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

[P. 60.] That it is requisite to put the shoe on the right foot first.

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

[P. 60.] That it is not proper to walk in the public ways.

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

[P. 61.] Do not assist a man in laying a burden down.

This in the Protreptics is the 11th Symbol, and is explained by Iamblichus as follows: “This Symbol exhorts to fortitude; for whoever takes up a burden, signifies that he undertakes an action of labor and energy; but he who lays one down, of rest and remission. So that the Symbol has the following meaning; Do not become either to yourself or another the cause of an indolent and effeminate mode of conduct; for every useful thing is acquired by labor. But the Pythagoreans celebrate this Symbol as Herculean, thus denominating it from the labors of Hercules. For during his association with men, he frequently returned from fire and every thing dreadful, indignantly rejecting indolence. For rectitude of conduct is produced from acting and operating, but not from sluggishness.”

[P. 61.] Do not draw near to a woman for the sake of begetting children, if she has gold.

In the Protreptics of Iamblichus (Symbol 35.) this is expressed as follows: “Draw not near to that which has gold, in order to produce children.” On which Iamblichus observes: “The Symbol does not here speak of a woman, but of that sect and philosophy which has much of the corporeal in it, and a gravitating tendency downwards. For gold is the heaviest of all things in the earth, and pursues a tendency to the middle, which is the peculiarity of corporeal weight. But the term to draw near, not only signifies to be connected with, but always to approach towards, and to be seated near another.”

[P. 61.] Speak not about Pythagoric concerns without light.