[21]. Here likewise the words within the brackets, which are omitted in the original, are added from Iamblichus; but the omission is not noticed by Gale.
[22]. The following testimony of an anonymous Greek writer, prefixed to the manuscript of this treatise, which Gale published, proves that this work was written by Iamblichus: Ιστεον οτι ο φιλοσοφος Προκλος υπομνηματιζων τας του μεγαλου Πλωτινου εννεαδας, λεγει οτι ο αντιγραφων εις την προκειμενην του Πορφυριου επιστολην, ο θεσπεσιος εστιν Ιαμβλιχος· και δια το της υποθεσεως οικειον και ακολουθον, υποκρινεται προσωπον Αιγυπτιου τινος Αβαμωνος· αλλα και το της λεξεως κομματικον και αφοριστικον, και το των εννοιων πραγματικον, και γλαφυρον, και ενθουν, μαρτυρει τον Προκλον καλως και κριναντα, και ιστορησαντα. i. e. “It is requisite to know that the philosopher Proclus, in his Commentary on the Enneads of the great Plotinus, says that it is the divine Iamblichus who answers the prefixed Epistle of Porphyry, and who assumes the person of a certain Egyptian of the name of Abammon, through the affinity and congruity of the hypothesis. And, indeed, the conciseness and definiteness of the diction, and the efficacious, elegant, and divine nature of the conceptions, testify that the decision of Proclus is just.” That this, indeed, was the opinion of Proclus, is evident from a passage in his Commentaries on the Timæus of Plato, which has escaped the notice of Gale, and which the reader will find in a note on the fourth chapter of the eighth section of the following translation.
[23]. In the original κατα τας κοινας εννοιας, which Gale erroneously translates contra communes opiniones.
[24]. Damascius περι αρχων says, “that difference not existing, there will not be knowledge.” And, “that the contact as of one with one is above knowledge.” Likewise, “that the intellectual perception of the first intelligible is without any difference or distinction. ετεροτητος μη ουσης, μηδε γνωσις εσται. Et συναφη ως ενος προς εν, υπερ γνωσιν. Alibi, διακριτος η του πρωτου νοητου νοησις.
[25]. Between souls that always abide on high with purity, such as the souls of essential heroes, and those that descend into the regions of mortality, and are defiled with vice, such as the souls of the greater part of mankind, the class of undefiled souls subsists. These descend into the realms of generation, partly from that necessity by which all human souls are, at times, drawn down to the earth, and partly for the benevolent purpose of benefiting those of an inferior class. But they descend without being defiled with vice. They are also called heroes, κατα σχεσιν, i. e. according to habitude, in order to distinguish them from essential heroes. And, in the Pythagoric Golden Verses, they are denominated the terrestrial heroes.
[26]. For αυτην εαυτοις ουσαν in this place, it is necessary to read αυτην εαυτης ουσαν.
[27]. For εποχη here, I read μετοχη.
[28]. Viz. In the plenitudes, or total perfections, of the Gods.
[29]. i. e. Without habitude, proximity, or alliance to the things which it illuminates.
[30]. What is here asserted by Iamblichus is perfectly true, and confirmed by experience, viz. that the passions, when moderately gratified, are vanquished without violence. But Gale, not understanding this, says, “Hoc adeo verum est, ac si dixisset, ignem extingues, oleum addendo camino.” For a moderate gratification of the passions does not resemble the pouring of oil on fire; since this similitude is only applicable to them when they are immoderately indulged.