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IA MBL I CHITS’
LIFE OF PYTHAGORAS,
PYTHAGORIC &C,
lam
.
LIFE,
&c.
a
LONDON: PRINTED BY
A.
J.
VALPY,
tooke’s court, chancery lane
AND SOLD BY THE AUTHOR, 9, MANOR PLACE, WALWORTH. 1818
6 fjzyj*
IAMBLICHUS’
LIFE OF PYTHAGORAS, OR
PYTHAGORIC
LIFE.
ACCOMPANIED BY
FRAGMENTS OF THE ETHICAL WRITINGS OF CERTAIN PYTHAGOREANS IN THE
DORIC DIALECT
AND A
Collection of Pptfcagonc Sentences
FROM STOBiEUS AND OTHERS, WHICH ARE OMITTED BY GALE
IN HIS
OPUSCULA MYTHOLOGICA, AND HAVE NOT BEEN NOTICED BY ANY EDITOR.
TRANSLATED FROM THE GREEK.
BY THOMAS TAYLOR. Approach ye genuine philosophic few,
The Pythagoric Life belongs to you But far, far off ye vulgar herd profane :
For Wisdom's voice
5
heard by you in vain: And you, Mind’s lowest link, and darksome end, Good Rulers, Customs, Laws, alone can mend. is
J
t
%C
LG o .
v HISTORICAL
MEDICAL
INTRODUCTION.
When
it
is
considered that Pythagoras was the
memoirs of
father of philosophy, authentic
cannot
fail to
his
life
be uncommonly interesting to every
lover of wisdom, and particularly to those
who
reve-
rence the doctrines of Plato, the most genuine and the best of
all his
disciples.
And
that the follow-
ing memoirs of Pythagoras by Iamblichus are authentic,
are
for
lam
.
is
acknowledged by
the
all
the critics, as they
most part obviously
derived
from b
;
VI
sources of very high
antiquity
sources are unknown, there
is
and where the
;
every reason to be-
from the great worth and respectability of
lieve,
the biographer,
that the information
is
perfectly
accurate and true.
Of
the biographer, indeed, Iamblichus,
known
to every tyro in
by
nified
all
it is
well
Platonism that he was dig-
the Platonists that succeeded
the epithet of divine
him with
and after the encomium
passed on him by the acute Emperor Julian, “ that he was posterior indeed in time hut not in genius, ,
1
Plato ,�
to
all
1
/
avbpa
tois
Thus
^povois
too
the
further praise of
,
,
,
celebrated
. .
Julian.
Bullialdus,
Theo of Smyrna, speaks of iamblichus acute genius.
him would be
as
,
KdTabooaTepov,
Orat. IV. in
as a
his
man
Notes
on
of a most
Vll
unnecessary, as the defamation of
modern
critics is
contemptible and
homonculi looking solely to
him by idle.
certain
For these
his deficiency in point
of style, and not to the magnitude of his intellect, perceive only his
even a glimpse of
little
blemishes,
but have not
They
his surpassing excellence.
minutelv notice the motes that are scattered in the a/
sunbeams of
his genius,
gorating warmth,
but they feel not
they see
not
its
invi-
dazzling ra-
its
diance.
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 Pla-
tonic Theology, and to which I reader.
At
present I
shall
refer
the English
only select from that
work the following biographical particulars respecting
our Iamblichus
:
lie
was descended of a
Vlll
family equally illustrious, fortunate, and rich.
His
country was Chalcis, a city of Syria, which was
He
Cede.
called
was the second
him
in
his
to
associated wfith Anatolius
who
Porphyry, but he far excelled
attainments, and ascended to the very
summit of philosophy.
But
after
he had been for
some time connected with Anatolius, and most pro? bably found him insufficient to satisfy the vast deof his soul,
sires
to
whom
(says Eunapius) he
except
rior,
sition.
he applied himself to Porphyry,
For
graceful as
in the structure
his writings
tirely
And
nothing infe-
and power of compo-
those of Porphyry
of diction.
in
were not so elegant and
agreeable, nor perspicuous rity
was
;
:
they were neither
nor free from impu-
though they w ere not en-
involved in obscurity,
yet as Plato formerly said
7
and perfectly faulty
;
of Xenocrates, he did
not sacrifice to the Mercurial Graces
.
Hence he
IX
far
is
from detaining the reader with
merely regards his diction
and
dull his attention,
and
who
delight,
but will rather avert
;
frustrate his expectation.
However, though the surface of
his
conceptions
is
not covered with the flowers of elocution, vet the
depth of them
is
And
sublime.
admirable, and his genius
truly
is
admitting his style to abound in
general with those defects, which have been noticed
by the
critics,
sion of the
Answer
yet
it
anonymous Greek
to the
that his
definite,
diction in
and that
his
that
There
is
a
writer respecting his
title
is
is
more or says,
concise and
conceptions are
full
of
effi-
4
Greek and Latin edition of
oy Gale, under the
1
For he
works.
Answer
cacy, are elegant, and divine.�
8
that the deci-
Epistle of Porphyry,
less applicable to all his other
‘
me
appears to
of lamblichus
De
this
admirable work
Mysteriis.
1 ,
,
X lamblichus shared
an eminent degree the
in
fa-
vor of divinity, on account of his cultivation of justice;
and obtained a numerous multitude of
associates
and
who came from
disciples,
all
parts -
\
of the world, for the purpose of participating the streams of wisdom, which so plentifully flowed from sacred
the
Among most
these
skilful
thius the
of
fountain
his
wonderful
mind.
was Sopater the Syrian/ who
both in speaking and waiting
Cappadocian
doras and Euphrasius. for their virtues
;
;
-was
Eusta-
and of the Greeks, TheoAll these were excellent
and attainments, as well as many
other of his disciples,
,
who were not much
,
inferior
,
.
.
See the Testimonies prefixed by Gale to his edition of the
above-mentioned work.
This Sopater schoolÂť
succeeded Plotinus in
his
philosophical
XI
eloquence
to the
former
derful
how lamblichus could
in
;
so that
it
attend to
seems wonall
of them,
with such gentleness of manners and benignity of disposition as he continually displayed.
He
performed some
few'
the veneration of divinity associates and disciples
tated in his diet
ancient times those filled
;
them
his
but w as inseparable from his operations.
He
imi-
the frugal simplicity of the most
and during
who were
by himself, without ?
;
most of
his familiars in
particulars relative to
his
present by
as with nectar
repast,
his
exhilarated
behaviour,
by the sweetness of
and his
discourse.
A
celebrated philosopher
was deeply
skilled in
named Alypius, who
dialectic,
was contemporary
with lamblichus, but w as of such a diminutive sta-
XU ture, that
he exhibited the appearance of a pigmy.
However,
his great abilities
For
this trifling defect.
consumed
into soul
;
that divine bodies,
his
just
body might be said
for
to
be
as the great Plato says,
unlike those that are mortal,
are situated in souls. serted
amply compensated
Thus
also
it
might be as-
of Alypius, that he had migrated into soul,
and that he was contained and governed by a nature superior to man. followers, but his
mode
This Alypius had
of philosophizing was con-
fined to private conference
and disputation, without
committing any of his dogmas to writing. his disciples
many
Hence
gladly applied themselves to Iambli-
chus, desirous to
draw abundantly from the exube-
rant streams of his inexhaustible rnind.
The fame
therefore of each continually increasing, they once
accidentally
met
like
two refulgent
stars,
and were
surrounded by so great a crowd of auditors, that
it
•
·
xin resembled some mighty musaeum. chus on
While Xambli-
occasion waited rather to be interro-
this
gated, than to propose a question himself* Alypius,
contrary to the expectation of every one, relin-
quishing philosophical discussions, and seeing himself
surrounded with a theatre of men, turned to
lamblichus, and said to him sopher,
the
is
medium.
5 ’
man?
For
this
manner of
excels in externals,
philosophizing
;
O
philo-
unjust, or the heir of this
case there
is
possess,
and which
the
most wonderful of
foreign from our
is
we
since
After he had said
O
considering, whether
in the virtue
all
“
:
abounds
time
in
“ Tell me,
no
But lamblichus hating the acuteness of
the question, replied
men,
man
either the rich
unjust
:
is
this
some one
method of
inquire whether a
which
it is
all
man
proper for him to
adapted to a philosopher.”
he departed, and at the same
surrounding multitude
was
imme»
XIV
But Iamblichus, when he was
diately dispersed. alone,
admired the acuteness of the question, and
whom
often privately resorted to Alypius,
much applauded that after
his
for his
acumen and
Alypius was an Alexandrian by
own
his
country,
sagacity; so
he wrote his
decease,
birth,
worn out with age
life.
This
and died
and
:
he very
after
in
him
Iamblichus/ leaving behind him many roots and fountains of philosophy vation
;
which through the
culti-
of succeeding Piatonists, produced a fair
variety of vigorous branches,
and copious streams.
For an account of the theological writings of Iamblichus, I refer the reader to
1
The exact time
however certain that and according Christ 333.
to
of Iamblichus’ death it
my
is
above-men-
unknown.
It is
was during the reign of Constantine
;
the accurate Fabricius, prior to the year of
Vid. Biblioth. Graec.
Tom.
iv. p. 283.
XV tioned History of the Restoration of the Platonic
Theology
and for accurate
;
concerning
all his
information
critical
works, to the Bibliotheca Graeca
of Fabricius.
Of is
the following work, the
life
of Pythagoras,
it
necessary to observe that the original has been
transmitted to us in a very imperfect state, partly
from the numerous verbal errors of the from the want of connexion narrated,
text, partly
in the things that are
and partly from many particulars being
related in different places, in the very
same words
so that the conjecture of Kuster, one of the
man
editors of this
work
had not received the that others
formed
last
this
is
death.
Ger-
highly probable, that
it
hand of lamblichus, but treatise
materials which they found after his
;
from the confused
among
his
Notwithstanding
Manuscripts,
all its
defects,
XVI
as I have before observed, a
however,
it is,
teresting
work
And
among
the
as
in-
and the benefits are inestimable,
;
which the dissemination of duce.
most
is
it
calculated to pro-
two of the most celebrated
critics
Germans, Kuster and Kiessling, have
given two splendid editions of this work,
it is
evi-
dent they must have been deeply impressed with a conviction of
As
to
the
eulogy of them that,
value and importance.
its
Pythagoric is
Ethical
superfluous,
when
Fragments, it is
all
considered
independently of their being written by very
early Pythagoreans, they were
some of the sources
from which Aristotle himself derived
mate knowledge of morality,
his
consum-
as will be at
once evi-
dent by comparing his Nicomachean Ethics with these fragments.
/
xvii
With respect Sentences in
of
to the collection
volume,
this
is
it
Pythagoric
almost needless to
observe that they are incomparably excellent it is
;
and
deeply to be regretted that the Greek original
of the Sentences of Sextus
1
being
lost,
the fraudu-
lent Latin version of
them by the Presbyter
nus alone remains.
I call
Ruffi-
a fraudulent version,
it
because Ruffinus, wishing to persuade the readthat
er
bishop of the
were
Sentences
these
name of
by
written
many
Sixtus, has in
a
places
perverted and contaminated the meaning of the original.
In
the
selection,
however,
have made from these Sentences, voured, and
*
I trust
This Sextus
extols,
and from
is
probably the same that Seneca so greatly
whom
59, 64, 98, ct
have endea-
not in vain, to give the genuine
he derives
many
sentences with which his works abound. las,
I
which I
lib,
2 de Ir&,
c.
36, et
of
those admirable
Vid. Senecae Epistolib. 3. c>
36,
XV111 4^
-
sense of Sextus, unmingled with the barbarous and If the English
polluted interpolations of RuOinus.
reader has
my
translation of the Sentences of
mophilus, and Mr.
Bridgman’s
De-
translation of the
Golden Sentences of Democrates, and the
Simili-
tudes of Demophilus/ he will then be possessed of the Pythagoric Sentences that are extant, those
all
alone of Sextus excepted, which I have not translated, in
consequence of the very impure and spu-
rious state, in
I
deem
thagoric
it
life
which they at present
exist.
also requisite to observe, that the
which
is
here delineated,
is
Py-
a specimen
of the greatest perfection in virtue and wisdom,
*
All these were published in one vol. 12mo. by Mr.
man, under
the title of Translations from
Bridg-
the Greek, in
the
year 1804, and well deserve to be perused by the liberal reader.
XIX
which can be obtained by
Hence, moral
man
in the present state*
exhibits piety unadulterated
it
uncontaminated with
virtue
unmingled
with
sophistry,
dignity
manners unaccompanied with
with folly,
vice,
science
of mind and
sublime
a
pride,
magnificence in theory, without any degradation in practice,
its
and a vigor of
possessor to the vision of divinity,
deifies w'hile
The
end of a tions of
First
it
in the
engraving of the head of
title-page, is to
volume
little
lamblichus
16() 7
.
appeared to
%
be found
consisting: of
De
Alcibiades of
Genev.
and thus
exalts.
original of the
lamblichus
it
which elevates
intellect,
the
Latin transla-
Mysteriis, Proclus
Plato,
at
&c. &c,
& c.
On
the
18mo.
This engraving was added because
me
to
be probable that the original
XX was copied from an ancient gem. not impossible that at least ornamental.
it
was,
if it is
And
as
it is
not genuine,
it is
THE
LIFE, #c
¡
CHAP. Since
it
is
usual with
I.
men of sound under-
all
when
standings, to call on divinity,
philosophic discussion,
appropriate to do this
certainly
is
it
it
greatly surpasses ble to survey
it
as
it
derives
its
cannot be apprehended
To which we may
without their inspiring aid. also add, that the
denomination
its
For
from the divine Pythagoras. from the Gods,
much more
the consideration of that
in
philosophy which justly receives
origin
entering on any
beauty and magnitude of
human power,
that
by a sudden view
;
it
is
it
so
impossi-
but then alone
can any one gradually collect some portion of this
Gods being
philosophy, when, the quietly approaches to
On
it.
therefore, having invoked the
his leaders,
he
all
these accounts,
Gods
as our leaders,
and converting both ourselves and our discussion to them,
we
command
shall acquiesce
us to do.
any apology
lam
.
and
its
certain
may make
whatever they
shall not,
for this sect having
a long time, nor for disciplines,
We
in
however,
been neglected for
being concealed by foreign
arcane symbols, nor for
A
;
2 having been obscured by false and spurious writings,
nor for it
many
other such-like difficulties
For the
has been impeded.
sufficient for
possible
this
after the
to
as
selves
will of the
Gods
conjunction with which
in
sustain things
But
these.
of
to
us,
by which
more arduous than unite our-
to the prince
and father
divine philosophy
country w e must rise a
is
shall
Gods,
a leader,
r
still
it
is
vve
of whose origin and
;
little
higher in our investi-
gation.
CHAP. It
is
Samos
said, therefore, that in
II.
Ancasus who dwelt
in
Cephallenia, was begot by Jupiter, whe-
ther he derived the
fame of such an honorable
descent through virtue, or through a certain greatness of soul.
He
surpassed,
however, the rest of
the Cephallenians in wisdom and renown.
Ancaeus, therefore, was
ordered
This
by the Pythian
a colony from Arcadia and Thessaly besides this, taking with him some of the
oracle to form
and that
inhabitants of Athens, Epidaurus, and Chalcis, and
placing himself at their head, he should render an island habitable,
which from the virtue of the
and land should be called Mtlampbyllos that he should call the city
$ i.
c.
1 ;
soil
and
Samos, on account of
Having black
leaves.
Same
in
The
Cephallenia.
was given
to him,
oracle, therefore,
was as follows
“ I order you,
:
Ancaeus, to colonise the marine island stead of Same, and to call
55
it
which
Samos
in-
But that a
Phyllas.
colony was collected from these places,
is
not only
indicated by the honors and sacrifices of the Gods, transferred into those regions together with the inhabitants,
by the kindred families that
but also
dwell there, and the associations of the Samians with each other. It
is
who were
thais,
that
therefore,
said,
the parents
Mnesarchus and Pyof Pythagoras, de-
scended from the family and alliance of
who founded
caeus,
however, of
by the
An-
In consequence,
the colony.
this nobility
this
of birth being celebrated
a certain Samian poet says, that
citizens,
Pythagoras was the son of Apollo.
For thus he
sings,
Samian
Pytha'is, fairest of the
It
is
port
tribe.
God
Bore from
th’
Reno wil’d
Pythagoras, the friend of Jove.
embraces of the
of day
worth while, however, to relate how
became
so
this re-
The Pythian
prevalent.
then had predicted to this Mnesarchus (who to
Delphi
for the
voyage
God
came
purposes of merchandize, with
his wife not yet apparently
quired of the
oracle
pregnant, and
who
in-
concerning the event of his
to Syria) that his
and most conformable
voyage would he lucrative
to
his
w
ishes,
hut that his
4 was now pregnant, and would bring
wife
son surpassing in beauty and wisdom
that ever
and who would be of the greatest advantage
lived,
human
to the
race in every thing pertaining to the
of man.
life
all
forth a
when Mnesarchus considered
But,
with himself, that the God, without being interrogated concerning his son, had informed him by an oracle, that he
and a
gative,
named
would possess an
illustrious prero-
divine,
he immediately
truly
gift
his wife Fytha'is,
from her son and the Del-
phic prophet, instead of Parthenis, which w as her ?
former appellation
was soon goras
;
and he called the
after born at
Sidon
who
infant,
in Phoenicia,
Pytha-
signifying by this appellation, that such an
;
predicted to him
by the Pythian
offspring
w as
Apollo.
For we must not regard the
j
assertions of
Epimenides, Eudoxus, and Xenocrates, who suspect that Apollo at that time, becoming connected
with
Parthenis,
from not being
and causing her so,
had
in
to
be pregnant
consequence of
this pre-
dicted concerning Pythagoras, by the Delphic pro-
phet
*
for
:
It
e.
i.
this
is
crates tions
1 .
must not be admitted, that Apollo was actually
connected with Pythais
ireme
by no means to be admitted
;
for this
would he absurd
in the
ex-
but the assertion of Epimenides, Eudoxus, and Xeno-
;
must be considered in
which heroes are
as
one of those mythological narra-
said to
have Gods
for their fathers,
or Goddesses for their mothers, and the true meaning of as follows
:
According
to the
it
is
ancient theology, between those
perpetual attendants of a divine nature called essential heroes,
Indeed, no one can doubt that the soul of Pytha-
was sent
goras
who
to
mankind from the empire of
are impassive and pure, and the bulk of
human
descend to earth with passivity and impurity,
human
there should be an order of
and purity.
passivity
incorporeal or corporeal natures,
it
in
necessary that the last
summit of
link of a superior order, should coalesce with the
one proximately
with im-
no vacuum either
is is
who
necessary
is
who descend
souls
For as there
it
souls
These souls were called by the
inferior.
ancients, terrestrial heroes, on account of their high degree of
proximity and alliance to such as are essentially heroes. cules, Theseus, Pythagoras, Plato,
who descended in
&c. were souls of
Her-
this kind,
into mortality both to benefit other souls,
compliance with that necessity by which
to the perpetual attendants of the
Gods
all
and
natures inferior
are at times obliged
to descend.
But
as,
according to the arcana of ancient theology, every TV
God
beginning from on high produces his proper series as far
as to the last of things,
and
this series
comprehends many
es-
sences different from each other, such as Demoniacal, Heroical,
Nymphical, and the
human
race,
and contribute
(says Proclus in
pears, that heroes
He
adds
:
to the perfection of all their
MSS.
human
;
procreations,
their
Schol. in Crat.)
are generated from the
powers with mankind gative above
physical sympathy with
and particularly to
natural operations,
“ Hence”
the lowest powers of these
;
communion and
orders, have a great
the
like
for those that
“
it
often ap-
mixture of these
possess a certain prero-
nature, are properly denominated heroes
“ Not only a dsemoniacal genus of
this
kind sym-
pathizes physically with men, but other kinds sympathize with
other natures, as
Nymphs
with trees, others with fountains,
and others with stags or serpents.”
Olympiodorus, pher,
o
in his life of Plato, observes of that philoso-
“ That an Apolloniacal spectre
is
said to
have had con-
6 God,
Apollo, either being an attendant on the
eo-arranged with him
way
for this
:
some other more
in
may be
inferred both
and the all-various wisdom of
much concerning But
after
from Syria
to
familiar
his birth,
And
his soul.
thus
the nativity of Pythagoras.
Mnesarchus had returned
father
his
from
or
Samos, with great wealth, which he
had collected from a prosperous navigation, he a temple to Apollo, with the inscription of
built
Pythius
;
and took care
to
have
son nourished
his
with various and the best disciplines, at one time
by Creophilus,
and
at
at another
another by Pherecydes the Syrian,
by almost
all
who
those
presided
over sacred concerns, to w hom he earnestly recom-
mended Pythagoras,
that he might be as
possible sufficiently instructed in
He, however, was educated
in
much
as
divine concerns.
such a manner, as to
be fortunately the most beautiful and godlike of
all
those that have been celebrated in the annals of history.
On
though he was
the death still
most venerable, and that he
men
of his father,
but a youth, his aspect was his habits
most temperate, so
was even reverenced and honored by elderly and converted the attention of
;
likewise,
all
who saw
and heard him speak, on himself, and appeared to ncxion with Perictione his mother, and that appearing in the night to his father Aristo,
it
commanded him
Perictione during the time of her pregnancy
Aristo obeyed/' Plato,
is
also given
The
like
;
not to sleep with
which mandate
account of the divine origin of
by Apuleius, Plutarch, and Hesy chins.
7
who beheld
be an admirable person to every one
Hence
him. that he
it
was reasonably asserted by many,
was the son of a God.
roborated by renown of
But he being cor*
this kind,
which he had received from
by the education
his infancy,
natural deiform appearance, in a
and by
his
greater de-
still
gree evinced that he deserved his present preroga-
He
tives.
was
also
adorned by piety and
disci-
by a mode of living transcendently good, by
plines,
firmness of soul, and by a body in due subjection to the
mandates of reason.
all his
words
aild
he discovered an inimitable quiet and sere-
actions, nity,
In
not being subdued at any time by anger, or
laughter, or emulation, or contention, or
perturbation or precipitation of conduct
dwelt
at
Samos
like
Priene,
men
Thales
illustrious
at
his great
for their
renown
and Bias at
Miletus,
extended to the neighbouring
we may
but he
;
some beneficent daemon.
Hence, while he was yet a youth, having reached
any other
wisdom,
To
cities.
all
it
also
which
add, that the youth was every where cele-
brated as the long-haired Samian
,
and was reve-
renced by the multitude as one under the influence of divine inspiration.
But
after
he had attained
the eighteenth year of his age, about the period
when
the tyranny of Policrates
first
made
its
ap-
pearance, foreseeing that under such a government
he might receive some impediment
which engrossed the whole of
in
his studies,
his attention,
parted privately by night with one
he de-
Hermodamas
(whose surname was Creophilus, and who was the grandson of him who had formerly been the host, friend,
and preceptor
in
poet,) to Pherecydcs, to
Homer
things of
all
Anaximander
philosopher, and to Thales at
the
the natural
Miletus.
He
like-
wise alternately associated with each of these phiall
loved
him, admired his natural endowments, and
made
losophers, in such a manner, that they
him a partaker of
Indeed, after
their doctrines.
Thales had gladly admitted him to
intimate
his
confidence, he admired the great difference between
him and other young men, far
whom
Pythagoras
behind in every accomplishment.
this,
And
left
besides
Thales increased the reputation Pythagoras
had already acquired, by communicating such disciplines as he was able to impart apologizing for his old
age,
him
to :
and,
and the imbecility of
his body,
he exhorted him to
associate
Memphian and Diospolitan For he confessed that his own reputation
priests.
for
sail
into Egypt,
and 1
with the
wisdom, was derived from the instructions of
these priests
but that he was neither naturally,
;
nor by exercise, endued with those excellent prero-
which were so
gatives,
visibly displayed in the per-
son of Pythagoras.
Thales, therefore, gladly an-
nounced
all
to him,
from
these circumstances, that
he would become the wisest and most divine of
men,
if
he associated with these Egyptian 1
i.
e.
The
priests of Jupiter,
all
priests.
9
*
CHAR Pythagoras, by Thales
III.
been benefited
therefore, having
in other respects,
and especially having
learned from him to be sparing of his time; for the sake of this he entirely abstained from wine
and animal food, and
and confined himself
voracity,
as
prior
still
to
to such nutriment
was slender and easy of digestion.
quence of
this,
his sleep
lant and pure, and his
was
body confirmed
therefore,
In conse-
short, his soul vigiin
a state
In possession of
of perfect and invariable health.
such advantages,
from
these
he sailed
to
Sidon,
being persuaded that this was his natural country,
and also properly conceiving that he might easily
Here he conversed
pass from thence into Egypt.
with the prophets
Mochus also
the
with
likewise
who were
physiologist,
the
performed
in
and with others,
and
He
was
Phoenician hierophants.
initiated in
and Tyre, and
the descendants of
in
all
the mysteries of Byblus
the sacred operations which are
many
parts of Syria
;
not engaging
in a thing of this kind for the sake of superstition,
as
some one may be
rather from
led to suppose, but
much
a love and desire of contemplation,
and from an anxiety that nothing might escape observation
which deserved
to
be learnt in
arcana or mysteries of the Gods.
his
the
Having been
10 previously instructed therefore in the mysteries of the Phoenicians, which were derived like a colony
and a progeny from the sacred hoping from
this
circumstance that he should be a
partaker of more beautiful, divine,
monuments of to
mind
also
he
Thales,
and genuine
erudition in Egypt; joyfully calling the
admonitions of his preceptor
embarked
immediately
opportunely at
Phoenician coast under
mount Carmelus,
temple Pythagoras, separated from the most part dwelt.
ceived him,
But the
foreseeing that
great gain by exposing
him
who
sailors,
on
landed
time
that
Egypt,
for
through the means of some Egyptian very
Egypt, and
rites in
in
the
whose
all society,
sailors
for
gladly re-
they should
acquire
But when,
to sale.
during the voyage, they perceived with what continence and venerable gravity he conducted him-
conformity to the
self, in
adopted,
they
towards him.
were
mode
of living he had
more benevolently disposed
Observing, likewise, that there was
human
something greater than what pertains to
nature in the modesty of the youth, they called to
mind how unexpectedly he had appeared on
their landing,
when from
the
to
them
summit of mount
Carmelus, which they knew' was more sacred than other mountains, and inaccessible
to
the
vulgar,
he leisurely descended without looking back, or suffering
stones said
;
any delay from precipices or opposing
and that when he came
nothing more
than,
“
to
the
boat, he
Are you hound
for
11 Egypt
,?
And
?
the affirmative, silent
farther,
that on their answering in
he ascended
the ship
and
sate
the whole time of the voyage, in that part
of the vessel where he was not likely to incom-
mode
But Pytha-
the occupations of the sailors*
goras remained
one and the same unmoved
in
two nights and three days, neither par-
state for
taking of food, nor drink,
nor sleep, unless per-
haps as he sate
and tranquil condition,
in that firm
he might sleep for a short time unobserved by
To which we may
the sailors.
add, that when the
considered how, contrary to their expec-
sailors
voyage had been continued and un-
tations, their
interrupted,
putting
as if
some
had been present
deity
these things together, they
all
that a divine
daemon had
in
reality
with them from Syria into Egypt. ing
all
concluded
passed over
Hence, speak-
both to Pythagoras and to each other with
greater
decorum and gentleness than
before, they
completed, through a most tranquil sea, the re-
mainder of
their
voyage, and at length happily
landed on the Egyptian coast. reverently assisted ship
;
and
him
after they
in
Here
the sailors
descending from the
had placed him on the purest
sand, they raised a certain temporary altar before
him, and heaping on
dance the
were
with
fruits
the
it
from
their present
abun-
of trees, and presenting him as first
fruits
of
it
their freight, they
departed from thence, and hastened to their destined port
But Pythagoras, whose body through
I
such
oppose the
much
sailors in
and immediately bn
the ship, as
fruits as
of the
at
the
serving
the
their departure eat
was requisite
From thence
decayed strength. safe
become weaker, did not assisting him to descend from
long fasting was
neighbouring
same
lands,
tranquillity
to restore his
also he
arrived
pre-
constantly
of
and modesty
behaviour.
CHAP. But
IV.
here, while he frequented all the
Egyptian
temples with the greatest diligence and with accÂŽ~ rate investigation, he
by the
priests
ciated.
And
was both admired and loved
and prophets with
whom
he asso-
having learnt with the greatest
soli-
citude every particular, he did not neglect to hear
of any transaction that w as celebrated in his r
time,
or of any
any mystery formed
;
in
man famous
for his
whatever manner
nor did he omit to
it
visit
own
wisdom, or
might be perany place
in
which he thought something more excellent might
On this account he went to all the priests, by whom he was furnished with the wisdom which each possessed. He spent therefore two be found.
and twenty years ples,
astronornizing
initiated, all
in
Egypt, in the adyta of tem-
and geometrizing,
and was
not in a superficial or casual manner, in
the mysteries of the
Gods,
till
at length
being
13 taken captive by the soldiers of Cambyses, he was
Here he gladly associated
brought to Babylon.
by them
with the Magi, was instructed
venerable knowledge, and
learnt
most
the
worship
perfect
of
in
their
from them the
Through
Gods.
their assistance likewise, he arrived at the
summit
of arithmetic, music, and other disciplines; and
them twelve
associating with
after
turned to
Samos about
years,
he re-
the fifty-sixth year of his
age.
CHAP.
On
his return to
some of
the
V,
Samos, however, being known by
more aged
admired than before.
was not
inhabitants, he
For he appeared
to
less
them
to
be more beautiful and wise, and to possess a divine gracefulness in a
more eminent
he was
called
publicly
benefit all
knew.
upon by
men, by imparting
Nor was
endeavoured
to
teaching, in a
to
he averse to
Hence,
degree.
country to
his
them what he
this
request,
mode of
introduce the symbolical
way
perfectly
but
similar to the docu-
ments by which he had been instructed
in
Fgypt;
though the Samians did not very much admit
this
mode
of tuition, and did not adhere to him with
that
according
Though no one
aptitude
which
was
requisite.
therefore attended to him, and no
one was genuinely desirous of those disciplines
14 which he endeavoured by
among
all
means
to introduce
Greeks, yet he neither despised nor
the
neglected Samos, because
was
it
his
country, and
therefore wished to give his fellow-citizens a taste
of the sweetness of the mathematical disciplines,
though they were unwilling to be instructed
With
them.
a view to
this,
method and
the following
observe a certain youth,
employed
therefore, he
Happening
artifice.
who was
in
to
a great lover of
gymnastic and other corporeal exercises, but otherwise poor and in difficult circumstances, playing at ball
the
in
Gymnasium
with great aptness and
he thought the young
facility,
man might
be persuaded to attend to him, ciently supplied
if
he was
with the necessaries of
him
called
furnish
to
therefore, left the bath,
suffi-
and
life,
As soon
freed from the care of procuring them. as the youth,
easily
Pythagoras
him, and promised that he would
him with every thing
requisite to the sup-
port of his bodily exercise, on condition that he
would receive from him gradually and
easily,
but
continually, so that he might not be burthened by
receiving
them
at once,
certain disciplines,
he said he had learnt from the Barbarians
which in his
youth, hut which now began to desert him through 7
forgetfulness and the incursions of old age.
the
young man immediately acceded
ditions,
port.
struct
to
But
the con-
through the hope of having necessary supPythagoras, therefore, endeavoured to in-
him
in the disciplines of arithmetic
and geo-
15 metry, forming each of his demonstrations in an abacus,
and giving the youth three oboli as a
reward for every figure which he learnt.
This also
he continued to do for a long time, exciting him to theory by the desire of honour
the geometrical diligently,
and
in the best order, giving
him
;
we
(as
have said) three oboli for every figure which he
But when the wise man observed
apprehended.
sweetness, and
the elegance,
that
connexion of
these disciplines, to which the youth had been led in
certain orderly path,
a.
that he
would not neglect
had so captivated him though he
their pursuit
should suffer the extremity of want, he pretended poverty, and an inability of giving
But the youth on hearing
any longer. “ I
am
this replied,
without these to learn and receive
able
your disciplines.”
Pythagoras then
have not the means of procuring
ment
him three oboli
As
for myself.”
it is
said,
“ But I
sufficient nutri-
requisite,
therefore,
to
labour in order to procure daily necessaries and
would not be proper that
mortal food,
it
tion should
be distracted by the abacus, and by
stupid
and
vain
The
pursuits.
youth,
his atten-
however,
vehemently abhorring the thought of discontinuing his studies,
replied
:
“
I
will in future
you, and repay your kindness in a that of the stork
:
for
1
in
my
three oboli tor every figure.”
he
was so captivated
he alone, of
all
way resembling
turn will give
And
by these
the Samians,
provide for
from
you
this
time
disciplines,
that
migrated from his
;;
16
name
country with Pythagoras, having the same
There
with him, but being the son of Eratocles.
On
Ath-
which he orders the Athletse to feed on
flesh
Samian
are said to be three books of this letics, in
which books are very impro-
instead of dry figs
;
perly ascribed by
some
Mnesarchus.
