silent as to this particular, that it appeared both to Plato and Pythagoras, that old age was not to be considered with reference to an egress from the present life, but to the beginning of a blessed life. From Phavorinus on Old Age. Stob. p. 585.

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The two following extracts are from Clemens Alexandrinus in Stromat. lib. 3. p. 413.

The ancient theologists and priests testify that the soul is conjoined to the body through a certain punishment, and that it is buried in this body as in a sepulchre. Philolaus.

Whatever we see when awake is death; and when asleep, a dream. Pythagoras.

SELECT SENTENCES
OF
SEXTUS THE PYTHAGOREAN.

To neglect things of the smallest consequence, is not the least thing in human life.

The wise man, and the despiser of wealth, resembles God.

Do not investigate the name of God, because you will not find it. For every thing which is called by a name, receives its appellation from that which is more worthy than itself,[90] so that it is one person that calls, and another that hears. Who is it, therefore, that has given a name to God? God, however, is not a name to God, but an indication of what we conceive of him.

God is a light incapable of receiving its contrary [darkness.]

You have in yourself something similar to God, and therefore use yourself as the temple of God, on account of that which in you resembles God.

Honor God above all things, that he may rule over you.

Whatever you honor above all things, that which you so honor will have dominion over you. But if you give yourself to the domination of God, you will thus have dominion over all things.

The greatest honor which can be paid to God, is to know and imitate him.

There is not any thing, indeed, which wholly resembles God; nevertheless the imitation of him as much as possible by an inferior nature is grateful to him.

God, indeed, is not in want of any thing, but the wise man is in want of God alone. He, therefore, who is in want but of few things, and those necessary, emulates him who is in want of nothing.

Endeavour to be great in the estimation of divinity, but among men avoid envy.

The wise man whose estimation with men was but small while he was living, will be renowned when he is dead.

Consider all the time to be lost to you in which you do not think of divinity.

A good intellect is the choir of divinity.

A bad intellect is the choir of evil dæmons.

Honor that which is just, on this very account that it is just.

You will not be concealed from divinity when you act unjustly, nor even when you think of acting so.

The foundation of piety is continence; but the summit of piety is the love of God.

Wish that what is expedient and not what is pleasing may happen to you.

Such as you wish your neighbour to be to you, such also be you to your neighbours.

That which God gives you, no one can take away.

Neither do nor even think of that which you are not willing God should know.

Before you do any thing think of God, that his light may precede your energies.

The soul is illuminated by the recollection of deity.

The use of all animals as food is indifferent, but it is more rational to abstain from them.

God is not the author of any evil.

You should not possess more than the use of the body requires.

Possess those things which no one can take from you.

Bear that which is necessary, as it is necessary.

Ask those things of God which it is worthy of God to bestow.

The reason which is in you, is the light of your life.

Ask those things of God, which you cannot receive from man.

Wish that those things which labor ought to precede, may be possessed by you after labor.

Be not anxious to please the multitude.

It is not proper to despise those things of which we shall be in want after the dissolution[91] of the body.

You should not ask of divinity that which, when you have obtained, you will not perpetually possess.

Accustom your soul after [it has conceived all that is great of] divinity, to conceive something great of itself.

Esteem nothing to be precious, which a bad man may take from you.

He is dear to divinity, who considers those things alone to be precious, which are esteemed to be so by divinity.

Every thing which is more than necessary to man, is hostile to him.

He who loves that which is not expedient, will not love that which is expedient.

The intellect of the wise man is always with divinity.

God dwells in the intellect of the wise man.

Every desire is insatiable, and therefore is always in want.

The wise man is always similar to himself.

The knowledge and imitation of divinity, are alone sufficient to beatitude.

Use lying as poison.

Nothing is so peculiar to wisdom as truth.

When you preside over men, remember that divinity also presides over you.

Be persuaded that the end of life, is to live conformably to divinity.

Depraved affections are the beginnings of sorrows.

