B69

θυσιῶν τοίνυν τίθημι διττὰ εἴδη·

τὰ μὲν τῶν ἀποκεκαθαρμένων παν­τάπασιν ἀνθρώπων, οἷα ἐφ΄ ἑνὸς ἄν ποτε γένοιτο σπανίως,

Jamblichus, De mysteriis, V, 15.

ὥς φησιν Ἡ., ἤ τινων ὀλίγων εὐαριθμήτων ἀνδρῶν· τὰ δ΄ ἔνυλα καὶ σωματοειδῆ καὶ διὰ μεταβολῆς συνιστάμενα, οἷα τοῖς ἔτι κατεχομένοις ὑπὸ τοῦ σώματος ἁρμόζει.

transcription

• ta men toon apokekatharmenoon pantapasin anthropoon,oia ef’ henos an pote yenoito spanioos

ces

• [Rozlišuji tudíž dva druhy obětních obřadů:
  ty první, které přísluší zcela očištěným lidem,
  se provádějí velmi zřídkakdy]
   před jedním,
   [jak říká Hérakleitos,
  nebo před několika málo muži;
  druhé jsou látkové a tělesné
  a jsou ustaveny prostřednictvím proměny.] (KRATOCHVIL)

deu

• Bei den Opfern sind zwei Arten zu unterscheiden. Die einen werden dargebracht von innerlich vollständig gereinigten Menschen, wie das hier und da bei einem Einzelnen vorkommen mag, wie Heraklit sagt, oder bei einigen wenigen, leicht zu zählenden Männern. Die anderen aber sind materiell usw. (DIELS)

eng

• And so I postulate two sorts of sacrifice; the one which is that of men who are entirely purified, which would only arise rarely, as Heraclitus says, in the case of one or of some small, easily-counted number of men; the other being material and corporeal and based on alteration, as is suited to those still in the grip of the body. (CLARKE et al.)  
• (There are two sorts of sacrifice: one kind offered by men entirely purified, as sometimes occurs, though rarely, in an individual, or a few easy to number; the other kind material) (FREEMAN)
• Hence I posit two kinds of sacrifices. The first are those of wholly purified men, such as may occur rarely in the case of a single man, as Heraclitus says, or a very small number; the other kind are immersed in matter, corporeal, and produced by change. [>Appendix with dubious fragments] (KAHN )
• [two kinds of sacrifices]: on the one hand, sacrifices performed by absolutely purified persons, – which might be rarely performed by one person, as Heraclitus says – and on the other hand, sacrifices material, corporeal and coming from change, which are appropiate to those those who are still possessed by the body.(LEBEDEV)
• As for testimonium (g) = fr. 69 DK, I would side with H. Comperz (ap. Diels, VS*, p. XXIV) and Kranz ad loc. 519 in believing that it is no more than a feeble and distant echo of this saying (contra e. g. Guthrie 475). (MARCOVICH)
• Pure sacrifices
  even from one man
  are rare. (MOURAVIEV)

fra

• … d’une part, ceux des hommes entièrement purifiés, tels qu’un individu seul, rarement, les pourrait accomplir, ou peu d’hommes, faciles à compter. (CONCHE)
• L’opposé est utile, et des choses différentes naît la plus belle harmonie [et toutes choses sont engendrées par la discorde] (DUMONT)
• {Les sacrifices purs} sont rares
  même venant d’un seul homme. (MOURAVIEV-fra)

ita

• I sacrifici dunque distinguo in due specie: quelli degli uomini del tutto purificati, come d’alcuno talvolta raramente accade, a dire di Eraclito, o di pochi agevolmente numerabli. (WALZER)
• … per uno solo … di rado. [… ἐφ΄ ἑνὸς … σπανίως ]. (FRONTEROTTA)

rus

• Я полагаю, есть два вида жертвоприношений: одни — от пол ностью очистившихся людей. Такие жертвоприношения совер шаются крайне редко одним, как говорит Гераклит, или немно гими людьми. А другие — атериальные, телесные и т. д. (ГЕБЕДЕВ )
  (Чистые жертвы) и от одного человека случаются редко. (MOURAVIEV-rus)

ndl

• [Ik onderscheid twee soorten offers:] die van de volledig gereinigde mensen, zoals die bij één mens misschien uitzonderlijk voorkomen, [zo zegt Heraclitus, of bij een gemakkelijk te tellen aantal mensen; en die welke van stoffelijke aard zijn.] (VERHOEVEN)
• Offers deel ik in twee soorten in: die welke door volstrekt zuivere mensen gebracht worden, zoals bij wijze van uitdrukking ooit door één individu, zoals Heraclitus zegt, of door slechts enkele uitverkorenen; en die, welke slechts van materiële en stoffelijke aard zijn… (MANSFELD)

readings

Taylor’s translation of the entire chapter in Jamblichus:

CHAP. XV. Let us then, in the next place, direct our attention to that which accords with what has been before said, and with our twofold condition of being.
For there is a time when we become wholly soul, are out of the body, and sublimely revolve on high, in conjunction with all the immaterial Gods.
And there is also a time when we are bound in the testaceous body, are detained by matter, and are of a corporeal – formed nature.
Again, therefore, there will be a twofold mode of worship. For one mode, indeed, will be simple, incorporeal, and pore from all generation, and this mode pertains to undefiled souls. But the other is filled with bodies, and every thing of a material nature, and is adapted to souls which are neither pure nor liberated from all generation.
We must admit, therefore, that there are twofold species of sacrifices ; one kind, indeed, pertaining to men who are entirely purified, which, as Heraclitus says, rarely happens to one man, or to a certain easily to be numbered few of mankind ; but the other kind, being material and corporeal-formed, and consisting in mutation, is adapted to souls that are still detained by the body.

Hence, to cities and people not yet liberated from genesiurgic fate and the impeding communion of bodies, if such a mode of sacrifice as this latter is not permitted, they will wander both from immaterial and material good. For they will not be able to receive the former, and to the latter they will not offer what is appropriate.
At the same time, likewise, every one in sacrificing performs the sacrifice with reference to what he is, and not with reference to what he is not. It is not proper, therefore, that the sacrifice should transcend the proper measure of him by whom it is offered.

The same thing will also be said by me concerning the connexion which appropriately coadapts the men who worship and the powers that are worshiped.
For this connexion requires that a mode of worship should be chosen adapted to itself; viz. an immaterial connexion, a mode of worship immaterially mingled, and purely conjoining by pure incorporeal powers, incorporeal natures to themselves ; but a corporeal-formed connexion, a corporeal-formed mode which depends on bodies, and is mingled with the essences that preside over bodies.

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