It
is
Pythagoras the son of
to
likewise said, that about the
same time Pythagoras was admired he approached to the bloodless
altar, as it is called,
of the father Apollo, and worshipped
which he went
to
dwelt for some time
in
it.
After
Pie likewise
the oracles.
all
when
at Delos,
Crete and Sparta, for the
purpose of becoming acquainted with their laws having been an auditor and learner of
and,
home
he returned
these,
in
And
what he had omitted.
all
order to investigate the
first
place,
indeed, he established a school in the city,
which
is
in
even now called the semicircle of Pythagoras
and
in
public
Samians now
which the affairs,
conceiving
it
right
consult
welfare of
of the
who
constructed
city,
all
He
men.
adapted to
paid
also
about
investigate
to
things just and advantageous in that place
he had
;
attention
which to
the
formed a cavern out
his philosophy,
in
which he
spent the greatest part both of the day and night
employing himself
in
useful in disciplines, tions after the
Jupiter.
the investigation of tilings
framing intellectual concep-
same manner
Indeed,
he so
who afterwards employed
as
much
Minos
the son of
surpassed
his disciplines,
those
that they
17 conceived magnificently of themselves, from the
knowledge of theorems of small importance
but
;
Pythagoras gave completion to the science of the
and unfolded the whole of
orbs,
celestial
it
arithmetical and geometrical demonstrations.
however, to be admired in a
is,
He
greater degree
still
For when
what he afterwards accomplished.
for
by
now philosophy had
received a great accession, he
was admired by
Greece, and the best of those
who in
all
philosophized
came
to
Samos on
his account,
order that they might participate of his erudition.
The
citizens
employed him
likewise
in
all
their
embassies, and compelled him to unite with them in the administration of public affairs.
saw the
as he easily
the laws of his
remaining at dered that
all
their
in
life
neglect
all
difficulty
country,
home and
of complying with
and at the same time
philosophizing, and consi-
philosophers before foreign
him had passed
he determined to
countries,
occupations
political
However,
;
induced to
this,
according to the testimony of others, by the negli-
gence of the Samians in w hat relates to education,
and went into his
Italy,
conceiving that place to be
proper country, in which
men
well disposed
towards learning were to be found in the greatest
abundance.
And
such was the
success of his
journey, that on his arrival at Crotona, which was the noblest city in Italy,
amounting, as hundred,
lam,
it
is
who were
said,
he had to
the
many
followers,
number
of six
not only excited by his dis-
b
;
18 courses to the study of philosophy, but also to an
amicable division of the goods of
from whence
acquired
they
common
life in
the
appellation
of
Ccenobitce .
( <
CHAR And
these indeed were such as philosophized*
But the greatest part of auditors first
VI.
whom
arrival in
they
his
disciples consisted of
Acusmatici
call
who on
,
according to Nicomachus,
Italy,
by one popular oration alone,
being captivated
exceeded two thousand in number. their wives
and which
Magna
These, with
and children, being collected into one
very large and
founded
his
common
for
a
auditory, called Homacoâ&#x20AC;&#x2122;ion,
magnitude resembled a
its
This great multitude of people
Graecia.
likewise, receiving laws
goras as so
was universally called
which
place
city,
many
and mandates from Pytha-
divine
which they engaged
precepts,
and without
no occupation, dwelt toge-
in
ther with the greatest general concord, celebrated
and ranked by
their
of the blessed.
neighbours
At
the
same
among time,
number we have
the as
already observed, they shared their possessions in
common.
Such
also
thagoras, that they as
a
certain
daemon.
was
their reverence for
numbered him with
beneficent
And some
and
indeed
the Pythian, but others as the
the
Py-
Gods,
most philanthropic celebrated
him as
Hyperborean Apollo*
19
Some
him
again considered
of the daemons that
as one
and others celebrated him pian Gods,
1
who,
mortal
the
rect
as Pason, but others
might extend
to
And
came, nor ever
mankind, than that
to
it
follows that he was a terrestrial
Thus
hero belonging to the series of Apollo.
who once
medicine,
from the
lived on the earth,
proceeded, according
God
light of felicity
has been said in the note, p. 4, respecting the
divine origin of Pythagoras,
lapius
Esculapius,
who
to
Hence
ancient mythology,
the
subsists in Apollo, just as the
who
Esculapius:
Emperor Julian (apud
the
â&#x20AC;&#x153;I had For
also,
I
Cyril.)
I
says
of
it
common
For Jupiter, in
our kindred the Greeks.
intelligibles, generated
is
in
gifts
have very properly reserved
not peculiar to us only, but
it is
think, to
subsists
almost forgotten the greatest of the
of Jupiter and the Sun, but to the last.
too the Escu-
and was the inventor of
hero Bacchus proceeded from the Bacchus Jupiter.
of
indeed a greater good never
come
will
men
order that he
form, in
them the salutary
and cor-
the
to
moon Olym;
the
benefit
to
appeared
human
and philosophy.
From what
as one of
order
in
life,
those times in a
inhabit the
from himself Esculapius; but he was
unfolded into light on the earth, through the prolific light of the sun.
He
therefore, proceeding
appeared uniformly in a
from heaven
to the earth,
human shape about Epidaurus,
But
thence becoming multiplied in his progressions, he extended his saving right
to Ionia, to
went
hand
He came
to all the earth.
Tarentum, and afterwards
to the island
wherever there
is
Rome.
Pergamus,
Thence he
Co, afterwards to iEgas, and at length to
land and sea.
Nor
did
collectively, experience his beneficence.
same
to
to
we
individually, but
And
at
one and the
time, he corrected souls that were wandering in error,
and bodies
that were infirm."
20 which was imparted by the Gods through
Hence, even now the proverb of
Pythagoras*
the long-haired
On
Treatise
Samian
applied to the most
is
,
But
man.
venerable
this
Aristotle
his
in
relates,
the Pythagoric Philosophy, that such
a division as the following was preserved by the
Pythagoreans among their principal arcana that of rational animals one kind
mao,
and
indeed
another
they
very
such
a God, another
And
Pythagoras.
as
him
apprehended
reasonably
to be a being of this kind,
is
viz,
;
through
whom
a right
conception and conformable to things themselves
was introduced of Gods, the world,
and
the
heroes, and daemons
their eccentricities
natures contained in
of
motion of the spheres
all-various
stars, their oppositions,
lities,
\
and inequa-
eclipses,
and epicycles
the heavens
;
of
all
and the
the
earth,
together with those that have an intermediate subsistence,
whether apparent or occult.
there any thing (in
all this
at all contrary to the tions of intellect.
such
disciplines,
gations,
To
phenomena, or the concepwhich we
theories,
intellect
duced by studies of a it
variety of information)
and
may
add, that
scientific
from the blindness different
kind,
to perceive the true principles
all
investi-
as truly invigorate the eye of the
and purifv the
enable
Nor was
soul,
intro-
so as
to
and causes
of the universe, were unfolded by Pythagoras to the Greeks.
But besides
all
this,
the best polity,
popular concord, community of possessions
among
21 friends, the worship of the gods, piety to the dead, legislation, erudition,
and
temperance,
continence,
inals,
one word, whatever
in
from ani-
silence, abstinence
sagacity,
divinity*
anxiously sought
is
by the lovers of learning, was brought to
after
On
by Pythagoras.
light
fore, as I
have just now
all
these accounts, there-
said,
he was (every where)
so transcendently admired.
CHAP. It remains therefore relate
how he
VII.
after this,
what places he
travelled,
what discourses he made, on what
whom easily
the
;
of that time.
came
to Italy
we should first visited,
subjects,
for
thus
and to
we
shall
his association
with
It is said then, that as
soon
apprehend the nature of
men
as he
addressed
they vrere
that
and
Sicily,
which
cities
he un-
derstood had oppressed each other with slavery, partly at
some
partly at
a recent
bitants with
means of
his
distant period of past time,
and
period, he inspired the inha-
a love of liberty, and auditors,
restored to
through the
independence
and liberated Crotona, Sybaris, Catanes, Rhegium, Himsera, other
Agrigentum,
cities,
for
whom
Tauromenas, also
and
he established laws,
through Charondas the Catanaean, and the
Locrian,
cities,
by
whom
some
they became
Zaleucus flourishing
and afforded an example worthy of imitation,
for a long time, to the neighbouring kingdoms.
also entirely subverted sedition, discord, 2eal, not only
for
many
from
and
his familiars,
we
generations, as
from
tory, but, in short,
all
and party
their posterity,
are informed by histhe cities in Italy and
that time disturbed with inÂť
Sicily,
which were
testine
and external contentions.
at
He
For the followâ&#x201E;˘
ing apothegm was always employed by him in every place, whether in the
company of
a multitude or a
few, which was similar to the persuasive oracle of
a God, and was an epitome and summary as
were of
own
his
opinions
that
;
and amputate by every possible
it
we should avoid
artifice,
by
fire
and
sword, and all-various contrivances, from the body, disease
luxury cord
;
;
;
from the
from a
and
city,
:
sedition
same
at the
moderation affection,
soul, ignorance
actions.
more
belly.,
all
things,
dis-
im-
through which, with a most fatherly
most excellent dogmas. and
from
he reminded each of
common form
from the
from a house,
;
time,
;
of his
life
Such therefore was the at that time, both in words
however,
If,
it
particular relation of
must be observed,
his disciples of the
be requisite to make a
what he did and
that he
came
to
said, it
Italy in the
sixty-second Olympiad, at which time Eryxidas of
Chalcis conquered in the stadium. ately
on
his
illustrious,
sailed
to
arrival
in the
Delos.
his adorations
at
But immedi-
he became conspicuous and
same manner
as before,
when he
For there, when he performed the bloodless altar of the father
23 Apollo, he was admired by the inhabitants of the island.
CHAP. At
that time also,
VIII.
when he was journeying from
Sybaris to Crotona, he met near the shore with
some fishermen, who were then drawing
their nets
the deep, and told
heavily laden with fishes from
them he knew
the exact
had caught.
But the fishermen promising they
number of
the fish they
would perform whatever he should order them do,
if
the event corresponded with his prediction,
he ordered them, bered the
what
to
is
fish, to
yet
they had accurately
after
them
return
alive to the sea
num:
more wonderful, not one of the
and fish
died while he stood on the shore, though they had
been detained from the water a considerable time.
Having therefore paid the fishermen the their fish,
he departed for Crotona.
where divulged the
fact,
But they every
name men. Hence
and having learnt
from some children, they told
it
price of
to all
his
those that heard of this affair were desirous of seeing the stranger, and what they desired was easily obtained.
But they were astonished on surveying
his countenance,
and conjectured him to be such a
A
man
as he
this,
he entered the Gymnasium, and being sur-
was
in reality.
few days also after
rounded with a crowd of young men, he
is
said to
24 have delivered an oration to them, in which he
them
cited
that in the world, in that which has
than that wdiich
;
in
life,
consequent
is
is
and
cities,
a precedency
stance, that the east
west
to their elders, evincing
pay attention
to
in nature,
more honorable
is
As
in time.
for in-
more honorable than the
the morning than the evening
ning than the end
in-
the begin-
;
and generation than corruption*
;
In a similar manner he observed, that natives were
more honorable than
strangers,
and the leaders of
colonies than the builders of cities
Gods than daemons
;
heroes than men.
Of
:
daemons than demigods
ever, for
and
;
these likewise he observed,
that the authors of generation are
He
than their progeny.
and universally
said
the sake of proving
more honorable
these
tilings,
how-
by induction, that
much esteem their parents, to whom he asserted they owed as many thanks as a dead man would owe to him who should be able children should very
to bring
him back again
he observed, that above first
all others,
it
Afterwards,
into light.
was indeed just
and never
to give
to love those
them
pain,
who
benefited us, and in the greatest degree.
But
parents alone benefit their children prior to their birth,
and are the causes to
their
upright
conduct
show themselves
to
;
their offspring of ail
and that when children
be in no respect inferior to
their parents in beneficence towards them,
possible for
them
in this respect to err.
reasonable to suppose, that the
Gods
it is
For will
not
it
is
pardon
those
who honor
parents in no less a degree
their
themselves
than the divinities
from our parents to honor also
divinity.
added the same appellation
Gods
;
for he
cessive love
learnt
Hence Homer
to the king of the
other mythologists
also
have
Gods have
delivered to us, that the kings of the
been ambitious
we
denominates him the father of Gods
Many
and mortals.
since
;
themselves that exÂť
to vindicate to
which subsists through marriage, in
And
children towards their parents.
that
on
this
same time introduced the
account, they have at the
hypothesis of father and mother
among
the
Gods/
the former indeed generating Minerva, but the latter
Vulcan, who are of a nature contrary to each
other, in order that
what
is
most remote may par^
ticipate of friendship.
All his auditors likewise having granted that the
judgment of the immortals would demonstrate
most
is
valid,
to the Crotonians,
he said he
by the exam-
ple of Hercules the founder of the colony brought to Crotona,
that
it
necessary to be voluntarily
is
obedient to the mandates of parents, as they
from tradition that the
God
knew
himself had underÂť
taken such great labors in consequence of obeying 1
tain
Those Gods, according in
themselves the
first
to the
Orphic theology, that con-
principle of stability, sameness,
and being, and who also were the suppliers of conversion things, are of a
male characteristic
;
to all
but those that are the
causes of all-various progressions, separations, and measures of life,
are of a feminine peculiarity.
26 the
commands
what he had undertaken
victorious in
had
of one older than himself, and being
instituted
in
He
games. associate
also
honor of
to accomplish,
his father the
Olympic
showed them that they should
with each other in such a manner, as
never to be
a state of hostility to their friends,
in
but to become most rapidly friends to their ene-
mies
and that they should exhibit
;
modesty of
in
behaviour to their elders, the benevolent disposition of children towards their parents
;
but
in their phi-
lanthropy to others, fraternal love and regard.
In the next place, he spoke
concerning tempe-
make
rance, and said, that the juvenile age should
nature, this being the period in which
trial
of
the
desires
its
are
most
the
in
flourishing
state.
Afterwards, he exhorted them to consider, that alone
among
this
the virtues w as adapted to a boy and 7
a virgin, to a woman, and to the order of those of
a more advanced age
accommodated nity.
He
and that
;
it
was especially
younger part of the commu-
to the
also added, that
this
virtue alone
prehended the goods both of body and
soul,
comas
it
preserved the health and also the desire of the
most excellent the opposite.
studies.
But
this
is
evident from
For when the Barbarians and Greeks
warred on each other about Troy, each of them
fell
most dreadful calamities, through the
in-
into the
continence of one man, partly in the war
itself,
partly in returning to their native land.
And
nity ordained that the
punishment of
and divi-
injustice alone
27 should endure for a thousand and ten years,
by an oracle
dicting
capture of Troy, and
the
ordering that virgins should
be annually sent by
the Locrians into the temple of Trojan
Minerva.
Pythagoras also exhorted young men to the vation of learning, calling on
absurd
it
pre-
them
culti-
how
observe
to
would be that they should judge the
reasoning power to things,
and
through
this,
be the most laudable of
should
consult
about
other
all
things
and yet bestow no time nor labour
in
though the attention which
is
the exercise of
it
;
paid to the body, resembles depraved friends, and rapidly
fails
but erudition, like worthy and good
;
men, endures
till
cures immortal
death, and for
renown
some persons proThese and
after death.
made by
other observations of the like kind, were
Pythagoras, partly from history,
dogmas,
[philosophic] erudition
mon
is
and
partly
from
which he showed that
in
a natural excellence of disposition com-
to those in
each genus,
human
class
of
these,
become
nature.
who rank
in
the
first
For the discoveries of
erudition to others.
But
this is
na-
turally so worthy of pursuit, that with respect to
other laudable objects of attainment,
it is
not pos-
some of them through another
sible to partake of
person, such as strength, beauty, health, and forti-
and others are no longer possessed by him
tude
;
who
imparts them to another, such as wealth, do-
minion, and to mention.
many It
is
other things which
we
shall
omit
possible, however, for erudition
%Âť
28 by another, without
to be received
in
the least
In a
minishing that which the giver possesses.
manner
similar
sessed
by men
but we are capable of being
structed, according
berate choice.
some goods cannot be pos-
also, ;
dp
our
to
And
own proper and
in the
in-
deli-
who
next place, he
being thus instructed, engages in the administration of the
of his country, does not do this from
affairs
impudence, but from erudition.
men
nearly
For by education
from wild beasts, the Greeks
differ
from the Barbarians, those that are
free
from
And
and philosophers from the vulgar.
slaves,
short,
in
those that have erudition possess such a transcen-
dency with respect
to those that
have not, that
men have been found from one
seven
city,
and in
one Olympiad, that were swifter than others course
;
and
w hole of the habitable part of
in the
the globe, those that excelled in
seven in number.
But
which Pythagoras
lived,
[viz.
in
men
indeed
this
in the
wâ&#x20AC;&#x2122;ere also
the following times in
he alone surpassed
all
this
a philosopher], instead of a wise man.
CHAP.
And
wisdom
For he called himself by
others in philosophy.
name
in the
is
what he said
Gymnasium.
their parents
IX.
to the
young
But when they had
told
what they had heard, a thousand men
having called Pythagoras into
the
senate-house,
29 and praised him
for
what he had
said to their sons 3
had any thing advantageous
desired him, if he
say to the Crotonians,
unfold
to
those
to
it
them
Muses,
to the
in
For he observed that
these divinities were called by one [the
a temple
to build
order that they might preserve
concord.
the existing
who
He was
were the leaders of the administration. also the first that advised
to
all
common name,
Muses,] that they subsisted
conjunction
in
with each other, especially rejoiced
in
common
honors, and in short, that there was always one and the
same
choir of the
He
Muses.
likewise farther
observed, that they comprehended in themselves
symphony, harmony, rythm, and procure
They
concord.
to the
theorems, but likewise to the
mony
of things.
evince -that their
also
power does not alone extend
things which
all
most beautiful
symphony and har-
In the next place, he said
it
was
necessary they should apprehend that they received their country
a
common
should transmit session. if
so it
from the multitude of the
Hence,
deposit.
govern
that
it,
it
that
this
they were equal in
all
requisite they
they might
to their posterity, as
And
was
citizens, as
woifid
faithfully
an hereditary posÂť firmly be effected,
things tq the citizens,
surpassed them in nothing else than justice.
men knowing
that every place requires justice,
asserted in tables that
Themis has
with Jupiter, that Dice,
i.
the
e. justice,
and
For have
same order is
seated by
30
Law
Pluto, and that
established
is
order that he
who does
which
in society requires
may
his
rank
at the
He
Gods
for the
him
;
in
to perform,
to be unjust
added,
it
towards
was proper that
make use
should not
the senators
cities
not act justly in things
same time appear
the whole world.
in
of any of the
purpose of an oath, but that their
language should be such as to render them worthy
And
of belief even without oaths. they should so as to
make
manage
their
own domestic
the government of
their deliberate choice.
likewise, that affairs,
them the object of
That they should
also
be
%/
genuinely disposed towards their
own
offspring, as
being the only animals that have a sensation of this conception.
And
that they should
with a wife the companion of that other compacts
life,
as to be mindful
are engraved in tables and
but those with wives are inserted in children.
pillars,
That they should likewise endeavour by
so associate
their
to be beloved
not through nature, of which
offspring,
they were not the causes, but through deliberate choice
He
:
for this
is
voluntary beneficence.
further observed, that they should be careful
not to have connexion with any but their wives, in order that the wives
may
through the
and vicious conduct of the
husbands.
neglect
not bastardize the race
That they should
also
consider, that
they received their wives from the Vestal hearth
with libations, and brought them
home
as if they
31 were suppliants,
And
selves.
their
own
and
families,
prevent
become examples both
should
That besides
live.
every
Gods them-
by orderly conduct and tem-
that
they
perance,
presence of the
in the
the
to
which they
city in
they should take care to
this,
from acting
one
to
viciously,
lest
offenders not fearing the punishment of the laws,
should be concealed
and reverencing beautiful
;
and worthy manners, they should be impelled
He
justice.
ness from tunity
them
also exhorted
all their
actions
was the only good
;
to
to expel sluggish-
oppor-
for he said that
But he
in every action.
defined the divulsion of parents and children from
each other, to be the greatest of
he ought to be considered as the most
said, that
excellent
man, who
able to foresee what will be
is
advantageous to himself next in excellence,
;
the worst of
what
is
best,
wise said,
not err
if
the course
men who
till
he
but that he ranks as the
who understands what
from things which happen is
And
injuries.
is
that those
is
useful
But that he
to others.
waits for the perception of
himself
who wish
afflicted.
He
like-
to be honored, will
they imitate those that are crowned in :
for these
do not injure
their antagonists,
but are alone desirous that they themselves obtain the victory.
who engage
Thus
also
it
in the administration
is
fit
may
that those
of public
affairs,
should not be offended with those that contradict
them, but should benefit such
as
are obedient to
/
them.
He
likewise exhorted every one
who
aspired
32 after true glory,
to
be such in
to
appear to be to others
sacred a thing as praise
among men, but
useful
reality as
for counsel
:
he wished is
since the former
;
the latter
And
part referred to the Gods.
not so is
for the
is
only
most
after all this
he
added, that their city happened to be founded by Hercules, at that time when
through
Italy,
he drove the oxen
having been injured by Lacinius
and when giving assistance by night
to Croton,
;
he
slew him through ignorance, conceiving him to be
an enemy.
Hercules promised that
After wdiich,
a city should be built about the sepulchre of Croton,
and should be called from him Crotona, when
he himself became
Hence Pythagoras justly return
a
said,
thanks
for
partaker it
was
of
fit
immortality.
that they should
the benefit they had re-
But the Crotonians, on hearing
ceived.
this, built
a temple to the Muses, and
dismissed the harlots
which they were accustomed
to
have.
They
also
requested Pythagoras to discourse to the boys in the
temple of Pythian Apollo, and to the
women
temple of Juno.
in the
CHAP. X. Pythagoras, wish,
is
advice
said
:
nor take
to
therefore,
complying with
their
have given the boys the following
That they should neither
revile
vengeance on those that
any one,
reviled.
He
33 them
likewise exhorted
which derives
learning,
He
age.
added,
that
to
pay
diligent attention to
appellation from their
its
was easy
it
a modest
for
youth to preserve probity through the whole of but that
it
who was
was
difficult for
one
life
accomplish
to
this,
not naturally well disposed at that age
or rather
it
is
impossible that he
who
;
;
begins his
course from a bad impulse, should run well to the Besides
end.
most dear
he observed that boys were
this,
to divinity,
and hence
drought, they were sent by
from the Gods, divinity
is
in
in times
cities
to
of great
implore rain
consequence of the persuasion that
especially attentive to children
though
;
such as are permitted to be continually conversant with sacred ceremonies, scarcely obtain purification
From
in perfection.
lanthropic of the
this
Gods,
universally represented in
age of boys.
some of
the
It
Apollo and pictures
in
as
Love, are having the
acknowledged, that
likewise
is
games
cause also, the most phi-
which the conquerors are
crowned, were instituted on account of boys Pythian, indeed,
Python being
in
slain
the
;
consequence of the serpent
by a
bo.y
;
but the
Nemean
and Isthmian, on account of the death of Arch or us
and Melicerta.
likewise, while
the city of Crotona was building,
Apollo promised give
to
him a progeny,
Italy tially
Besides what has been said
the founder, if
that he
w ould T
he brought a colony into
from which inferring that Apollo providen-
;
attended to the propagation of them, and that
Jam
.
G
34 Gods
the
all
paid attention to every
age, they
ought to render themselves worthy of their friend-
He
ship,
added, that they should exercise them-
selves in hearing, in order that they
And
speak.
farther
still,
may be
able to
that as soon as they have
entered into the path in which they intend to pro-
ceed to old age, they should follow the steps of
and never contradict
that preceded them,
those
For thus
those that are older than themselves. hereafter, they will justly think
it
right that neither
should they be injured by their juniors.
count of these exhortations,
men
all
to the
women
he
is
XI; said to have discoursed
concerning sacrifices as follows indeed, as they would
who
own name,
should denominate him divine.
CHAP. But
ac-
must be confessed
it
that he deserved not to be called by his
but that
On
:
In the
first
place
wish that another person
intended to pray for them, should be wOrthy
and good, because the Gods attend these
;
thus also
it is
to such as
requisite that they should in
the highest degree esteem equity and modesty, in
order that the
Gods may be
hear their prayers. oifer to
In the next place, they should
Gods such things as they have protheir own hands, and should bring them
the
duced with to
readily disposed to
the altars without the
assistance of servants*
But
blood and dead bodies, nor offer
one time,
With
frankincense.
not worship divinity with
should
that they
and
honey- combs,
&udi as cakes,
as if they never
meant
many
things at
to sacrifice again.
respect also to their association with men,
he exhorted them
to consider
parents
that their
granted to the female nature, that they should love their
husbands
in
a greater degree than those
were the sources of sequence of
oppose
this,
That
their existence.
in con-
they would do well either not to
have
their husbands, or to think that they
then vanquished, when they submit to them. ther
still,
in the
said to have it is
same assembly
made
holy for a
;
woman,
after having been
but that this
women
is
may
connected
on the
rites
never holy, after she has
He
also ex-
words of good
to use
through the whole of others
is
that celebrated observation, that
been connected with any other man. horted the
Far-
Pythagoras
also,
with her husband, to perform sacred
same day
who
life,
and
to
omen
endeavor that
He
predict good things of them.
like-
wise admonished them not to destroy popular re-
nown, nor
to
blame the writers of
who suraccommo-
fables,
veying the justice of women, from their
dating others with garments and ornaments, with-
out a witness, when
it
is
necessary for some other
person to use them, and that neither litigation nor contradiction are produced from this confidence,â&#x20AC;&#x201D;
have feigned, that three in
common, on account of
women
used but one eye
the facility of their
com-
:
36 munion with each that he
who
and
to the
human
and
voice,
in
was the inventor of names, whether he was a
short,
1
farther observed*
called the wisest of all others,
is
who gave arrangement
God
He
other.
man/
or a daemon, or a certain divine inventor of names
This
per-
Egyptians
was called by the
Theuth, as we are informed by Plato in the Philebus and â&#x20AC;&#x153; I in the latter of which dialogues, Socrates says Phsedrus :
;
have heard, that about Naucratis the ancient
Gods
which they
call Ibis
of the Egyptians, to
number and
whom
to
tradition,
God
this
the art of reckoning, geometry
games of chess and hazard, and likewise observe as follows, in Vol. 3. of
passage
I
Plato
The genus
:
a bird was sacred,
but the name of the daemon himself was
;
According
Theuth.
Egypt, there was one of
in
discovered
first
and astronomy, the
On
letters.â&#x20AC;?
my
this
translation of
of disciplines belonging to Mercury, con-
tains gymnastic, music, arithmetic, geometry, astronomy,
the art of speaking and
source of invention, tigation ,
which
is
is
This God, as he
writing.
called the son of
implied by
be
is
Maia; because
Maia , produces
who
as unfolding the will of Jupiter,
is
dane Gods
;
in
the third
fourthly, in the planet
order of daemons dants of this
;
God
place,
Mercury
sixthly, in ;
and
next
;
among ;
The
first
subsists in
among
the
supermun-
the liberated
souls,
in the
who
of
though the whole of Egypt wise, in this city a
is
man once
to
;
Mercurial
properties
and saga-
narration of Socrates in this place,
Egypt eminently subject
Gods
are the atten-
in the seventh degree, his
allegorical and anagogic or reductory.
and
invention
subsist in certain animals, such as the ibis, the ape,
cious dogs.
inves-
He
fifthly,
human
the
an intellectual God,
the cause of mathesis or discipline.
Jupiter, the artificer of the world
is
and
Naucratis
the influence of
is
both
a region
Mercury,
allotted to this divinity. florished full of the
is
Like-
Mercurial
power, because his soul formerly existed in the heavens of the
women
ceiving that the genus of
is
most adapted
to piety, gave to each of their ages the appellation
Hence he
of some God.
woman ph a
Core, the
;
i.
woman who
Mater; and Doric
Proserpine
e.
also, the oracles in
praise
to
according to
the
In conformity to which
Dodona and
folded into light through a this
Nym-
has brought forth children,
Mala,
dialect,
but a bride,
;
grandmother,
a
an unmarried
called
at Delphi, are un-
woman.
But through
pertaining to piety, Pythagoras
is
said
have produced so great a change in female
attire, that
the
women no
longer dared to clothe
themselves with costly garments, but consecrated
many myriads of their vestments in the temple of Juno. The effect also of this discourse is said to have been such, that about the region of the Crotonians the fidelity of the husband to the wife was universally celebrated
Ulysses,
condition
Penelope. it
[imitating in this respect]
who would not
Calypso, on
that
;
receive immortality from that
Pythagoras
remained
for
he should
therefore
women
the
also to
abandon observed,
exhibit their
probity to their husbands, in order that they might
be equally celebrated with Ulysses. Mercurial order.
But he was
Mercury, and a God, because the
perfect similitude
&ouL
gifts
of
this
called Theuth,
that
is.
But afterwards a
God Mercury, through
kind are
it is
his soul subsisted according to
of this divinity.
dajmon, because from the da&mon,
first
In short,
transmitted
to
a Mercurial
a Mercurial
38 the above-mentioned
that through
recorded
courses, Pythagoras obtained
and esteem, both
dis-
no moderate honor
in the city of the
Crotonians and
throughout Italy*
CHAP. It
XII.
also said, that Pythagoras
is
was the
who called himself a philosopher this new name, but previously instructing
not being a
;
ful
manner
For he sent
in
hastening to
sell
his
with
third
class of
who assemble
places, the beautiful valor,
and
the
may
life,
his
body
literary
luxury nion
;
are influenced ;
others
and there
for the sake of surveying the
works of
men
;
men, and those the most
art, the
specimens of
productions
of all-various
collected together in one and the
some
one
acquire renown
usually exhibited on such occasions.
the present
;
wares for the sake of money
but another that he
;
views
different
by exhibiting the strength of
liberal,
into the pre-
For there men of every
spectacle.
assemble
description
also a
men
resembled the progression of a crowd to
life,
some public
is
us in a use-
a thing appropriate to the name*
said that the entrance of
and gain
first
same
which are
Thus
also in
pursuits are place.
For
by the desire of riches and
by the love of power and domi-
and others are possessed with an insane am-
bition for glory*
But the most pure and unadul-
39 terated character,
that of the
is
man who
gives
himself to the contemplation of the most beautiful things,
He
and
whom
proper to
it is
adds, that the survey of
stars that revolve
in
them
the order of
is
it,
is
call a philosopher.
1
heaven, and of the
all
indeed beautiful, when
considered.
For they derive
this
beauty and order by the participation of the
first
and the
essence
is
But
intelligible essence.
that first
number and reasons
the nature of
[i.
productive principles,] which pervades through things,
and according
to
which
indeed,
science which
is
truly so
all
these [celestial
all
bodies] are elegantly arranged, and
And wisdom
Qa
adorned.
fitly
called,
conversant with the
is
a certain
first
beautiful
objects/ and these divine, undecaying, and possessing an invariable sameness of subsistence participation of which
other things also
But philosophy
called beautiful.
is
;
by the
may be
the appetition
i
The
of a thing of
this kind.
erudition
likewise beautiful, which Pythagoras
is
attention therefore to
extended, in order to effect the correction of
manÂť
kind.
1
lamblichus derived
elides Ponticus, as
v. 3.
who
is
relates the
this
very beautiful passage from Hera-
evident from Cicero, Tusc. Quaest. lib.
same thing of Pythagoras, from the
aforesaid author. a i. e.
With
intelligibles properly so called.
40
CHAP. Moreover, and credible
if
we may
XIII.
believe in so
many ancient
historians as have written concerning
him, the words of Pythagoras contained something of a recalling and admonitory nature, which ex-
tended as far as to irrational animals
may
by which
;
be inferred that learning predominates
endued with beasts,
since
intellect,
it
For
it
is
those
tames even wild
and those which are considered
prived of reason.
in
it
to be de-
said that Pythagoras
detained the Daunian bear which had most severely injured
stroked
the it
maze and
inhabitants,
and that having gently
with his hand for a long time, fed acorns, and compelled
it
it
with
by an oath no
longer to touch any living thing, he dismissed
But
it*
the bear immediately after hid herself in the
mountains and woods, and w as never seen from that ?
time to attack any irrational animal. likewise an ox at
Tarentum feeding
Perceiving in a pasture,
and eating among other things green beans, he advised the herdsman to
the beans.
tell
the ox to abstain from
The herdsman, however, laughed
at
him, and said that he did not understand the lan-
guage of oxen, but to advise
him
to
if
Pythagoras
did,
it
speak to the ox, but
was
in vain
fit
that he
himself should advise the animal to abstain from
such food.
Pythagoras therefore, approaching to
41 the ear of the
and whispering
ox,
in
for a long
it
not only caused him then to refrain from
time,
beans, but
said that he never after tasted them.
it is
This ox also lived for a long time at Tarentum near the temple of Juno, where
w as
old,
ras.
