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SALLUST ON THE GODS AND THE WORLD; AND THE PYTHAGORIC SENTENCES OF DEMOPHILUS, TRANSLATED FROM THE GREEK; AND FIVE HYMNS by PROCLUS, IN THE ORIGINAL GREEK, ... ARE ADDED, FIVE HYMNS by the TRANSLATOR
An excerpt from the:
PREFACE.
THE present volume contains three pieces of composition, each of which, though inconsiderable as to its bulk, is inestimable as to the value of its contents. The first of these is the production of Sallust, a Platonic philosopher, who is considered by Gale as the same Sallust that, according to Suidas, was contemporary with Proclus, and who appears to have been alive when Simplicius wrote his Commentaries on Epictetus: but though the testimony of Suidas, or rather Damascius, from whose History of Philosophers Suidas derived his account of Sallust, is very decisive as to the existence of a philosopher of this name, yet there are two particulars which, in my opinion, render it very doubtful whether the author of the present treatise is the Sallust mentioned by Suidas. The first is, that the Sallust of Suidas is said to have asserted, “that it was not easy, but rather impossible, for men to philosophize;” an assertion, as Damascius well observes, which is neither true, nor worthy to be uttered, and which is certainly very inconsistent with what the author of the present treatise asserts: for (in Chap. XIII.) he informs us, that his book was composed for that class of mankind whose souls may be considered as neither incurable, nor yet capable of being elevated by philosophy; plainly acknowledging by this, that some men are capable of philosophizing in a proper manner, and thus evidently contradicting the dogma of the Sallust mentioned by Damascius and Suidas. But there is another particular which militates against this opinion, and which is of no less weight than that we have just now mentioned; and this is, the disagreement which is related by Suidas to have taken place between Sallust and Proclus; for the author of the following book, as was obvious to the learned philologist Gale, treads every where in the footsteps of Proclus: not to mention that the Sallust of Suidas, by composing Orations after the manner of the antients, and philosophizing like the Cynics, can hardly be supposed to be that profound philosopher who wrote the ensuing treatise On the Gods and the World.
It is, however, sufficient for our purpose, that the work itself is fortunately preserved entire, whatever uncertainty we may labour under concerning its real author; I say fortunately preserved, for it may be considered as a beautiful epitome of the Platonic philosophy, in which the most important dogmas are delivered with such elegant conciseness, perfect accuracy, and strength of argument, that it is difficult to say to which the treatise is most intituled—our admiration or our praise. I have before observed, that this little work was composed by its author with a view of benefiting a middle class of mankind, whose souls are neither incurable, nor yet capable of ascending through philosophy to the summit of human attainments: but in order to understand this distinction properly, it is necessary to inform the reader, that human souls may be distributed into three ranks; into such as live a life pure and impassive when compared with the multitude; into such as are neither wholly pure nor yet perfectly impure; and into such as are profoundly impure. Souls of the first class, which are consequently the fewest in number, may be called divine souls, heroes and demigods, and when invested with a terrene body, form such men as Pythagoras, Plato, Plotinus, Jamblichus, Proclus, &c., were of old: souls of this kind, not only descend into mortality in consequence of that necessity by which all human souls are at times drawn down to the earth, but for the benevolent purpose of benefiting such as are of an inferior class; they likewise easily recover a remembrance of their pristine state, and, in consequence of this, descend no farther than to the earth.
PREFACE.
THE present volume contains three pieces of composition, each of which, though inconsiderable as to its bulk, is inestimable as to the value of its contents. The first of these is the production of Sallust, a Platonic philosopher, who is considered by Gale as the same Sallust that, according to Suidas, was contemporary with Proclus, and who appears to have been alive when Simplicius wrote his Commentaries on Epictetus: but though the testimony of Suidas, or rather Damascius, from whose History of Philosophers Suidas derived his account of Sallust, is very decisive as to the existence of a philosopher of this name, yet there are two particulars which, in my opinion, render it very doubtful whether the author of the present treatise is the Sallust mentioned by Suidas. The first is, that the Sallust of Suidas is said to have asserted, “that it was not easy, but rather impossible, for men to philosophize;” an assertion, as Damascius well observes, which is neither true, nor worthy to be uttered, and which is certainly very inconsistent with what the author of the present treatise asserts: for (in Chap. XIII.) he informs us, that his book was composed for that class of mankind whose souls may be considered as neither incurable, nor yet capable of being elevated by philosophy; plainly acknowledging by this, that some men are capable of philosophizing in a proper manner, and thus evidently contradicting the dogma of the Sallust mentioned by Damascius and Suidas. But there is another particular which militates against this opinion, and which is of no less weight than that we have just now mentioned; and this is, the disagreement which is related by Suidas to have taken place between Sallust and Proclus; for the author of the following book, as was obvious to the learned philologist Gale, treads every where in the footsteps of Proclus: not to mention that the Sallust of Suidas, by composing Orations after the manner of the antients, and philosophizing like the Cynics, can hardly be supposed to be that profound philosopher who wrote the ensuing treatise On the Gods and the World.
