p. 361 note 831. They talk, but cannot speak.
For the Greek text, see Wyttenbach, PLUTARCHI CHÆRONENSIS MORALIA, Vol. 4, part 2, p. 668. means “inarticulate speech” or “chatter.” (Cf. the reading by Vernardakis, Plutarchi Chaeronensis Moralia, Vol. 5, p. 364.)
p. 361 note 835. Anonymous, De Vita Pythagorae apud Photius, Chap. 10. For [“Twelve”], perhaps [“ten”].
The Greek text in the Anonymous De Vita Pythagorae preserved by Photius, Chapter 10 reads:
“According to Pythagoras, Plato and Aristotle, sight is the judge of the twelve colors, white and black being the extremes of those in between: yellow, tawny, pale, red, blue, green, light blue, and gray”.
One would expect a list of twelve colors to follow, however only ten colors are given. Thus Stanley corrects the text from “twelve” () to “ten” (.)
(Kiessling, Iamblichi Chalcidensis Ex Coele-Suria De Vita Pythagorica, Vol. 2, pp. 106-108.)
p. 362 note 837. Of which the Ancients made their Mirrors, see Callimachus, Hymn 5.
The fifth Hymn of Callimachus gives the name given by the Greeks to the material from which mirrors were made: “bring not, ye companions of the Bath, for Pallas perfumes nor alabasters (for Athena loves not mixed unguents), neither bring ye a mirror. Always her face is fair, and, even when the Phrygian judged the strife on Ida, the great goddess looked not into orichak.”
(A.W. Mair, Callimachus and Lycophron, p. 113) Orichak () “mountain copper” was a mixture of copper and zinc, frequently given as “Aurichalcum,” or Brass.
(Cf. Liddell Scott, A Greek-English Lexicon, p. 1247b)
p. 363 note 901. For , for so Clement of Alexandria, Stromateis, Liber V, Chap. 8.
Stanley intended us to read, , “the Sea, a tear of Saturn,” supplying the wording from Clement of Alexander's Stromata, Liber V, Chapter 8: . “In the same way too, the Pythagoreans figuratively called the planets the “dogs of Persephone,” and to the sea they applied the metaphorical appellation of “the tears of Kronos.”
The name of Saturn was omitted by Porphyry, and read only “the Sea, a tear.” The full epithet was restored by Kenneth Guthrie, but who preferred translating using the Greek “Kronos” rather than the Roman equivalent “Saturn.” (Dindorf, Clementis Alexandrini Opera, Vol. 3, p. 40; Kiessling, Iamblichi Chalcidensis Ex Coele-Suria De Vita Pythagorica, Vol. 2, p. 72., and Guthrie, The Pythagorean Sourcebook and Library, p.131.)
p. 364 note 907. Perhaps , [“disbelieve”.]
For “disbelieve.” Cf. Liddell Scott, A Greek-English Lexicon, p. 189b, . In the listing of the Pythagorean Symbols in the Protrepticus of Iamblicus, the 25th Symbol is, , “Concerning the gods, disbelieve nothing wonderful, nor concerning Divine Doctrines.” When explained, it is switched to the position of Symbol #4. In this book, it is both listed and explained as Symbol #4. In the Protrepticus the explanation reads:
Stanley's correction to appears to be unique, not followed by either Piscelli or Edouard Des Places. Thomas Moore Johnson approached the text a bit differently and translated, “For it urges us to acquire a science of that kind through which we shall be in no respect deficient in things asserted about the gods.” (Cf. Pistelli, Iamblichi Protrepticus Ad Fidem Codicis Florentini, pp. 107 & 121, Des Places, Jamblique Protreptique, pp. 134 & 146, and Johnson, Iamblicus: The Exhortation to Philosophy, p. 98)
p. 365 note 963. perhaps is for . Doric.
The Doric word the equivalent of the Attic , “proper,” or as Stanley has it, “good.” From Timaei Locri, De Anima Mundi:
Thomas Tobin, following the restoration of William Marg to the first line and reads, etc…
“Accordingly, the cause of vice comes rather from our parents and from our own basic elements than from ourselves, granted that there is no laziness and that we do not shrink from our proper duties.”
(Cf. Tobin, Timaios of Locri, On the Nature of the World and the Soul, pp. 66-67, Marg, Timaeus Locrus. De Natura Mundi et Animae, p. 146, Burges, Works of Plato, Vol. 6, p. 166, and Stallbaum, Platonis Opera Omnia, Vol. 7, p. 439)
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