It
r
human
it
remained when
it
and was called the sacred ox of Pythago-
was
also fed by those that
When
food.
likewise he
came
to
it
happened
with
to
be
conversing with his familiars about birds, symbols,
and prodigies, and was observing that the messengers of the
men who
ali
these are
Gods, sent by them
are truly dear to the Gods, he
to those
is
said to
have brought down an eagle that was flying over
Olympia, and missed
it.
after
have
dis-
therefore,
and
gently stroking,
Through these
things,
to
other things similar to these, he demonstrated that
he possessed the same dominion as Orpheus, over savage animals,
and
that
he allured and detained
them by the power of voice proceeding from the mouth.
CHAP. XIV.
With
him likewise the best principle originated
of a guardian attention to the concerns of men, and
which ought
to
be pre-assumed by those
to learn the truth
minded many of
about his
evident indications,
other things.
familiars,
who
intend
For he
re-
by most clear and
of the former
life
which their
;
42 before
soul lived,
was bound
it
to this body,
demonstrated by indubitable arguments, that
and he
had been Euphorbus the son of Panthus, who con-
And
quered Patroclus.
he especially praised the
following funeral Plomeric verses pertaining to himself,
sung them most elegantly to the
and
lyre,
fre-
quently repeated them*
The shining circlets of his golden hair, Which ev’n the Graces might be proud to i(
Instarr’d with
With dust
As
the
gems and
wear,
gold, bestrow the shore
dishonored, and deform’d with gore.
young
Crown’d by
olive in
some
sylvan scene,
fresh fountains with eternal green.
Lifts the gay head, in
snowy flowrets
fair,
And plays and dances to the gentle air When lo a whirlwind from high heav’n invades The tender plant, and withers all its shades !
;
It lies uprooted
lovely ruin
Thus young, While the
But what
is
from
now
its
genial bed,
defac’d and dead.
thus beautiful,
fierce
Euphorbus
lay,
Spartan tore his arms away.” 1
related about the shield of this Phrygian
Euphorbus, being dedicated among other Trojan Argive Juno,
spoils to
very popular nature.
we
shall omit, as being of
That, however,
wished to indicate through this,
lived,
that
knew
which he
these particulars
attention to others, reminding
former 1
his pro-
them of
life.
Iliad, lib.
1
is
the former lives which he had
and that from hence he commenced
vidential their
lie
all
a
7«
The
translation
by Pope·
43
CHAP. XY. .
Conceiving, however,
that the first attention
which should be paid to men, place through the senses
as
;
is
that which takes
when some one per-
ceives beautiful figures and forms, or hears beautiful
rythms and melodies, he established that to be
the
first
erudition which
subsists
through music,
and also through certain melodies and rythms, from
which the remedies of human manners and passions are obtained, together with those harmonies of
the powers of the soul which
He
first.
it
possessed from the
likewise devised medicines calculated to
repress and expel the diseases both of bodies and souls.
And
by Jupiter that which deserves to be
mentioned above
all
these
he arranged and adapted called apparatus
particulars
is this,
for his disciples
what are
and contrectations, divinely con-
triving mixtures of certain diatonic, chromatic,
euharmonic
that
melodies,
through
which
he
and
easily
transferred and circularly led the passions of the
soul into a contrary direction,
when
they had re-
cently and in an irrational and clandestine
been formed
;
such as sorrow, rage, and
surd emulation and
and
appetites,
manner
pity,
ab-
fear, all-various desires, angers,
pride,
supineness, and vehemence.
For he corrected each of these by the rule of
virtue,,
attempering them through appropriate melodies, as
:
44 through certain salutary medicines. likewise,
when
In the evening,
were retiring to sleep,
his disciples
he liberated them by these means from diurnal perturbations and tumults, and purified their intellective
power from the
a corporeal nature their
influxive
and
effluxive
waves of
rendered their sleep quiet, and
;
But when
dreams pleasing and prophetic.
they again rose from their bed, he freed them from
nocturnal heaviness, relaxation and torpor, through certain peculiar songs
and modulations, produced
either by simply striking the lyre, or
employing the
Pythagoras, however, did not procure for
voice.
himself a thing of this kind through instruments or the voice, but employing a certain ineffable divinity,
and which his ears,
difficult to
it is
and fixed
apprehend, he extended sublime sym-
his intellect in the
phonies of the world, he alone hearing and understanding, as
harmony and
appears, the universal
it
consonance of the spheres, and the
stars that are
moved through them, and which produce a
fuller
and more intense melody than any thing effected by mortal sounds 1
1 .
This melody also was the result of
“ The Pythagoreans/’ says Simplicius, in
on the 2d book of Aristotle’s
treatise
On
his
Commentary
the Heavens, said,“ that
an harmonic sound was produced from the motion of the celestial
bodies,
and they
scientifically
collected this from the
analogy of their intervals; since not only the ratios of the sun
and moon, of Venus and Mercury, but also of the other were discovered by them.”
stars,
Simplicius adds, “ Perhaps the
objection of Aristotle to this assertion of the Pythagoreans,
may
be solved according to the philosophy of those men, as follows
45 and variously
dissimilar
differing sounds, celerities,
magnitudes, and intervals, arranged with reference
All things are not commensurate with each other, nor thing
This
gion.
is
distance, and
every
to
sensible
celestial
like
How much
more,
which are separated by so great an
inter-
which are incorruptible from the corruptible, and
from
terrestrial natures, is
Pythagoras,
luminous and
true to say, that the sound
is it
not audible by terrestrial ears
mony, should have his
re-
scent animals at a great
which are not smelt by men.
of divine bodies
one
every
the sublunary
in
who
evident from dogs
therefore, in things val as those
even
thing,
is
who
his
is
But
?
if
any
reported to have heard this har-
terrestrial
body exempt from him, and
vehicle * and the senses which
celestial
it
contains purified, either through a good allotment, or through
probity of life, or through a perfection arising from sacred operations,
such a one will perceive things invisible
by
will hear things inaudible
them,
With respect
others.
and immaterial bodies, however,
any sound
if
is
neither percussive nor destructive, but
it is
to others,
and
to divine
produced by it
excites the
powers and energies of sublunary sounds, and perfects the sense
which
is
co-ordinate with them.
which concurs with the motion of
to the sound
But
dies.
has also a certain analogy
It
the sound
which
sonorific nature of the air,
their impassive sound.
with us in consequence of the
a certain energy of the motion of
is
If,
is
terrestrial bo-
then, air
not passive there,
is
evident that neither will the sound which
it
is
there be passive.
is
Pythagoras, however, seems to have said that he heard the celestial
*
harmony,
The
as understanding the
soul 1ms three vehicles,
third this terrestrial body. is
The
harmonic proportions
one etherial, another first,
which
connate with the essence of the soul, and
in a state of bliss in the stars.
ment of its
sins after death.
bitant of earth.
is
luminous and
in
which alone
In the second,
And from
aerial,
it
the third
suffers it
in
and the
celestial, it
resides
the punish-
becomes an inha-
46 most musical
to each other in a certain
and
ratio,
thus
producing a most gentle, and at the same
time
variously beautiful motion
Being therefore irrigated as
it
and convolution.
were with
w ell
dy, having the reason of his intellect
through
mined his
and as
it,
I
may
to exhibit certain
as
disciples
much
melo-
this
?
ai
ranged
say, exercised, he deter-
images of these things to possible, especially pro-
as
ducing an imitation of them through instruments,
For he con-
and through the mere voice alone. ceived that by him alone, of the earth, the
heard, and
He
root*
all
the inhabitants of
mundane sounds were understood and
this
from a natural fountain
Some
stars are seen
and
therefore thought himself worthy to be
numbers, of the heavenly bodies, and that which themÂť
itself
one, however,
by our
heard by our ears
?
may
is
audible in
very properly doubt
why
visive sense,
but the sound of them
To
reply that neither do
this
the stars themselves; for
we
we do
is
not
we
see
not see their magnitudes, or
their figures, or their surpassing beauty.
motion through which the sound
the
is
Neither do we see the
produced
;
but we see as
it
were such an illumination of them, as that of the light of the sun about the earth, the sun himself not being seen by us.
Perhaps
too, neither will
as being
more immaterial, subsisting rather according
it
be wonderful, that the visive sense,
than according to passion, and very
much
to
energy
transcending the
other senses, should be thought worthy to receive the splendor
and illumination of the
celestial
bodies,
but that the other
senses should not be adapted for this purpose. ever,
and suchlike particulars,
bable causes,
enemy.â&#x20AC;?
let
if
Of
these,
how-
any one can assign more pro-
him be considered
as a friend,
and not
as
in
47 taught, orbs,
and
and
to learn
to be
adapted to
them by
assimilated to
and
the
earth
his
body,
by the conformation of
this
celestial
desire
one on
being the only
as
imitation,
something about the
through the dasmoniacal power that inspired him.
But he apprehended
in
men ought
to be sa-
looking to him, and the gifts he possessed,
tisfied in
and
that other
being benefited and corrected through images
and examples,
comprehend of things.
consequence of
in
truly the first
Just,
their inability to
and genuine archetypes
indeed, as to those w ho are inca-
pable of looking intently at the sun, through the transcendent splendor of his rays,
we
contrive to
exhibit the eclipses of that luminary, either in the
profundity of or through
still
water, or through melted pitch,
some darkly-splendid mirror
the imbecility of their eyes,
light,
though
who
are de-
less intense than its archetype, to those
lighted with a thing of this kind.
Empedocles
appears to have obscurely signified
and the
sparing
and devising a method
of representing a certain repercussive
thagoras,
;
illustrious
this
also
about Py-
and divinely-gifted
conformation of his body above that of other men,
when he
says
â&#x20AC;&#x153; There was a Pythagoreans]
who
man among them [i. e. among the who was transcendent in knowledge,
possessed the most ample stores of intellectual
wealth, and
who w as
in
the most eminent degree
the adjutor of the works of the wise.
extended
all
For w hen he
the powers of his intellect, he easily
beheld every thing, as far as to ten or twenty ages
human
of the
race.â&#x20AC;?
For the words transcendent and he beheld every ,
thing
and the wealth of
,
intellect ,
and the
like,
especially exhibit the illustrious nature of the con-
formation of his mind and body, and
its
superior
accuracy in seeing, and hearing, and in intellectual perception.
CHAP. XVI. This
adaptation therefore of souls was procured
by him through music. of the dianoetic part,
whole
1
and
But another
same time of
at the
soul, through all-various studies,
by him as follows labor should be
:
He
effected
disciplines
like a legislator, trials
most various nature, punishments, and and sword,
was
the
conceived generally that
employed about
and ordained
studies,
fire
purification
;
of the
restraints
by
and an
in-
for innate intemperance,
exhaustible avidity of possessing
and
which he who
depraved can neither suffer nor sustain.
is
Besides
these things also, he ordered his familiars to abstain
from
animals, and farther
all
still
from certain foods,
which are hostile to the reasoning power, and im-
pede *
i.
its
c.
genuine energies.
Of
the
cl
He
likewise enjoined
iscursive energy of reason,
or that part of
the soul that reasons scientifically, deriving the principles of its
reasoning from intellect.
49 them continence of speech, and exercising
them
many
for
of the tongue, and
in
perfect silence,
years in the subjugation
a strenuous and assiduous in-
vestigation
and resumption of the most
theorems.
Hence
also,
he ordered them to abstain
from wine, to be sparing
and
little,
difficult
their food, to sleep
in
an unstudied contempt
to have
hostility to glory, wealth,
and the
unfeigned reverence of those to
like
whom
and
have an
to
:
of,
reverence
is
due, a genuine similitude and benevolence to those
of the same age with themselves, and an attention
and incitation towards
their juniors, free
from
alL
"With respect to the amity also which sub-
envy.
sists in all
things towards
all,
whether
Gods towards men through
it
be that of
piety and scientific
theory, or of dogmas towards each other, or universally of the soul
towards the body, and of the ra-
towards the irrational part, through philoso-
tional
phy, and the theory pertaining to
it
;
or whether
it
be that of men to each other, of citizens indeed through sound legislation, but of strangers through a correct physiology
;
or of the husband to the wife,
or of brothers and kindred, through un perverted
communion towards
;
or whether, in short,
and
all,
still
justice,
association
or whether
conciliation of the
and of and a
its
diet
lam
.
be of
all
things
farther, of certain irrational ani-
mals through ;
it
and a physical connexion and it
be the pacification and
body which
is
of itself mortal,
latent contrary powers, through health,
and temperance conformable
to this, in r>
50 imitation of the salubrious condition of the
elements
;
â&#x20AC;&#x201D;of
comprehended
are summarily
name,
the appellation of
one and the same
in
he was the cause to
in short,
which
acknow-
is
inventor and legislator.
ledged to have been the
And,
these,
all
Pythagoras
that of friendship,
mundane
of
his disciples
the most appropriate converse with the Gods, both
when they were awake and when which never takes place ger, or
pain,
in
asleep
;
a thing
a soul disturbed by an-
or pleasure,
or,
by Jupiter, by any
other base desire, or defiled by ignorance, which
more unholy and noxious than
all these.
By
is
all
these inventions, therefore, he divinely healed and
and saved
purified the soul, resuscitated
and conducted
part,
to
the intelligible
which, as Plato says,
eye,
is
when
this
clarified
by appropriate
all
beings
alone,
perceived.
is
it
is
its
divine
divine
better worth saving
than ten thousand corporeal eyes
through
its
;
for
by looking
strengthened
and
aids, the truth pertaining to
Referring therefore to
this,
Pythagoras purified the dianoetic power of the souk
Such
also
w as the form with him of erudition, and ?
these were
the
things O
to
which he directed his
view . r
CHAP. XV1L As
lie
erudition,
therefore
thus prepared his disciples for
he did not immediately receive into the
number of
his
associates those w'ho
came
to
him
51 for that purpose,
dieiously
next
Hence
and the rest of
place he
and
whom
conversed with them,
speaking
what
still,
in the day,
surveyed their form, their
also considering
made them
mode
trial
to
to
and
wffiat
He
When,
soul.
were
likewise
therefore,
of some one, he suffered him in
the
mean time
with respect to sta-
and a true love of learning, and
if
he was
prepared with reference to glory, so a9
despise [popular]
dered
they
be manifest signs of the
how he was disposed
sufficiently
how
Physiognomically
to be neglected for three years,
bility,
their de-
natural indications of their
unapparent manners of the he had thus made
it
of walking, and the
body.
their
the
when
what they especially em-
in
the subjects of their joy and grief.
whole motion of
In
unseasonable
they associated,
ployed their leisure time
observing
and jo*Âť
in the first place
their
their
and farther
;
were, with
frame, he
of,
their relatives.
surveyed
their silence,
was not proper sires
trial
what manner they associated with
after
their parents,
laughter,
he had made
examined them.
he inquired
the
till
those
honor.
who came
to
After
him
this^
he
or-
to observe a quin-
quennial silence, in order that he might experimentally
know how
they were affected as to continence
of speech, the subjugation of the tongue being the
most
difficult
folded to us
of
who
as those
have un-
instituted the mysteries.
During
all
victories
this [probationary] time,
each was disposed of
;
however, the property of in
common, and was com-
;
mitted to the care of those appointed for this purpose,
who were called
And with
legislators.
those his
politicians,
who appeared
economizers, and
respect to these probationers,
worthy
to be
to participate of
dogmas, from the judgment he had formed of
them from
their life
and the modesty of
viour, after the quinquennial silence,
their
then
beha-
became
Esoterics and both heard and saw Pythagoras him,
self within the veil.
For
prior to this they partici-
pated of his w ords through the hearing alone, be-
yond the
without at
veil,
all
seeing him, giving for
a long time a specimen of their peculiar manners.
But
if
they were rejected they received the double
of the wealth which they brought,
was raised
to
them as
if
and a tomb
they were dead by the ho-
man were
maco'i ; for thus all the disciples of the called.
And
if
they happened to meet with them
afterwards, they behaved to
but
them as
if
they were
were dead,
other
persons,
whom
they had modelled by education, in the ex-
said
pectation that they would
that
they
become
by the disciplines they would
truly
good men
They
learn.
also
were of opinion that those who were more slow
in
the acquisition of knowledge, were badly organized,
and, as I
may
ever, after
and barren.
If,
how-r
Pythagoras had physiognomically con-
sidered their
every
say, imperfect
other
form,
their
mode
of walking, and
motion, and the state of their body,
and he had conceived good hope respecting them after likewise the quinquennial silence^
and the
qr¡?
gies
and
initiations
from so many
disciplines, toge-
ther with the ablutions of the soul, and so
many and
such great purifications produced from such various theorems, through which the sagacity and sanctity of the soul
is
perfectly ingenerated
some one was found dull
intellect,
to
be
still
;
if,
after all this,
sluggish
and of a
they raised to such a one in the
school a certain pillar and monument, (as they are said
have done to Perialus the Thurian, and
to
Cylon the prince of the Sybarites, who were rejected
by them) expelled him from the Homacoion or auditory, loading
him with a great quantity of
For these were deposited by them in
and gold.
common, and w ere committed persons adapted
And
to
this
if
to the care of certain
purpose, and
Economics, from the
called
silver
office
who were
which they bore*
afterwards they happened to meet with such
a one, they conceived him to be any other person, than him
who according
also Lysis, blaming
to
them was dead. Hence
a certain person
named Hip-
parchus, because he had communicated the docof the Pythagoreans to the profane,
trines
those
wffio
is
to
acceded to them without disciplines and
theory, says as follows
â&#x20AC;&#x153; It
and
:
reported that you philosophize to every
one you may happen to meet, and publicly, which Pythagoras did not think things, indeed,
O
fit
to do.
And
these
Hipparchus, you learnt with
dili-
gent assiduity, but you have not preserved them
having tasted,
O
;
excellent man, of Sicilian delica-
54 which you ought not
cies,
time.
you abandon
you
;
but
if not,
it
will
be pious to
joice
For
therefore,
If,
human
have tasted a second
to
will
these, I shall reÂť
be dead
call to
in
my
mind the
opinion*
divine and
make
precepts of Pythagoras, and not to
wisdom common
the goods of
to those,
not even in a dream their soul purified.
w ho have r
For
it is
not lawful to extend to every casual person, things
which were obtained with such great labors, and such diligent assiduity, nor to divulge the mysteries
For
of the Eleusinian Goddesses to the profane. those
who do
either of these, are equally unjust
But
impious.
wall
it
be w eli r
to consider
we consumed
great length of time
and
what a
away
in wiping
the stains w hieh had insinuated themsdves into our 7
breasts,
came
after the lapse of
till,
fit
some
years,
w e be7
recipients of the doctrines of Pythagoras.
For as dyers previously purify garments, and then fix in
the colors
imbued, away, the
with which they wish them to be
in order that
the dye
may
not be washed
and may never become evanescent;
same manner
also that divine
man
after
prepared the
souls of those that were lovers of philosophy, so that
they might not deceive him in any of those beautiful
and good
possess.
qualities
7
For he did not impart spurious doctrines,
nor snares,
in
at leisure for
which most of the sophists, w ho are
no good purpose, entangle young men
but he possessed a
human and
9
which he hoped they w ould
divine.
scientific
;
knowledge of things
These men, however, making
K''
OD doctrine
Ins
many
perform
a pretext,
dreadful
deeds, ensnaring youth not in a becoming nor yet in
Hence they render
a casual way.
For they
noxious and precipitate.
their auditors
infuse theorems
and divine doctrines into confused and turbid manJust as
ners.
if
some one should pour pure and
clear water into a deep well full of
mud
;
for
he
would disturb the mud, and destroy the clear wa-
The same thing likewise takes place between who teach and those who are taught after
ter.
those
manner.
this
thickets
and which are
of briars surround the intellect and heart of
full
who have not been
those
plines,
part
ive
purely initiated in disci-
obscure the mild, tranquil, and reasoning
power of the
It
For dense
soul,
and openly impede the
intellect-
from becoming increased and elevated.
and
requisite likewise to call intemperance
is
avarice the mothers of these thickets
From
are naturally prolific.
fore, unlawful marriages,
intoxication,
tions,
certain
vehement
which impel precipices.
;
both which
intemperance, there-
[unjust] desires, corrup-
preternatural appetites
and
pleasures,
blossom
and
forth,
their possessors into profundities
For now
desires have compelled
and
some
not to abstain either from their mothers or their daughters,
and violating law,
and
with their hands as
king,
their country, it
city,
were bound be-
hind them, they are violently dragged along like slaves
to
extreme destruction.
But from avarice
germinate rapine, robbery, parricide, sacrilege, sor-
56 eery,
and such other
In the
place, therefore,
first
of these.
evils as are the sisters it is
necessary to purify
the woods in which these passions have fixed their
abode, with
fire
of disciplines
;
and sword, and
and having liberated the reasoning
power from such mighty plant in and deliver
good /
5
the machines
all
to
evils, it
we may then im-
something useful and
So great and so necessary was the
tion which, according to Pythagoras,
atten-
ought to be
He
paid to disciplines prior to philosophy.
like-
wise ordained that a singular honor, and the most accurate
should
investigation,
be
given
the
to
teaching and participation of his dogmas, as he judiciously examined the conceptions of those that
came
to him,
by various documents, and ten thou-
sand forms of
scientific theory.
CHAP, XVIII. After
this
we must
narrate how,
when he had
admitted certain persons to be his disciples, he distributed
them
into different classes according to
For
their respective merits.
of them should equally things, as they it
it
was not
fit
that all
participate of the
were naturally dissimilar
;
same
nor was
indeed right that some should participate of
all
the most honorable auditions, but others of none*
or should not at
all
partake of them.
would be uncommunicative and unjust.
For
this
While
57 therefore he imparted
a convenient portion of his
much
discourses to each, he benefited as
and preserved the proportion of
ble all of them, justice,
by making each a partaker of the auditions
Hence,
according to his desert. this
as possi-
conformity to
in
method, he called some of them Pythagoreans,
but others Pythagorists
some men
;
just as
we denominate Having
but others Atticists.
Attics,
therefore thus aptly divided their names,
them he considered
show themselves
that others should lators of these.
to be genuine, but
He
he ordained
emu-
to be the
ordered therefore that with be shared in
the Pythagoreans possessions should
common, and
some of
that they should always live together
but that each of the others should possess his
property apart from the together in the
same
rest,
own
and that assembling
place, they should mutually
And
be at leisure for the same pursuits.
thus
each of these modes was derived from Pythagoras,
and transmitted to
his
Again, there
successors.
were also with the Pythagoreans two forms of philosophy
;
for
there were likewise
those that pursued thematici.
it,
to be
Ma-
the Acusmatici, and the
Of these however
acknowledged
two genera of
the Mathematic! are
Pythagoreans by the
rest
;
but
the Mathematici do not admit that the Acusmatici
are so, or that they derived their instruction from
Pythagoras,
but from Hippasus.
spect to Hippasus,
some say
And
that he
nian, but others a Metapontine.
with re-
was a Croto-
But the philoso-
58 pby of the Acusmatici consists
unac-
in auditions
companied with demonstrations and a reasoning process
done
because
;
merely orders a thing to be
it
a certain way, and that they should en-
in
deavour
to preserve such other things as
were said
They how-
by him, as so many divine dogmas.
ever profess that they will not speak of them, and
they are not to be spoken of ;
that
but they con-
ceive those of their sect to be the best furnished
with wisdom,
more than
who
what they had heard
retained
But
others.
divided into three species.
deed signify what a thing cially
is
signify
The
be done.
what a thing
is,
For some of them
in-
is
;
others what
espe-
it
auditions therefore which are such as,
What
are the
The sun and moon. What Delphi ? The tetractys. What is
islands of the blessed is
are
but others, what ought, or what ought
;
not, to
these auditions
all
the oracle at
harmony? That
in
?
which the Syrens subsist
1
But
.
the auditions which signify what a thing especially
What
are such as,
is,
s
the
To
most just thing?
Kuster, one of the editors of this Life of Pythagoras,
not perceiving answers, has
quence of
these auditions are both
that
made them
this
thinks
it
to
,
should be,
is
ceive, that
wanting
ev y at
rt
which
is
;
.;
at a loss to conceive the
rj
not satisfied with this reading after
no doubt
questions and
be questions only, and in conse-
was completely
ing of oTrep
is
is
mean-
Hence, he
r)hov at
all.
Something
but the sense of the passage
given in the above translation.
is,
but
I
have
I
con-
59
What
sacrifice.
But the next
names
to this in
that are with us,
cerns]
[i.
What
Harmony.
“ Pythagoras,”
1
e.
that w hich gives
is
w hich pertain the
is
to
human
(says Proclus in
MSS.
Schol. in Craty-?
But by number, he obscurely
to things.
and properly number,
which comprehends the multi-
order,
tude of intellectual forms
:
for there
after the
subsists
which
that
also true
which
is
wisdom, and knowledge which
converted
to
and perfects
there the intelligible, intellect, so there also
and
number and wisdom
itself,
the
first intellect,
tive reasons of
intellect,
them
replete with
wisdom
from
;
which imitates it
of
itself,
the
and
And
subsist.
as
same,
But by the
are the same. soul,
which
in-
not things themselves like
as statues of beings.
all things
that
is
is
a
but possesses the images and essential transi-
imparted to
soul,
and
first,
all beings, in
intelligence, are the
founder of names, he obscurely signified
deed subsists from
the
is
superessential one.
This likewise supplies the measures of essence to
which
was
it
the next in wisdom, said,
number; and being asked what was
signified the intelligible
?
Mental
?
him,) “ being asked what was the wisest of things, said
he who gave names
con-
most beautifui
the most powerful
is
3 .
the wisest of the things
is
What
Medicine.
?
wisdom,
What
to things.
Number
the wisest thing?
is
intellect,
Being, therefore,
which knows
itself
but that they are denominated intellect.
is
Pythagoras therefore
was not the business of any casual person
and
is
is
from said,
to fabricate
names, but of one looking to intellect and the nature of things.”
1
i.
e.
Number
according to cause, which subsists at the extremity
For number according to hyparxis or the summit of the order which is intelligible and
of the intelligible order. essence, subsists at at the
same time
intellectual.
See the 3d book of
Proclus on the Theology of Plato,
my
translation of
60 What
decisionÂť
What men
is
the most excellent
is
which
that
Hence
are depraved.
goras
O
Tell,
These
O
wisdom of
investigated, not
what
especially
wffiat is
Nor
self.
what
most
is
tomed
so
difficult
audi-
what
viz. for
;
most easy
a
For
it
simply good, but difficult,
is
man
know him-
to
what
but
easy,
is
but
do what you are accus-
viz. to
;
is
nor what
;
same with
the
is
the seven wise men.
did they investigate
to do.
?
these, are the
This however
is.
For they is
became
For each of these shows what a
called the
is
thus evil you
!
and such as
tions of this kind.
what
whence you came,
the source from
!
men
therefore,
thing especially
they say that Pytha-
:
ye Gods
Say whence,
That
truly asserted ?
Salaminian poet Hippodomas,
praised the
because he sings
most
is
Felicity.
?
seems that such auditions as
the above, are conformable but posterior in time to since men The auditions
such w isdom as that of the seven w ise they
were prior to Pythagoras.
likewise,
respecting what should or should not be
done, w'ere such children.
may is
in
For
as,
it
worship the
site to
;
is
That
it is
necessary to beget
necessary to leave those that
Gods
after us.
That
put the shoe on the right foot
it
is
requi-
That
first.
it
not proper to walk in the public ways, nor to dip
a sprinkling vessel, nor to be washed
For
who
in
all
these
it
is
use them are pure.
in
a bath.
immanifest, whether those
Others also of
this
kind
Cl are the following
down
a burden
Do
:
for
;
cause of not laboring
Do
up.
is
it
1
about Pythagoric
in lading
not proper to be the
but assist him in taking
;
if
it
woman
for the sake
she has gold.
Speak not
not draw near to a
of begetting children,
man
not assist a
concerns without
Perform
light.
libations to the
Gods from
for the sake of
an auspicious omen, and in order
the handle of the cup,
you may not drink from the same part [from
that
which you poured out the liquor.]
image of
God
in
For
it
defiled.
a ring, is
a resemblance which ought to
be placed in the house.
woman
ill
for she
;
order that
in
It
is
not right to use a
and take her by the
pliant,
wise
is
V estal
the best
are good
;
is
proper
a sup-
Hence To him who
like-
asks
a sacred thing.
is
is
Labors
but pleasures are in every respect bad.
we came
into the
pose of punishment, be punished.
It
it is
is
enter temples unshod.
present
The words
life
for the pur-
necessary that
proper to
we should
sacrifice,
and
In going to a temple,
not proper to turn out of the 1
it
hearth,
no other advice than that which
for counsel
:
is
also
for this
announces the hours.
it
as
;
Nor
ac-
this
sacred to the moon.
for counsel, give
For
right hand.
a white cock
and
On
a suppliant.
is
count also we bring her from the
to sacrifice
Wear not tho it may not he
way
to
it is
for divinity
are omitted in the original,
but from the Protrept. of lamblichus evidently ought to be inserted,
62 should not be worshipped in a careless mannerÂť It
is
good to
breast
but
;
it is
man
soul of
mals, which
and
sustain,
have wounds in the
to
The
bad to have them behind.
alone does not enter into those aniit is
lawful to
kill.
Hence
alone w hich
to eat those animals
it
And
but no other animal whatever.
it is
is
proper to slay,
fit
such were the
auditions of this kind.
The most extended how ever were those concerning sacrifices, how they ought to be performed at all other times, and likewise when migrating r
from the present
and
in
what manner
some of these
why
life
and concerning sepulture,
;
it is
therefore the reason
they are ordered
;
Of
proper to be buried. is
to
be assigned
such for instance
as,
it
is
necessary to beget children, for the sake of leaving
another
Gods
worship the
But of others no reason
yourself.
And
may
that
of some
proximately; that bread
is
indeed,
the
is
to
instead of
be assigned.
reasons are
but of others, remotely; not to be broken,
because
butes to the judgment in Hades.
assumed such it
as,
contri-
The probable
reasons however, which are added about things of this kind, are
not Pythagoric, but were devised by
some who philosophized
differently
who endeavoured what was said. Thus
from the Pytha-
goreans, and
to
adapt probabi-
lity to
for
instance, with
respect to what has been just
bread
is
now mentioned, why
not to be broken, some say that
it
proper to dissolve that which congregates.
is
not
For
63 formerly
those that were friends, assembled in a
all
manner
barbaric
others say, that
one
to
But
of bread.
piece
not proper, in the beginning of
it is
an undertaking, to produce an omen of
Moreover,
by breaking and diminishing. precepts as define what
is
to
also
life is
is
be done, or what
where so,
God
co-arranged so as to follow
act ridiculously in searching for
else than it is
some
just as if
men
as
we have
that
things,
all
good
it
whom
who
God
who
citizens
is
whom
the ruler of
contrary to good to those to
And
and
is
the
acknowledged
For
him.
men
all
they love, and to those
they are delighted
trarily disposed.
is,
universally
is
to be requested of
is
impart good to those with
they
just mentioned, performed a
For since
thing of this kind. lord of
good any
For the Pythagoreans thought that
of them.
such
This
.
one, in a country governed
a magistrate, and neglect him
all
and
;
And when
from the Gods.
by a king, should reverence one of the is
is
the principle and the doctrine of philosophy.
For men
do
such
all
not to be done, refer to divinity as their end
every
kind
this
;
but they give the
whom
such indeed
they are con-
is
the
wisdom
of these precepts.
There was, however, a certain person named
Hippomedon, an iEgean, a Pythagorean and one of the Acusmatici,
who
asserted that Pythagoras
gave the reasons and demonstrations of precepts,
all
these
but that in consequence of their being
delivered to
many, and these such as were of a *
â&#x20AC;&#x201D;
:
64 more
were
demonstrations
the
sluggish genius,
taken away, but the problems themselves were
Those however of the Pythagoreans
Mathematics acknowledge demonstrations they say
more than
still
that are called
that these reasons
were added by this,
left.
and
Pythagoras, and
and contend that their
assertions are true, but affirm that the following
was the cause of the
circumstance
Pythagoras, say they,
dissimilitude.
came from Ionia and Samos,
during the tyranny of Polycrates, Italy being then in a florishing city
became
condition
and the
;
in the
But, to the more elder-
his associates.
and who w ere not
ly of these,
men
first
at leisure [for philo-
;
sophy], in consequence of being occupied by political affairs,
the discourse of Pythagoras
was not
accompanied with a reasoning process, because would have been
difficult
meaning through
his
tions
them
for
disciplines
it
apprehend
to
and demonstra-
and he conceived they would nevertheless
)
be benefited by know ing what ought to be done,
though they were destitute of the knowledge of the
why
just as those
sicians,
who
obtain their health,
hear the reason of every
with
and of
though they do not
tiling
which
is
to be
But with the younger part of
to them. ciates,
are under the care of phy-
and who were able both
these
he
disciplines.
conversed
to act
done
his asso-
and
learn,
Âť
through demonstration
These therefore are the
assertions
the Mathematici, but the former, of the Acus-
eiatici.
