ADDITIONAL NOTES. · 1

P. 50. Better worth saving than ten thousand corporeal eyes.

Iamblichus here alludes to what Plato says in the seventh book of his Republic, respecting the mathematical disciplines. For he there says, “that the soul through these disciplines has an organ purified and enlightened, which is blinded and buried by studies of another kind, an organ better worth saving than ten thousand eyes, since truth becomes visible through this alone.”

P. 58. That in which the Sirens subsist.

“The divine Plato, (says Proclus in his MS. Scholia on the Cratylus,) knew that there are three kinds of Sirens; the celestial, which is under 284 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 285 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.” 287 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.

This is the 13th Symbol in the Protreptics, and is thus explained by Iamblichus: “This Symbol exhorts to the possession of intellectual prudence. For this is similar to the light of the soul, to which being indefinite it gives bound, and leads, as it were, from darkness into light. It is proper, therefore, to place intellect as the leader of every thing beautiful in life, but especially in Pythagoric dogmas; for these cannot be known without light.”

P. 61. Wear not the image of God in a ring.

This in the Protreptics is the 24th Symbol; but instead of wear, it is there inscribe. But Iamblichus’ 288 explanation of it is as follows: “This Symbol conformably to the foregoing conception, employs the following exhortation: Philosophize, and before every thing consider the Gods as having an incorporeal subsistence. For this is the most principal root of the Pythagoric dogmas, from which nearly all of them are suspended, and by which they are strengthened even to the end. Do not therefore think that the Gods use such forms as are corporeal, or that they are received by a material subject, and by body as a material bond, like other animals. But the engravings in rings exhibit the bond which subsists through the ring, its corporeal nature and sensible form, and the view as it were of some partial animal, which becomes apparent through the engraving; from which especially we should separate the genus of the Gods, as being eternal and intelligible, and always subsisting according to the same and in a similar manner, as we have particularly, most fully, and scientifically shown in our treatise concerning the Gods.”[97]

P. 61. Nor is it proper to sacrifice a white cock; for this also is a suppliant, and is sacred to the moon.

In the Protreptics, the 18th Symbol is partly the same with, and partly different from this. For it 289 is, “Nourish a cock; but sacrifice it not; for it is sacred to the sun and the moon.” And Iamblichus explains it as follows: “This Symbol advises us to nourish and strengthen the body and not neglect it, dissolving and destroying the mighty tokens of the union, connexion, sympathy, and consent of the world. So that it exhorts us to engage in the contemplation and philosophy of the universe. For though the truth concerning the universe is naturally occult, and sufficiently difficult of investigation, it must, however, at the same time, be inquired into and investigated by man, and especially through philosophy. For it is truly impossible to be discovered through any other pursuit. But philosophy receiving certain sparks, and as it were viatica, from nature, excites and expands them into magnitude, rendering them more conspicuous through the disciplines which it possesses. Hence, therefore, we should philosophize.”

P. 61. It is proper to sacrifice, and to enter temples, unshod.

This in the Protreptics is the 3rd Symbol; but is thus enunciated by Iamblichus, “Sacrifice and adore unshod.” On which Iamblichus observes: “This Symbol signifies that we ought to worship the Gods, and acquire a knowledge of them in an 290 orderly and modest manner, and in a way not surpassing our condition on the earth. It also signifies that, in worshipping them, and acquiring this knowledge, we should be free from bonds, and properly liberated. But the Symbol exhorts that sacrifice and adoration should be performed not only in the body, but also in the energies of the soul; so that these energies may neither be detained by passions, nor by the imbecility of the body, nor by generation, with which we are externally surrounded. But every thing pertaining to us should be properly liberated, and prepared, for the participation of the Gods.”

P. 77. Enter not into a temple negligently, nor, in short, adore carelessly, not even though you should stand at the very doors themselves.

This in the Protreptics is the 2nd Symbol, and is explained by Iamblichus as follows: “If the similar is friendly and allied to the similar, it is evident that since the Gods have a most principal essence among wholes, we ought to make the worship of them a principal object. But he who does this for the sake of any thing else, gives a secondary rank to that which takes the precedency of all things, and subverts the whole order of religious worship and knowledge. Besides, it is not proper to rank illustrious 291 goods in the subordinate condition of human utility, nor to place our concerns in the order of an end, but things more excellent, whether they be works or conceptions, in the condition of an appendage.”

P. 79. These, therefore, he ordered not to eat the heart.

This is the 30th Symbol in the Protreptics, and is thus explained by Iamblichus: “This Symbol signifies that it is not proper to divulse the union and consent of the universe. And still further, it signifies this, Be not envious, but philanthropic, and communicative: and from this it exhorts us to philosophize. For philosophy alone among the sciences and arts, is neither pained with the goods of others, nor rejoices in the evils of neighbours, these being allied and familiar by nature, subject to the like passions, and exposed to one common fortune. It likewise evinces that the future is equally unlooked for by all men. Hence, it exhorts us to sympathy and mutual love, and to be truly communicative, as it becomes rational animals.”

P. 79. Nor the brain.

This is the 31st Symbol in the Protreptics, and which Iamblichus thus explains: “This Symbol also resembles the former: for the brain is the ruling instrument of intellectual prudence. The Symbol, therefore, obscurely signifies that we ought not to dilacerate nor mangle things and dogmas, which have been the objects of judicious deliberation. But these will be such as have been the subject of intellectual consideration, becoming thus equal to objects of a scientific nature. For things of this kind are to be surveyed, not through the instruments of the irrational form of the soul, such as the heart and the liver; but through the pure rational nature. Hence, to dilacerate these by opposition, is inconsiderate folly; but the Symbol rather exhorts us to venerate the fountain of intelligence, and the most proximate organ of intellectual perception, through which we shall possess contemplation, science, and wisdom; and by which we shall truly philosophize, and neither confound nor obscure the vestiges which philosophy produces.”

P. 79. To abstain from mallows, &c.

The 38th Symbol in the Protreptics is: “Transplant mallows in your garden, but eat them not.” On which Iamblichus observes as follows: “This Symbol obscurely signifies that plants of this kind turn with the sun, and it thinks fit that this should be noticed by us. It also adds, transplant, that is to say, observe its nature, its tendency towards, and sympathy with, the sun; but rest not satisfied, nor dwelt upon this, but transfer, and as it were transplant your conception to kindred plants and pot-herbs, and also to animals which are not kindred, to stones and rivers, and, in short, to natures of every kind. For you will find them to be prolific and multiform, and admirably abundant; and this to one who begins from the mallows, as from a root and principle, is significant of the union and consent of the world. Not only, therefore, do not destroy or obliterate observations of this kind; but increase and multiply them as if they were transplanted.”

P. 80. Thus too he ordered them to abstain from the fish Melanurus.[98]

The 6th Symbol in the Protreptics is, “Abstain from melanurus; for it belongs to the terrestrial Gods.” And this, according to Iamblichus, admonishes us to embrace the celestial journey, to conjoin ourselves to the intellectual Gods, to become separated from a material nature, and to be led as it were in a circular profession to an immaterial and pure life. It further exhorts us to adopt the most excellent worship of the Gods, and especially that which pertains to the primary[99] Gods.