Part IK.

PTTHAGOKAS.
459
and luxury, v^hich feem pleafanl at firll to him “who ts ignorant of true good, be jhall e're long lofe both his Credit and Efiate, and live thence forivard igno- 4Dsvero minioujly , and miferahly. Thus ( a') Lablantius, culm, Pb. pej-ii3ps alluding to the old Verfes.
The Vythagorich Letter two ways ^read,
Shows the two paths in which Mans life is led. The right hand track to facred Virtue tends, Though fteep and rpugh at fi-p, in refi it ends ; The other broad and fmooth, but from its Crown, On rocks the Traveller is tumbled down.
He who to Virtue by harfh toyls afiires.
Subduing pains, worth and renown acquires :
But jvhojeeks flothful luxury, and pcs The labour oj great aSls, difhonourd dies.
The GOLDEN VERSES of Pythagoras.
A Summary of the PythagoricklDodinnQ is ex- tant in Verfe, Entituled, The Golden Verfes of Pythagoras : or as others, of the Pythagoreans. For that, faith Hierocles, as Goldis the bejl and purefi of Metals, fo thefe are the befi and moft Divine of Verfej. They are thefe.
FirP in their ranks, the Immortal Gods adoh, Thy Oath keep\ next, great Heroes \ then implore Terre f rial Damons with due [acrifice.
Thy Parents reverence, and near Allies :
Him that is firf in Virtue make thy Friend,
And with obfervance his kind [peech attend :
Nor ( to thy power') for light faults cap him by. Thy pow'r ts neighbour to NeceJJity.
Thefe know, and with intentive care purfue 5 But anger, floth, and luxury fubdue.
In fight of others or thy Jelf forbear WbaPs iU ; but of thy felf ft and moft in fear.
Let fuftice all thy words and actions fway ; fNor from the even courfe of Reafon ftray :
Tor know, that aU men are to die ordain d,
A^nd riches are as quickly loft as gain d.
Croffes that happen by divine decree,
( If fuch thy lot ) bear not impatiently.
Tet feek to remedy with all thy care.
And think the Juft have not the greateft (hare. ^Mong’ft men, difeourfes good and bad are fpread, Defpife not thofe, nor be by thefe mifled.
If any fame notorious falfhood fay.
Thou the report with equal Judgment weigh.
Let not mens fmoother promifes invite,
Nor rougher threats from jup refolves thee fright.
If ought thou (bouldp attempt, firft ponder it j Fools only inconfiderate aPts commit •
Nor do what afterwards thou maift repent 5 P'irfi learn to know the thing on which tF art bent. Thus thou a life fhalt lead with joy repleat.
Nor mup thou care of outward health forget. Such temperance ufe in exercife and diet.
As may preferve thee in a fetled quiet.
Meats unprohibited, not curious, chufe^
Decline what any other may accufe.
The rafh expettce of vanity detefi.
And fordidnefs: A mean in all is befi-.
Hurt not thy felf : Before thou aflyadvife^
Nor faffer fieep at night to clofe thme eyes,
T^U thrice thy aBs that day thou hafl ore-run. How flipt, what deeds, what duty left undone ?' Thus thy account fumm'd up from fir p to lap. Grieve for the III, joy for vfhat good hath pap.
Thefe Pudy, praBife thefe, and thefe affeB ^
To facred Virtue thefe thy peps direB.
Eternal Nature’s fountain 1 attep.
Who the TetraBis on our fouls imprep.
Before thy mind thou to this fudy bend.
Invoke the Gods to grant it a good end.
Thefe if thy labour vanquifls, thou palt then , Know the connexure both of Gods and Men J How every thing proceeds, or by what paid.
And know (^as far as fit to be purvey’d)
Nature alike throughout \ that thou maift learn Not to hope hopelefi things, but all dtjcern\
And know thofeWretches whofe perverfer wills Drawn down upon their head fpontaneous Ills j Unto the good that’s nigh them, deaf and blind: Some few the cure of thefe misfortunes find.
This only is the Fate that harms, and rods. Through miferies fucceffive, humane fouls.
Wtthin is a continual hidden fight.
Which we to fisun mufi pudy, not excite.
Great Jove! how little trouble fhould we know. If thou to ad men wouldp their Genius pow?
But fear not thou j Men come ofheav’nly race. Taught by diviner Nature what t’ embrace : Which if purfud, thou all I nam’d (hall gain. And keep thy Squl clear fi-om thy body’s pain.
In time of Fray’ r and cleanfing, meat’s deni’ d Abpain pom ; thy mind’s reins let reafon guide : Then firip’d of fep up to pee
A deathlefi God, Divine, mortal no more.
.j.
T I M U S the Locrian.
Principles. fT
Of tf?e Soul of the World, and of ligature.
I
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^ I M things : There are two Principles of all things : the Mind, of things ef- feded according to Reafon ; Necefi pty, of thofe which are by Violence according to the powers of Bodies. Of thefe, one is of the nature of good, and is called God, and is principle of the beft things ; the confequent and concaufals are reduced to Neceffity. For all things
are the off-fpring of ^efe, Idara, Matter, Sen- fibles. The firft is ungenerated, immovable, permanent, of the nature of Identity , intel- lerftual, the exemplar of things, that are made, and immutable. Thi^ is Ida:a. . Matter, is the print, mother, nurfe, and prod udrix of the third effence ; for, receiving likenefs into itl^^and be¬ ing, asit were, charaifterifed by them, itperfed? all produ(ftions. This Matter he aflerted to be H h h a eternal,
FTt H AG 0 K AS