12. They likewise neither hear nor see laws, or decrees, whether orally promulgated or written. But it was the custom of the priests daily to sprinkle the altar with blood. , and yet this was not perceived by the German editor of this work, Jacob The slender and extemporaneous food, however, of these first men, is manifested by the saying which was afterwards proverbially used, enough of the oak; this adage being probably introduced by him who first changed the ancient mode of living. * The rational part of the soul is assimilated by Plato, in the Phaedrus, to a charioteer, and the two irrational parts, desire and anger, to two horses. 1. For, as possessions were now of such a magnitude as to merit attention, some ambitiously endeavoured to obtain them, by collecting them [for their own use], and calling on others to do the same, but others directed their attention to the preservation of them when collected. But they live out of the city, and spend the whole day in conversation pertaining to divinity. * i.e. For neither have the Scythians, who live in carts, nor the Gods. The order, also, of these metals, harmonizes, as Proclus observes, with that of the lives. Thus, too, with respect to intellections, those which are reposited in the mind, are called by them And though, in a divine soul, it is discursive, or transitive, yet it differs from our reason in this, that it perceives the whole of one form at once, and not by degrees, as we do when we reason. him, distributes in an orderly manner the extremities of the universe. : O'er Crete extending, whose domain undefiled; but, according to her middle, to be conjoined with hades, and to in order that there might be a communion among them in things that are necessary, and that a certain utility might be afforded in each of the above-mentioned incommodities. Again, some animals, viz. pp.110-138. 13. Hence the latter is said to be most irrational, and is borne along in a disorderly manner by irrationality; but the former is obedient to reason, and superior to every irrational desire. For most of the Epicureans, beginning from the Corypheus and their sect, appear to have been satisfied with maize and fruits, and have filled their writings with showing how little nature requires, and that its necessities may be sufficiently remedied by slender and easily procured food. But why should any one abstain from animals? But those who are not able to have a sufficient perception of this, being terrified by the magnitude of the punishment, will abstain from readily destroying each other. pdf version. |103 excrement, but the latter teach their young to throw it out of their nest. And brass is earthly, so far as not having a nature similar to a lucid body; it is replete with abundance of corruption.". Nov 3rd, 2022 ; yahoo recent activity. 27. are wanting in the original, after the word Yon fane, whose beams the artist's toil As, therefore, among men, he who, for the sake of his own safety, or that of his children or country, either seizes the wealth of certain persons, or oppresses some region or city, has necessity for the pretext of his injustice; but he who acts in this manner through the acquisition of wealth, or through satiety or luxurious pleasure, and for the purpose of satisfying desires which are not necessary, appears to be inhospitable, intemperate, and depraved; -thus too, divinity pardons the injuries which are done to plants, the consumption of fire and water, the shearing of sheep, the milking of cows, and the taming of oxen, and subjugating them to the yoke, for the safety and continuance in life of those that use them. Ought he not rather, by contracting hat is necessary to the flesh into that which is little and easily procured, he himself nourished, by adhering to God more closely than the iron to the magnet? For in these mysteries, obscurely signifying our having something in common with brutes, they are accustomed to call us by the names of different animals. All of them likewise are unmarried, and have no possessions: and so much are both these and the Bramins venerated by the other Indians, that the king also visits them, and requests them to pray to and supplicate the Gods, when any calamity befalls the country, or to advise him how to act. For there is an abundance of it in all the natures that are destitute of soul, nor do we require any other opposition to that which is rational; but immediately every thing which is deprived of soul, being irrational and without intellect, is opposed to that which possesses reason and dianoia ; but, for |39 those who philosophize should provide things of this kind, and strenuously attend to them as much as possible. * In the original, , ; but for Time, therefore, thus gradually proceeding, and men always directing their attention to what For on account of food, though necessary and slender, enmities and friendships are produced among animals, and also on account of the places which they occupy; but if men were reduced to such straits as brutes are [with respect to food,] how much more savage would they become than those animals that appear to be wild? Moreover, the vices of brutes are manifest, from which especially their rationality is demonstrated. Proclus, however, in his So that this law ordains, that divinity should be venerated by the first offerings of fruit which are used by men, and cakes, made of the fine flour of wheat Abundantly her fruits 19. For the reascent of the soul is not to anything else than true being itself, nor is its conjunction with any other thing. neither Reisk, however, nor Rhoer, have at all noticed the word For, with respect to men, all of them do not league with us, and yet no one would say, that he who does not enter into a league with us is irrational. |43 they endure? Hence, the nutriment of the rational soul is that which preserves it in a rational state. The connexion also of males with males defiles, because it is an emission of seed as it were into a dead body, and because it is contrary to nature. Get FREE 7-day instant eTextbook access! 35. For, from a principle of this kind, those who are capable of perceiving the advantage arising from this decree, require no other cause of being restrained from a deed so dire. This text was transcribed by Roger Pearse, Hence some who have been afflicted with the gout in the feet and hands, to such a degree as to be infested with it for eight entire years, have expelled it through abandoning wealth, and betaking themselves to the contemplation of Vice, however, as we have frequently said, is sufficiently able to patronize itself, and especially when it pleads its cause among the ignorant. And among these are to be enumerated the eating of animals, and the legally ordained destructions which are instituted by most nations on account of the peculiarity of the region. I do not say this with reference to the first elements of their bodies; for plants also consist of these; but I mean the seed, the flesh, and the conascent genus of humours which is inherent in animals. But to taste of any other nutriment, or, in short, to touch animal food, is considered by them as equivalent to extreme impurity and impiety. To this abstinence, likewise, many philologists are adverse, among whom Clodius the Neapolitan wrote a treatise against those who abstain from flesh. 