Anonymous of Iamblichus, The Anonymous of Iamblichus

LCL 532: 144-145

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EARLY GREEK PHILOSOPHY IX

[This combination is most effective when it is practiced over a long period of time] pp. 96.1–97.8

(2.) [. . .] [1] ἐξ οὗ ἄν τις βούληται δόξαν παρὰ τοῖς ἀνθρώποις λαβεῖν καὶ τοιοῦτος φαίνεσθαι οἷος ἂν ᾖ, αὐτίκα δεῖ νέον τε ἄρξασθαι καὶ ἐπιχρῆσθαι αὐτῷ ὁμαλῶς ἀεὶ καὶ μὴ ἄλλοτε ἄλλως. [2] συγχρονισθὲν μὲν γὰρ ἕκαστον τούτων καὶ αὐτίκα τε ἀρξάμενον καὶ συναυξηθὲν εἰς τέλος λαμβάνει βέβαιον τὴν δόξαν καὶ τὸ κλέος διὰ τάδε, ὅτι πιστεύεταί τε ἤδη ἀνενδοιάστως, καὶ ὁ φθόνος τῶν ἀνθρώπων οὐ προσγίγνεται, δι’ ὃν τὰ μὲν οὐκ αὔξουσιν οὐδ’ εὐλόγως μηνύουσι, τὰ δὲ καταψεύδονται μεμφόμενοι παρὰ τὸ δίκαιον. [3] οὐ γὰρ ἡδὺ τοῖς ἀνθρώποις ἄλλον τινὰ τιμᾶν (αὐτοὶ γὰρ στερίσκεσθαί τινος ἡγοῦνται), χειρωθέντες δὲ ὑπὸ τῆς ἀνάγκης αὐτῆς καὶ κατὰ σμικρὸν ἐκ πολλοῦ ἐπαχθέντες ἐπαινέται καὶ ἄκοντες ὅμως γίγνονται· [4] ἅμα δὲ καὶ οὐκ ἀμφιβάλλουσιν, εἴτε1 ἄρα τοιοῦτος ἄνθρωπός ἐστιν οἷος φαίνεται, ἢ ἐνεδρεύει καὶ θηρεύεται τὴν δόξαν ἐπὶ ἀπάτῃ, καὶ ἃ ποιεῖ, ταῦτα καλλωπίζεται ὑπαγόμενος τοὺς ἀνθρώπους· ἐν ἐκείνῳ δὲ τῷ τρόπῳ, ᾧ ἐγὼ προεῖπον, ἀσκηθεῖσα ἡ ἀρετὴ πίστιν ἐμποιεῖ περὶ ἑαυτῆς καὶ εὔκλειαν. [5] ἑαλωκότες γὰρ ἤδη κατὰ τὸ ἰσχυρὸν οἱ ἄνθρωποι οὔτε τῷ φθόνῳ ἔτι δύνανται χρῆσθαι οὔτε ἀπατᾶσθαι ἔτι οἴονται. [6] ἔτι δὲ καὶ ὁ χρόνος συνὼν μὲν ἑκάστῳ ἔργῳ καὶ πράγματι

  • 1εἰ Diels
144

THE ANONYMOUS OF IAMBLICHUS

[This combination is most effective when it is practiced over a long period of time]

(2.) [. . .] [1] from the moment that one forms the desire to obtain renown among men and to show oneself to be the sort of man one is, one must begin straightaway while young and one must practice it always in the same way and not in different ways at different times. [2] For when each of these [scil. good] things has lasted a long time and has begun straightaway and has grown to fulfillment, he obtains a secure renown and fame for the following reasons: because by now he is trusted without hesitation, and the envy of humans does not adhere to him—envy, on account of which people do not extol certain things or speak in praise of them, and speak falsely about other things, criticizing them unjustly. [3] For it does not provide pleasure to people to assign honor to another person (for they suppose that they themselves are being deprived of something); but if they are defeated by necessity itself and have been influenced little by little over a long time, they become praisers, even if unwillingly. [4] At the same time, they do not doubt whether a person really is then just as he appears to be, or is setting a trap and hunting for renown by means of deceit, or [scil. suspect] that whatever he does he is only putting on a show and misleading people. But if virtue is practiced in the way I just mentioned, it produces trust in itself and a good reputation. [5] For when people have already been strongly won over, they are no longer capable of feeling envy and they do not think any longer that they are being deceived. [6] Moreover, a long duration of time too, when it accompanies each deed and action, at length provides confirmation

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DOI: 10.4159/DLCL.anonymous_iamblichus.2016