With
respect to Hippasus however esper
65 was one of the Pythago-
dally, they assert that he
consequence of having divulged
reans, but that in
and described the method of forming a sphere from twelve pentagons
1
he perished
,
in
as an
the sea,
impious person, but obtained the renown of having
made
In
the discovery.
reality,
however,
this as
well as every thing else pertaining to geometry, was
the invention of that tioning his name,
man
for thus without
denominate
they
But the Pythagoreans
;
Pythagoras.
that geometry
say,
men-
vulged from the following circumstance
was
di-
certain
:
Pythagorean happened to lose the wealth which he possessed
and
;
he was permitted
to enrich himself
But geometry was
And
thus
consequence of
in
this
misfortune,
from geometry.
by Pythagoras Historic/.
called
much concerning
the difference of each
inode of philosophising, and the classes of the auditors
For those who heard him
of Pythagoras.
either within
or without
the veil, and those
who
heard him accompanied with seeing, or without seeing him, and
who
are divided into interior and
exterior auditors, were it is
The same
legislative
thing
fallen the person
is
who
surable quantities.
said
first
political,
Pythagoreans.
by the Pythagoreans
to
have be-
divulged the theory of incommen-
See the
first
scholium on the 10th book of
Euclidâ&#x20AC;&#x2122;s Elements, in Commandineâ&#x20AC;&#x2122;s edition,
lam.
And
these.
under these, the
requisite to arrange
economic and
2
no other than
fol.
1572.
E
66
*
Un
i
CHAP, XIX,
v ers a ll y, however, it deserves
that Pythagoras discovered
many
to be known,
paths of erudition,
and that he delivered an appropriate portion of
wisdom conformable of each
;
of which the following
When
gument.
to the proper nature
Abaris,
is
and power
the greatest ar-
the Scythian,
came from
the Hyperboreans, unskilled and uninitiated in the
Grecian learning, and was then of an advanced age, Pythagoras
did
not introduce
him
to erudition
through various theorems, but instead of silence, auscultation for so long a time, and other
trials,
he
immediately considered him adapted to be an auditor of his
way tise
dogmas, and instructed him
in his treatise
On
the Gods.
On
Nature, and
in the shortest
in
another trea-
For Abaris came from the Hy-
perboreans, being a priest of the Apollo
who
is
there worshipped, an elderly man, and most wise in
sacred concerns; but at that time he was returning
from Greece
to his
own
might consecrate to the
country, in order that he
God
in his
temple
among
the Hyperboreans, the gold w hich he had collected.
Passing therefore through Italy, and seeing Pythagoras, he especially assimilated
him
to the
God
of whom he was the priest.
was no other than the
man
And believing that he God himself, and that no
resembled him, but that he was truly Apollo,
67 both from the venerable indications which he saw
about him, and from those w'hich the priest had
known
before, he gave Pythagoras a dart
took with him that
when he
would be useful
w ould
carried by
such as like,
him
befal it,
in so
lakes,
him
in th$ difficulties that
long a journey.
in passing
rivers,
the temple, as a thing
left
to
which he
For he was
through inaccessible places,
marshes, mountains, and the
and performed through
it,
as
it is
said, lustra-
tions,
and expelled pestilence and winds from the
cities
that
requested
We
these evils.
him
them from
liberate
to
are informed, therefore, that La-
cedaemon, after having been purified by him, was no longer infested with pestilence, though prior to this it
had frequently
fallen into this evil,
baneful nature of the place in which
through the it
was
built,
the mountains of Taygetus producing a suffocating heat, by being situated above the city, in the
manner
as
Cnossus
And many
in Crete.
same
other
si-
milar particulars are related of the power of Abaris.
Pythagoras, however, receiving the dart, and neither being astonished at the novelty of the thing,
nor asking the reason as if he
was
aside, he
in reality
showed him
why a
it
God
his
was given
to him,
but
himself, taking Abaris
golden thigh, as an indi-
cation that he was not [wholly] deceived [in the
opinion he had formed of him
merated
to
him the several
;]
and having enu-
particulars that
were
deposited in the temple, he gave him sufficient rea-
son to believe that he had not badly conjectured
68 [in assimilating
him
Pythagoras also
to Apollo].
added, that he came [into the regions of mortality]
purpose of remedying and benefiting the
for the
condition of mankind, and that on this account he
had assumed a human form,
lest
men
being dis-
turbed by the novelty of his transcendency, should avoid the discipline which
lie
He
possessed.
like-
wise exhorted Abaris to remain in that place, and to unite with
him
ners] of those with
in correcting [the lives
whom
they might meet
share the gold which he had collected, in
with his associates,
and man-
who were
;
but to
common
led by reason to con-
firm by their deeds the dogma, that the possessiojis
of friends ore common
Thus, therefore, Pytha-
.
who remained
goras unfolded to Abaris, as
we have
in
a compendious w ay
by the
just
now
physiology and theology
said, ;
and instead of divination he delivered to him the
entrails of beasts,
art of prognosticating through
that this
was purer, more
to the celestial
to
was
him.
written,
and amend ture
and more adapted
numbers of the Gods.
That
He
deli-
which were
studies
we may
ever, to that for the sake of tise
numbers, conceiving
divine,
vered also to Abaris other
adapted
with him,
return,
how-
which the present trea-
Pythagoras endeavoured to correct
different
persons,
and power of each.
according to the naAll such
particulars
therefore as these, have neither been transmitted to
the knowledge of men, nor
is
it
easy to narrate
that has been transmitted to us concerning him.
all
69
CHAP. XX.
We
however exhibit a few specimens, and
shall
those the most celebrated, of the Pythagoric discipline,
and
men
those
came
In the
engaged.
first
studies in
which
place, therefore,
in
making
to
him] considered whether they could
Pythagoras that
monuments of the
also the
echemuthein ,
i.
e.
from speaking
[of the aptitude of those
trial
whether they were able to refrain
(for this
was the word which he
and surveyed whether they could conceal
used),
in
silence
and preserve what they had learnt and
heard.
In the next place, he observed whether
they
were
modest*
For
was
he
much
more
anxious that they should be silent than that they
should speak.
He
to every other
particular
likewise directed his attention
such as whether they
;
were astonished by the energies of any immoderate passion or desire.
Nor
he in a superficial
did
manner consider how they were
affected with re-
spect to anger or desire, or whether they were contentious or ambitious, or
how
they were disposed
with reference to friendship or
strife.
And
if
on
his surveying all these particulars accurately, they
appeared
to
him
to
be endued with worthy manners,
then he directed his attention to their learning and their
indeed
memory.
And
facility
in
in the first place,
he considered whether they were able to
;
70 follow what was said* with rapidity and perspicuity
but in the next place, whether a certain love and
temperance attended them towards the disciplines
For he surveyed how
which they were taught.
they were naturally disposed with respect to gen-
But he
tleness.
of manners tile
to
.
such a
called this catarlysis , i e. elegance
And
he considered ferocity as hos-
mode
of education.
For impudence,
shamelessness, intemperance, slothfulness, slowness in
learning,
and the ners
;
unrestrained
licentiousness, disgrace,
are the attendants
like,
on savage man-
but the contraries on gentleness and mildFie considered
ness.
making
trial
these things,
of those that
came
he exercised the learners.
therefore,
to him,
And
and
in
in these
those that were
adapted to receive the goods of the wisdom he possessed, he admitted to be his disciples, and thus
endeavoured to elevate them to ledge.
But
scientific
know-
he perceived that any one of them
if
was unadapted, he expelled him as one of another tribe,
and a stranger.
In the next place, I
shall
speak of the studies
which he delivered through the whole of the day to
For those who committed them-
his associates.
selves to the guidance of his doctrine, acted in the fol-
lowing manner
:
they performed their morning walks
alone, and in places in which there
happened
to be
an appropriate solitude and quiet, and where there
were temples and groves, and other things adapted to give delight.
For they thought
it
was not pro-
71 per to converse with any one, their
own
till
they had rendered
had co-harmonised the
soul sedate, and
For they apprehended
reasoning power.
On
bed.
to
be
in
a crowd
this
account
a thing of a turbulent nature to mingle as soon as they rose from
it
the Pythagoreans always selected for themselves
all
the most sacred
But
places.
after their
walk they associated with each cially in temples, or if this
places that resembled them.
and espeÂť
other,
was not
morning
possible, in
This time, likewise,
they employed in the discussion of doctrines and disciplines,
and
in the correction of their manners.
CHAP. After
XXL
an association of
this
kind, they turned
their attention to the health of the body.
them, however, used unction and the course less
number employed themselves
gardens and groves
;
in
Most of ;
but a
wrestling in
others in leaping with leaden
weights in their hands, or in pantomime gesticulations,
w ith a view r
to the strength of the body, stu-
diously selecting for this purpose opposite exercises.
Their dinner consisted of bread and honey or the
honey-comb the day.
;
but they did not drink wine during
They
in the political
also
employed the time
economy
guests, conformably to
after dinner
pertaining to strangers and the
For they wished to transact
mandate of the laws* all
business of this kind
;
72 hours after dinner.
in the
But when
was even-
it
ing they again betook themselves to walking
yet
;
not singly as in the morning walk, but in parties
of two or three, calling to mind as they walked, the they had learnt, and exercising them-
disciplines
After they had walked,
selves in beautiful studies.
made
they
use of the bath
and having washed
;
themselves, they assembled in the place where they eat together, and which contained no
who met
for this purposeÂŽ
collected
After
this
These, however, being
and
together,
libations
with
fumigations
performed
more than ten were
sacrifices
and
frankincense.
they went to supper, which they finished
But they made use
before the setting of the sun.
of wine and maze, and bread, and every kind of
food that
is
eaten with bread, and likewise raw and
The
boiled herbs.
flesh also
placed before them as
it
but they rarely fed on
was
for
not,
similar
is
also they
after this
fish
:
for this
injured nor
for the
and the eldest ordered what was
them
what manner.
;
In a
human
slain.
supper libations were performed,
tom however with them
depart,
nutriment
were of opinion, that the
these were succeeded by readings.
after
immolate
to
not naturally noxious to the
should neither be
race,
was lawful
certain causes, useful to them.
manner
animal which
of such animals was
It
But and
was the cus-
youngest to read, to
be read, and
But when they were about
to
the cup-bearer poured out a libation for
and the
libation being performed, the eldest
73 announced
to
them the following precepts
:
That a
plant should neither be injured
mild and fruitful
nor corrupted, nor in a similar manner, any animal
which
is
farther
still,
not noxious to that
is
it
the
human
And
raceÂť
necessary to speak piously
and form proper conceptions of the divine, demoniacal,
and heroic genera; and
of parents and benefactors.
in
a similar manner,
That
it is
proper
likeÂť
wise to give assistance to law, and to be hostile to
But these things being
illegality.
parted to his
own
ner they
layf
They
place of abode.
a white and pure garment.
And
said,
in
each dealso
a similar manÂť
on pure and white beds, the coverlets
of which were
made of
they did not approve of
employ themselves
in
thread
With
use woollen coverlets.
it,
;
for they did not
respect to hunting
and therefore did not
an exercise
of
this
Such therefore were the precepts which were delivered
wore
kind. daily
to the disciples of Pythagoras, with re-
spect to nutriment and their
mode
of living.
CHAP. XXII. Another mode
also of erudition
is
transmitted
to us,
which was effected through Pythagoric pre-
cepts,
and sentences which extended
and human opinions I shall narrate.
;
to
human
a few of which out of
One
life
many
of these therefore contains
an exhortation to remove contention and
strife
from
true friendship, if possible.
expel
and especially from
But
if this is
all
friendship*
not possible, at least to
from paternal friendship, and universally
it
from that which subsists with elders and benefactors.
For
to contend pervicaciously with such as these*
anger or some other similar passion intervening,
is
not to preserve, [but destroy] the existing friendÂť
But they say
ship.
it is
necessary that the smallest
and ulcerations should take place
lacerations
And
friendships.
be
that
this
will
both the friends know
how
to yield
their anger,
effected,
and subdue
some one of the above-men-
to
They
tioned orders.
likewise thought
that the corrections and
called pcedartases,
it
necessary
admonitions w hich they ?
and which the elder employed
towards the younger, should be made with suavity of manners and great caution
much
solicitude
and also
For thus the admoni-
become decorous and
will
;
much
and appropriation should be
exhibited in admonitions. tion
if
and especially the younger of the two,
and who belongs
that
in
beneficial.
They
likewise say that faith should never be separated
from it is
friendship, neither seriously nor in jest.
no longer easy
remain
in
For
for the existing friendship to
a sane condition, when falsehood once
insinuates itself into the
manners of those who as-
sert themselves to be friends.
that friendship
is
And
again they say,
not to be rejected on account of
misfortune, or any other imbecility which happens to
human
life
;
but that the only laudable rejection
of a friend and of friendship,
and
place through great
all
Such
vice.
correction with the
through sentences, and which exÂť
Pythagoreans tended to
which takes
that
incurable
form of
was the
therefore
is
the virtues,
and
to the
whole of
life.
CHAP. XXIII. The mode bols,
however of teaching through sym-
was considered by Pythagoras as most neces-
For
sary.
nearly
all
this
form of erudition was cultivated by
But
the Greeks, as being most ancient.
was transcendently honored by the Egyptians,
it
and adopted by them ner.
Conformably
in the
to
this,
most
diversified
therefore,
found, that great attention was paid to goras, if any
one clearly unfolds the
it
it
man-
will
be
by Pytha-
significations
and arcane conceptions of the Pythagoric symbols, and thus developes the great rectitude and truth they contain, and liberates them from their enig-
matic form.
For they are adapted according
to a
simple and uniform doctrine, to the great geniuses of these philosophers, and deify in a manner which surpasses
from
this
human
conception.
school,
For those who came
and especially the most ancient
Pythagoreans, and also those young the disciples of Pythagoras
man, s
viz.
Philolaus
lamblichus, in Ibis
1
men who were
when he was an
old
and Euryttis, Charondas and
list
of Pythagoreans, must not be sup-
posed to enumerate those only
who were contemporary with
76 Zaleucus, and Brysson, the elder Archytas also,
and
Aristap.us,
Lysis and Empedocles, Zanolxis and
Epimenides, Milo and Leucippus, Alcmseon, Hippasus and Thymaridas, and sisting of a
of that age, con-
all
multitude of learned men, and
who were
above measure excellent, â&#x20AC;&#x201D;all these adopted
this
mode
of teaching, in their discourses with each
other,
and
in
Their writings
commentaries and annotations.
their
and
also,
the books which they
all
published, most of which have been preserved even
our time* were not composed by them
to
and
in
a popu-
lar
and vulgar
all
other writers, so as to be immediately under-
diction,
stood, but in such a
way
in
a mariner usual with
as not to be easily appre-
For they adopt-
hended by those that read them.
ed that taciturnity which was instituted hy Pythagoras as a law, in concealing after an arcane mode, divine mysteries from the uninitiated, and obscuring their
and conferences with each
writings
Hence he who fold their
selecting these symbols does not un-
meaning by an apposite exposition,
cause those who Pythagoras: since,
may happen
if
Pythagoras
will
meet with them
to
to
he did, he contradicts what he says of
Philolaus in Chap. 31. viz. to
other*
t(
many ages posterior who came from the
that he was
but those in general
school of Pythagoras, and were his most celebrated disciples. *
From
this
passage
it is
evident that Iamblichus had
sources of information, which are
and
this
circumstance alone ought
impertinence.
unknown to
to
modern
many
critics;
check their pedagogical
consider them as ridiculous and inane, and as
When, however,
of nugacity and garrulity. are unfolded in a
way conformable
full
they
to these symbols,
and become obvious and clear even to the multitude, instead of being obscure will be
and
found to be analogous to prophetic sayings,
will then
exhibit an admirable meaning,
also
produce a divine
tellect
afflatus in those
Nor
with erudition.
mention a few of them, discipline
They
Pythian Apollo.
to the oracles of the
will
and dark, then they
in
will it
who
unite in-
be improper to
order that this
may become more
and
perspicuous
mode of :
Enter
not into a temple negligently, nor in short adore carelessly, not
even though you should stand
very doors themselves.
Sacrifice
at the
and adore unshod.
Declining from the public ways, walk in unfre-
quented paths.
Speak not about Fythagoric con-
cerns without light.
the
And
such are the outlines of
mode adopted by Pythagoras
of teaching through
symbols.
CHAP. XXIV. Since, however, nutriment to the best discipline, in
an orderly manner,
when let
it is
greatly contributes
properly used, and
us consider what Pytha-
goras also instituted as a law about sally, therefore,
lent,
he rejected
all
this.
such food as
Univeris flatu-
and the cause of perturbation, but he approved
78 of the nutriment contrary to
be used,
viz.
was a plant adapted
Gods; because
nor,
withdraws
it
with the Gods.
to nutrition. is
us from familiarity
his disciples to abstain
from such
common and
and not to be appropriated to
stain
mode
reckoned sacred, as being worthy of ho-
is
human
But
foreign to the
Again, according to another
he ordered
food as
to
Hence, likewise, he thought
he altogether rejected such food as
also,
it
such food as composes and compresses
the habit of the body. that millet
and ordered
this,
utility.
He
likewise exhorted
them
to ab-
from such things as are an impediment
to
prophesy, or to the purity and chastity of the soul,
And
or to the habit of temperance, or of virtue.
he rejected
lastly,
all
and which obscure and disturb the other
sanctity,
purities of the soul, in
sleep.
laws in
such things as are adverse to
and the phantasms which occur
These things therefore he
common about
instituted as
nutriment.
Separately, however, he forbade the most con-
templative of philosophers, and at the
who have
arrived
summit of philosophic attainments, the use of
superfluous and unjust food,
and ordered them
never to eat any thing animated, nor in short, to drink wine, nor to sacrifice animals to the
nor by any means
most
to injure animals,
solicitously justice
Gods,
but to preserve
towards them.
And he
himself lived after this manner, abstaining from
animal food, blood.
He #-
and
adoring
altars
was likewise careful
undefiled in
with
preventing
others from destroying animals that are of a kindred
nature with us, and rather corrected and instructed
savage animals through words and deeds, than in-
them
jured still,
And
punishment.
through
farther
he also injoined those politicians that were
legislators
For
from animals.
to abstain
wished to act in the highest degree justly,
as they
it is
cer-
necessary that they should not injure any
tainly
kindred animal. others to
Since,
act justly,
if
how could
they persuade
they themselves were de-
tected in indulging an insatiable avidity by partaking
of animals that are
communion
of
allied to us
For through the
?
and the same elements, and the
life
mixture subsisting from these, they are as conjoined to us by a fraternal alliance.
whose
mitted, however, others
and philosophic,
purified, sacred
animals
;
and
life
it
were
Fie per-
was not
entirely
to eat of certain
for these
he appointed a definite time
These
therefore, he ordered not to
of abstinence.
eat the heart, nor the brain
;
of these he entirely prohibited
and from the eating all
the Pythagoreans.
For these parts are of a ruling nature, and are as ladders
w^ere certain
it
and seats of wisdom and
1
life.
But other things were considered by him as
sacred on account of the nature of a divine reason*
Thus he exhorted mallows, because
s
For
Obrechtus,
.
here
his
disciples
this plant is
I
read,
abstain from
to
the
conformably
first
to
messenger
the version of
80 and
signal of the
sympathy of
trial
natures.
Thus,
stain
from the
fish
likewise
with terres-
he ordered them to ab-
too,
melanurus
And
the terrestrial Gods. fish erythinus,
celestial
;
for
it is
sacred to
also not to receive the
He
through other such like causes.
exhorted them to abstain from beans, on
account of
many
sacred and physical causes, and
also such causes as
And
pertain to the soul.
he
established as laws other precepts similar to these,
beginning through nutriment to lead
men
to virtue.
CHAP. XXV. Pythagoras sic
was likewise of opinion that mu-
contributed greatly to health,
employ a
purification
And
careless way. is
he called the medicine which
name of
purifica-
But he employed such a melody as
about the vernal season.
For he placed
in
middle a certain person who played on the
and seated
in
a circle round him those
And
able to sing.
in
of this kind, but not in a
obtained through music by the
tion.
was used
For he was accustomed
an appropriate manner. to
if it
thus,
centre struck the lyre,
when
this
the lyre,
who were
the person in the
those that surrounded
him
sung certain paeans, through which they were seen to be delighted, in
their
music
in
and
manners. the
become elegant and orderly But at another time they used to
place of medicine.
And
there are
1
81 certain melodies
devised
remedies against the
as
passions of the soul, and also against despondency
and lamentation
which Pythagoras invented as
,
things that
afford the greatest assistance in these
maladies.
And
he employed other melo-
again,
against rage and
dies
anger,
There
aberration of the soul.
and against every is
also another kind
of modulation invented as a remedy against desires.
He
likewise used dancing
an instrument for
as
;
hut employed the lyre
For he con-
purpose.
this
ceived that the pipe was calculated to excite inso-
was a
lence,
means a
and had by no
theatrical instrument,
liberal sound.*
Select verses also of
mer and Hesiod were used by him,
Among
of correcting the soul. thagoras likewise,
it
said,
is
for the
Ho-
purpose
the deeds of
Py-
that once through the
spondaic song of a piper, he extinguished the rage of
1
For
morsus has
here, to
do with
“ pectorisque morsus
I
read
this place.
but
I
;
as I
do not see what
Obrechtus has
in his version
have no doubt lamentations
is
the
proper word, which aptly associates with despondency. 2
“ Well-instituted
polities,”
(says Proclus in
MS. Com-
ment. in Alcibiad. prior.) “ are averse to the art of playing on wind-instruments; and therefore neither does Plato admit
The cause
of this
is
it.
the variety of this instrument, the pipe,
which shows that the art which uses
it.
should be avoided.
For instruments called Panarmonia, and those consisting of
many
strings,
are imitations of pipes.
For every hole of the
pipe emits, as they say, three sounds at least
;
but
if
the cavity
above the holes he opened, then each hole will emit more than three sounds.”
Iam
.
F
;
82
who had been
a Tauromenian lad,
feasting
and intended to burn the vestibule of
night,
For the lad was inflamed
the house of his rival.
song
;
[to
this
his
coming from
mistress, in consequence of seeing her
and excited
by
rash attempt] by a Phrygian
which however
Pythagoras
most rapidly
But Pythagoras, as he was astrono-
suppressed.
mizing, happened to meet with the Phrygian piper at
an unseasonable time of night, and persuaded
him
change
to
his
Phrygian for a spondaic song
through which the fury of the lad being immediately repressed, he returned
manner, though a
;
in
an orderly
before this, he could not be
little
in the least restrained, nor
admonition
home
would
in short, bear
any
and even stupidly insulted Pythagoras
When
when he met him.
a certain youth also
rushed with a drawn sword on Anchitus, the host of Empedocles, because, being a judge, he had publicly
condemned
his father to death,
and would
have slain him as a homicide, Empedocles changed the intention of the youth, by singing to his that verse of
lyre
Homer,
Nepenthe, without Oblivion spreads
and thus snatched
his
gall, o*er
-
;
every
ill
l
host Anchitus from death,
and the youth from the crime of homicide. also related that the youth
*
Odyss.
It
is
from that time became
lib. 4.
83 the most celebrated of the disciples of Pythagoras.
Farther
by
still,
certain
the whole Pythagoric school produced
appropriate songs,
what they called
synarmoge or elegance of
exartysis or adaptation,
manners, and epaphe or contact, usefully conducting the dispositions of the
soul to passions contrary
For when they
to those
w hieh
went
bed they purified the reasoning power from
to
?
it
before possessed.
the perturbations and noises to which
it
had been
exposed during the day, by certain odes and peculiar songs,
and by
this
selves tranquil sleep,
means procured
for
them-
and few and good dreams.
But when they rose from
bed, they again liberated
themselves from the torpor and heaviness of sleep,
by songs of another
kind.
Sometimes,
also,
by
musical sounds alone, unaccompanied with words, they healed the passions of the soul and certain
And
diseases, enchanting, as they say, in reality.
probable that from hence
it is
this
name
epode,
enchantment, came to be generally used. this
i.
e.
After
manner, therefore, Pythagoras through music
produced the most beneficial correction of human
manners and
lives.
CHAP. XXVI. Since, however, we are narrating the wisdom employed by Pythagoras ples,
it
will
in
instructing bis disci-
not be unappropriate to relate that
84 which
proximate in a following order to
is
how he monic a
little
the harmonic science, and har-
invented
But
ratios.
for this
purpose we must begin
Intently considering
higher.
reasoning with himself, whether to devise
this, viz»
and
once,
would be possible
it
a certain instrumental assistance to the
hearing, which should be firm and unerring, such as
compass and the
the sight obtains through the or,
rule,
by Jupiter, through a dioptric instrument
;
or
such as the touch obtains through the balance, or the contrivance of measures
;
—
thus considering, as
he was walking near a brazier’s shop, he heard from a certain
divine casualty the
hammers
beating out
a piece of iron on an anvil, and producing sounds that accorded
with each other, one combination
But he recognized
only excepted.
the diapason, the
harmony.
He
diapente,
in those
sounds,
and the diatessaron,
saw, however, that the sound w’hich
was between the diatessaron and the diapente was itself
by
itself
dissonant, yet,
nevertheless, gave
completion to that which was the greater sound
among them.
Being delighted, therefore,
that the thing which he
succeeded
went
to
was anxious
his wishes
to discover
by divine
into the brazier’s shop,
to
find
had
assistance,
he
and found by various
experiments, that the difference
of sound
arose
from the magnitude of the hammers, but not from the force of the strokes, nor from the figure of the
hammers, nor from the transposition of the iron which was beaten.
When,
therefore,
he had ac-
85 eurately examined the weights and the equal coun-
hammers, he returned home, and
terpoise of the fixed
one stake diagonally to the walls,
lest if there
were many, a certain difference should this
arise
from
circumstance, or in short, lest the peculiar na-
ture of each of the stakes should cause a suspicion
of mutation.
Afterwards, from this stake he sus-
pended four chords consisting of the same materials, and of the same magnitude and
To
wise equally twisted.
thickness,
to each
And when
that the chords were perfectly equal
chords at once, and found the before-
mentioned symphonies,
the chord
a different symphony
viz.
in a different combination.
For he discovered that
which was stretched
weight, produced,
by the greatest
when compared with
was stretched by the
smallest,
the
that
which
symphony
dia-
But the former of these weights was twelve
pason.
pounds, and the latter
a duple
pason
he had
other in length, he afterwards alternately
struck two
in
like-
the extremity of each
chord also he tied a weight. so contrived,
and
;
ratio,
which
apparent.
it
the
six.
And,
therefore, being
exhibited the consonance dia-
rendered¡
weights themselves
But again,
he found that the chord
from which the greatest weight w as r
suspended
compared with that from which the weight next to the smallest depended, and which weight was eight
pounds, produced the symphony diapente.
he discovered that ratio, in
which
this
symphony
is in
ratio also the weights
Hence
a sesquialter
were
to
each
86 And
other.
he found that the chord which was
stretched by the greatest weight, produced,
compared with
that which
was next
to
it
when
in weight,
and was nine pounds, the symphony diatessaron, This
analogously to the weights.
ratio, therefore,
he discovered to be sesquitertian
but that of the
;
chord from wâ&#x20AC;&#x2122;hich a weight of nine pounds was susS-
pended, to the chord which had the smallest weight
in
For 9
pounds,] to be sesquialter.
[or six
In
a sesquialter ratio.
like
is
to
6
manner, the chord
next to that from which the smallest weight de-
pended, was to that which had the smallest weight, in
a sesquitertian ratio, [for
to
6,]
it
was the
ratio of
8
but to the chord which had the greatest
weight, in a sesquialter ratio [for such
of 12 to
8.]
Hence, that which
is
the ratio
between the
is
diapente and the diatessaron, and by which the
diapente exceeds the diatessaron, in
an epogdoan
either
w ay 7
it
ratio,
or that of
may be proved
proved to be
is
9
to 8.
that the diapason
But is
a
system consisting of the diapente in conjunction with the diatessaron, just as the duple ratio consists
of the sesquialter and sesquitertian, as for in-
stance, 12, 8,
and 6
;
or conversely, of the diates-
saron and the diapente, as in the duple ratio of the sesquitertian 12, 9>
and
6.
and sesquialter
After this manner,
in this order, having his hearing
ratios, as for instance
conformed both
therefore, his
to the suspended weights,
established according to
them the
and
hand and
and having
ratio of the habi-
87 tudes, he transferred
mon
by an easy
com-
the
artifice
suspension of the chords from the diagonal
But he produced by the
called chordotonon.
pegs a tension of the
Employing
analogous to that
chords
it
this
were an
method, therefore, as a basis, infallible rule,
he afterwards ex-
tended the experiment to various instruments to the
aid of
by the weights.
effected
and as
which he
the limen of the instrument,
stake to
;
pulsation of patellae or pans, to pipes
reeds, to monochords, triangles, in all these
and the
vizÂť
and
And
like.
he found an immutable concord with
But he denominated the
the ratio of numbers.
sound which participates of the number 6 hypate that which participates of the tertian,
sesqui-
more acute by a tone than mese, he
is
paramese
,
and epogdous
of the dodecad,
participates filled
is
mese ; that whiph participates of the num-
ber 9, hut called
number Band
:
;
but that which
Having
7ieteÂŤ
also
up the middle spaces with analogous sounds
according to
the
genus,
diatonic
he formed an
octochord from symphonious numbers, the double,
the sesquialter, the sesquitertian,
from the difference of thus he
viz.
discovered
these, the epogdous.
the
[harmonic]
from
and
And
progression,
which tends by a certain physical necessity from the most grave
according to diatonic,
[i.
this
e. flat] to
the most acute sound,
diatonic genus.
For from the
he rendered the chromatic and enharmo-
88 nic genus
perspicuous, as
other show
when we
genus,
however,
we
some time or
shall
This diatonic
treat of music.
appears to have such physical
gradations and progressions as the following
a semitone, a tone, and then a tone
and
;
diatessaron, being a system consisting of
and of what
is
called
a
intermediate, the diapente
is
viz.
this is the
two tones,
Afterwards,
semitone.
another tone being assumed,
viz.
;
the one which
produced, which
tone,
is
In
the system of a semitone, a
and a tone, forming another diatessaron,
another sesqui tertian
So
ratio.
ancient heptachord indeed,
all
that in the
e.
i.
more
the sounds, from the
most grave, which are with respect
to each other
produce every where with each other the
fourths,
symphony
diatessaron
transition,
the
cording to
first,
;
the semitone receiving by
middle, and third place, ac-
which by
of the tetrachord
disjoined
In the
the tetrachord.
however,
octachord,
system
a
is
system consisting of three tones and a semitone. the next place to this
is
is
Pythagoric
conjunction
a
is
and pentachord, but
if
a system of two tetrachords separated
from each other, the progression grave sound. their distance
Hence
all
from the most
is
the sounds that are
from each other
fifths,
each other the symphony diapente
;
by
produce with the semitone
successively proceeding into four places, viz. the first,
second, third, and fourth.
therefore,
it is
said that music
After this manner,,
was discovered by
89 Pythagoras.
And
he delivered
it
every thing that
having reduced
is
disciples
his
to
as
most beautiful
to a system,
it
subservient to
1 .
CHAP. XXVII.
Many
also of the
actions of his foP
political
For
lowers are [deservedly] praised.
it is
reported
that the Crotonians being once impelled to
make
sumptuous funerals and interments, some one of them said
to the people, that he
had heard Pytha-
goras when he was discoursing about divine natures observe, that the
Olympian Gods attended
to the dispositions of those that sacrificed,
to the multitude of the sacrifices
;
and not
but that, on the
contrary, the terrestrial Gods, as being allotted the
government of things
rejoiced
less important,
banquets and lamentations, and farther
still,
in in
continual libations, in delicacies, and in celebrating
Whence, on account
funerals with great expense.
of his wish to receive, Pluto
is
suffers, therefore, those that slenderly
remain
He
called Hades.
for a longer time in the
honor him to
upper world
;
but
he always draw's down some one of those w ho are ?
disposed to spend profusely in funeral solemnities, in order that
1
he
may
obtain the honors which take
lamblichus derived what he has said
music, from Nicomachus.
in this
chapter about
90 place in commemoration
quence of
moderately their
own
salvation
;
A
prematurely.
made an
if they,
they would
buried
equitable
in
said to
this
in
;
;
of them die
litigants to
a certain
one of them, the man who
monument was
transcendently
consequence of which the other
gant prayed that the dead
good
all
which there was
arbitrator in an affair in
monument, and
were immode-
certain person also having been
no witness, led each of the
is
would preserve
they
but that
rate in their expenses,
man
might obtain
liti-
much
but the former said that the defunct was not
Py-
at all better for the prayers of his opponent.
thagoras,
therefore,
condemned what the former
but asserted that he
litigant said,
dead man for
his worth,
who
praised the
had done that wdiich would
be of no small importance in his claim to
At another
in a cause of great
time,
decided that one of the two settle the affair lents,
it
they conducted themselves
if
misfortunes,
in
In conse-
the Crotonians that heard
this advice,
were of opinion, that
of the dead.
by
other
moment, he
who had agreed pay four
arbitration, should
but that the
belief.
should
receive
to ta-
two.