1, that you, having rejected a fleshless diet, have again returned to animal food, at first I did not credit the report, when I considered your temperance, and the reverence which you have been taught to pay to those ancient and pious men from whom we have received the precepts of philosophy. together with Jupiter, generates Bacchus, who impartibly presides over partible For who would attempt to thieve, or suffer himself to be corrupted by gifts, or defraud or plunder another, when it was not possible for him to conceal what he had taken, nor possess it so as to be envied by others, nor derive any advantage from coining it? He seemed to himself to be standing in the middle of the pillars of the temple of Hercules, and afterwards to see a bird sitting opposite to the altar, and endeavouring to fly to it, but which at length flew into his hands. judging of forms, and separating them from each other, thus obscurely signifying And if we defend ourselves against them, And this is evident from the affinity of their passions. 18. COUPON: RENT Porphyry on Abstinence from Animal Food 1st edition (9781428622388) and save up to 80% on textbook rentals and 90% on used textbooks. |92 the next place, he will make their association with us to depend on the utility which we derive from them, and not on the participation of reason. They also used cold bathing at other times, but not so frequently as on the above occasion. Hence, he who wishes to return to his proper kindred and associates, should not only with alacrity begin the journey, but, in order that he may be properly-received, should meditate how he may divest himself of everything of a foreign nature which he has assumed, and should recall to his memory such things as he has forgotten, and without which he cannot be admitted by his kindred and friends. They also try whether it is possible to take the food without falling into danger, and frequently in consequence of rationality vanquishing passion, they depart without being injured. And that there are these indications, is evident from comparing storks with river horses: for the former nourish, but the latter destroy their fathers, in order that they may have connexion with their mothers. But as it is not possible with any kind of diet, and, in short, by feeding on flesh, to become adapted to an union with even some partial deity, much less is this possible with that God who is beyond all things, and is above a nature simply incorporeal; but after all-various purifications, both of soul and body, he who is naturally of an excellent disposition, and lives with piety and purity, will scarcely be thought worthy to perceive him. , or perceptions obtained by a reasoning process. They are averse to pleasures, conceiving them to be vicious, but they are of opinion that continence and the not yielding to the passions, constitute virtue. Some one, therefore, may admit that the soul is co-passive with the body, and that the former suffers something from the latter, when the latter is well or ill affected, but in this case it by no means changes its nature: but if the soul is only co-passive to, and uses the body as an instrument, she may be able to effect many things through it, which we cannot, even when it is organized differently from ours, and when it is affected in a certain manner, may sympathize with it, and yet may not change its proper nature. But the Egyptian priests, through the proficiency which they made by this exercise, and similitude to divinity, knew that divinity does not * The words within the brackets are added from the version of Felicianus. For it was not possible to use any other remedy for the ignorance of what is beneficial than the dread of the punishment ordained by law. But silver is lunar-form, because the moon partakes of shadow, just as silver partakes of rust. * Sense, and that which is beautiful in the energies of sense, are thus denominated by Plato. But if the nature of the body in a philosopher was not such as we have supposed it to be, and was not so tractable, and so adapted to have its wants satisfied through things easily procured, and it was requisite to endure some pains and molestations for the sake of true salvation, ought we not [willingly] to endure them? * A musket, or male hawk of a small kind. For as I may say, no animal among those which the law permits us to kill is of this kind; since, if we suffered them to increase excessively, they would become injurious to us. Thus, too, the cowherd knows, at one time, indeed, that a cow is hungry, or thirsty, or weary, and at another, that she is incited to venery, or seeks her calf, [from her different For intellect, indeed, is present with itself, though we are not present with it. Bring your club to Amazon Book Clubs, start a new book club and invite your friends to join, or find a club thats right for you for free. In the mystic rites Download the free Kindle app and start reading Kindle books instantly on your smartphone, tablet, or computer - no Kindle device required. 15. |97. With respect to the senses, however, other animals appear greatly to surpass us; for what man can see so acutely as a dragon? And by thus acting, indeed, a murderous disposition and a brutal nature become strengthened in us, and render us insensible to pity: to which we may add, that those who first dared to do this, blunted the greatest part of lenity, and rendered it inefficacious. Consider the thing, too, in another way: Is it not ridiculous to say that such men as Socrates, Plato and Zeno, were not less vicious than any slave, but resembled slaves in stupidity, intemperance, and injustice, and afterwards As much as possible, therefore, we must separate ourselves from these. But those among them that act criminally, and are ejected, perish by an evil destiny. Please try again. See, however, whether all the passions of the soul in brutes, are not similar to ours; for it is not the province of man alone to apprehend juices by the taste, colours by the sight, odours by the smell, sounds by the hearing, cold or heat, or other tangible objects, by the touch; but the senses of brutes are capable of the same perceptions. The Tibareni hurl from rocks their nearest relatives, even while living, when they are old.
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