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245–325 Syria
Iamblichus of Chalcis or Iamblichus Chalcidensis (Ἰάμβλιχος; c. 245 – c. 325) was a Greek Neoplatonic philosopher from Syria who heavily influenced later Neoplatonism, and much of western pagan philosophy. He is most famous for his compendium on Pythagorean philosophy.
Also known as: Iamblichus of Chalcis
Random Iamblichus quote
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For us it is sufficient that this is the will of the Gods, which all enable us to undertake tasks even more arduous than these.
If the potential of every number is in the monad, then the monad would be intelligible number in the strict sense, since it is not yet manifesting anything actual, but everything conceptually together in it.
It is irreverent to the Gods to give you this demonstration, but for your sakes it shall be done.
Whoever is a truly good man seeks a renown not by means of an ornament that does not belong to him but by means of his own virtue.
The Pythagoreans called the monad "intellect" because they thought that intellect was akin to the One; for among the virtues, they likened the monad to moral wisdom; for what is correct is one.
Since wise people are in the habit of invoking the divinities at the beginning of any philosophic consideration, this is all the more necessary on studying that one which is justly named after the divine Pythagoras.
The Triad has a special beauty and fairness beyond all numbers, primarily because it is the very first to make actual the potentiality of the Monad — oddness, perfection, proportionality, unification, limit.
No one will deny that the soul of Pythagoras was sent to mankind from Apollo's domain, having either been one of his attendants, or more intimate associates, which may be inferred both from his birth, and his versatile wisdom.
Anatolius says that it is called "matrix" and "matter," on the grounds that without it there is no number.
After his father's death, though he was still but a youth, his aspect was so venerable, and his habits so temperate that he was honored and even reverenced by elderly men, attracting the attention of all who saw and heard him speak, creating the most profound impression.
It is necessary that every man be surpassingly temperate. That person would most of all be a man of this sort if he were superior to money, which is what corrupts all men, and if, without caring about his life, he bestowed his pains on things that are just and pursued virtue.
Those who dwelt in the common auditorium adopted this oath:
Wait for the appointed hour.
What appears to us to be an accurate definition of justice does not also appear to be so to the Gods. For we, looking to that which is most brief, direct our attention to things present, and to this momentary life, and the manner in which it subsists. But the Powers that are superior to us know the whole life of the Soul, and all its former lives.
They call it "friendship" and "peace," and further "harmony" and "unanimity": for these are all cohesive and unificatory of opposites and dissimilars. Hence they also call it "marriage." And there are also three ages in life.
The dyad gets its name from passing through or asunder; for the dyad is the first to have separated itself from the monad, whence also it is called "daring." For when the monad manifests unification, the dyad steals in and manifests separation.
This also is a beautiful circumstance, that they referred every thing to Pythagoras, and called it by his name, and that they did not ascribe to themselves the glory of their own inventions, except very rarely.
Furthermore, the monad produces itself and is produced from itself, since it is self-sufficient and has no power set over it and is everlasting; and it is evidently the cause of permanence, just as God is thought to be in the case of actual physical things, and to be the preserver and maintainer of natures.
They also gave it the title of "opinion," because truth and falsity lie in opinion. And they called it "movement," "generation," "change," "division," "length," "multiplication," "addition," "kinship," "relativity," "the ratio in proportionality." For the relation of two numbers is of every conceivable form.
The Pythagoreans thought those who teach for the sake of reward show themselves worse than sculptors, or artists who perform the work sitting. For these, when someone orders wood to make a statue of Hermes, search for wood suited to receive the proper form; while those pretend that they can readily produce the works of virtue from every nature.
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