Afterwards, he condemned the defendant to pay three talents
;
and thus he appeared
a talent to each of them.
Two
to
have given
persons also had
fraudulently deposited a garment with a
woman who
belonged to a court of justice, and told her she was not to give present.
it
to either of
Some
time
them unless both were
after, for the
purpose of
cir-
91
common
cu invention, one of them received the
and said that
posit,
But
other.
de-
was with the consent of the
it
who had
the other,
not been present
[when the garment was returned], acted the part of
and related the compact that was
a sycophant,
made
up the
Pythagorean, however, taking
tain
A
at the beginning, to the magistrates.
said, that the
woman had
affair
acted conformably to the
Two
compact, as both parties had been present other persons
also
friendship
each other,
for
silent suspicion
who
him
told
the other.
appeared
through a
have a strong
to
but had fallen into a
flatterer
of one of them,
had been corrupted by
that his wife
It so
cerÂŽ
happened however,
that a Pytha-
gorean came into a brazierâ&#x20AC;&#x2122;s shop, where he
who
conceived himself to be injured, was showing to the artist
a sword which he had given him to sharpen,
and was indignant with him because
The Pythagorean,
ficiently sharp.
was not suf-
it
sus-
therefore,
pecting that the sword was intended to be used against
sword
him who was accused of
is
sharper than
all
things except calumny.
This being said, caused the himself [what
it
that he might
man
to consider with
was he intended to
rashly to sin against his friend
who had been
adultery, said. This
who was
previously called [by kill
him].
A
do],
and not
within,
him
in
and
order
zone also that had
golden ornaments having fallen [at the feet] of a certain stranger in the
the laws forbidding
temple of Esculapius, and
any one to take up that which
had
on the ground, a Pythagorean advised
fallen
who was
the stranger,
away
indignant at this prohibition,
the golden ornaments which
had not
fallen to the ground, but to leave the zone,
because
to take
this
was on the ground/ That circumstance, likewise,
which by the ignorant is transferred
happened
said to have
public spectacle,
in Crotona, viz. that during
some cranes dew over
and one of those who had
who
to the person
witnesses
to other places, is
a
the theatre,
sailed into the port, said
Do
sat near him,
you see the
which being heard by a certain Pytha-
?
gorean, he brought them into the court, consisting
of a thousand magistrates, where being examined,
was found
it
had thrown certain boys into
that they
the sea, and that they called the cranes
who
flew
over the ship [at the time,] witnesses of the deed.
When
likewise certain persons
become
disciples' of
with each other, he
came
to the other
no occasion
â&#x201A;Ź 1
The
it
first
it I
the translation v
construction
Arcerius
is,
and
refer
A
said
at variance
the junior of the two
to
him, that there was
the affair to a third person,
\â&#x201A;Ź
is
to
tlvqs
is
,
and
ill
convey the meaning of lamblichus, though
certainly forced,
of the
u
who was
recently
have followed the version of Obrechtus, because
me
appeared to
Pythagoras were
part of this sentence in the original
ev
Xrjicoros
translating
to
who had
Cum
and not such
as the natural
The
translation of
words will admit.
hospes quidam in asde iEsculapii fcemi-
nam zonam auream habentem
ejecisset
v ;
and
this is perfectly
conformable to the natural construction of the words, but then it is
void of sense.
93 but that
it
them
rested with
to
commit
their anger
1
He,
to oblivion.
therefore, to
whom
these words
were addressed, replied that he was very much pleased in other respects with what had been
but that he was ashamed
had not was the
We
junior].
and
chytas,
shall
mention what
senian,
[who
might here also narrate what
likewise
however,
Omitting,
to the other
he
and Damon, of Plato and Ar-
said of Phinthias
is
that, being the elder,
same thing
said the
first
said.,
of
these [for
is
related of
who when he was
and
Clinias
the
Prorus.^
present],
we 7
Eubulus the Mes-
sailing
homeward, and
was taken captive by the Tyrrhenians, was recognized by Nausithus a Tyrrhenian and also a Pytha-
gorean, because he w as one of the disciples of Pyr
thagoras, and
was taken by him from the
pirates,
Messena.
When
and brought with great safety
to
the Carthaginians, also, were about to send
than
thousand soldiers into a desert island,
five
Miltiades the Carthaginian, perceiving the Argive Possiden (both of reans),
more
went
to him,
among them
them being Pythago-
and not manifesting what he
intended to do, advised him to return to his native country,
with
all
possible
celerity,
and
having
placed him in a ship that was then sailing near the shore, supplied his voyage,
1
a
him with what was necessary
for
and thus saved the man from the dan-
This history
is
See chap. 33.
copiously narrated in chap. 33.
94 gers [to which he
should relate
all
Pythagoreans
In short, he who
was exposed].
that has taken place
in their associations with
would by the length of
his narration
proper quantity and the occasion of his I shall
therefore
the
each other,
exceed the treatise.
rather pass on to show, that
some of the Pythagoreans were and adapted
among
political characters,
For they were guardians
to govern.
of the laws, and ruled over certain Italian
cities,
unfolding to them, and counselling them to adopt the most excellent measures,
And
public revenues.
but abstaining from
though they were greatly
calumniated, yet at the same time the probity of the Pythagoreans, and the wish of the cities themselves prevailed, so that they
were desired by them
But
to administer their political concerns.
at this
time the most beautiful of polities appear to have existed in Italy
and
in Sicily.
For Charondas the
Catanean, who appears to have been one of the best legislators, was a
Pythagorean
the Locrians Zaleiicus and Timares, lebrated
for
their
legislation.
as
;
were also
who were
Those
also
ce-
who
established the Rheginic polities, that polity which is
called Gsmnasiarchic,
and
that
irom Theories, are said
minated
which to
is
deno-
have been a
Pythagoreans.
Phyiius likewise, Theories,
caon, and Ai istocrates, excelled
goreans the
In
ci
in their
es ¡.,
hi it is
studies
among
Ele-
the Pytha-
and manners, which also
those places adopted at those times. asserted that Pythagoras was the in-
95 when he
ventor of the whole of political erudition, said that nothing
existence
;
is
pure among things that have an
but that earth participates of
air, air
of water, and water of
similar
manner the
fire, fire
of
And
a
spirit.
in
beautiful participates of the de-
formed, the just of the unjust, and other things
From
conformably to these.
He
ever, the reasoning tends to either part.
there are tw o motions of the
that
said,
the soul
;
how-
this hypothesis,
the one being irrational,
also
body and
but the other
the effect of deliberate choice.
That three
lines also constitute polities, the
extremes of w hich
certain ?
mutually touch each other, and produce one right angle
;
of them has the nature of the
so that one
sesquitertian
the third
another that of the diapente
;
medium between
a
is
;
and
other two
the
1 .
But when we consider by a reasoning process the coincidences of the lines with each other, and also
of the places under these, represent the
made
shall find that they
image of a
best
Plato has
polity.
own
the glory of this invention his
clearly says in tian
we
he
Republic, â&#x20AC;&#x153; that the sesquiter-
his
z
It
is
also said, that Pythagoras
cultivated the moderation of the passions, These
lines
sesquitertian,
3
are as the to
2
is
medium between 4 and *
for
progeny conjoined with the pentad produces
two harmonies/â&#x20AC;&#x2122;
1
;
sesquialter,
my
4,
3, 2.
and 2
is
For 4
to
3
is
an arithmetical
3.
For an explanation of
lie, see
numbers
and me-
this assertion
Theoretic Arithmetic.
of Plato in the Repub**
96 I
and that by the conjunction of a certain
diocrity,
precedaneous good, he rendered the disciples
his
And
happy.
of each of
life
in short,
it is
said that
he discovered the choice of our good, and of the
works adapted to our nature.
It
is
likewise nar-
rated of him, that he withdrew the Crotonians from
and universally from an association with
harlots,
women
the Crotonians
came
nus, one of the
and excellent
to
Theano
woman
the wife of Bronti-
Pythagoreans, a
soul, (and
who Was
beautiful and admirable saying,
a
For the wives of
that were not affianced.
to sacrifice
iÂŁ
woman
of a wise
the author of that that
it is
on the very day
in
lawful for
which she
has risen from the embraces of her husband,â&#x20AC;? which
some
ascribe to
Theano
the Crotonian wives
the wife of Pythagoras)
came
and
therefore to her,
entreated her to persuade Pythagoras to discourse to
them on the continence which was due from
them
to their
husbands.
This she promised
to
do
;
and Pythagoras having accordingly made an oration to the Crotonians,
which had the desired
effect, the
incontinence which then prevailed was entirely destroyed.
It
is
further related likewise, that
ambassadors came
when
the city of the Crotonians
to
from Sybaris, for the purpose of demanding the exiles,
dors,
Pythagoras beholding one of the ambassa-
who
friends,
with his
own hand had
made him no answer.
slain
one of
his
But when the man
interrogated him, and wished to converse with him,
Pythagoras
said, that
it
was not lawful
to discourse
97 Whence
with homicides.
he was thought therefore,
to
also
be Apollo.
by certain persons
All these particulars,
and such as we have a
before
little
men-
tioned concerning the destruction of tyrants, and the liberation of the cities of Italy
and
and many
Sicily,
other circumstances, are indications of the benefits
conferred on mankind
by Pythagoras
in political
concerns.
CHAP. XXVIII. That
which follows
after
this,
no
shall
>ve
longer discuss generally, but direct our attention particularly to the works resuiting from the virtues
And we
of Pythagoras.
place from the Gods, as
shall
it
is
begin in the
first
usual to do, and en-
deavour to exhibit his piety, and the admirable
works which he performed. one specimen of
his piety,
fore mentioned,
that
and whence former
lives,
it
into
After
the river Nessus with
which also we have behis soul was,
the body, and also
its
and the
;
this also, let the follow-
that once passing over
many
of his associates* he
Hail Pythagoras
!
and clear
river in a distinct
voice, in the hearing of all his followers,
Farther
still,
answered,
nearly
rians of his life confidently assert, that in
lam
be
and that of these things he gave most
ing be another specimen
it,
this, therefore,
he knew what
came
evident indications.
spoke to
Let
all histo-
one and
g
;
;
98 the
same day he was present
Italy,
in
and Tauromcnium
common
in
Metapontum
at
and discoursed
Sicily,
with his disciples in both places, though
these cities are separated from each other by stadia both
by land and
sea,
is
very
much
his golden thigh
Tiie report,
disseminated, that he showed
to the
Hyperborean Abaris, who
among
said that he resembled the Apollo
perboreans, and of
many
and cannot be passed
through in a great number of days. also,
in
whom
the
Hy-
Abaris was the priest
and that he did
this
apprehend
be true, and that he was not de-
this to
in
ceived in his opinion. divine
order that Abaris might
Ten thousand
other more
and more admirable particulars likewise are unanimously related of the man
uniformly and
such as
infallible predictions
:
of earthquakes, rapid
expulsions of pestilence and violent winds, instan-
taneous cessations of the effusion of tranquillization of the
waves of
rivers
hail,
and
and a
seas, in
order that his disciples might easily pass over them.
Of which
things also,
Empedocles the Agrigentine,
Epimenides the Cretan, and Abaris the Hyperborean, receiving the
power of
certain miracles of this kind in
deeds, however, are manifest.
effecting,
many
performed
places.
Their
To which we may
add, that Empedocles was surnamed an expeller of
winds
Epimenides, an expiator
walker on air
which
;
;
and Abaris, a
because being carried on the dart
was given
to
him by the Hyperborean
Apollo, he passed over rivers and seas and inac-
99 one walking on the
eessible places, like
of opinion, that Pythago-
tain persons likewise are
same
ras did the
Cer-
air.
when
thing,
same day he
in the
discoursed with his disciples at
Metapontum and
Tauromenium.
that he predicted
It is also
said,
there would be an earthquake from well which he had tasted
was
with
sailing
merged
and that a ship which
;
prosperous
a
And
in the sea.
the water of a
wind,
let these,
would be
indeed, be the
indications of his piety.
however, assuming a more elevated ex-
Again,
am
ordium, I
desirous to exhibit the principles of
the worship of the Gods, which Pythagoras and his followers established
viz.
;
that all such particulars
as they define with respect to doing or not doing a thing,
have for the mark at which they aim, a conThis also
sent with divinity. ciple, [of piety]
and
a view
God
to follow
philosophy
their .
is this,
that
whole
The men
with them the prin-
is
life is
arranged with
language, too, of their act ridiculously in ex-
ploring good from any other source than the
and that
conduct in
their
that of a man,
who
in
this
Gods
respect resembles
a country governed by a
king should reverence one of the magistrates in the city,
and neglect him who
is
the ruler of
all
of them.
For they were of opinion that such was the conduct of mankind.
Lord of that
good
all is
things, to
For since it
is
God
and
is
the
universally acknowledged
be requested of him.
impart good to those
is,
whom
For
all
men
they love, and to those
100 with
whom
they are delighted
whom
contrary to good, to those to trarily disposed.
It
is
but they give the
;
evident, therefore, that those
God
things are to he done, in which is,
man
however, not easy for a
are* unless he obtains this
it
through divine
to
delights.
know what
God
is
these
himself, or pro-
Hence
art.
also, the
Py-
For
this
thagoreans were studious of divination. alone
It
knowledge from one who
has heard God, or has heard cures
they are con-
an interpretation of the benevolence of the
Gods.
And
ment of
this
in short,
he
kind to be worthy of regard,
lieves that there are
either of these
is
both are foolish.
Gods
;
;
folly, will
but he
for they
who
who
be-
thinks that
be of opinion that
also
Many of the
mandates, however,
were introduced from the
of the Pythagoreans mysteries
conceive an employ-
will
did not conceive
them
to
be
the productions of arrogance, but to originate from
a certain
And
divinity.
in
a similar manner,
all
the Pythagoreans believe such things as are mythologically related of Aristeas the Proconesian,
and
Abaris the Hyperborean, and other particulars of a
For they consider every thing of
like nature.
kind to be credible
make
trial
;
and of many [such] things they
themselves.
They
also frequently re-
particulars as appear to be fabu-
collect
such-like
lous, as
not disbelieving in any thing which
referred
to divinity.
relates, that
his
this
Eurytus
A
certain
said, that
may be
person therefore
a shepherd feeding
sheep near the tomb of Philolaus, heard some I
101 But the person to
one singing.
whom
was
this
related, did not at all disbelieve the narration,
asked what kind of harmony
it
was
but
Both of them,
?
however, were Pythagoreans, and Eurytus was the disciple of Philolaus.
likewise said, that a
It is
certain person told Pythagoras, that he appeared to
himself once to converse with his father
who was
dead, and that he asked Pythagoras what this indicated
P
thing
;
Pythagoras replied, that
it
indicated no-
but that he had in reality conversed with
As by my now
his father.
therefore, said he, nothing
fied
discoursing with you, so neither
any thing
signified
Hence,
father.
is
signiis
by your conversing with your
in all particulars of this kind,
they
did not think that they were stupid, but those that disbelieved
in
For they did not conceive
them.
¡/
that
some
things are possible to
others impossible, as those fancy tically
to the
;
but they believed that
Gods.
And
this
all
the
who
Gods, but
reason sophis-
things are possible
very assertion
the be-
is
ginning of the verses, which they ascribe to Linus,
and which are as follow All things
may be
:
the objects of our hope,
Since nothing hopeless any where
is
found
All things with ease Divinity effects,
And nought
can frustrate his almighty power.
But they thought that
their opinions deserved to
believed, because he
who
first
be
promulgated them,
was not any casual person, but a God.
For
this
102
What was
Pythagoras
?
For they say that he was the Hyperborean Apollo
;
was one of their questions
of which the
this
was an
;
indication, that rising
Olympic games, he showed
up
in
golden thigh
his
;
and also that he received the Hyperborean Abaris and was presented by him with the
as his guest,
But
dart on which be rode through the air.
came from
said that Abaris
gions, in order that he
the
temple, and that he predicted
eat or drink*
It
is
Hyperborean
re-
collect gold for the
might
also dwelt in temples, and
it is
a pestilence.
was never seen
He
either to
likewise said, that rites which
purify from evil are performed by the Lacedaemonians, and
that
on
account Lacedaemon was
this
never infested with pestilence. fore,
caused
this
Pythagoras, there-
Abaris to acknowledge [that he
was more than man,] receiving from him
at the
same time
it
the golden dart, without which
In Meta-
not possible for him to find his way.
pontum
also,
certain
persons
was
praying that they
was
might obtain what a
ship
then sailing into port,
Pythagoras said to them,
\ ou too, it.
contained
then have a dead body.
will
that
In Sybaris,
he caught a deadly serpent and dismissed
In
a similar
manner
likewise in
Tyrrhenia,
he caught a small serpent, whose bite was fatal. But in Crotona a white eagle, it is said, suffered Pythagoras to stroke wishing to could not,
it.
A
certain
person also
hear him discourse, he said
till
some
sign appeared.
And
that he after this
103 a white bear was seen in Cauconia
the death of
;
which he predicted to one who was about to that
it
He
was dead.
And
likewise reminded Myllias
had been Midas the son of
the Crotonian that he
Gordius.
him
tell
Myllias passed over to the conti-
nent of Asia, in order to perform at the sepulchre [of
Midas] those
by Pythagoras.
who bought
rites
which had been enjoined him
It
likewise said, that the person
is
his house,
had been buried
in
what he saw [on
it,
and who dug up that which did not dare to
and put
for sacrilege,
But instead of
this occasion].
was
suffering for this offence, he
any one
tell
seized at
Crotona
For he took away
to death.
a golden beard which had fallen from a statue.
These things
therefore,
and others of the
like kind,
are related by the Pythagoreans, in order to render their opinions
worthy of
acknowledged
to
be
belief.
true,
and
And
it is
as these are
impossible they
should have happened to one man, they consequently think
it is
thagoras, should
clear, that
be
w hat ;
is
related of
Py-
received as pertaining to a
being superior to man, and not to a mere man*
meaning of
This also
is
tion, that
man, bird and another third thing are
bipeds .
the
their enigmatical asser,
,
For the
therefore,
third thing
is
was Pythagoras on account of
and such he was truly thought
With
Pythagoras.
Sucb^
his piety,
to be.
respect to oaths, however,
all
the Pytha-
goreans religiously observe them, being mindful of the Pythagoric precept,
104 5
Gods
First to th immortal ÂŤAs they
And Th*
Hence
thy
homage
by law are orderly disposâ&#x20AC;&#x2122;d
;
reverence thy oath, but honor next illustrious heroes.
a certain Pythagorean, being compelled by
law to take an oath, yet
in
order that he might pre-
serve a Pythagoric dogma, though
sworn
pay,
lie
would have
chose instead of swearing to pay
religiously,
three talents, this being the fine which he was con-
demned
to
That Pythago-
pay to the defendantÂŽ
however thought that nothing was from chance
ras
and fortune, but that
events happened conform-
all
ably to divine providence, and especially to good
and pious men,
Androcydes
is
confirmed by what
is
related by
on Pythagoric Symbols,
in his treatise
of Thymaridas the Tarentine, and a Pythagorean.
For when through a certain circumstance he was about to
sail
who were him
from
farewell,
to
own
some one
;
for
may happen
the will of the
more
O
you from the Gods,
such things to
May
into the ship,
better things
scientific
I to
Gods.
such things hap-
Thymaridas, as are
But he
!
any one wishes
divine to
replied, pre-
should rather wish that
me
as are conformable
For he thought
and equitable, not
indignant with
when he had
said to him,
conformable to your wishes dict
country, and his friends
present were embracing him, and bidding
now ascended pen
his
it
to resist or
providence.
If,
was be
therefore,
learn what were the sources
whence these men derived so much
piety,
it
must
105 be
said, that
a perspicuous paradigm of the Pytha-
goric theology according to numbers,
is
a certain
in
respect to be found in the writings of Orpheus.
Nor
is it
to be doubted,
Orpheus, composed
from
auxiliaries
that Pythagoras receiving
Concerning the Gods, which on
his
treatise
account also
this
he inscribed the Sacred Discourse, because
it
con-
tains the flower
of the most mystical place in Or-
pheus
this
whether
;
w ork was
in reality written
Pythagoras, as by most authors
some of
been, or as
it
by
said to have
is
the Pythagoric school w ho are
both learned and worthy of belief assert, w^as com-
posed by Telauges
;
being taken by him from the
commentaries w^hich were daughter
self to his
and which
it
is
Damo,
left
by Pythagoras him-
the sister of Telauges,
were given to
said after her death
Bitale the daughter of
Damo, and
to
Telauges the
son of Pythagoras, and the husband of Bitale, when
For when Pythagoras
he was of a mature age. he was
died,
Theano. tise
In
left
this
concerning the
scriptions),
what
is
who
it
very
young with
Sacred Discourse
Gods
(for
it
manifest.
For
it
says
:
also, or trea-
has both these in-
was that delivered
there said concerning the
mother
his
to
Gods,
Pythagoras is
rendered
â&#x20AC;&#x153; that Pythagoras the
son of Mnesarchus was instructed in what pertains to the
Gods when he celebrated orgies ,
in the
cian Libethra, being initiated in them by
phemus
;
and that Orpheus
the son
Thra-
Aglao-
of Calliope,
having learnt wisdom from his mother in the moun-
106 tain
ber
Pang tens,
said that the eternal essence of num,
the most providential principle
is
of heaven and earth
verse,
nature
;
and farther
,
and the intermediate
that
still,
of the uni-
the root of the
it is
permanency of divine natures, of Gods and
monsT 1
lib.
1
From
these things,
therefore,
and intellectual numbers, they assigned
them an abundant progression, and extended
Hence
far as to sensibles themselves. liar to the
Pythagoreans, that
clearly says, that
Gods and
the cause of to the
“ number
most ancient and
their
dominion as
that proverb was pecu-
num-
all things are assimilated to
Pythagoras, therefore,
ber.
u
evi-
is
“ The Pythagoreans,” (says Syrianus in Aristot. Metaphys. “ received from the theology of Orpheus, the princi13.)
ples of intelligible
is
it
dee-
in
is
the Sacred Discourse,
the ruler of forms and ideas, and
He
daemons.’’ artificially
also supposes, that
ruling deity,
number
is
the canon, the artificial reason, the intellect also, and the most
,,
undeviating balance of the composition and generation of things.” avros
YlvQayopas ,
'
\oyov
,
.
ber
is
all
,
Syrianus adds, u But Philolaus declared that
num-
the governing and self-begotten bond of the eternal per-
manency
of
.
mundane
were destined
to
,
natures.”
“ And Hippasus, and
all those
who
a quinquennial silence, called number the ju-
'
dicial instrument of the
maker of
paradigm of mundane fabrication.”
(t .
,-
the universe, and the
But how
first -
is
it
possible they could
ior dent that he learnt from the Orphic writers that the essence
Gods
of the
defined by number.
is
Through the same numbers
also , he
produced an
admirable fore-knowledge and worship of the
Gods
,
both ivhich are especially most allied to numbers . This, however, is
may
be known from hence
necessary to adduce a certain
procure belief of what
formed sacred
rites
is
When
said.
in his
fact, in
;
for
it
order to
Abaris per-
accustomed manner, he
procured a fore-knowledge of future events, which is
studiously
by
cultivated
the
all
Barbarians,
through sacrificing animals, and especially birds for they are of opinion
that the viscera of such
animals are subservient to a more accurate inspecPythagoras, therefore, not wishing to sup-
tion.
press his ardent pursuit of truth, but to impart
him through a
certain safer way,
it
to
and without blood
and slaughter, and also because he thought that a cock was sacred to the sun, furnished him with a
consummate knowledge of all truth through the arithmetical science .
,
as
it is
He
also
tained from piety, faith concerning the Gods.
said
,
oh-
For
Pythagoras always proclaimed, that nothing admirable pertaining to the should be disbelieved, to accomplish all things.
Gods
or divine
dogmas
Gods
are able
the divine
dogmas
because the
And
have spoken thus sublimely of number, unless they had considered
it
as possessing an essence separate from sensibles, and a
transcendency fabricative, and at the same time paradigmatic
P
Âť
108 in
which
which
requisite to believe, are those
is
it
Thus, therefore, the Pytha-
Pythagoras delivered. goreans believed
and assumed the
in,
about
tilings
which they dogmatised, because they were not the
progeny of
false
Hence Eurytus
opinion.
the
Crotonian, the auditor of Philolaus said, that a
shepherd feeding lolaus,
whom
sheep near the tomb of Phi-
his
heard some one singing. this
was
But
the person to
related, did not at all disbelieve the
narration, but asked
what kind of harmony
Pythagoras himself,
also,
was.
it
being asked by a certain
person what was indicated by seeming in sleep to converse with his father that
it
indicated nothing.
who was For
dead, answered
neither,
said he,
is
any thing portended by your speaking with me. Pythagoras likewise used pure and white garments, and in a similar manner white and pure coverlids
;
of wool. auditors. to
were made
for he did not use those that
And
this
custom he also delivered to
his
In speaking also of the natures superior
man, he employed honorable appellations, and
wmrds of good
made mention
omen, and upon every occasion of and reverenced
the
Gods
;
so
that while at supper, he performed libations to the divinities,
with day.
and ordered
hymns
He
to celebrate
above
us,
every
paid attention likewise to rumors and
casual circumstances.
Gods
disciples
the beings that are
omens, prophecies and
the
his
with
millet,
lots,
and
in
Moreover, he
short,
to all
sacrificed to
cakes, honey-combs,
and
109 But he did not
other fumigations.
mals, nor did any one of the
His other
sophers.
acusmatici, and the
contemplative philo-
disciples, politici,
sacrifice ani-
however,
viz.
the
were ordered by him
to sacrifice animals, such as a cock, or a lamb, or
some other animal
born,
but not
fre-
At the same time they were prohibited
quently.
from
recently
This also
sacrificing oxen.
is
an indication
of the honor which he paid to the Gods, that he
exhorted of the
never to employ the names
his disciples
Gods
uselessly in swearing.
On
which ac-
count also Syllus, one of the Pythagoreans in Croton a, paid a fine for not swearing, though he could
have sworn without violating truth. such as the following
name Pythagoras
stained from
oath too
ascribed to the Pythago-
were unwilling, through reverence,
reans, as they to
is
An
;
just as they very
much
But
using the names of the Gods.
they manifested the
man
ab-
through the invention of
the tetractys,
I swear by him
Whence
all
who
the tetractys found,
our wisdom springs, and which contains
Perennial Natureâ&#x20AC;&#x2122;s fountain, cause, and root.
And,
in short,
it is
lous of the Orphic disposition
way
;
said that Pythagoras
mode
was emu-
of writing and [piety of]
and that he honored the Gods
similar to that of Orpheus, placing
in
them
images and in brass, not conjoined to our
a in
fornis^
110 but to divine receptacles
hend and provide
because they compre-
;*
for all things,
and morphe similar
and have a nature
He
to the universe.
mulgated purifications, and
also pro-
initiations as they are
which contain the most accurate knowledge
called,
And
of the Gods.
farther
still, it is
said,
that he
was the author of a compound divine philosophy and worship of the Gods
some
things from
having learnt indeed
;
the followers of Orpheus, but
others from the Egyptian priests
Chaldasans and Magi
performed
Delos
Imbrus, Samothracia, and
Celtas,
and
among
by
of them, but by those
i. e.
To
in
Iberia.
It
also
is
Sacred Discourse of Pythagoras
extant
1
the
and some also from those which are per-
;
that the
all
some from
some from the mysteries
;
in Eleusis, in
formed by the said
;
the Latins, and
spheres
;
is
read not to
who
is
nor
all,
are promptly dis-
lamblichus indicating by
this,
that Py-
thagoras as well as Orpheus considered a spherical figure as the most appropriate image of divinity.
spherical
;
and, as lamblichus afterwards observes, the
have a nature and morphe similar
we
For the universe
to the universe;
learn from Simplicius, pertaining to
magnitude of
is
Gods
morphe, as
the color, figure,
and
Keissling, having no conception of
superficies.
this
meaning, and supposing the whole passage to be corrupt,
has
made nonsense
of
it
by
his alterations.
his version, Pythagoras, after the
the
Gods not bound
For instead
to a
t>f
bers both according to
themselves.
,
For according
to
manner of Orpheus, worshipped
human
form, but to divine numbers .
he reads
But
divine
num-
Orpheus and Pythagoras are the Gods
Ill posed to learn what
excellent,
is
He
selves to nothing base.
men should make
and apply them-
likewise ordained that
libations thrice,
and observed that
Apollo delivered oracles from the tripod, because the triad
made
should be this
the
is
number
is
first
Venus on
to
the
That
number.
sacrifices also
the sixth day, because
that partakes of every
first
num-
ber, and,
when divided
ceives the
power of the numbers subtracted and of
But
those that remain.
every possible way, re-
in
that
necessary to sa-
it is
Hercules on the eighth day of the month
crifice to
from the beginning, looking
in so
doing to his being
month.
He
further asserted,
born that
in the seventh it
was necessary that he who entered a temple
should be clothed with a pure garment, and in
which no one had
manner
slept
as the black
tion of sluggishness
and justice
;
because sleep
and the brown, but purity
;
in reasoning.
He
is
in the is
same
an indica-
a sign of equality
also ordered, that if
blood should be found involuntarily spilt in a temple,
a lustration should be made, either in a golden
vessel, or with the
these
[i.
e.
water of the sea
;
gold] being the most beautiful of things,
and a measure by which the price of regulated
the former of
;
all
things
is
but the latter as he conceived being the
progeny of a moist nature, and the nutriment of the
first
and more
was not proper
said, that it
in a
temple
common
;
because
it is
matter.
He
likewise
to bring forth children
not holy that in a temple
the divine part of the soul should be
bound
to the
112
He
body.
day
further ordained, that on a festive
neither the hair should he cut, nor the nails paired
not thinking of the
He
Gods
that
it fit
for the
we should
leave the service
purpose of increasing our good.
also said, that a louse ought not to be killed in
temple
But
any thing superfluous and corrupt-
that the
Gods
should be honored with
and myrtle
cypress, oak,
cedar, laurel,
the body should not
and that
;
be purified with these, nor
He
should any of them be divided by the teeth. likewise ordained, that
roasted
a
conceiving that a divine power ought not
;
to participate of ible.
;
;
what
boiled should not be
is
signifying by this that mildness
But he would not
want of anger.
dead to be burned
dies of the
;
is
not in
suffer the bo-
following in this the
Magi, being unwilling that any thing divine should
He
communicate with a mortal nature. thought
it
in white
was holy
garments
simple and
for the
the principle of
dead to be carried out
obscurely signifying by this the
;
nature,
first
likewise
all
according to number and
things.
But above
all
things
he ordained, that an oath should be taken
reli-
which
And
giously
he
;
since that
said, that
to kill a
man
much more
it is
;
for
judgment
where the soul and
4
i. e.
those
Futurity
who do
is
is
its
behind
is
long/
holy to be injured than is
essence*
deposited in Hades,
and the
first
long; Pythagoras signifying by
nature
this,
that
not take an oath religiously, will be punished in
some future period,
if
they are not at present.
113 of things are [properly] estimated*
he ordered that sepulchral chests not be
made of
He
reason.
still,
should
e. biers]
cypress, because the sceptre of Jupi-
was made of
ter
[i.
Farther
wood, or for some other mystic
this
likewise ordained that libations should
be performed before the table of Jupiter the Sa-
and of Hercules and the Dioscuri
viour,
in so
;
doing celebrating Jupiter as the presiding cause
and leader of
power of nature
phony of
;
But he
said, that libations
For he
should not be offered with closed eyes. did not think
it fit,
that any thing beautiful should
More-
be undertaken with shame and bashfulness. over,
when
it
the
and the Dioscuri, as the sym-
things.
all
Hercules, as
nutriment;
this
thundered, he ordained that the earth
should be touched, tion of things.
remembrance of the genera-
in
But he ordered
that temples should
be entered from places on the right hand, and that they should be departed out of from the
For he asserted that the of what
is
but that the ber,
the
hand
is
and of that which
mode which he
is
cultivation of piety.
we have
speak further on
Jam
.
is
the principle is
divine
a symbol of the even is
said to have
But other
said.
And
dissolved.
omitted concerning
from what has been
hand
odd number, and
called the left
right
hand*
left
it,
So
adopted
num-
such in
is
the
particulars which
may
be conjectured
that I shall cease to
this subject.
u
114
CHAP. XXIX.
Of
wisdom,
his
written
by the Pythagoreans
greatest indication thing,
;
style,
commentaries
the
the
afford, in short,
for they adhere to truth in every
and are more concise than
tions, so that
of
however,
all
other composi-
they savour of the ancient elegance
and the conclusions are exquisitely de-
duced with divine science.
