Exhortation to Philosophy (Protrepticus)

Aeschines and others (see Stephanus, Thesaurus, s.v. ἄνθρωπος human/man p. 785 D) have used the phrase ἐξ ἀνθρώπων from men/humanly in relation to writings, blows, affairs, happiness, and beauty (the wealth that comes from men, Dionysius of Halicarnassus, Roman Antiquities, Excerpt book XII, 1 p. 173, 10 Kiessling; on this see Cobet, Observations on Dionysius of Halicarnassus, p. 13). Therefore, I have no doubt that Aristotle wrote τὴν ἐξ ἀνθρώπων οὐσίαν the substance beyond that of men (meaning: Latin: riches exceeding the measure of men). But if the interpretation μεγίστην greatest had adhered to the books of Aristotle themselves, Iamblichus was not the type to uncover such a stale interpolation; indeed, he preserved hundreds of corrupt readings in Platonic codices with complete trust. In Iamblichus, therefore, μεγίστην must perhaps be retained, but it should certainly have been changed from ἀπ’ into ἐξ. Vitelli || p. 45, 21 I would prefer τοῦ φρονεῖν of thinking to be absent || p. 46, 19 Rose deleted the words καὶ τὸ δῆλον and that which is clear and 20 καὶ τὸ σαφὲς and that which is evident || p. 47, 14 He wanted πῶς how and A in the Castigg. || p. 47, 21 πολύ τι. τίς ἂν a great deal. who would wrote K || p. 48, 4 Scutellius translates in Tyrrhenia in the land of the Tyrrhenians (p. 34) || p. 48, 7 Vitelli was mindful of the Platonic passage described by Iamblichus himself (p. 68, 7) || p. 48, 25 It seems τὸν κατὰ νοῦν βίον the life according to intellect must be written, compare p. 4, 2. 19. 56, 13 etc. || p. 49, 16 The fact that ὅτι that is an interpolation is taught both by the thing itself and by a similar passage in Aristotle, On the Parts of Animals A 1. 639^b, 18 sq. Of course, he who possesses the art provides the reason λόγον reason/account for which he writes and for what purpose, but the same person, as a technician, does not know—which pertains to the philosopher—that it is better for the sake of the purpose τὸ οὗ ἕνεκα the 'that for the sake of which' than that which comes to be through this τὸ διὰ τοῦτο γιγνόμενον that which happens because of this. Moreover, a little earlier, Vitelli suspected that one should write ὁ τὴν γραφικὴν ἔχων he who has the art of painting or ὁ τὴν ⟨γραφικὴν⟩ τέχνην ἔχων he who has the art of painting (cf. p. 50, 7 sq.) || p. 51, 13 ἐρώτησιν· question; read ἐρώτησιν, question, || p. 51, 22 ψυχὴν soul read ψυχὴν soul || p. 52, 3 add a comma after τέλος end || p. 52, 7 The note on the conjecture τῷ to the is owed to Scaliger || p. 53, 23 The note: similarly, Nauck wishes ἐπιδώσω I will give in addition to be written instead of ἐπιθήσω I will place upon in the verse of the Iliad Ψ 796 || p. 53, 24 ἑλοίμεθ’ ἂν we would choose is owed to A in the Castigg. || p. 55, 1 Do not conjecture δὴ indeed/truly, cf. Bonitz, Index Aristotelis p. 167^a, 15 sqq. || p. 55, 7 sqq. cf. Diels op. cit. p. 492 sq. || p. 55, 18 He wanted πράττει he does and Scaliger (in A it was πράττειν to do) || p. 55, 18 sq. It should have been written μιμούμενος καὶ ἀποβλέπων imitating and looking towards regarding Vitelli’s other conjecture, compare Iamblichus lib. III p. 224, 24 Villois: πρὸς ἅπερ ἀποβλέπων τις καὶ μιμούμενος towards which someone looking and imitating || p. 56, 8 read ἦμεν we were and delete the annotation || p. 59, 14 should ἀπὸ from be deleted? || p. 60, 12 Note: αἰσθάνεσθαι to perceive read αἰσθάνοιτο he might perceive || p. 61, 5 Note: namely, both here and in