It is, however, sufficient for our purpose, that the work itself is fortunately preserved entire, whatever uncertainty we may labour under concerning its real author; I say fortunately preserved, for it may be considered as a beautiful epitome of the Platonic philosophy, in which the most important dogmas are delivered with such elegant conciseness, perfect accuracy, and strength of argument, that it is difficult to say to which the treatise is most intituled—our admiration or our praise. I have before observed, that this little work was composed by its author with a view of benefiting a middle class of mankind, whose souls are neither incurable, nor yet capable of ascending through philosophy to the summit of human attainments: but in order to understand this distinction properly, it is necessary to inform the reader, that human souls may be distributed into three ranks; into such as live a life pure and impassive when compared with the multitude; into such as are neither wholly pure nor yet perfectly impure; and into such as are profoundly impure. Souls of the first class, which are consequently the fewest in number, may be called divine souls, heroes and demigods, and when invested with a terrene body, form such men as Pythagoras, Plato, Plotinus, Jamblichus, Proclus, &c., were of old: souls of this kind, not only descend into mortality in consequence of that necessity by which all human souls are at times drawn down to the earth, but for the benevolent purpose of benefiting such as are of an inferior class; they likewise easily recover a remembrance of their pristine state, and, in consequence of this, descend no farther than to the earth.
63 pages, Kindle Edition
Published May 24, 2011
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About the author
Sallust
783 books80 followersGaius Sallustius Crispus (86 BC-34 BC), better known as 'Sallust' was a Roman politician and historian who supported Populares party of Julius Caesar.
His historical works included romanticized views of events, which served as polemics against his moral opponents, including Cicero. It was a style which set him apart from the dry historians who proceeded him.
Sallust joined Caesar in the African wars, and after their victory, was placed as governor of Roman Africa. He eventually retired to private life, when he composed his histories and funded an extensive personal garden.
His historical works included romanticized views of events, which served as polemics against his moral opponents, including Cicero. It was a style which set him apart from the dry historians who proceeded him.
Sallust joined Caesar in the African wars, and after their victory, was placed as governor of Roman Africa. He eventually retired to private life, when he composed his histories and funded an extensive personal garden.
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Displaying 1 - 7 of 7 reviews
June 20, 2018
I, admittedly, didn't know what to expect going into this text but was pleasantly surprised. Getting to read the myths from a metaphorical standpoint helped to reinforce some of my own revelations over years of being a practicing polytheist. Sallust's theories on the nature of the gods, universe, and humanity's relation to it is enlightening even if you don't agree with/accept all of his conclusions.
I can honestly consider this one of the texts every beginning Hellenist should read.
I can honestly consider this one of the texts every beginning Hellenist should read.
March 11, 2017
First off, I should make clear that I have respect for Thomas Taylor, the translator of this work, as a translator. He was certainly competent in that role and I have no real complaints about that aspect of his work. During the Romantic era, he made not only Plato's writings, but many other Platonist and Neo-Platonist writings available in English translations--many for the first time. I, personally, have a number of his translations. Now, that being said, his own philosophical merits are not very significant. He was really less of a philosopher and more of an occultic theosophist (in the Blavatskian sense) before there was such a thing. His own writings, including his introductions, books and translation notes, have a tendency towards neo-pagan sycophancy. This tendency can be taxing on the patience of the reader more often than not. Spending some time reading his commentary on Maximus of Tyre, I can appreciate some of his ideas within the context of Romantic era Idealism.
I read this collection of Pythagorean and Neo-Platonist writings simply for the sake of completeness. I am trying to read as much of the Platonist school of writings as I can. These writings certainly qualify, but, unfortunately, there is little of philosophical value and much that is worthless pagan propaganda. Obviously, Thomas Taylor, himself being a neo-pagan, was trying his hand at proselytizing. This was of course the golden age of Freemasonry and other pseudo-philosophical and pro pagan secret societies.
There are a few things here and there that are interesting in this collection, but not much. The only thing that is really worth recommending is the Sentences of Demophilus. I've just read the Pythagorean Sourcebook and Library and this work was for some reason omitted. I personally skipped the pagan hymns of the translator because his notes are often sycophantic enough, without also imbibing his lauds of various deities.
I read this collection of Pythagorean and Neo-Platonist writings simply for the sake of completeness. I am trying to read as much of the Platonist school of writings as I can. These writings certainly qualify, but, unfortunately, there is little of philosophical value and much that is worthless pagan propaganda. Obviously, Thomas Taylor, himself being a neo-pagan, was trying his hand at proselytizing. This was of course the golden age of Freemasonry and other pseudo-philosophical and pro pagan secret societies.
There are a few things here and there that are interesting in this collection, but not much. The only thing that is really worth recommending is the Sentences of Demophilus. I've just read the Pythagorean Sourcebook and Library and this work was for some reason omitted. I personally skipped the pagan hymns of the translator because his notes are often sycophantic enough, without also imbibing his lauds of various deities.
December 5, 2019
An interesting treatise on Pagan theology in the fourth century. I felt like some Christian influence had crept in (like the idea that the gods are all good) despite it being written specifically in response to the rise of Christianity.
November 25, 2018
Wonderful!
May 8, 2022
Excellent concise discussion of the nature of the gods and valuable commentary by translator Thomas Taylor as well. The beautiful hymns by Proclus are also a nice inclusion and well worth a read
March 6, 2025
I just read Sallust and Demophilus, and it was great. Simple, clear, and very compelling Neoplatonist tidbits of wisdom.
Displaying 1 - 7 of 7 reviews