They
are also replete
with the most condensed conceptions, and are in other respects various and diversified both in the
form and the matter* likewise,
they
At one and
are transcendently
the
same time
excellent,
and
ÂŤ
without any deficiency in the diction, and are in an
eminent degree
full
of clear and indubitable argu-
ments, accompanied with scientific demonstration,
and as
it is
said, the
will find to be
paths as are
most perfect syllogism
as
he
the case, who, proceeding in such
fit,
does not negligently peruse them*
This science, therefore, concerning tures
;
and the Gods,
Pythagoras delivers
writings from a supernal origin*
teaches the whole
intelligible in
nahis
Afterwards, he
of physics, and unfolds com-
pletely ethical philosophy
and
logic*
Pie likewise
and the most excel-
delivers all-various disciplines,
And
lent sciences.
short there
in
human knowledge which
taining to
rately discussed in these is
w ritings. T
nothing per-
is
not accu-
is
If therefore
it
acknowledged, that of the [Pythagorie] writings
which are now
in circulation,
some were
written
by
Pythagoras himself, but others consist of what he
was heard
to say,
and on
this
account are anony-
mous, but are referred to Pythagoras as their author
if this
he the case,
abundantly skilled in that he
among
very
all
much
many
evident that he was
But
wisdom.
it
said
is
applied himself to geometry
For with the Egyptians
the Egyptians.
there are
it is
geometrical problems
;
since
it is
necessary that from remote periods, and from the
time of the
Gods themselves/ on account of
the
increments and decrements of the Nile, those that
were
skilful
should have measured
land which they cultivated. derived
its
name.
all
Hence
the Egyptian also
geometry
Neither did they negligently
investigate the theory of the celestial orbs, in
likewise Pythagoras was skilled.
theorems about
from thence.
lines
For
it
Moreover,
is
For some persons
s
i,
e.
From
the time in
all
the
appear to have been derived said that
what pertains to
computation and numbers, was discovered nicia.
which
refer the
in
Phoe-
theorems about
which the Gods are fabulously
said to have reigned in Egypt.
116 the celestial bodies to the Egyptians and Chaldeans in
common.
It is said therefore,
having received and increased
all
that Pythagoras
these [theories,]
imparted the sciences, and at the same time de-
monstrated them to his auditors with perspicuity
And
and elegance.
he was the
first
denominated philosophy, and said that desire,
fined
and
as
wisdom
in beings.
it
were love of wisdom.
indeed that
was the
it
But he dewhich
to he the science of the truth
And
he said that beings are immaterial
and eternal natures, and alone possess an cious power, that
the rest
is
effica-
But
such as incorporeal essences. of things
are only
homonymously
beings, and are so denominated through the parti-
cipation of real beings, and such are corporeal
and
material forms, which are generated and corrupted,
and never truly
are.
And
that
wisdom
is
the
science of things which are properly beings, but not
of such as are
homonymously
so.
For corporeal
natures are neither the objects of science nor admit
of a stable knowledge, since they are infinite and
incomprehensible by science, and are as non-beings,
when compared with
it
universals,
were
and
are incapable of being properly circumscribed by definition.
It
is
impossible however to conceive
that there should he science of things which are not
naturally the objects of science.
Hence
it
probable that there will be a desire of science has no subsistence,
is
not
wffiich
but rather that desire will be
117 which
extended to things
properly
are
beings,
which exist with invariable permanency, and are
For
always consubsistent with a true appellation. it
happens that the perception of things which are
faomonymously beings, and which are never truly
what they seem real beings
;
to be, follows the
apprehension of
just as the knowledge of particulars
For he who
follows the science of universals.
knows
universals properly, says Archytas, will also
have a clear perception of the nature of particulars.
Hence
things
which have an existence are not
alone, nor only-begotten, nor simple, but they are
For some of
seen to be various and multiform.
them are
intelligible
and incorporeal natures, and
which are denominated beings poreal and
fall
but others are cor-
;
under the perception of sense, and
by participation communicate with that which has
a
Concerning
real existence.
these therefore,
all
he delivered the most appropriate sciences, and nothing [pertaining to them] uninvestigated.
left
He
likewise unfolded
arc common
[ to
to
men
those sciences which as for instance the
all disciplines 3 ]
demonstrative, the definitive, and that which consists in dividing, as
gone commentaries.
may be known from
He was
also
the Pytha-
accustomed to
pour forth sentences resembling oracles to liars
in
a symbolical manner,
his fami-
and which
in
the
greatest brevity of words contained the most abun-
dant and multifarious meaning,
like
the Pythian
;
:
118 Apollo through certain oracles, or self
through seeds small in bulk, the former ex-
hibiting
and
multitude,
in
Of
stood.
and the
conceptions,
numerable
is
like nature her-
this
kind
latter
the half of the whole , which
The beginning
is
an apothegm of
But not only
Pythagoras himself
be under-
difficult to
the sentence,
is
in-
effects,
in the
present
hemistich, but in others of a similar nature, the most divine Pythagoras truth
;
concealed
has
the
sparks
of
who
are
depositing as in a treasury for those
capable of being enkindled by them, and with a certain brevity of diction, an
most ample and
difficult to
the following hemistich
extension of theory
be comprehended, as in
:
All things accord in
number
which he very frequently uttered to
Or
ples. is
again, Friendship
friendship
world
.
Or
in
or by Jupiter,
the in
all his disci-
equality
is
word cosmos
; ,
equality i.
word philosophy or
the
,
much celebrated word tetractys. and many other inventions of the like
in the so
these
were devised by Pythagoras
amendment
of his associates
much
the
for ;
them
and
to
be so ve-
was adopted as an oath by
those that dwelt together in the :
kind,
the progeny of divine inspi-
ration, that the following
tory
benefit
All
and they were con-
sidered by those that understood nerable, and so
the
e.
common
audi-
119 swear by him
And And
who
the tetractys found,
to our race revealâ&#x20AC;&#x2122;d
the cause and root,
;
fount of ever-flowing Nature.
This therefore was the form of his wisdom which
is
so admirable. It
is
also said, that of the sciences
which the Py-
thagoreans honored, music, medicine and divination,
were not among the tually silent
able to hear
them.
this
and prompt to hear, and he who was [in
a proper manner] was praised by
Of medicine,
braced the
But they were habi-
least.
however, they especially em-
diaatetic species,
were most accurate.
and
And
in the exercise in
the
first
of
place,
indeed, they endeavoured to learn the indications
of symmetry, of labor,
food,
and repose.
In the
next place, with respect to the preparation of food,
who attempted to employ themselves in it, and to define the mode in which it should be performed. The Pythagoreans likewise employed cataplasms more frequently than they were nearly the
their predecessors
;
first
but they in a less degree ap-
proved of medicated ointments.
These however
they principally used in the cure of ulcerations.
But
incisions
of all things. incantations.
and burnings they admitted the
Some
diseases also they cured
Pythagoras, however, thought
music greatly contributed to health, in
a proper manner.
employed
least
if it
that
was used
The Pythagoreans
select sentences of
by
likewise
Homer and Hesiod
120 for the it
amendment of
was necessary
mory that
to retain
and preserve
me-
the
in
had learnt and heard
things which they
it
But they thought
souls.
and
;
was requisite to be furnished with disciplines
and auditions, ability
to as great an extent as there
was an
of learning and remembering; the former
of these being the power by which knowledge tained, but the latter, the
power by which
ob-
is
pre-
it is
Hence, they very much honored the me-
served.
mory, abundantly exercised, and paid great attention
to
In learning
it.
what they were taught, hended the
first
till
the following
manner
from
till
his
bed
they had firmly compre-
rudiments of
memory what
to their
too, they did not dismiss
A
:
he had
by endeavouring
said, or heard, or
he was
rising,
And
and they recalled
Pythagorean never rose first
to
;
recollected the trans-
and he accomplished
remember what he
or what was the second and third
the
commanded
to
be
same method was adopted with
re-
For
spect to the remainder of the day.
endeavoured to recollect w ho was the that he met,
second or
;
on leaving
and with
third place
first
ordered his domestics to do when
thing which he said, heard, or
done.
;
they had daily heard, after
actions of the former day this
it
he
discoursed.
manner he proceeded deavoured to resume
person the
in the first, or second,
And
after
in other things. in his
first
who was
his house, or
whom
again, he
memory
all
the
same
For he enthe events
121 of the whole day, and in the very same order in
which each of them happened to take place. if
Rut
they had sufficient leisure after rising from sleep,
they tried after the same manner to recollect the
And
events of the third preceding day.
thus they
endeavoured to exercise the memory to a great
For there
extent.
not any thing which
is
is
of
w ith respect to science, expe-
greater importance
rience and wisdom, than the ability of remembering.
From
these studies therefore,
was
Italy
filled
it
happened that and
with philosophers,
all
this place,
which before was unknown, was afterwards on account
of
Hence
also
and
Pythagoras it
contained
strative reasonings,
were transferred likewise
the
many
For the
legislators.
from Italy
for this
mus.
And
to
Those
Greece.
physics,
demonThose
adduce as
who wish to conduct of human too,
cite life,
purpose the conceptions of Epichar-
nearly
all
Thus much
philosophers
of Pythagoras,
very
much
of
as far as they were adapted to
impelled
and how perfectly
it
make use of
therefore concerning the w
dom it,
arts,
Empedocles and the
physiologists
sentences, pertaining to the
these.
rhetorical
and the laws written by them,
Elean Parmenides.
adduce
Grascia.
philosophers, poets,
who make mention of
principal
Magna
called
how all his
in
is-
a certain respect he
auditors to the pursuit its
participation,
was delivered by him.
CHAP. XXX.
With respect to justice, in the best it
to
ple,
shall learn
manner, how he cultivated and delivered
mankind,
if
we survey
and from what
also direct our
first
from
it
causes
attention to
For thus we
justice.
we
however,
it
the
its first
princi-
germinates, and
first
shall discover
cause of in-
how he avoided
the latter, and what methods he adopted in order that the former might be properly ingenerated in
The common and
the soul.
principle
the
the equal, through which, in a
of justice therefore,
most nearly approximating soul, all
men may be
same thing mine and Plato,
who
as
from
learnt this
This therefore,
;
and may is
call the
also testified
the
in
manner, exterminating every thing private
to
which
is
by
Pythagoreans.
the
Pythagoras effected
ners, but increasing that
way
one body and one
to
co-passive,
thine
is
common
in
best
man-
as far as
ultimate possessions, which are the causes of
sedition ciples]
For
all
things [with his dis-
common and
the
same
and tumult.
were
one possessed any thing private.
who approved of
this
to
And
all,
and no
he indeed,
communion, used common
123
did
not,
most just manner
the
possessions in
received
own
his
but he
;
which he
property,
common stock, and departed. And thus he
who
brought to the
with an addition to
it,
established justice
in the best
manner, from the
first
principle of
it.
In the next place, therefore, association with introduces justice
of the
common
men
but alienation, and a contempt
;
Wishing
genus, produce injustice.
therefore to insert this familiarity from afar in men,
he also ordained that to
his disciples should
animals of the same genus, and
them friends
to ;
consider these
as
extend
commanded and
familiars
their
it
so as neither to injure, nor slay, nor eat
any one of them.
He
therefore
who
associates
men
with animals, because they consist of the same ele-
ments as we do, and participate with us of a more
common
life,
will in
this also
it is
evident that he introduced justice pro-
much greater degree establish fellowship with those who partake of a soul of the same species, and also of a rational soul. From a
duced from the most proper
principle.
Since like-
wise the want of riches, sometimes compels to
do something contrary
to justice,
that this w'ould be the case,
procured for himself
liberal expenses,
from houses.
in cities.
It
is
For
and what was
For again, a just
rangement of domestic concerns good order
he well foresaw
and through economy
just in sufficient abundance.
all
many
is
cities
ar-
the principle of
are constituted
said therefore 3 that
Pythagoras
:
124 himself was the heir of the property of Alcaeus,
who
died after performing an embassy to the Lacedae-
monians, but that notwithstanding less
admired for
When
phy.
economy than
his
he was no
this,
for his philoso-
he was married, he so educated
also
the daughter that was born to him, and w ho w as 7
Meno
afterwards married to
when she
w>as a virgin she
but when
the Crotonian, that
was the leader of
a wife she held the
among
place
first
those that approached to altars.
choirs,
It
likewise
is
Metapontines preserving the remem-
said, that the
brance of Pythagoras after his time, made his house
a temple of Ceres, but the
street in
which he lived
a museum.
Because also insolence, luxury, and a contempt of the this
frequently impel
law's,
men
to injustice,
on
account he daily exhorted his disciples to give
assistance to
law,
and
Hence he made such a that
what
is
called
to
be hostile to
division as the following
luxury,
is
usually glides into houses
and
cond
the
is
insolence;
illegality.
and
That hence luxury should by
the cities
that the se-
;
destruction.
third
all
evil that
first
possible
means be
excluded and expelled [from every house and
city,]
and that men should be accustomed from
their
birth to a
added, that
temperate and manly it
is
requisite
malediction, whether able, or that
it
to
He
life.
be purified from
be that w'hich
which excites
farther
hostility,
is
all
lament-
and whether
125 be of a
it
or insolent, or scurrilous na-
reviling,
ture.
Besides these,
likewise,
most beautiful species of tive
justice,
which orders indeed
;
done
he established another
but
;
Tliis species,
judicial
viz.
what
what ought not
forbids
however,
be done.
to
For
it
resembles medicine
which heals those that are diseased. from
however
it
be
ought to
more excellent than the
is
form of justice.
the legisla-
in this, that
it
It
differs
does not suffer dis-
ease to commence, but pays attention from afar to
This therefore being the
the health of the soul.
case, the best of all legislators
of Pythagoras
in the first place, indeed,
:
the Catanaean
came from
;
and
in
the school
Charondas
the next place,
and Timaratus, who wrote laws
Zaleucus
for the Locrians.
Besides these likewise there were Theaetetus and
Helicaon, Aristocrates, and Phytius, the legislators of the
obtained from
their
of the Gods.
those
Heraclitus,
like
Rhegini.
who
citizens
who became
All these likewise
honors
similar
For Pythagoras did not act said
that
he would write
laws for the Ephesians, and also petulantly that in
, 1
on
I
Scotch
cum omni juventutc
sua.
Had
his translation,
*
4
said,
translate
which
is
whole very excellent, been reviewed by English or critics,
they would have immediately said from this
circumstance, that he did not understated Greek. <
1
those laws he would order the citizens to
wonder that the learned Obrechtus should
the
to
*
126 But Pythagoras endeavoured
hang themselves.
and
to establish laws, with great benevolence
Why
tical science.
mire these men?
however
is it
requisite
after he
Pythagoras,
having
of
and returned
liberty,
them, as of
this
we have
to
had heard the
the Getae,
obtained
his
gave laws to
before observed in the beginning
work, and exhorted the citizens to fortitude,
having persuaded them that the soul
Hence even lians ,
to ad-
For Zamolxis being a Thracian,
and the slave of Pythagoras, discourses
poli-
immortal
is
at present , all the Galatce ,
.
and Tral-
and many others of the Barbarians persuade ,
their children that
but that
it
the soul cannot be destroyed ;
remains after death , and that death
not to be feared, but danger
with a firm and manly mind
.
is
to be
is
encountered
Having therefore
inÂť
structed the Getae in these things, and written laws for them, he
was considered by them as the greatest
of the Gods. Farther of the
still,
he apprehended that the dominion
Gods was most
efficacious to the
ment of justice, and supernally from stituted a polity
establish-
this
he con-
and laws, and also justice.
It will
not however be foreign to the purpose, to add particularly the
to
manner
in
conceive of divinity
which he thought we ought ;
viz.
that
ceive that he exists, and that he
is
we should conso disposed to-
wards the human race, that he inspects and does not neglect
it.
And
this
conception which the Py-
127 thagoreans derived from
hended
he of great
to
Pythagoras, they appre-
For we require an
utility.
inspection of this kind,
which we do not
in
thing think
But such
the inÂť
to resist.
fit
spective government
nature
by the Pythagoreans, that man pertains to his
lent,
it
is
is
if
a divine
deserves to have
it
For
the empire of the universe.
as
For
of divinity.
a thing of this kind,
is
as this
any
w as rightly said
an animal [so far
irrational
part,] naturally inso-
and various, according
to impulses, desires,
and the
rest
fore a transcendent inspection
kind, from
may be
He
of the passions.
requires there-
and government of this
which a certain castigation and order
Hence
derived.
they thought that every
one being conscious of the variety of
his
nature,
should never be forgetful of piety towards, and the
worship of diyinity
but should always place him
;
before the eye of the mind, as inspecting and
after
the conduct of mankind.
observing
gently
divinity
dili-
But
and the demoniacal nature, they
thought that every one should pay the greatest attention to his parents
be obedient to them,
And
universally,
lieve, that
since the
saved,
race
is
necessary to be;
not naturally adapted to be
rules over
also thought
customs and legal
it
a greater evil than anarchy
is
when no one
These men
not feignedly, but faithfully.
they thought
nothing
human
and the laws, and should
institutes
it
it.
right to adhere to the
of their ancestors, even
128 though they should be somewhat inferior to other
For
customs and laws. laws,
and
means
many
to
other specimens of piety
Nor
his life
will it
was conformable
But
may
I will relate
For some of
serve to eluci^
return of the
associates were slain
his
order of the ambassadors, one of
whom
by
slew a part
own hands but another was the those who had excited the sedition,
of them with his
son of one of
;
and who died through disease.
When how
nians therefore were deliberating act in this affair, that he
to his
what Pythagoras
Crotona, about demanding the
exiles.
to the
embassy from Sybaris
said and did relative to the to
by no
be foreign to the purpose
mention one of them, which
date the rest.
is
Pythagoras there-
and salutary.
Gods, evincing that doctrines.
from the existing
fly
be studious of innovation,
to
profitable
fore gave
to
was not
the Croto-
they should
Pythagoras said to his disciples,
willing
the Crotonians should
so greatly discordant in this
affair,
and that
be
in his
opinion, the ambassadors should not even lead vic-
tims to the altars, suppliants
[i.
e.
the Sybarites
much
own
ought they to drag
the exiles] from them.
came
to
and the man who had with his
less
him with slain
But when
their complaints,
some of
his associates
hands, was defending his conduct,
Pythagoras said, that he should not answer [an homicide].
Hence, some persons accused him of
asserting that he was Apollo, because prior to this
129 some one having asked him about a of inquiry,
why
asked the interrogator, quire of Apollo
was so
the thing if
;
certain object
he in his turn
he would think
when he was
fit
to in-
delivering oracles to
*
him,
why he
delivered
the ambassadors
them
But
?
who appeared
to
to another of
him
to deride his
school, in which he taught the return of souls to the
who
supernal realms, and
him an
epistle
said that he
to his father, as
would .give
he was about
to
descend into Hades, and exhorted him to bring another letter in answer, from his father, when he returned
Pythagoras replied,
;
he was not
that
about to descend into the abode of the impious,
where he
clearly
knew
that murderers
But the ambassadors
ed.
were punish-
reviling him,
he proÂť
ceeded to the sea, many persons following him,
and there sprinkled himself with marine
Some one however
water.
of the Crotonian counsellors,
after reviling the rest of the ambassadors, observed
that he understood they had defamed Pythagoras,
whom
not even a brute would dare to blaspheme,
though
all
voice as
animals should again utter the same
men, which fables report they did
in the
beginning of things.
Pythagoras likewise discovered another method of restraining
men from
injustice,
through the judg-
ment
of souls, truly knowing indeed
thod
may
be taught,
and also knowing that
useful to the suppression
lam
.
that this
meit
is
of justice through fear. i
130
He
asserted therefore, that
injured than to
kill
a
much
it is
man;
better to be
for that
judgment
deposited in Hades, where the soul, and
and the mated.
Being
desirous, however,
things unequal, without definite,
show how
symmetry and
infinite
infinite,
a
and
to
justice,
ought to be exercised, he
it
justice resembles that figure, which
among
exhibit in
to
and commensurate
equal,
geometrical diagrams,
essence,
are properly esti-
nature of beings,
first
its
is
is
said, that
the only one
that having indeed
compositions of figures,
but
dissimilarly
disposed with reference to each other, yet has equal
demonstrations of power certain justice
in
such a mode of
it
1
Since also there
.
as the following,
with others, one kind
is
is :
said to
seasonable,
These likewise are
ÂŽ
of alliance,
lamblichus here alludes
the Pythagoric
but another
distinguished
by geometricians
is
that
lines
idem
power
,
is
quod
of Euclid.
The
verbalist,
longest side therefore
is
be equal in power to the powers of
is
is
between the concurring
the area of the triangle/'
â&#x20AC;&#x153;
dvra/tis
spatium, quod intra concurrentes lineas
iigurarum continetur, area trigoni.â&#x20AC;?
good
For the square
equal to the two squares de-
the space contained
of figures, and est,
1
This however Kiessling not understanding, says,
the other sides. (i
to
desert, the
a right-angled triangle, and
to
scribed on the two other sides. said
is
and of beneficence, and
theorem of 4 Y.
described on the longest side
have
Of associations
from each other by difference of age, familiarity
a
making use of another person,
been delivered by the Pythagoreans
unseasonable.
is
But
Kiessling,
though a
a bad geometrician, and no philosopher.
may be associations of men
whatever else there
of the like kind in the
different
with each other.
there
is
a species of association,
For
of a younger
viz.
with a younger person, which does not appear to
be unseasonable elderly person
is
but that of a younger with an
;
For no species of
unseasonable.
anger, or threatening, or boldness,
is
becoming
younger towards an elderly man, but able
conduct of
A
avoided.
this
be cautiously
similar reasoning likewise should
For
adopted with respect to desert.
it
freedom of speech, or
has arrived at
the
true
Conformably
to
dignity this
man who
was what he
with parents, and
He
with benefactors.
consummate
of
also,
said respecting the association
is
neither
adopt any of the above-
to
mentioned modes of conduct, towards a
likewise
is
be
nor seasonable, to use an unrestrained
decorous,
virtue.
a
unseason-
all
kind should
in
added, that there
a certain various and multiform use of an oppor-
For of those that are enraged and
tune time. angry,
some
sonably. sire,
are so seasonably, but others unsea-
And
again, of those that aspire after, de-
and are impelled
opportune time
is
to
any thing appetible, an
the attendant on some, and an
unseasonable time on others.
may
And
the
same thing
be said concerning other passions and actions,
dispositions,
associations,
and meetings.
ther observed, that an opportune time
is
He to
far-
a cer -
extent to be taught, and also, that what hap-
132 pens contrary to expectation,
an
discussion
artificial
is
capable of receiving
but that when
;
it is
consi-
dered universally and simply, none of the above-
mentioned particulars pertain to
Nearly, how-
it.
ever, such things are the attendants
on
it,
the nature of opportune time, viz. what
as follow is
called
the florid, the becoming, the adapted, and whatever else there
may be homogeneous
He
to these.
wise asserted, that principle [or the beginning] the universe unity, and things
and that
;
science,
again, that the
house, in a
cult to
and
number two
city,
But
manner
in
is
so in
in generation.
And
most honorable
in
is
a camp,
in
is
most honorable of
the
a similar
in
experience,
in
systems.
is
like-
and
it
in all
such
that the nature of principle
be surveyed and apprehended in
For
above-mentioned particulars.
a
like
is diffi-
all
in sciences,
the it is
not the province of any casual understanding to learn and judge, by well surveying the parts of things,
He
what the nature
added, that
that there
is
it
is
of the principle of these.
makes a great
difference,
danger with respect to the knowledge
of the whole of things, when principle
assumed.
For none,
in short,
conclusions can be sane,
unknown.
and
The same
when
thing
is
not rightly
of the consequent the true principle
may
is
also be said re-
specting a principle of another kind.
For
nei-
ther can a house, or a city, be well instituted, unless
each has a true
ruler,
who governs
those that
133 For
voluntarily submit to him.
it is
necessary that
both these the governor should be willing to
in
and the governed
rule,
when they
spect to disciplines,
per
concurrence in the
For the
either,
plished in
rulers,
are taught with pro-
if
both of the teacher and
will
there
is
a resistance on the part of
proposed work
never be accom-
will
Thus
a proper manner.
proved, that
Just as with re-
necessary that there should be a
effect, it is
learner.
to obey.
was beautiful
it
and to be obedient
to be
persuaded by
preceptors.
to
he
therefore,
But he
exhibited the following as the greatest argument
through deeds, of the truth of
went from Italy rian,
Pherecydes the Sy-
to Delos, to
who had been
He
his observations.
his preceptor,
in order that
he
might afford him some assistance, as he was then afflicted
with what
and he
carefully attended
is
called the
morbus
him
pedicularis,
to the time of his
death, and piously performed whatever rites were
due
to his
So
dead preceptor.
diligent
the discharge of his duties to him from
had received
racity pertaining
to them,
his disciples for the
in
it,
whom
he
to
compacts and the ve-
Pythagoras so prepared
observance of them, that, as
it
Lysis having once performed his adorations
the temple
from
in
instruction.
Moreover, with respect
is said,
was he
of Juno, met, as he was departing
about the vestibules with Euryphamus the
Syracusan,
who was one of his
fellow disciples,
and
134 was then entering
into
Euryphamus
the temple.
therefore desiring Lysis to wait for him,
had adored the Goddess, Lysis
and becom-
finished his adoration,
ing absorbed in certain
he also
down on a Euryphamus
sat
stone seat which was placed there.
however having
till
profound conceptions,
forÂť
got his appointment, and went out of the temple
But Lysis waited
through another gate. without quitting his
and the following
night,
still
him
remainder of that day
and also the greater part of
And perhaps he
the next day. there for a
seat, the
for
vvould have staid
longer time, unless
Euryphamus on
the following day, had heard in the auditory, that
Lysis was wanted by his associates. therefore his compact, he
him from
rated
him
telling
â&#x20AC;&#x153;
added,
his
came
Recollecting
to Lysis,
and
engagement, at the same time
cause of his forgetfulness, and
the
Some God produced
in
me
this oblivion,
as a trial of your firmness in preserving your
com-
Pythagoras likewise ordained abstinence
pacts/'
many
other reasons, and like-
from animal food,
for
wise because
productive of peace.
who
libe-
it is
For those
are accustomed to abominate the slaughter of
animals as iniquitous and preternatural, will think it
to
be
engage
much more
in war.
tor of slaughter.
But war
is
For by
becomes strong and
to kill a
man, or
the leader and
legisla-
unlawful
this it is increased,
Not
pow-erful.
above the beam of the balance,
is
and
to step also
an exhortation to
135 justice,
announcing, that whatever
cultivated,
as
these
just should be
be shown when we discuss the
will
Pythagoric symbols. all
is
It
appears therefore, through
Pythagoras paid great
that
particulars,
attention to the exercise of justice, and to the deli-
very of
it
to
mankind, both
CHAP.
It follows,
in the
in
deeds and in words.
XXXL
next place, that
speak of temperance, and show how vated by Pythagoras, and
We have
his associates.
the
common
is
was
it
culti-
delivered
it
to
it,
in
which
it is
incommensurate should be cut
and sword.
animal food,
should
already therefore narrated
precepts concerning
said that every thing off with fire
how he
we
The
abstinence also from
a precept of the same species
;
and
likewise from certain foods calculated to produce
intemperance,
and
impeding the
vigilance
genuine energies of the reasoning power. still*
and
Farther
to this species the precept belongs, that
sump-
tuous food should indeed be introduced in banquets, but should [shortly after] be sent away*
given to the servants,
and
being placed on the table
136 Like-
merely for the sake of punishing the desires. wise, that
no
and ingenuous woman should
liberal
wear gold, but only cise of taciturnity,
And
harlots.
again, the exer-
silence, for the pur-
and perfect
pose of governing the tongue. Likewise a strenuous
and assiduous resumption and investigation of the
most
difficult
theorems.
these,
we must
refer to the
But on account of
same
perance,] abstinence from wine sleep
an
;
and the
whom
inartificial
like
;
reverence
same age
[i.
e.
to tem-
paucity of food and
contempt of renown, wealthy
a sincere reverence towards those to is
of behaviour and the
;
virtue
all
;
due, but an unfeigned similitude
benevolence towards those
of
an animadversion and exhortation
of those that are younger, without envy
;
and every
thing else of the like kind.
The temperance Pythagoras taught
also
how
of those men, and
this virtue,
may be
learnt from
what Hippobotus and Neanthes narrate of Myllias and Timycha who were Pythagoreans.
For they
say that Dionysius the tyrant could not obtain the friendship of any one of the Pythagoreans, though
he did every thing
to
accomplish
his
purpose
;
for
they had observed, and carefully avoided his monarchical
disposition.
He
sent therefore
to the
Pythagoreans, a troop of thirty soldiers, under the
command
of
Eurymenes the Syracusan, who was
the brother of Dion, in order that by treachery their
accustomed migration from Parent um
to
Me-
137 tapontum, might be opportunely effected for his
For
purpose. their
it
was usual with them
to
abode at different seasons of the
change
and
year,
they chose such places as were adapted to this migration.
In Fhalas therefore, a craggy part of Ta-
rentum,
through which
the
Pythagoreans
necessarily pass in their journey,
Eurymenes
diously concealed his troop, and
when
came
goreans, expecting no such thing,
must insi-
the Pytha-
to that place
about the middle of the day, the soldiers rushed
upon them with
shouts, after the
manner of robbers.
Put the Pythagoreans being disturbed and at
an attack so unexpected, and
number of
enemies
their
(for the
terrified
at the superior
whole number of
the Pythagoreans was but ten), and considering also that they
must be taken captive, as they were with-
out arms, and had to contend with variously armed,
was
that their only safety
and they did not conceive that
in flight,
was foreign
â&#x20AC;&#x201D; they found
men who were
to
tude, according
virtue.
For thev knew that T
this
forti-
to the decision of right reason, is
the science of things which are to be avoided and
And
endured.
who were
this they
now
obtained.
For those
with Eurymenes, being heavy-armed,
would have abandoned the pursuit of the Pythagoreans, if the latter in their flight
a certain
field
had not arrived at
sown with beans, and which
Not being whildogma which ordered
a sufficiently florishing condition. ing therefore to violate the
w'ere in
138 them not
to touch beans, they stood
still,
and from
and
necessity attacked their pursuers with stones
and whatever
sticks,
with,
till
of them.
they happened to meet
else
wounded many
they had slain some, and
All
at length slain
Pythagoreans however, were
the
by the spearmen, nor would any one
of them suffer himself to be taken captive, but preferred death to this, conformably to the
mandates
of their sect
Eurymenes
and
therefore,
his soldiers,
yond measure disturbed on finding
were be-
that they should
not be able to bring one of the Pythagoreans alive
were sent by him for
to Dionysius, though they this
Hence, having piled earth on
purpose alone.
the slain, and buried them in that place in a
com-
mon sepulchre, they turned their steps homeward. As they were returning, however, they happened to meet with Myllias the Crotonian, and
Timycha
thagoreans had pregnant, was
left
now
account walked soldiers gladly tyrant,
%
behind, because in her sixth*
made
the other Py-
Timycha being
month, and on
These
leisurely.
therefore,
and led them
captive,
this
the
to the
paying every attention to them, in order that
In the original
the tenth
seldom happens that a than nine months, read
whom
the Lacedemonian,
wife
his
it
the sixth
woman
is
appears to
month ,
in
me
as in the
a
month; but
state of
that for
as
it
very
pregnancy more
we should
above translation.
139 they might be brought to him
But the tyrant
safe.
having learnt what had happened, was greatly dejected,
You
and said to the two Pythagoreans,
in dignity,
tion with
me
from
shall obtain
if
you
honors transcending
will
consent to reign in conjuno
by Myllias and Timycha
me
sufficiently
him what plied, It
If then, said he, you will
;
one thing, I
was he wished
you wdth a
to learn
;
Dionysius re-
why your companions chose
is this,
to die, than to
will dismiss
Myllias therefore asking
safe guard.
it
others
All his offers however being rejected
me.
only teach
all
tread on beans
mediately answered,
My
?
rather
But Myllias im-
companions indeed sub-
mitted to death, in order that they might not tread
upon beans, but than
tell
I
would rather tread on them,
you the cause of
fore, being astonished at
to be forcibly taken
cha to be tortured
:
Dionysius
this.
this
there¡^
answer, ordered him
away, but commanded Timyfor
he thought, that as she was
a woman, pregnant, and deprived of her husband, she would easily
tell
him what he wanted
through fear of the torments.
The
to
heroic
know,
woman,
however, grinding her tongue with her teeth, off,
and
spit
it
at the tyrant;
evincing by
bit it
this,
that
though her sex being vanquished by the torments might be compelled to disclose something w'hich
ought to be concealed in
silence,
yet the
subservient to the developement of entirely cut off.
So much
it,
member
should be
difficulty did they
make
140 io admitting foreign
friendships, even though they
should happen to be royal. Similar to these also, were the precepts concerning silence, and which tended
For the subjugation of the tongue,
temperance. is
of
all
the exercise of
to
other continence the most
difficult.
The
persuading likewise the Crotonians to abstain from the profane and spurious association with pertains to the
same
And
virtue.
man
had become furious through also,
besides this, the
means of which Pytha-
correction through music, by
goras restored a young
harlots,
to
temperance,
who
The exhortation
love.
which leads from lascivious insolence, must be
referred
to
the
same
And
virtue.
these things
Pythagoras delivered to the Pythagoreans, he himself being the cause of
they might always remain in
to their bodies, that
the
same
condition,
For they so attended
them.
and not at one time be lean,
but at another, abounding in
For they con-
flesh.
sidered this to be an indication of an anomalous life.
