674057872677591a7c897d6a

Page Metadata

Property	Value
Uuid	6bd2d39b-ed02-5f7e-3269-afe3e89f13FAKEUUID
ItemId	674057212677591a7c897d60
PageId	674057872677591a7c897d6a
Author	Iamblichus
Title	De Mysteriis
Pagenumber	5

Original Page:

Latin:

DE VOLUPTATE ternos qui ad id, quod quærimus magis ualent, quinque in species, quæ cunctis notae sunt, dividunt, eosque sic inuicem se habere purerent, ut qui eminentiorem corporis locum possident, puriores simplicio- resque sint. Reliqui crassiores. Ideoque visum auditu, hunc odora- tu, odorandi vero vim gustu, hunc denique tactu puriorem videri. Nam ad visum lux, atque colores, Ad aures soni, ad nares odores. Sa- pores ad gustum, soliditas vero, ac mollicies, calorque, et frigus ad tangendi vim pertinent. Quapropter quo lux, colorque sono, sonus odoribus, hi vero sapore. Sapores autem iis, quae tactui subiciun- tur puriores exsistunt, eo visus auditui, hic narium sensui. Sensu hic gustui, gustus denique tactui, puritate, dignitateque praestant, His autem quinque viribus sentiendi, quinque pariter in corpore (ut illi vocant) organa atque subiecta, et quasi fundamenta quaedam at- tribuuntur. Nec aliud quicquam haec esse uidentur, nisi corporis quae- dam affectiones, quas alii dispositiones, alii qualitates, non nulli com- plexiones nominant, quae elementorum varia commixtione diver- sis in partibus corporis diversa nascuntur, ac sunt diversorum quoque sensuum fundamenta. Alia nanque corporis affectio est, qua viden- di potestas sustinetur, ac viget. Alia vero qua audiendi, idemque est dereliquis omnibus iudicandum praeter has quinque seu affectiones, sive subiecta, quinque pariter instrumenta, solidioraque corporis mem- bra, quibus tum sensus, tum etiam affectiones ipsi inhaereant, velut receptacula quaedam adinventa, constitutaque sunt. oculi nanque vasculorum inftar affectionem vimque videndi recipiunt, ceteraque, ut perspicuum est, corporis membra certo quodam ordine ceteris qua- litatibus, ac sensibus assignantur. His praeterea membris, instrumen- tisque proprii quidam motus, qui cuiusque affectum intimum de- monstrare uidentur, innati sunt. Itaque in ipsis animi perturbationi- bus, modo rubescere, modo pallere, et alias quidem contrahi, ac rigere, alias vero diffluere, et quasi liquefcere cernimus. omnia, quae longo iam ordine dinumeravimus voluptate, ita hac CAd hac tinere Aristoteles arbitratur, ut in ea mente, quam contemplativam appellat, perfecta quaedam atque absoluta voluptas infit. In caeteris de- inde hominis partibus gradatim degeneret. Nam septem (ut putat) de caussis, prima illa voluptas, altera quae in activa mente ponitur, volu- ptate perfectior esse videtur. Omnis enim, quae ex veritatis inda Z iii

English:

Concerning Pleasure

Those who are more capable of understanding what we seek divide it into five categories, which are known to all, and they maintain that these are related to each other in such a way that those which occupy a more prominent place in the body are purer and simpler. The others are coarser. Therefore, sight is considered purer than hearing, hearing than smell, smell than taste, and taste than touch. For light and colors pertain to sight, sounds to hearing, odors to the nose. Flavors pertain to taste, solidity and softness, warmth and cold pertain to the sense of touch. Therefore, light and color surpass sound, sound surpasses odors, and these in turn surpass flavor. Flavors, however, surpass those things which are subject to touch, just as sight surpasses hearing, and hearing surpasses the sense of smell. Sight surpasses taste, and taste surpasses touch in purity and dignity. To these five powers of sensation, five corresponding organs and underlying structures, and as it were, certain foundations are attributed in the body (as they call it). Nor do these seem to be anything other than certain affections of the body, which some call dispositions, others qualities, and some complexions, which arise from a varied mixture of elements in different parts of the body, and are also the foundations of different senses. For one affection of the body is that by which the power of seeing is sustained and thrives. Another is that by which the power of hearing is sustained, and the same judgment must be made of all the rest besides these five affections or underlying structures. Five instruments, and stronger members of the body, to which both senses and affections themselves adhere, as it were certain receptacles invented and established, are equally present. For the eyes, like little vessels, receive the affection and power of sight, and the other members of the body, as is clear, are assigned to other qualities and senses in a certain order. Furthermore, these members and instruments have certain innate motions which seem to demonstrate the intimate affection of each. And so, in the very disturbances of the mind, we see people sometimes blush, sometimes turn pale, and sometimes contract and stiffen, while at other times they relax and, as it were, liquefy.

Aristotle believes that all the things we have enumerated in a long list hold to pleasure in this way: that in what he calls the contemplative mind, a certain perfect and absolute pleasure resides. Then, it gradually degenerates in the other parts of man. For (as he thinks) of the seven causes, that first pleasure, and the second which is placed in the active mind, seems to be more perfect pleasure. For every pleasure which arises from truth…