An evil disposition is the disease of the soul; but injustice and impiety are the death of it.

Use all men in such a way, as if you were the common curator of all things after God.

He who uses mankind badly, uses himself badly.

Wish that you may be able to benefit your enemies.

Endure all things, in order that you may live conformably to God.

By honoring a wise man, you will honor yourself.

In all your actions place God before your eyes.[92]

You are permitted to refuse matrimony, in order that you may live incessantly adhering to God.[93] If, however, as one knowing the battle, you are willing to fight, take a wife, and beget children.

To live, indeed, is not in our power, but to live rightly is.

Be unwilling to admit accusations against the man who is studious of wisdom.

If you wish to live with hilarity, be unwilling to do many things. For in a multitude of actions you will be minor.

Every cup should be sweet to you which extinguishes thirst.

Fly from intoxication as you would from insanity.

No good originates from the body.

Think that you suffer a great punishment when you obtain the object of corporeal desire; for the attainment of such objects never satisfies desire.

Invoke God as a witness to whatever you do.

The bad man does not think there is a providence.

Assert that which possesses wisdom in you, to be the [true] man.[94]

The wise man participates of God.

Where that which is wise in you resides, there also is your good.

That which is not noxious to the soul, is not noxious to man.

He who unjustly expels a wise man from the body, confers a benefit on him by his iniquity. For he thus becomes liberated as it were, from bonds.

The fear of death renders a man sad through the ignorance of his soul.

You will not possess intellect, till you understand that you have it.

Think that your body is the garment of your soul; and therefore preserve it pure.

Impure dæmons vindicate to themselves the impure soul.

Speak not of God to every man.

It is dangerous, and the danger is not small, to speak of God even things which are true.

A true assertion respecting God, is an assertion of God.

You should not dare to speak of God to the multitude.

He does not know God who does not worship him.

The man who is worthy of God is also a God among men.

It is better to have nothing, than to possess much and impart it to no one.

He who thinks that there is a God, and that nothing is taken care of by him, differs in no respect from him who does not believe that there is a God.

He honors God in the best manner who renders his intellect as much as possible similar to God.

If you injure no one, you will fear no one.

No one is wise who looks downward to the earth.

To lie is to deceive in life, and to be deceived.

Recognise what God is, and what that is in you which recognises God.

It is not death, but a bad life, that destroys the soul.

If you know him by whom you were made, you will know yourself.

It is not possible for a man to live conformable to divinity, unless he acts modestly, well, and justly.

Divine wisdom is true science.

You should not dare to speak of God to an impure soul.

The wise man follows God, and God follows the soul of the wise man.

A king rejoices in those whom he governs, and therefore God rejoices in the wise man. He who governs likewise, is inseparable from those whom he governs; and therefore God is inseparable from the soul of the wise man, which he defends and governs.

The wise man is governed by God, and on this account is blessed.

A scientific knowledge of God causes a man to use few words.

To use many words when speaking of God, produces an ignorance of God.

The man who possesses a knowledge of God, will not be very ambitious.

The erudite,[95] chaste, and wise soul, is the prophet of the truth of God.

Accustom yourself always to look to Divinity.

A wise intellect is the mirror of God.

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

As we live through soul, it must be said that by the virtue of this we live well; just as because we see through the eyes, we see well through the virtue of these.

It must not be thought that gold can be injured by rust, or virtue by baseness.

We should betake ourselves to virtue as to an inviolable temple, in order that we may not be exposed to any ignoble insolence of soul with respect to our communion with, and continuance in life.

We should confide in Virtue as in a chaste wife; but trust to Fortune as to an inconstant mistress.

It is better that virtue should be received accompanied with poverty, than wealth with violence; and frugality with health, than veracity with disease.

An abundance of nutriment is noxious to the body; but the body is preserved when the soul is disposed in a becoming manner.

It is equally dangerous to give a sword to a madman, and power to a depraved man.

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

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

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

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

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

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

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

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