In a similar manner also with respect to the
mind, they were careful that they might not be at
one time cheerful, and at another sad, but that they might be mildly joyful with uniformity. expelled
And
it
rage,
despondency,
and
was a precept with them
,
perturbation.
intellect ,
every thing
may happen which
human who are
that no
casualties ought to be unexpected by those
endued with
But they
but that they should expect it
is
not in their
141 power
But
to prevent.
if at
any time they were
in
a rage, or oppressed with sorrow, or any thing else
of this kind, they separated themselves from the rest of their associates,
endeavoured This also
to digest is
said
and each by himself alone,
and heal the passion.
of the Pythagoreans,
no
that
one of them when angry, either punished a servant, but each of them
or admonished any free man,
waited
till
mind was restored
his
But they
quil] condition.
to its
called to
For they accomplished
dartan.
admonish , pee-
by
waiting
this
Hence Spintharus
employing silence and quiet. relates of
former [tran-
Archytas the Tarentine, that returning
after a certain time
from the war which the
city of
Parent um waged against the Messenians, to inspect
some land which belonged the bailiff and
to him,
and finding that
the other servants,
had not paid
proper attention to the cultivation of greatly neglected
it,
;
r
since, if this
would not have escaped great an offence. similar thing
deferred
all
mind was It
is
is
but had
being enraged, he w as so indig-
nant, that he told his servants
he was angry
it,
it
was well
for
them
had not happened, they
the
punishment due
to so
Spintharus likewise says that a related
of Clinias.
For he also
admonitions and punishments,
till
his
restored to tranquillity.
farther related of the Pythagoreans,
that
they expelled from themselves lamentation, weeping,
and every thing
else
of this kind
;
and that
142 neither gain, nor desire, nor anger, nor ambition,
nor any thing of a similar nature, became the cause of dissension
among them
but that
;
all
the Pytha-
goreans were so disposed towards each other, as a
worthy father is
is
This also
towards his offspring.
a beautiful circumstance, that they referred every
and called
thing to Pythagoras,
and that they did not ascribe
own
glory of their
by
it
his
name,
themselves the
to
inventions, except very rarely.
For there are very few w hose works are acknow7
The accuracy
ledged to be their own.
which thev preserved
For
in so
many
ages,
their writings
is
no one appears
with
too,
admirable.
to
have met
with any of the commentaries of the Pythagoreans,
But he
prior to the time of Philolaus.
those three celebrated
lished
the Syracusan
said
is
books, which
laus had fallen into a certain great ;
and from
With
they spoke of it as follows
man
For Philo-
Pythagoreans,
their writings.
respect also to opinion
of a stupid
re-
and severe po-
his alliance to the
was a partaker of
Dion
have bought, at the
to
quest of Plato, for a hundred mina.
verty
pub-
first
to
:
3 ,
That
pay attention
it
is
it is
related that
the province
to the opinion
of
every one, and especially to that of the multitude.
1
Obrechtus by translating
fama
et gloria,â&#x20AC;?
blichus.
be
in this place,
â&#x20AC;&#x153;
De
has evidently mistaken the meaning of lam*
143 For
it
belongs to a few only to apprehend and
opine rightly
since
;
it is
evident that this pertains to
the intelligent alone.
But they are few.
nifest therefore, that a
power of
extend
to despise the opinion
happen
who
that he
and
incorrigible.
who
is
is
It
is
is
also stupid
For
of every one.
it
is
so disposed will be unlearned is
however necessary that he and has no
ignorant,
And
knowledge.
it
is
scientific
likewise necessary that the
learner should pay attention to the opinion of possesses science, and
universally,
who
And young men
wish to be saved, should attend to the opinion
in the
whole of human
ages (denominated meruE) which
it is
who have life
by them as
it is
manner.
It
his birth, is
said endedas
not in the power of any casual
in a beautiful
is
formed
to
and upright
when a
necessary therefore,
educated well, and
For they are
some one conducts
expelled by each other, unless
man from
lived well.
there are certain
person to connect with each other.
a
him
able to teach.
necessary that those
is
it
is
of their elders, and of those
But
will
destitute of science should learn those things
of which he
who
ma-
kind does not
this
But it
multitude.
itself to the
It
child
is
temperance and
fortitude, that a great part of his education should
be given to the age of adolescence [which
a
lad].
formed
In a similar manner to
temperance and
also,
fortitude,
is
when a it is
that of
lad
is
necessary
that a great part of his education should be trans-
144 age of manhood.
ferrcd to the
happens
the multitude
to
lor they fancy
For that which
absurd and ridiculous,
is
requisite that boys should be
it is
orderly and temperate, and should abstain from
every thing which appears to be troublesome and
indecorous
;
adolescency,
but that when they have arrived at they
ever they please.
may for the most part do whatHence there is nearly a conflux
of both kinds of errors into
commit many virile.
lity
this
age.
For lads
which are both puerile and
faults
For, in short, to avoid every kind of sedu-
and order, and
pursue every species of sport,
to
and puerile intemperance and insolence, are most
Such a disposition
adapted to the age of a boy. therefore as this,
is
derived from the puerile into
But the genus of strong
the following age.
and of different species of ambition, and lar
manner
when
in
desires,
a simi-
the remaining impulses and dispositions,
they are of a severe and turbulent nature,
are derived from the virile age into that of adoles-
cency.
Hence
of
this
greatest attention. to be suffered to
And
all
the ages
universally,
do whatever he
demands
the
no man ought
pleases, but
it
is
always necessary that there should be a certain^ inspection, and a legal and
ment,
to w'hich
elegantly-formed govern-
each of the citizens
For the animal, when
left
to
itself
is
obedient.
and neglected,
rapidly degenerates into vice and depravity. It
is
likewise
said,
that the
Pythagoreans
fre-
145 why we accustom an orderly and commen-
quently inquired and doubted
boys to take their food in surate manner, and
show them
metry are beautiful
but that the contraries to
;
disorder and incommensuration, are base
these,
and that he who is
is
given to wine and
held in great disgrace.
virility,
it
For
when we have
useful to us
when
that order and sym-
was
in
vain
if
we were accustomed,
that
And
there
is
same reason concerning the other manners
therefore,
is
from the
first,
;
but immediately
a whelp and a colt are accustomed
and learn those things which to
This,
not seen to happen in other animals
which are disciplined by men
them
is
arrived at the age of
which we are accustomed when boys].
[to
to,
insatiable,
no one of these
boys, to an order of this kind.
also the
is
it is
do when they have arrived
tion of their nature.
And
requisite for
at the perfec-
universally,
it
is
said
that the Pythagoreans exhorted both those they
happened
to
meet, and their familiars, to avoid
pleasure as a thing that required the greatest caution.
For nothing so much deceives
pitates us into error, as this passion. it
seems, they contended that
any thing with a view this
scope
noxious.
is,
for the
But
to the beautiful Iarrto
us,
In
or precis short,
we should never do
to pleasure as the end.
most
as
part,
For
indecorous and
they asserted, that especially looking
and decorous we should do whatever ,
iv
146 is to be done.
1
And
second place
that in the
we
should look to the advantageous and the useful.
These
casual judg-
require no
however,
things^
ment With
respect to what
is
are said to have asserted as follows
indeed
itself,
,
appetite
is
:
That
desire
a certain tendency , impulse
of the soul
9
men
called desire, these
and
9
in order to be filed with some-
things or to enjoy something present , or to be dis-
posed according there
to
some sensitive energy
but that
;
and
also a desire of the contraries to these,
is
this is a desire of the
evacuation and absence, and
of having no sensible perception of certain things.
That
this
passion likewise
the most multifarious of
tious,
1
all
The
is
nearly
those that pertain to
magnanimous Pythagoreans,,
own reward, and performed what
to
do
so.
And though
of future reward.
is
right,
to virtue as
because
right
it is
they firmly believed in the immortality
of the soul, their conduct was not at
it its
Platonists, Pe-
and Stoics, among the ancients, looked
its
it is
and
that
wise and
ripatetics
with
various,
many human desires are adscitiand procured by men themselves. Hence But
man.
is
influenced by the hope
all
This great truth indeed, that virtue brings
own recompense,
is
almost at present obsolete
no unusual thing to hear a man, when
afflicted,
with Methodistical cant,
â&#x20AC;&#x153; The many troubles that In getting to a Mercy-seat
I
!â&#x20AC;?
meet.
;
and
exclaiming
147 this passion requires the greatest attention,
casual care and
For that the
corporeal exercise.
body when empty should desire food, and again,
it
that
also natural,
is
is
natural
when
should desire an appropriate evacuation.
filled, it
But
to
luxurious garments or coverlids, or habitations,
They
adscititious.
ner concerning
also reasoned in the
furniture,
vessels,
cattle subservient to food.
human
respect to
:
or superfluous and
superfluous nutriment,
desire
and no
And
passions, they
is
same man-
servants,
and
universally, with
are nearly things
of such a kind, as to be nowhere permanent, but
Hence
to proceed to infinity.
attention should be
paid to youth from the earliest period, in order that
may
they
may
aspire
such things as are proper,
after
avoid vain and superfluous desires, and thus
be undisturbed by, and purified
from, such-like
and may despise those who are objects of
appetites,
contempt, because they are bound to [all-various]
But
desires.
vain,
it
noxious,
subsist
must be especially observed, that
with those
For there
is
them
which
is
who have
men, and women, does not
to perform.
assumed,
are an infinite
is
most manifold.
number of
It likewise
in-
In short, the variety of food
fruits,
multitude of roots, which the food.
the greatest power.
not any thing so absurd, which the
soul of such boys, cite
and insolent desires
superfluous,
uses
and an
human
all- various
For there infinite
race uses for
kinds of flesh
;
148 and
is
it
any
difficult to find
which
aquatic animal,
terrestrial, aerial, or
does not
it
employs all-various contrivances
It also
taste.
in the
preparation
Hence
of these, and manifold mixtures of juices. it
human
properly follows that the
and multiform, according
to the
For each kind of food that
is
tribe is insane
motion of the
soul.
introduced into the
body, becomes the cause of a certain peculiar disposition.
We
however perceive that some things become
immediately the cause of a great change as
For when
evident in wine.
is
abundantly,
makes men
it
at
first
in quality,
it
more
is
cheerful,
but afterwards more insane and indecorous.
men
But
are ignorant of those things which do not ex-
hibit a is
drank
power of
eaten
Hence
is it
this
kind
though every thing that
;
the cause of a certain peculiar disposition. requires great wisdom, to be able to
know
and perceive, what kind and what quantity of food This science, however, was at
ought to be used. first
unfolded by Apollo and Paeon
by Esculapius and
With
but afterwards
his followers.
respect to generation also, the Pythago^
reans are said to have tions.
;
In the
first
to guard against
made
the following observa-
place, they thought
what
For neither untimely
is
it
necessary
called untimely [offspring].
plants,
but prior to their bearing
nor animals, are good
fruit, it is
;
necessary that
a certain time should intervene, in order that seeds
149 and
fruit
bodies.
may be produced from It
strong and perfect
be accustomed to labors and exer-
virgins should
and appropriate endurance, and that food
cises,
should be given to them adapted to a
temperance, and endurance*
human
things of this kind in
to learn at a late period,
use of venery.
It
a connexion as his age.
which
life,
it is
and among these
better is
the
such
to seek after
within the twentieth year of
But when he
use venery rarely*
of labor,
necessary, therefore, that a
is
this,
life
But there are many
boy should be so educated, as not
if
boys and
that
requisite, therefore,
is
arrives at this age, he should
This however
will
he thinks that a good habit of body
able and beautiful thing.
be the case, is
an honorÂť
For intemperance and a
good habit of body, are not very much adapted subsist together in the
same person.
that those laws were praised
said,
to
also
It is
by the Pytha-
goreans, which existed prior to their time in Grecian
cities,
and which prohibited the having con-
nexion with a ter,
woman who
is
a mother, or a daugh-
or a sister, either in a temple, or in a public
place.
For
there should
energy.
it
is
be
beautiful
and advantageous that
numerous impediments
These men
also apprehended, as
it
to this
seems,
that preternatural generations, and those which are effected
in
conjunction
with
wanton insolence,
should be entirely prevented from taking place that those should be suffered to remain,
;
but
which are
150 according to nature, and subsist with temperance,
and which take place
chaste and legal pro-
in the
creation of childrenÂť
They dential
likewise were of opinion that great provi-
who beThe first,
attention should be paid by those
get children, therefore,
to
and the greatest care which should be
taken by him
who
tion of children healthfully,
progeny.
the future
applies himself to the procrea-
is,
that he lives temperately and
that he neither
fills
himself with food
may
unseasonably, nor uses such aliments as
ren-
der the habits of the body worse than they were,
and above
things, that he avoids intoxication.
all
For they thought that depraved seed was produced from a bad, discordant, and turbid temperament.
And
universally they were of opinion, that
none*
but an indolent and inconsiderate person would
attempt to produce an animal, and lead ence, without providing with
that
its
all
ingress into being and
elegant and pleasing.
it
into exist-
possible
diligence
life
might he most
For those that are lovers of
dogs, pay every possible attention to the generation
of whelps, in order that
they
may
be produced
from such things as are proper, and when per,
and
in
such a way as
become a good is
offspring.
paid by those
who
is
proper, and thus
The same
who
pro-
may
attention also
are lovers of birds.
evident that others also
it is
And
it is
are studious about the
procreation of generous animals, endeavour by
all
them may
possible means, that the generation of
not be in vain.
It
men should pay no
would be absurd therefore that attention to their
own
offspring,
but should both beget them casually and with perfect carelessness, and, after they are begotten, nourish
and educate them with extreme negligence. this
is
For
the most powerful and most manifest cause
of the vice and depravity of the greater part of
For with the multitude the procreation
mankind. of children
is
And
manner.
and rash undertaken in a beastly * such were the assertions, and such
the doctrine of these men, which they verified both in
words and deeds, respecting temperance
;
these
precepts having been originally received by them
from Pythagoras himself,
like certain oracles deliÂť
vered by the Pythian Apollo.
CHAP. XXXII.
With
respect to fortitude, however,
particulars
which have been already
priately pertain to it;
many of the
related, approÂť
such as the admirable deeds
of Timycha, and of those Pythagoreans
who chose
to die rather than transgress the decisions of
Pytha-
goras concerning beans, and other things conform-
Such
able to such-like pursuits*
also are the deeds
which Pythagoras himself generously accomplished,
when he
everywhere alone, and under-
travelled
went immense labors and dangers, choosing his
country,
wise,
and dwell among
when he
When
strangers.
Like-
dissolved tyrannies, gave an orderly
arrangement to confused cities.
to leave
polities,
he caused
also
and emancipated
illegality to cease,
and impeded the operations of insolent and tyrannical
men
;
exhibiting himself a benignant leader
to the just
licentious
and mild, but expelling savage
men from
association,
his
even to give them an answer
;
and
and refusing
gladly, indeed, giving
assistance to the former, but with all his might resisting
Many
the latter.
instances
therefore of
these things might be adduced, and of upright actions
frequently
performed
greatest of all these,
by
what he
is
him. said
Phalaris, with an invincible freedom
For when he was detained
in captivity
the most cruel of tyrants, a wise
perborean race, whose associate,
who came
to
name was him
versing with him, and asked
But
the
and did to of speech.
by Phalaris^
man
of the
Hy-
Abaris, was his
for the
sake of con-
him many questions,
and especially such as were of a sacred nature,
re-
specting statues and the most holy worship, the
providence of the Gods, celestial and terrestrial natures, and
many
other things of a similar kind.
But Pythagoras, being under th$ influence of divine
153 answered Abaris vehemently, and with
inspiration, all
truth
and persuasion, so as
Then, however, Phalaris w as
that heard him.
flamed
with
to convince those 7
anger
he
Abaris, because
against
in-
was ferociously disposed
praised Pythagoras, and
He
towards Pythagoras himself. utter blasphemies against the
Gods
also dared
to
themselves, and
such as he was accustomed to pour
But
forth.
Abaris gave Pythagoras thanks for what he said
and
after
this,
him
learnt from
all things
that
are suspended from and governed by the heavens
which he evinced things
And
and
,
also
the case
to be
from
;
from many
;
other
the energy of sacred rites
.
Abaris was so far from thinking that Pytha^¡
goras,
who
that he
taught these things, was an enchanter,
beyond measure admired him as
been a God. replied
To
if
he had
these things, however, Phalaris
by endeavouring
to subvert divination,
and
openly denying the efficacy of the things which are
performed
But Abaris
in sacred rites.
transferred
the discourse from these particulars to such as are clearly apparent to
all
persuade him that there those circumstances
men is
;
and endeavoured
to
a divine providence, from
which
transcend
all
human
hope and power, whether they are immense wars, or incurable diseases, or the corruption of fruits, or the incursions of pestilence, or certain other things of the like kind,
which are most
difficult to
be borne, and deplorable, arising from the benefit
154 cent energies
and divine
of certain daemoniacal
powers/
and audaciously
Phalaris, however, shamelessly
opposed what was
Again therefore Pytha-
said.
goras, suspecting that Phalaris intended to put
him
but at the same time knowing that he was
to death,
to address
began
not destined to die by Phalaris,
him with great freedom of speech.
For looking
A bar is
was naturally
he
that a transition
said,
to
adapted to take place from the heavens to aerial
and
And
terrestrial beings.
again, he
showed that
things follow the heavens, from instances
all
known
to
all
He
men.
likewise
most
indubitably de-
monstrated, that the [deliberative] power of the soul possesses freedom of farther,
proceeding
still
he amply discussed the perfect energy of
reason and intellect. ["usual]
And
will.
Afterwards
also,
with his
freedom of speech, he spoke concerning
tyranny, and
all
the prerogatives of fortune, and
concerning injustice and taught him that
all
human
avarice,
these are of
and
no worth.
solidly
In the
next place, he gave him a divine admonition concerning the most excellent tered on a comparison of
1
it
life,
and earnestly en-
with the most depraved
These energies are called beneficent, because they are of
a purifying character.
a deluge
by water.
is
Hence Plato
the consequence of the
theTimaeus
says, that
Gods purifying
the earth
in
155
He
life.
how
likewise
the soul, and
and what y
is
most its
powers and passions, subsist
the most beautiful thing of
strated to him that the
and that
evils y
diseases
,
;
ally
demon-
Gods are not the causes of and such things as are the
calamities of the body ,
rance
unfolded to him,
clearly
are the seeds of intempe-
reprehending at the same time mythologists
and poets
for
what they have badly said Confuting Phalaris
[on this subject].
in fables
also,
he adÂť
monished him, and exhibited
to
what the power of heaven
is,
and the magnitude of
to
him by many argu-
power
that
ments,
;
and proved
that legal
blished.
He
difference
is
punishment
likewise clearly
between
is
reasonably esta-
showed him what the
men and
scientifically discussed internal
He
him through works
other animals
and
;
and external speech.
also perfectly demonstrated the nature of intel-
lect,
and of the knowledge which descends from
together with
many
other ethical
it
dogmas conse-
quent to these things. Farther beneficial
and
in
still,
he instructed him in what
among
is
life
;
manner adapted admonitions
harmonising with these
that which
most
the things that are useful in
the mildest
prohibitions of
is
;
adding at the same time
what ought not
the greatest of
all,
to be done.
And
he uniolded to him
the distinction between the productions of fate,
and
those of intellect, and also the difference between
what
is
done by destiny, and what
is
done by
fate.
156 lie likewise wisely discussed many things concerning daemons, and the immortality of the soul. things however pertain
another
to
These
But
treatise.
those particulars are more appropriate to our present purpose which belong to the cultivation of
For
fortitude.
dreadful
if,
when
the midst of
situated in
Pythagoras appears
circumstances,
have philosophised with firmness of decision, he resisted and
sides
all
strenuously endured
its
repelled
attacks,
and
his life into danger*
perfectly
it
is
on
and
he employed
the greatest freedom of speech tow ards him
brought
if
fortune, if
to
who
evident that he
despised those things which are thought
to be dreadful,
and that he considered them as un-
deserving of notice.
when he expected
If also,
ac-
cording to appearances to be put to death, he endespised
tirely
pectation of free
it, it is
and was not moved by the exevident that he was perfectly
from the dread of death.
He
1
performed however wliat
rous than
1
this,
this,
Xamblichus a
is still
more gene-
by effecting the dissolution of
little
ty-
before informs us, that Pythagoras sus-
pected that Phalaris intended to put him to death, but at the
same time knew that he was not destined
to die
by Phalaris.
This being the case therefore, Pythagoras has no claim to fortitude in this instance, in being free from
But he has in the
great claim to
it,
when
it is
the fear of death.
considered that he was
power of a tyrant who might have caused him
tortures worse than death.
to suffer
157 when he was about
ranny, restraining the tyrant
to
bring the most deplorable calamities on mankind,
and liberating
But
perious power.
accomplished
this, is
Apollo, in which tion
from the most cruel and im-
Sicily
that
evident from the oracles of is
it
was Pythagoras who
it
predicted that the domina-
of Phalaris would then be dissolved,
when
him should become
those that were governed by better men,
and be more concordant with each
other; such
as they then became,
ras
when Pythago-
was present with them, through the doctrines
and instruction which he imparted
them.
to
greater proof however of the truth of this,
from the time
in
which
happened.
it
is
A
derived
For on the
very same day in w hich Phalaris put Pythagoras 7
and Abaris
danger of death, he himself was slain
in
That
by stratagem.
which happened
also
to
Epi-
menides may be an argument of the truth of these
For
things.
goras,
when
as he,
who was
the disciple of Pytha-
certain persons intended
to
destroy
him, invoked the Furies, and the avenging Gods,
and by so doing caused life,
to destroy
who gave
those that attempted his
all
each other
;
â&#x20AC;&#x201D;-thus
also Pythagoras,
assistance to mankind, after the
and with the
manner
fortitude of Hercules, for the benefit
of men, punished and occasioned the death of him
who had
acted in an insolent and disorderly
ner towards others
;
and
this
man?
through the oracles
themselves of Apollo, to the series of which divinity
158 both he and Epimenides spontaneously belonged
from
very
their
have thought
it
requisite to
and strenuous deed, the
We
shall
And
birth.
thus far, indeed,
mention
serving
him
to
this,
be
admirable
this
effect of his fortitude.
however adduce another example of
the salvation of legitimate opinion
viz.
we
;
it,
for, pre-
he performed that which appeared to
and which was dictated by
just,
right
reason, not being diverted from his intention either
by pleasure, or labor, or any other passion, or danHis disciples also chose
ger.
to die rather than
And when
transgress his mandates.
they were ex-
posed to all-various fortunes, they preserved invariably the
same mannersÂŽ
When
also they
were
involved in ten thousand calamities, they never de-
But
viated from his precepts.
it
was a
never-fail-
ing exhortation %vith them, always to give assist-
ance to law, but to be hostile to be
accustomed from
illegality,
their birth to a life of
and
to
tempe-
rance and fortitude, in order to restrain and repel luxury.
They had
also
certain
melodies which
were devised by them, as remedies against the pas-
and likewise against despondency
sions of the soul,
and lamentation,
which Pythagoras invented, as
affording the greatest assistance in these maladies.
And
again, they
employed other melodies against
rage and anger, through which they gave intension
and remission
them
to
these
to moderation,
passions,
till
they reduced
and rendered them commensu-
159 That however, which afforded
rate with fortitude.
,
them the greatest support
in
generous endurance
was the persuasion that no human to be
casualties
,
ought
unexpected by men who are in the possession of
intellect
,
but that all things ought to be expected by
them over which they have no absolute power. ,
Moreover,
if at
any time they happened
gry, or sorrowful, they
from the
selves
to
be an-
immediately separated them-
rest of their associates,
and each by
himself alone strenuously endeavoured to digest and
They
he was oppressed].
[by which
passion
heal the
also conceived generally, that labor should be
employed about
disciplines
and
they should be severely exercised in
most various nature, by
fire
and sword,
and that
studies,
trials
of the
in punishments and restraints
in order to be liberated
from
in-
nate intemperance, and an inexhaustible avidity of possessing
;
and that
for
this
purpose, no labors,
nor any endurance should be spared.
accomplish
this likewise,
abstinence from
all
In order to
they generously exercised
animals, and besides
Hence
certain other kinds of food.
this,
from
also arose their
detention of speech, and their perfect silence
preparatory to the subjugation of the tongue
which for many years
To
w'hich also
may
tjaey
as ;
in
exercised their fortitude.
be added, their strenuous and
assiduous investigation and resumption of the most difficult
theorems
their abstinence
;
and on account of these
from wine,
their
things,
paucity of food
160 and the
sleep, like.
their
And
in conjunction with all these parti-
extended themselves to fortitude.
culars, they
It
contempt of glory, wealth, and
and
likewise said, that these
is
men
expelled la-
mentations and tears, and every thing else of this
They
kind.
abstained from entreaty, from
also
supplication, and from all such illiberal adulation,
as being effeminate and abject
To
1 .
the
same com
ception likewise the peculiarity of their manners
must be
referred,
and that
of them perpetually
all
preserved
among
dogmas
which their discipline w as
their arcana,
the most principal r
in
them with the greatest
tained, keeping
chiefly
con-
silence
from
being divulged to strangers, committing them unwritten
to
orally to
memory, ;and
the
their successors, as if they
Gods.
teries of the
Hence
it
them
transmitting
were the mys-
happened, that no-
thing of their philosophy worth mentioning,
w'as
made
had
and that though
public,
been taught and their w^alls.
may
I
But
i.
e.
to those out of their walls,
(
men spoke
Humble
therefore, humility
was no
says,
it
obscurely to each other
&
virtue,
â&#x20AC;&#x153; that
humble.¡*
is
no virtue:
all
humble men are
for
and as
happened to be
I
With the Pythagoreans,
though
in
modern times
considered to be the greatest of the virtues. ljkevvise
it
was alone known within
it
say, to the profane, if they
present, these
1
learnt,
for a long time
in
his
With
it is
Aristotle
Nicomachean Ethics he
flatterers,
and
all flatterers are.
161 through symbols, of which the celebrated precepts
now
that are
Dig not
as,
;
such
with a sword, and other symbols of
fire
the like kind, tales of old
retain a vestige
in circulation
which, taken
women
certain admirable
literally,
resemble the
but when unfolded, impart a
;
and venerable benefit to those
that receive them.
The
precept, however,
which
is
of the greatest
efficacy of all others to the attainment of fortitude, is
that which has for
most principal scope the
its
being defended and liberated
which detain the
from
those bonds
intellect in captivity
from infancy,
and without which no one can learn or perceive any thing sane or
may
For
energize.
through whatever sense he
true,
according
Pythago-
the
to
reans, ;
Tis mind that
What
things sees and hears;
all
else exists
is
But the precept which that
which exhorts
of purifying the
adapting
it
deaf and blind.
is
to be
intellect,
next to
this in
beyond measure studious and by various methods
beneficial, so as neither to fear
a separation from body, nor, real natures,
when
to be forced to turn
led to incorpo-
away
through their most refulgent splendor,
See the Cave of Plato,
lam
.
is
through mathematical orgies to receive
something divinely
1
efficacy
in the
1
the eyes,
nor to be
7th book of his Republic,
l
162 converted to those passions which nail and fasten the soul to the body.
And,, in short, which urges the
soul to be untamed by
all
those passions which are
the progeny of the realms of generation, and which
draw
it
to an
exercise and
For the
inferior condition of being.
ascent through
all these, is
And
of the most perfect fortitude.
the study
such are the
instances adduced by us of the fortitude of Pythagoras,
and the Pythagoreans.
CHAP. XXXIII.
With respect sists in all it
things towards
in the clearest
however, which sub-
to the amity,
Pythagoras delivered
all,
manner.
And, the amity of the
Gods indeed towards men, he unfolded through piety and scientific cultivation
;
but that of dogmas
towards each other, and universally of the soul
to-
wards the body, and of the rational towards the species of the irrational part, through philosophy,
and the theory pertaining the amity of citizens
men
to
it.
With respect
also towards each other
he delivered through O sane
;
that of
legislation, 7 O
that of strangers through a correct physiology
that between
man and
wife,
or children,
to
;
but
and
or bro-
l6S thers,
and kindred, through unperverted commuIn short, he unfolded the friendship of
nion.
things towards tional animals,
all,
and
farther, of certain irra-
still
through justice and a physical con-
But
nexion and association.
its
of itself mortal,
is
he unfolded
contrary powers,
latent
and
the pacification
conciliation of the body, which
and of
all
through health, and a diet and temperance conformable to dition of the ever,
this, in imitation
mundane
Pythagoras
the inventor and
of the salubrious con-
elements.
In
all these,
acknowledged
is
legislator of the
to
how-
have been
summary com-
prehension of them in one and the same name,
which
is
that of friendship.
And
indeed he deli-
vered such an admirable friendship to that even
now
those
who
his associates,
are benevolent in the ex-
treme towards each other, are said to belong Pythagoreans.
It is
to the
necessary therefore to narrate
the discipline of Pythagoras respecting these things,
and the precepts which he used towards
his disci-
ples.
These men,
then, exhorted others to
remove from
true friendship, contest and contention, and sible,
least
indeed, from
all
from that which
friendship is
parental,
from that which pertains tors.
in
For
to strive or
;
but
if
pos-
if not,
at
and universally
to seniors
and benefac-
contend with such as these,
consequence of anger intervening, or some other
such-like passion,
is
not the salvation of the exist-
164 But they
ing friendship.
said
it
requisite that
is
there should be the least possible sears and ulcers in
friendships
and that
;
this
will
be the case,
if
know how to soften and subdue anger. If both indeed know this, or rather the younger of the two, and who ranks in some one
those that are friends
of the above-mentioned orders [their friendship will
They
be more easily preserved].
also were of opi-
and admonitions, which they
nion, that corrections
called pcedartases should take place from the elder ,
to
much suavity and caution much sedulous and appropriate
the younger with
and
likewise, that
For thus they
They
be manifested
should
attention
;
decorous and beneficial.
be
will
admonitions.
in
also said, that confidence should never be se-
parated from friendship, neither seriously nor even
For
in jest.
friendship to
it is
be
no longer easy in
the existing
for
a sane condition,
hood once insinuates
itself
into
when
false-
the manners of
those that acknowledge themselves to be friends.
Again, according to them, friendship should not be
abandoned on account of misfortune, or any other imbecility
to
which human
life
is
incident
;
but
they said, that the only approvable rejection of a friend
and friendship,
that which arises
is
great and incorrigible vice.
from
Likewise, that hatred
should not be voluntarily entertained against those
who
are not perfectly bad
formed,
it
;
but that
if
it
is
once
should be generously and strenuously
165 retained, unless the object of ners, so as to
become a
changes
it
better
his
man-
That the hos-
man.
tility
also should not consist in words, but in deeds.
And
that this
conducted
war
is
legitimate and holy,
such a way as
in
it
when
it is
becomes one man to
contend with another.
They
we should
likewise said, that
never, to the
utmost of our power, become the cause of dissension
but that
;
we should That
the source of it. is
as
timate.
And
tion
ought to be definite and
we should be
;
and more-
careful that our conversa-
negligently
formed, but with modesty, order.
legi-
should be properly dis-
that these
may never be
which
the greater part of the
and should not be casual
tinguished, over, that
it
possible avoid
in the friendship also,
intended to be pure,
things pertaining to
much as
and casually per-
benevolence, and good
Also, that no passion, such as desire, or
anger, be rashly excited, and in a bad and errone-
ous manner.
And
the
same thing must be
said of
the remaining passions and dispositions.
Moreover,
that
did
they
friendships carelessly,
not decline
foreign
but that they avoided and
guarded against them, with the greatest sedulity
and
also, that they rigidly
;
preserved friendship to-
wards each other for many ages, may be inferred
from what Aristoxenus thagoric
life,
in his treatise
says he heard
tyrant of Sicily,
when having
On
the
Py-
from Dionysius, the fallen
from monarchy
166 he taught grammar at Corinth. For Aristoxenus â&#x20AC;&#x153; These men as much as possible says as follows :
prohibited lamentations and tears, and every thing
of
this
kind
entreaty,
and
;
in
a similar manner adulation,
and the
supplication,
therefore, having fallen
from
like.
Dionysius,
tyranny and
his
come
to Corinth, narrated to us the particulars concern-
Damon
ing Phintias and
the
Pythagoreans
;
and
these were respecting the one being sponsor for the
But
death of the other.
was as follows
:
He
the
mode
of the suretyship
said that certain persons,
who
were familiar with him, had frequently made menPythagoreans, defaming and
tion of the
reviling
them, calling them arrogant, and asserting that their gravity, their
pretended
be laid aside,
if
into
fidelity,
any one should cause them
[some great] calamity.
ever contradicting the subject,
and apathy would
this,
to fall
Certain persons how-
and contention arising on
recourse was had to
artifice,
and one
of the accusers of Phintias said before him, that he evidently conspired with certain others against the life
of Dionysius.
that were present,
This also was
testified
by some
and the charges against Phintias
appeared to be very probable.
