Chapter X: Part 10

[70]viz., The equal and that which is arranged, belong to the order of
bound, and the unequal and that which is without arrangement, to the
order of infinity. And bound and infinity are the two great
principles of things after the ineffable cause of all. See the third
book of my translation of Proclus, On the Theology of Plato.

[71]viz. The salvation of the universe arises from the co-adaptation of
the sublunary region to the heavens.

[72]In the Greek επῳδας; on which Gale observes, “Forte αμαθιας, nisi
aliud subsit mysterium.” But it appears to me that there is no
occasion to substitute any other word for επῳδας. For in the
education of youth, it is certainly requisite to unite allurement
with erudition. And the substitution of αμαθιας, _ignorance_, is
monstrous.

[73]In the original αυτα γαρ α διενεργουσα, instead of which Gale
proposes to read αυτα γαρ αδε ενεργοισα, which still leaves the
sentence involved in obscurity. But if for διενεργουσα we read
διοριζουσα as in the above translation, the meaning is clear.

[74]For νοηται in this place, I read φυεται.

[75]Neither of the Latin translators North and Arcerius have understood
this passage, and therefore have erroneously translated it. For the
original is: και παντα τα εν τᾳ συστοιχειᾳ και ταξει τα εκεινου
κατακεχωρισμενα. This North translates: “Atque omnia in rerum serie
et ordine ab illo separata.” But Arcerius: “Atque omnia quæ sunt in
naturæ cognatione ordineque ab illo separata.” By the things however
co-ordinate with, and successive to God, Archytas means the other
Gods, who, though subordinate to the supreme, yet in consequence of
partaking of the same nature, are said to be co-ordinate with him.
Gale, likewise, did not perceive the error of the Latin translators.

[76]Plato says this of God in his Laws.

[77]The above sentences are from Stobæi Sententiæ, p. 3. (the edition
that of 1609,) and are ascribed to Pythagoras.

[78]The above seven sentences are to be found in p. 4. of Stobæus, and
as it appears to me are erroneously ascribed to Socrates. For I
conceive them to have been written either by Democrates or
Demophilus.

[79]Stob. p. 48.

[80]Hence the dogma of the Stoics derived its origin, that the wise man
is independent of Fortune.

[81]Stob. p. 65. These three sentences are ascribed to Pythagoras.

[82]Stob. p. 80. These two sentences are ascribed to Socrates, but I
have no doubt originally formed a part of the sentences of
Demophilus.

[83]Stob. p. 104. This sentence is ascribed to Democritus in Stobæus,
but has doubtless either Democrates or Demophilus for its author.

[84]Stob. p. 147. The above four sentences, are in Stobæus ascribed to
Socrates; but I refer them either to Democrates or Demophilus.

[85]This sentence in Stobæus is ascribed to Socrates, as is also the one
which immediately precedes it, viz. “The wealth of the avaricious
man, like the sun descending under the earth, delights no living
thing.” But as this sentence is to be found among the Similitudes of
Demophilus, there can be no doubt of the other belonging to the same
work.

[86]This and the preceding sentence, are in Stobæus ascribed to
Democritus, but I attribute them to Democrates or Demophilus.

[87]This sentence in Stobæus is ascribed to Pythagoras, but, excepting
the part within the brackets, is to be found among the sentences of
Demophilus.

[88]This sentence in Stobæus, is ascribed to Democritus, and that
immediately preceding it, to Socrates; but I ascribe both of them to
Democrates, or Demophilus.

[89]This and the preceding sentences, together with two other sentences
that accompany them, are in Stobæus ascribed to Democritus; but as
the other two are to be found in the Collection of Democrates, there
can be no doubt that all of them are from the same author.

[90]For as every cause of existence to a thing, is better than that
thing, so far as the one is cause and the other effect; thus also
that which gives a name to any thing is better than the thing named,
so far as it is named, i. e. so far as pertains to its possession of
a name. For the nominator is the cause, and the name the effect.

[91]In the Latin it is “post _dispositionem_ corporis.” But for
_dispositionem_ it is evidently necessary to read _dissolutionem_.

[92]This is conformable to the well-known Pythagoric precept, “Follow
God.”

[93]“We can by no other means,” (says Porphyry De Abstinen. lib. I.)
“obtain the true end of a contemplative, intellectual life than by
_adhering_ to God, if I may be allowed the expression, as if
fastened by a nail, at the same time being torn away and separated
from body and corporeal delights; having procured safety from our
deeds, and not from the mere attention to words.”

[94]But intellect is the recipient of wisdom, and therefore intellect is
the true man. This also is asserted by Aristotle.

[95]In the Latin _fidelis_; but as Ruffinus, the Latin translator of
these sentences, frequently adulterates the true meaning of Sextus,
by substituting one word for another, I have no doubt that in this
sentence the original was πεπαιδευμενος _eruditus_, and not πιστος
_fidelis_. My reason for so thinking is, that in one of the
sentences of Demophilus it is said, “that the life of _ignorant_ men
is a disgrace,” των αμαθων ονειδος ειναι τον βιον; and this in the
sentences of Sextus is, “Hominum _infidelium_ vita, opprobrium est.”
If, therefore, Ruffinus translates αμαθων, _infidelium_, there is
every reason to suppose that he would translate πεπαιδευμενος,
_fidelis_.

[96]Several of these sentences as published by Arcerius, are in a very
defective state; but which, as the learned reader will perceive, I
have endeavoured to amend in my translation of them.

[97]This work is unfortunately lost.

[98]According to Ælian and Suidas also, _melanurus_ is a fish; but as
the word signifies that which has a black termination, it is very
appropriately used as a symbol of a material nature.

[99]viz. Those Gods that are characterized by the _intelligible_, and
_intellect_. See my translation of Proclus, On the Theology of
Plato.

[100]See the second edition of this work in Nos. 15 and 16 of the
Pamphleteer.

[101]i. e. Natures which are not connected with body.

[102]See an extract of some length, and of the greatest importance, from
this dialogue, in my translation of Select Works of Plotinus, p.
553, &c.

[103]Forms subsist at the extremity of the intelligible triad, which
triad consists of _being_, _life_, and _intellect_. But being and
life, with all they contain, subsist here involved in impartible
union. See my Proclus on the Theology of Plato.

[104]In Aristot. Metaphys. Lib. 13.

[105]Because ¾ is to ⅔ as 9 to 8.

[106]In Mathemat. p. 147.

[107]Instead of περιττουται, it is necessary to read περατουται; the
necessity of which emendation, I wonder the learned Bullialdus did
not observe.

[108]This philosophic apathy is not, as is stupidly supposed by most of
the present day, insensibility, but a perfect subjugation of the
passions to reason.

[109]The words και δικαιοσυνη are omitted in the original. But it is
evident from Plotinus, that they ought to be inserted.

[110]Instead of κατ’ αυτην here, it is necessary to read κατ’ αισθησιν.

THE END.

Transcriber’s Notes

—Silently corrected a few typos.

—Retained publication information from the printed edition: this eBook
is public-domain in the country of publication.

—Added a Table of Contents based on the chapter headings in the text.

—In the text versions only, text in italics is delimited by
_underscores_.