When it is considered that Pythagoras was the father of philosophy, authentic memoirs of his life cannot fail to be uncommonly interesting to every lover of wisdom, and particularly to those who reverence the doctrines of Plato, the most genuine and the best of all his disciples. And that the following memoirs of Pythagoras by Iamblichus are authentic, is acknowledged by all the critics, as they are for the most part obviously derived from sources of very high antiquity; and where the sources are unknown, there is every reason to believe, from the great worth and respectability of the biographer, that the information is perfectly accurate and true. Of the biographer, indeed, Iamblichus, it is well known to every tyro in Platonism that he was dignified by all the Platonists that succeeded him with the epithet of _divine_; and after the encomium passed on him by the acute Emperor Julian, “_that he was posterior indeed in time, but not in genius, to Plato_,”[1] all further praise of him would be as unnecessary, as the defamation of him by certain modern critics is contemptible and idle. For these _homonculi_ looking solely to his deficiency in point of style, and not to the magnitude of his intellect, perceive only his little blemishes, but have not even a glimpse of his surpassing excellence. They minutely notice the motes that are scattered in the sunbeams of his genius, but they feel not its invigorating warmth, they see not its dazzling radiance. Of this very extraordinary man there is a life extant by Eunapius, the substance of which I have given in my History of the Restoration of the Platonic Theology, and to which I refer the English reader. At present I shall only select from that work the following biographical particulars respecting our Iamblichus: He was descended of a family equally illustrious, fortunate, and rich. His country was Chalcis, a city of Syria, which was called Cœle. He associated with Anatolius who was the second to Porphyry, but he far excelled him in his attainments, and ascended to the very summit of philosophy. But after he had been for some time connected with Anatolius, and most probably found him insufficient to satisfy the vast desires of his soul, he applied himself to Porphyry, to whom (says Eunapius) he was in nothing inferior, except in the structure and power of composition. For his writings were not so elegant and graceful as those of Porphyry: they were neither agreeable, nor perspicuous; nor free from impurity of diction. And though they were not entirely involved in obscurity, and perfectly faulty; yet as Plato formerly said of Xenocrates, he did not sacrifice to the _Mercurial Graces_. Hence he is far from detaining the reader with delight, who merely regards his diction; but will rather avert and dull his attention, and frustrate his expectation. However, though the surface of his conceptions is not covered with the flowers of elocution, yet the