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8, 11, 35 Des Places; Karamanolis 2006, 169 170), who was said in antiquity to follow Plutarch in the interpretation of the cosmogony of the Timaeus (Iamblichus, De anima, in Stobaeus 1.49.37, Proclus, In Timaeum 1.276.30 277.7, 325.30 326.6; Atticus frs. 10, 19, 22 Des Places).
Ancient testimonies are, however, divided between those that classify him as a Platonist philosopher (Porphyry, Life of Plot. 14.12, Eusebius, Prep. Ev. XI.21.7) and those that consider him a Pythagorean (Origen, Against Celsus I.15, VI.51, V.38 frs. 1b 1c, 53, Porphyry, Ad Gaurum 34.20 35.2; fr. 36, Calcidius, In Timaeum 297.8 Waszink; fr. 52.2).
Apparently, this was one of Numenius' most important works and judging from the existing excerpts, it must have been cast in dialogical form (see frs. 3, 4a; cf. Edwards 2010, 118-120).
First, Numenius is rare among his contemporaries in showing respect for the Jewish tradition (frs. 1a-c, 8, 9); he is attested to speak of the religion of the Jews claiming that their God is incorporeal (Against Celsus I.15; fr.
Numenius was also used by Calcidius in his commentary on the Timaeus (297.7 301.20 Waszink; fr. 52; see Phillips 2003) and by Macrobius in his In Somnium Scipionis (frs. 54 55), a work that exerted considerable influence in the Middle Ages.
Being the source of this comprehensive goodness, this must itself be surpassingly good (frs. 16.14 15, 19, 20).
Numenius follows precisely this line of thought (frs. 11.15, 52.6).
First, some fragments from Numenius' treatise On the Good (frs. 2 4) show clearly that the treatment of the soul was extensive in this work.
Should we take seriously Proclus' testimonies that suggest there are in fact three (frs. 21 22), or the fragments of Numenius preserved by Eusebius which suggest that there are actually only two (frs. 15 16, 20)?
The practical virtues that pertain to the embodied soul are achieved, according to Plutarch, through the subordination of emotion to reason (Tyrwitt frs. p. 68 Sandbach).
