6740578f2677591a7c897d70

Page Metadata

Property	Value
Uuid	6bd2d39b-ed02-5f7e-3269-afe3e89f13FAKEUUID
ItemId	674057212677591a7c897d60
PageId	6740578f2677591a7c897d70
Author	Iamblichus
Title	De Mysteriis
Pagenumber	8

Original Page:

Latin:

LIBER delectentur. Sæpe etiam, aut animi, aut corporis morbis id evenit, ut ille, qui matrem immolauit, comeditque et qui partibus ac filia cir- nibus, ut vefceretur utrunque decoxit, quique conferuijecit arden- ter concupiuit, eoque interfecto fumma cum voluptate vorauit. Nos quoque vidimus certo corporis morbo affectos, alios quidem lapillos, alios gypfum, non nullos terram, quofdam carbones, alios calcem, ut prægnantibus fæpe accidit, dentibus avidiffime refere. Tria hæc contra naturam genera voluptate, non humani fed ferini im- maniſque effe putat ingenii, unde ejufmodi voluptates, in eo, qui de moribus infcribitur feptimus, immanes appellat. Ex his quæ hactenus numerauimus, tria effe videntur apud Ariftotelem genera voluptate. prima quidem in contemplatione, altera vero in con- fultatione, atque actione verfat, et utrunque fane in mente, fed di- verfo quodam (ut diximus) modo confiftunt, tertiam deinde in fen- fibus pofiuimus, eamque in duas diftribuimus fpecies, naturalem fci- licet, et contra naturam. naturalium vero alteram communem, al- teram propriam nuncupamus. immanium præterea unam cor- rupta, flagitiofáque natura, alteram vitiofa confuetudine, tertiam mor- bis contingere. primam igitur, quæ ex contemplatione nafcitur vo- luptatem,quod deo fimillima fit, quodque non, ut homines, fed ut dii fumus, nobis contingat, divinam vocat, eam vero, quæ actio- nentis eft propria, honeftam fane, non tamen divinam nominat-eft enim honeftas non ipfa quidem divinitas,fed perfectum quoddam divinitatis fimulacrum, atque imago. unde fecunda mens, atque vo- luptas à prima degenerat, quod primæ divinitas, alteri vero divinita- tis fimulacrum tribuatur. Quæ autem corpus deliniunt, volupta- tes, nec divinitatis amplius, nihilóque magis honeftatis participes efle queunt quippe cum honeftas folius mentis decor, pulchritudo, atque ornatus exiftat, atque hic ornatus partiumque omnium convenien- tia in mentis habitu honeftas, in affectibus moderatio, in actioni- bus modeftia, in operibus ordo, in corpore forma à plerifque plato- nicis appellatur, habent tamen et ipfæ, quæ fenfus movent volupta- tes exiguam quandam honeftatis imaginem. Quæ enim ex iis men- tis rationifque legibus obfequuntur, ob eamque caufam moderatæ fi- unt, ob hanc ipfam moderationem honefti, atque decoris naturam imitari videntur. cumque honefti appellatione haud omnino digne fint, boni vocabulo ab Ariftotelicis appellantur atque effrenatiores, minufque

English:

BOOK

Let them delight. Often also, either by diseases of the mind or body, it happens that he who sacrificed his mother, and ate her, and he who boiled his daughter and her parts in order to eat both, and who ardently desired to devour his attendant, and having killed him devoured him with the greatest pleasure. We also have seen those affected by a certain bodily disease, some indeed crave pebbles, others gypsum, some earth, some charcoal, others lime, as often happens to pregnant women, who crave teeth most eagerly. He considers these three unnatural kinds of pleasure to be not of human but of savage and brutal nature, whence such pleasures are called monstrous in the seventh book, which is inscribed on morals. From those which we have enumerated so far, there seem to be three kinds of pleasure in Aristotle. The first indeed is in contemplation, the second however is concerned in deliberation and action, and both indeed are in the mind, but they consist in a certain different (as we said) way. Then we placed the third in the senses, and we divided it into two species, namely, natural and against nature. Of the natural ones, we call one common, the other proper. Furthermore, we say that one of the monstrous ones happens through a corrupt and wicked nature, another through vicious custom, a third through disease. Therefore, he calls the first pleasure, which arises from contemplation, divine, because it is most like God, and because it happens to us, not as men, but as gods; but that which is proper to the agent, he calls indeed honorable, yet not divine – for honorableness is not divinity itself, but a certain perfect likeness and image of divinity. Whence the second mind and pleasure degenerates from the first, because divinity is attributed to the first, but a likeness of divinity to the second. But the pleasures which affect the body can no longer be partakers of divinity, nor of honorableness, since honorableness exists as the adornment, beauty, and ornament of the mind alone, and this adornment and agreement of all parts in the habit of mind is honorableness, in affections moderation, in actions modesty, in works order, in the body form, called by most Platonists. However, those pleasures which move the senses have a certain small image of honorableness. For those which obey the laws of the mind and reason, and on that account are moderate, seem on account of this very moderation to imitate the nature of honorableness and decorum. And since they are not entirely worthy of the appellation of honorable, they are called good by the Aristotelians, and the more unrestrained and less…