Phintias therefore
was astonished at the accusation.
But when Dio-
nysius had unequivocally said, that he had accurately explored all these particulars,
and that
it
was
necessary that he should die, Phintias replied, that if it
appeared requisite to him that
this
should take
167 that he would grant
place, he requested
him
remainder of the day, in order that he might
the
settle
own affairs, and also those of Damon. For those men lived together, and had all things in common. Phintias, however, being the elder, the his
management of
domestic concerns was
the
He
the most part undertaken by him. therefore,
that
depart for
this
Damon
for
said that he
surety.
his
and
But Phintias
Dionysius
said that he
he
there said,
till
Phintias
to die
as one
therefore ;
at
nished and
that
returned.
that he was immediately ;
but that they
introduced the experiment, derided
who would be
sneeringly that he
When
was
had happened,
astonished at these circumstances
Damon
Damon
would become the sponsor, and
Dionysius therefore
at first
man who was
asserting that there was,
would remain
who
therefore
security for the death of another.
who, on hearing what
sent for,
to
wondered at the request, and that he
become
to
him
he would appoint
asked him whether there was any
w illing
requested
Dionysius would suffer purpose,
for
which
it
would be the vicarious
stag.
near sunset, Phintias
came
w>as
all
caught, and said
that were present
subdued.
But Dionysius
were astosaid,
that
having embraced and kissed the men, he requested that they
would receive him as the
friendship.
I
third into their
hey however w ould by no
consent to a thing of
this kind,
means
though he entreated
168 them
comply with
to
his
things are related by Aristoxenus,
them from Dionysius It
is
Aud these who received
request.â&#x20AC;?
himself.
also said, that the Pythagoreans endeavoured
to perform the offices of friendship to those of their sect,
though they were unknown
to,
and had never
been seen by each other, when they had received a certain indication of the participation of the same so that from such friendly offices the
doctrines
;
assertion
may be
credited, that worthy
though they should dwell
in the
most remote parts
of the earth, are mutually friends, and they become is
known
to
to
an inn
;
and
all-various causes, ease, ries
before
other.
It
Pythagorean,
tra-
through a long and solitary road on foot,
velling
came
this
and salute each
said therefore, that a certain
men, even
there,
fell
from labor and other
into a long
and severe
dis-
so as to be at length in want of the necessa-
of
life.
The
inn-keeper, however,
whether
from commiseration of the man, or from benevolence, supplied
him with every thing that was
quisite, neither
sparing for this purpose any assist-
ance or expense.
But the Pythagorean
re-
falling
a
victim to the disease, wrote a certain symbol, before he died, in a table, and desired the inn-keeper, if
he should happen
to die,
to
suspend the table
near the road, and observe whether any passenger read the symbol.
For that person, said
he,
will
repay you what you have spent on me, and will
169 also thank
yon
therefore,
after the death of the
The
your kindness.
for
ini>keeper,
Pythagorean, hav-
ing buried, and paid the requisite attention to his
body, had neither any hopes of being repaid, nor
of receiving any recompense from some one
might read the
At
table.
the
same
who
time, however,
being surprised at the request of the Pythagorean,
he was induced to expose the writing
A
road.
in the public
long time after, therefore, a certain Py-
thagorean passing that way, having understood the
symbol, and learnt there,
who
it
was that placed the table
and having also investigated every particular,
paid the inn-keeper a
much
greater
sum
of
money
than he had disbursed. It is
that
likewise related of Clinias the Tarentine,
when he had
learnt that Prorus the Cyrenaean,
who was
zealously addicted
doctrines,
was
to the
danger of losing
in
Pythagorean
all his
property,
he sailed to Cyrene, after having collected a sum of
money, and restored the
affairs
of Prorus to a bet-
ter condition, not only incurring, in so doing, a di-
minution of his peril
the
own
property,
which he was exposed
same manner
ing learnt from
also,
but despising the
to in the voyage.
After
Thestor Posidoniates, hav-
report alone,
that
Thymaridas
Parius the Pythagorean had fallen into poverty,
from the possession of great wealth,
is
said to
sailed to Parus, after having collected a large
have
sum
of money, and thus reinstated Thymaridas in pro-
170 These therefore are
perty.
beautiful instances of
The decismis however of the Pythagoreans respecting the communion of divine goods friendship.
,
,
,
the concord of intellect,
each other
Hence
all
God
/o divulse the
,
mixture /o $ ,
within them
wue#
to
a/*7A divinity ,
and
to a
commu-
But
it is
possible to find any thing better than
what
For
I
is
am
ship are
not
this, either
uttered by words, or performed by deeds.
of opinion, that
comprehended
have collected
in
in this, as in
all
the goods of friend-
this.
Hence, as we
a summit,
gatives of the Pythagoric friendship, to say
.
a certain divine
nion with intellect and a divine soul.
in
the
the endeavour of their friendship both
and words rem directed
in deeds
a
ibr Mej/ perpetually exhorted
.
wo/
,
to
much more admirable than
divine soul, are
above examples
and things pertaining
any thing further about
all
we
the preroshall
omit
generally,
and
it.
CHAP. XXXIV.
Since, however, we have thus
with arrangement, discussed what pertains to Pythagoras and the Pythagoreans; let us after this
171 narrate such as
subject,
order.
It
is
scattered
do not
particulars relative to this
under the above mentioned
fall
said, therefore, that
who joined himself
to this
each of the Greeks
community of
the Pytha-
goreans, was ordered to use his native language.
For they did not approve of the use of a foreign Foreigners also united themselves to the
tongue.
Pythagoric sect, Picentini,
the Messenians, the Lucani,
viz.
And Metrodorus
and the Romans.
son of Thyrsus
who was
the
the father of Epicharmus,
and who transferred the greater part of
f
his doctrine
medicine, says in explaining the writings of his
to
father to his brother, that Epicharmus, and prior to
him Pythagoras, conceived well as the best
harmony of music,
chromatic harmony replete
Doric
the
is
Ionic and the iEolic participate of the
the
that
that the best dialect, as
;
but that the Attic dialect
with this in a
still
consists of vocal letters,
is
They
greater degree.
were also of opinion, that the Doric
is
dialect,
which
enharmonic.
Fables likewise bear testimony to the antiquity of
this dialect.
For
in these
it is
said that
married Doris the daughter of Ocean
he had
fifty
of Achilles.
,
I
Metrodorus also
he original
whom
is,
says, that according to
.
Mprpo^wpos re
rpos
which Obrechtus erroneously
Epicharmi
by
daughters, one of which was the mother
\
s
;
Nereus
iilius
translates,
Thyrsi nepos.â&#x20AC;?
I
-
â&#x20AC;&#x153; Metrodorus
who
some, Hellen was the offspring of Deucalion,
was the son of Prometheus and Pyrrha the daughter of Epimetheus
and jEolus*
and that from him came Dorus,
;
He farther
observes, that he learnt from
the sacred rites of the Babylonians, that Hellen
was the
offspring of Jupiter,
and that the sons of
Dorus, Xuthus, and AJolus
Hellen were
with
;
which narrations Herodotus also accords. however, for those
difficult,
to
know accurately,
of these narrations
more recent times
in
dialect
ancient
;
ceived
its
is
is
But
to be preferred.
acknowledged
that the JEolic
is
;
be the
to
next to
name from iEolus
this,
most
which
re-
and that the Ionic appellation
its
The
from Ion the son of Xuthus.
may
it
histories, that the
ranks as the third, which derived
fourth,
which
in particulars so ancient,
be collected from each of these
Doric
It is
Attic
is
the
which was denominated from Creusa, the
daughter of Erectheus,
and
is
posterior to
former dialects by three generations, as
it
the
existed
about the time of the Thracians, and the rape of Orithyia, as histories.
evident from the testimony of most
is
Orpheus
also,
who
is
the most ancient
of the poets, used the Doric dialect.
Of medicine,
however, they especially embraced
the diaetetic species, and in the exercise of this were
most accurate. endeavoured try,
to
And
in the first place, indeed,
learn
the indications of
of labor, food, and repose.
they
symme-
In the next place,
173 with respect to the preparation of food, they were nearly
the
selves in
who attempted
first
to
employ them-
and to define the mode
it,
in
which
The Pythagoreans
should be performed.
likewise
employed cataplasms, more frequently than predecessors
principally used
These, however,
they
Some
the cure of ulcerations.
But
who expose
said to have objected to
disciplines to sale
;
who open
their
man
that
souls like the gates
of an inn to every
approaches to them
and w ho,
;
find buyers, diffuse themselves
if
they do not thus
through
cities,
and,
gymnasia and require a reward from
in short, hire
young men
least of
diseases also they cured by in-
But they are
cantations.
those
in
and burnings they admitted the
all things.
their
but they in a less degree approved
;
of medicated ointments.
incisions
it
which are
for those things
without
Pythagoras, however, concealed the mean-
price.
much that was said by him, in order that who were genuinely instructed might clearly
ing of those
be partakers of of Tantalus,
it
but that others, as
;
might be pained
in the
Homer
says
midst of what
they heard, in consequence of receiving no delight
from thence. I think also,
it
respecting those that they ries,
was said by the Pythagoreans,
who
teach for the sake of reward,
show themselves
or those artists
to be
worse than statua-
who perform
their
For these, when some one orders them
work to
sitting.
make a
174 statue of
Hermes, search
wood adapted
for
reception of the proper form
to
the
but those pretend
;
that they can readily produce the works of virtue
from every nature said, that
it is
1 .
The Pythagoreans
more necessary
to
likewise
pay attention to
philosophy, than to parents and agriculture
owing
we
to the latter, indeed, that
live
;
for
it is
but philo-
;
sophers and preceptors are the causes of our living well,
and becoming wise,
discovered the right tion.
Nor
consequence of having
mode of discipline and
did they think
fit
be obvious
to
any casual persons
said to have taught this in the
that
came
either to speak or
they should
place to those
first
from
preserve in
doctrines they had heard. It first
is said,
in-
all
silence
the
therefore, that
divulged the theory of commensurable
and incommensurable unworthy
but Pythagoras
;
to him, that, being purified
continence,
he who
instruc-
such a way, that their conceptions might
write in
is
in
to receive
it,
quantities, to those
who were
was so hated by the Pytha-
goreans that they not only expelled him from their
1
This observation applies also to those of the present day,
who, from a profound ignorance of human nature, attempt enlighten by education the lowest class of mankind. as
I
have elsewhere observed,
chain of beings,
to
is
an attempt
to
For
to
render
vulgar dissatisfied with the servile situations in which
duction to
my
translation of Select
See
p.
Works of
this,
break the golden
disorganise society, and
nature intended them to be placed.
to
the
God and
73. of the introPlotinus.
175
common
and from
association,
with them,
living
but also constructed a tomb for him, as one
who
had migrated from the human and passed into a another
Others also say,
life.
that
the Divine
Power was indignant with those who divulged dogmas of Pythagoras
for that
:
as an impious person,
sea,
he perished in the
who rendered
the composition of the icostMgonus
viz.
;
manifest
who
vered the method of inscribing in a sphere
dodecaedron, which figures.
solid
five
happened
But according
and incommensurable
over,
the
its
quantities.
riddles,
;
just
the
as
Pythian oracles appear to be
who
others, this
1
More-
consisting of
consequence of imitating antiquity
in
character
difficult to
to
Pythagoric discipline was symbolic,
and resembled enigmas and
in
the
him who unfolded the doctrine of
to
apothegms,
deli-
one of what are called the
is
irrational all
the
truly
divine
and
in a certain respect
be understood and explained, to those
carelessly receive the answers wffiich they give.
Such
therefore,
and so many are the indications
respecting Pythagoras and the Pythagoreans, which
may
be collected from what
is
disseminated about
them. 1
This
also
is
asserted,
as
I
have before observed,
in the
Scholia on the 10th book of Comniandine's edition of Euclidâ&#x20AC;&#x2122;s
Elements, p. 122.
V
CHAP. XXXV. There
were, however, certain persons
hostile to these
employed
acknowledged
;
pontum.
For some say that he
Pherecydes the Syrian, but others to Meta-
Many
are enumerated.
causes, however, of the stratagems
And one
have originated from the
to
was as follows place
wealth
among ;
uni-
account of the journey
which he then undertook. to
is
but those that have written
this subject, differ in their
went
destroy
to
during the absence of Pythagoras,
versally
on
That
men, and rose against them.
stratagems therefore were
them,
who were
:
of them, which
men
is
said
Cylonians,
called
Cylon the Crotonian held the
first
the citizens for birth, renown, and
but otherwise, he w as a severe, violent,
and turbulent man, and of tyrannical manners.
He
had, however, the greatest desire of being
a partaker of the Pythagoric
ed himself to Pythagoras,
man,
1
for this purpose,
life,
and having appli-
who was now an was
made
rejected
elderly
by him on
account of the above-mentioned causes.
In con-
sequence of this, therefore, he and his friends exer-
1
Obrechtus has omitted ,
to translate the
â&#x20AC;&#x153; being now an elderly man/'
words
-
177 Pythagoras and
cised violent hostilities against disciples.
his
So vehement likewise and immoderate
1
was the ambition of Cylon, and of those who arranged themselves on
his side, that
extended
it
Pythagoras,
to the very last of the Pythagoreans.
went to Metapontum, and
therefore, for this cause
there
said to have terminated his
is
who were
called the Cylonians
stratagems
exhibit indications of
But those
life.
continued to form
and
Pythagoreans,
the
against
itself
all
possible
to
malevolence.
Nevertheless, for a certain time the probity of the
Pythagoreans subdued
[this
enmity,] and also the
decision of the cities themselves, so that they were willing that
managed by
their
political
concerns
the Pythagoreans [alone].
should
At
be
length,
however, the Cylonians became so hostile to the
men,
*
that setting fire
to
the house of Milo in
which the Pythagoreans were seated, and were consulting about warlike concerns
men
;
they burnt
except two, Archippus and Lysis.
all
the
For these
being in perfect vigour, and most robust, escaped
out of the house.
But
this taking place,
and no
mention being made by the multitude of the calamity which had happened, the Pythagoreans ceased to pay any further attention to the affairs of govern-
1
In the original anparos , which Obreehtus very erroneously
translates impotens . z
To
i. e.
Iam
.
the Pythagoreans.
M
;
178 This however happened through two causes,
ment.
through the negligence of the not at
affected
all
cities (for
by so great a calamity taking
men who were
place) and through the loss of those
most
But of the two Pytha-
qualified to govern.
whom
goreans that were saved, and both of Tarentines, Archippus indeed returned turn; cities]
they were
to
were
Taren-
Lysis hating the negligence [of the
but
went into Greece, and dwelt
the
in
Achaia
Âť
of Peloponnesus.
Afterwards,
he
migrated to
Thebes, being stimulated by a certain ardent desire
and there he had for his
[of retreating thither]
auditor Epaminondas
who
called Lysis his father.
There also Lysis terminated
But the
his life.
rest
of the Pythagoreans, except Archytas of Tarentum,
departed from in
Italy,
and being collected together
Rhegium, there dwelt with each
other.
The
most celebrated of them, however, w ere Phanto, r
Polymnastus, and Diodes, who were
Echecrates,
Phlyasians
Thrace.
;
and
But
in
Xenophilus
Chalcidensis
the course of time,
of
when the
administration of public affairs proceeded into a
worse condition, these Pythagoreans nevertheless preserved their
pristine
though the sect began perished.
These
manners and to fail,
till
it
disciplines,
generously
things, therefore, are narrated
by
Aristoxenus.
Nicomachus, however,
in other respects accords
with Aristoxenus, but as to the journey of Pytha-
179 goras, he says that this stratagem took place, while
Pythagoras was at Delos.
For he went
there, in
order to give assistance to his preceptor Pherecydes
who was then
the Syrian
afflicted
with the morbus
and when he died, performed the neces-
pedicularis,
sary funeral
Then, therefore, those who had
rites.
been rejected by the Pythagoreans, and to
monuments had been
raised, as if they
attacked them, and committed
Italians
of them to the
with stones,
ed that science failed possessed scientific period,
it
together with
knowledge,
w^as preserved
difficult to
;
who
happenÂť
who
those
that
till
by them in their breasts as
But such things
be understood, and which
were not unfolded, were preserved of those
it
because
something arcane and ineffable. only as were
by
and thrown out of the
house unburied. At that time, therefore,
sect
were dead,
Afterwards, they were overwhelmed
flames.
the
all
whom
in the
memory
did not belong to the Pythagorean
a few things excepted, which certain Pytha-
goreans,
who happened
at that
time
to
be
in
foreign lands, preserved as certain sparks of science
very obscure and of also,
being
ieft
These
difficult investigation.
by themselves, and not moderately
dejected by the calamity, were scattered in different places,
and no longer endured
to
nion with the rest of mankind.
have any
commu-
But they
lived
alone in solitary places, wherever they happened to
meet with them
;
and each greatly preferred an
180 association
with himself to that
with any
other
person. Fearing, however, lest the
name of philosophy
should be entirely exterminated from mankind, and that they should on this account incur the indignation of the
Gods, by suffering so great a
theirs to perish, they
commentaries
tain
gift
made an arrangement of and
symbols,
and
collected together the writings of the
of
cer-
likewise,
more ancient
Pythagoreans, and of such things as they remem-
These, each
bered.
left at his
death to his son, or
daughter, or wife, with a strict injunction not to give
them
to
This man-
any one out of the family.
date therefore, was for a long time observed, and
w as transmitted r
in succession to their posterity.
Since, however, Apollonius dissents in a certain
place
respecting these particulars, and adds
things which
we have not mentioned,
insert his narration
w^e shall also
of the stratagem
against the Pythagoreans.
He says,
many
employed
therefore, that
the envy of others attended Pythagoras from his
childhood. that
came
when he
to
For as long as he conversed with
all
him, he was pleasing to them
but
associated
;
with his disciples alone, the
favourable opinion which the multitude entertained
of him was diminished. indeed, to pay
themselves ring
;
some of
more
And
they permitted him
attention to strangers than
to
but they were indignant at his prefertheir fellow-citizens before others,
and
I
181 \
they apprehended that his disciples assembled to-
In the
gether with intentions hostile to them.
next place, as the young
men
that were indignant
with him were of high rank, and surpassed others in wealth,
and when they arrived at a proper age,
not only held the
honors
first
but also managed the
affairs
quence of city,
three hundred in this
there
own
of the city
they formed a large body of
more than
in their
men
in
(for
number) and
families,
common, they were in conse-
was but a small part of the
which was not conversant with the same man-
ners and the
same
pursuits as they were.
Moreover, as long as the Crotonians continued in their
own
country, and
Pythagoras dwelt with
them, that form of government remained which had
been established when the city was founded, but
which was not pleasing to the people, and therefore induced
a change.
them
to seek
When
and the land taken lot,
an occasion of producing
therefore Sybaris in the
was captured,
war was not divided by
according to the desire of the multitude, their
silent hatred
of the Pythagoreans burst forth, and
the populace separated themselves from them.
But
the leaders of this dissension were those that were
most near
and
was
to
familiarity. this,
that
the
Pythagoreans, both by alliance
The many
cause however of the discord of the actions of the Pytha-
goreans offended these leaders, as well as casual persons,
because
these
actions
had something
;
182 peculiar in others*
them when compared with those of
But
the greatest of these actions they
in
conceived that disgrace befei themselves alone.
Farther
still,
no one of the Pythagoreans called
Pythagoras by
his
name, but while he was
alive,
to denote him, they called
him
divine ; and after his death they denominated
him
when they wished that
man
Homer
just as
when he makes mention Him,
of Ulysses, saying,
tho' he's absent, yet I fear,
To name;
such
O
the greatness of
is
Conformably likewise
Eumaeus
represents
guest,
my
lo?e and care.
of
the precepts
to
their
master, the Pythagoreans always rose from bed beÂť fore the rising of the sun in
which the image of
and never wore a ring
;
God was
engraved.
They
also carefully observed to adore the rising sun,
avoided wearing a ring of the above description, lest they at funerals, or in
should have
some impure
manner, they were attentive thagoras, not
to
place.
to the
mentioned about them In a similar
mandate of Py-
do any thing without previous
deliberation and disquisition in the
it
and
;
morning of what ought
but to form a plan to be
done
[in
the
course of the day,] and at night to call to mind the actions
the
of the day,
same time exploring
ing their memory.
by
this
means
their conduct,
Thus
at
one and
and exercis-
too, they observed the
precept, that if any one of their associates appoint-
183 ed
meet them
to
stay there night
;
till
at a certain place, they should
he came through the day and the
in this again, the
customed
remember what was
to
to be attentive to order
and not
and not to
said,
In short Pythagoras ordered them
speak casually.
lived,
Pythagoreans being ac-
to
and method as long as they
blaspheme at the time of death,
but to die with propitious words, such as are used
who
by those
Adriatic sea.
are sailing
out of port
into
the
1
The kindred
of the Pythagoreans however, were
indignant that the Pythagoreans gave their right
hand
to those of their
excepted
;
from
strangers.
sect alone, their parents
and that they shared
with each other in relations
own
this
their possessions
common, but excluded fellowship,
as
if
they
their
were
These, therefore, becoming the sources
of the dissension, the rest readily
fell
into hostility
Hippasus,
against the Pythagoreans.
also,
Dio-
dorus and Theages said at the same time, that every citizen ought to be a partaker of the magistracy
and the assembly, and
give an
account of their conduct, to those
were elected by tude.
*
that the rulers should
lot for this
who
purpose from the multi-
But the Pythagoreans, Alcimachus, DimaÂť
The whole
of this paragraph, the greater part of which
is
a repetition of what has been said elsewhere, does not certainly belong to
this place.
184
Meton and Democedes opposed
chus,
persevered in prohibiting the polity derived
who
ever,
from
and
of the
dissolution
Those how-
their ancestors.
patronized the multitude, subdued the
The
other party.
being as-
multitude therefore,
sembled together, Cylon and Ninon
who
accused the Pythagoreans.
rhetoricians these,
this,
one belonged to the
longer being
divided
also
of
delivered
Ninon concluded, pretending
their
But of these ha-
harangues between themselves. rangues, the
And
class of the rich, but the
They
other was a plebeian.
were
that he
by
Cylon,
had explored
the arcana of the Pythagoreans, and that he had
connected and committed culars as
to writing
such parti-
were especially calculated to criminate
the Pythagoreans, and giving a book to ascribe, he
ordered him to read
Sacred Discom'se
the
specimen of what
it
But the book was inscribed
it. .
And
contained
the following :
others are to be 'treated as brutes.
and
is
Gods
;
but
This very sen-
ascribed to Pythagoras by his disciples,
by them expressed
He
â&#x20AC;˘
is
a
Friends are to be
venerated in the same manner as the
tence also
is
in verse as follows
:
Gods his friends reverâ&#x20AC;&#x2122;d,, But reckonâ&#x20AC;&#x2122;d others men of no account.
Homer,
like the blessed
too,
especially deserves to be praised for
calling a king the
shepherd of the people.
For be-
ing a friend to that government in which the rulers
185 are few, he evinced by this epithet that the rest
of
men
To
are cattle.
beans
is
it
requisite to be
hostile, as
being the leaders of decision by lot
by these
men were
affairs.
desire
:
day a
bull,
for
allotted the administration of
Again, empire should for they
;
proclaim that
be the object of
it is
better to be
than to be an ox for ever.
legal institutes of others
one
That the but that
are laudable;
they should be exhorted to use those which are
known
to themselves.
In one word, Ninon showed
that their philosophy
was a conspiracy against the
multitude, and therefore exhorted them not to hear
the counsellors, but to consider that they w^ould
never have been admitted into the assembly,
if
the
council of the Pythagoreans had been approved by
men so that it w as not speak, who prevented to the
the session of a thousand fit
to suffer
those to
r
;
utmost of their power others from being heard.
He
observed, therefore, that they â&#x20AC;&#x2DC;should consider the
right
hand which was rejected by the Pythagoreans,
w hen they gave
as hostile to them,
their suffrages
by an extension of the hands, or calculated the
number of sider
it
That they should
also conÂť
to be a disgraceful circumstance,
that they
the votes.
who conquered
thirty
myriads of
men
at the river
Tracis, should be vanquished by a thousandth part
of the same number through sedition itself.
by
In short Ninon so exasperated
his calumnies, that
in
a few days
in
the city
his hearers
after,
a great
186 intending to attack
multitude assembled together
the Pythagoreans as they were sacrificing to the
Muses in a house near to the temple of Apollo. The Pythagoreans, however, foreseeing that this would take with
an inn
place, fled to
those
that had
And
drew
to Platea.
laws
made a decree
in
arrived
;
but Dernocedes, puberty, with-
at
those that had dissolved the
Demo-
which they accused
cedes of compelling the younger part of the com-
munity
to the possession
by a cryer that
of empire, and proclaimed
thirty talents should
any one who destroyed him.
An
be given to
engagement also
taking place, and Theages having vanquished
Demo-
cedes in that contest, they distributed to him the thirty talents
which the
city
But
had promised.
the city, and the whole region were involved in
power of decision being given
viz. to the
to three cities,
Tarentines, Metapontines, and the Cau-
lonians, those that
were sent by them to determine
we
the cause were corrupted by money, as
from the chronicles of the Crotonians. Crotonians condemned by their that were accused, to exile. this decision,
all
learn
Hence
same time banished
it
was not
fit
to
the
decision those
In consequence, too, of it
conferred
who
those from the city,
dissatisfied with the existing state of affairs,
at the
that
own
and the authority which
on them, they expelled
were
many
the exiles were brought to judgment, and
evils,
the
as
all their families,
and
asserting
be impious, and that children
ought not to be divulsed from their parents.
They
187 and made the land
likewise abolished loans,
undivided.
Many
to
be
when Dinarchus and
his
1
years after
this,
associates were slain in another battle, and Litagus
was dead, who had been the greatest leader of
also
a certain pity and repentance
the seditious,
duced the
citizens to recall those
were
from
left,
For
exile.
this
in-
Pythagoreans that
purpose, they sent
ambassadors from Achaia, and through them be-
came amicable with
the exiles, and
consecrated
But the Pythagoreans who
their oaths at Delphi.
returned from exile were about sixty in number,
who were of a more advanced age, among which were some who applied themselves
except those
to medicine, sick
and restored health
by a certain diet
;
to those that
were
of which method of cure
they were themselves the authors.
It
happened
however, that those Pythagoreans w'ho were saved,
and who were particularly celebrated by the multitude, at that time in less,
This
is
under Ninon
battle,
1
it
was said
;
â&#x20AC;&#x201D;
these
same Pythagoreans having
order to procure assistance against
who invaded
the country, perished in
mutually defending each other.
avaba
In the original,
Obrechtus erroneously troduxerunt.â&#x20AC;?
to the law-
not the condition of things which ivas
left the city in
the Thurians
which
translates,
But the
,
which
â&#x20AC;&#x153; et agrorum divisionem in-
188 city
was so changed
into a contrary opinion [of the
Pythagoreans,] that besides the praise which
stowed on them, tify
the
Muses
apprehended that
it
in
formed a public
a
it
would gra-
greater degree,
still
sacrifice
in
be-
it
per-
if it
the temple of the
Muses, which at the request of the Pythagoreans, they had before constructed in honor of those
And
desses.
much
thus
God-
concerning the attack
which was made on the Pythagoreans.
CHAP. XXXVI.
The
successor, however,
knowledged by son of the
all
Damophon
same time
men
to
of Pythagoras,
is
ac-
have been Aristagus, the
the Crotonian, w ho existing at
as Pythagoras,
was seven ages
prior
to Plato.
Aristagus likewise, was not only thought
worthy
succeed Pythagoras
to
also to educate his children,
in
and marry
Theano, because he was eminently Pythagoric
dogmas.
his school,
but
his wife
skilled in the
For Pythagoras himself
is
said to have taught in his school, forty years want-
ing one, years.
and
But
to
have lived nearly one hundred
Aristasus,
when much advanced
in
189 school
the
relinquished
years,
and
;
him
after
Mnesarchus succeeded, who was the son of PythaBulagoras succeeded Mnesarchus, in whose
goras.
time
it
happened that the
city of the
Gartydas the
plundered.
Crotonians was
succeeded
Crotonian
Bulagoras, on his return from a journey which he
had undertaken prior
account of the calamity of so
much
anxiety,
But
grief.
it
Nevertheless on
to the war.
his country,
prematurely through
to die
as
he suffered
was the custom with the
rest of the
Pythagoreans, when they became very old, to liberate themselves from the
Moreover, some time
body as from a prison.
after,
Aresas Lucanus, beundertook the
ing saved through certain strangers,
management of
the school
dorus Aspendius,
who was
and
;
to
him came Dio-
received into the school,
on account of the paucity of the Pythagoreans contained.
And
and Philolaus Eurytus
but at
were Clinias
Metapontum, Theorides and
and at Tarentum Archytas.
;
It
but that he was not one of the school.
;
is
also
Epieharmus was one of the foreign audi-
said that tors
;
in Heraclea, indeed,
it
Hav-
ing however arrived at Syracuse, he abstained from philosophizing openly, on account of the tyranny
But he
of Hiero.
men
in metre,
inserted the conceptions of the
and published
in
comedies the occult
dogmas of Pythagoras.
Oi that
all
the Pythagoreans, however,
many
are
it
is
unknown and anonymous.
probable
But the
190 following are the names of those that are
and celebrated
Dymas,
Of the
:
iEmon,
./Egon,
known
Crotonians, Hippostratus,
Sill us,
Cleosthenes, Agelas,
Episylus, Piiyciadas, Ecphantus, Timaeus, Buthius,
Eralus,
Itmaeus,
Rhodippus,
Bryas,
Evandrus,
Antimedon, Ageas, Leophron,
Myllias,
Agylus,
Onatus, Hipposthenes, Cleophron, Alcmaeon, Milon,
mocles,
Brontinus,
Of
Menon.
the
Da-
Metapontines,
Parmiseus, Orestadas, Leon,
1) amar-
ine n us, Aeneas, Chilas, Melisias, Aristeas, Laphion,
Evandrus, Agesidamus, Xenocades, Euryphemus, Aristomenes,
Agesarchus,
Alceas,
Xenophantes,
Thraseus, Arytus, Epiphron, Eiriscus,
Megistias,
Leocydes, Thrasymedes, Euphemus, Procles, Antimenes, Lacritus, Damotages, Pyrrho, Rhexibius,
Alopecus, Astylus, Dacidas, Aliochus, Lacrates, Glycinus.
Of
the Agrigentines, Empedocles.
Of
the Eleatas, Parmenides.
Of the
lolaus, Eurytus, Archytas,
Theodorus, Aristippus,
Tarentines, Phi-
Lycon, Hestiasus, Polemarchus, Asteas, Clinias, Cleon, Eurymedon, Arceas, Clinagoras, Arcbippus,
Zopyrus, Euthynus, Dicaearchus, Philonidas, Phrontidas, Lysis, Lysibius, tion,
Dinocrates, Echecrates, Pac-
Acusiladas, Icmus, Pisicrates, Clearatus.
Of the didas,
Leontines, Phrynichus, Smichias, Aristo-
Clinias,
Abroteles,
Pisyrrhydus,
Bryas,
Evandrus, Archemachus, Mimnomachus, Achmonidas,
Dicas,
Carophantidas.
Of
the
Sybarites,
Metopus, Hippasus, Proxenus, Evanor, Deanax,
191 Menestor, Diodes, Empedus, Timasius, Polemseus,
Of
Tyrsenus.
Evasus,
the Carthaginians,
Of the
Anthen, Odius, Leocritus.
tiades,
Mil-
Parians,
jRetius, Phaenecles, Dexitheus, Alcimachus,
Dinar-
Meton, Timseus, Timesianax, Amaerus, Thy-
chus,
Of
maridas.
the Locrians, Gyptius,
Xenon, Phi-
lodamus, Evetes, Adieus, Sthenonidas, Sosistratus,
nians,
Of
Timares.
Euthynus, Zaleucus,
Posido-
the
Athamas, Simus, Proxenus, Cranous, Myes,
Of the
Bathylaus, Phaedon. Occillus
who were
brothers, Oresandrus,
Of
Dardaneus, Malion.
Of
Of the
Hippome-
Of
Autocharidas, Clea-
Hyperboreans,
the
Abaris.
Rheginenses, Aristides, Demosthenes, Aris-
tocrates, Phytius,
chides,
the iEgeans,
the Lacones,
ner, Eurycrates.
Cerambus,
Euelthon, Thrasydamus, Crito,
don, Timosthenes, Polyctor.
Lucani, Ocellus and
Helicaon, Mnesibulus, Hippar-
Athosion, Euthycles,
Of
Opsimus.
Of the Damon. Of the
the
Selinuntians, Calais.
Syracusans, Lepti-
nes, Phintias,
Samians, Melissus,
Lacon, Archippus, Glorippus,
Of
Heloris,
the Caulonienses, Callibrotus,
Drymon, Xentas.
OT
the
Dicon, Nastas,
Phliasians,
Of
Poliades,
the Cyrenseans,
gelus,
Theodorus.
Demon,
Sostratius,
Charondas,
Sicyo-
Sosthenes.
Prorus, Melanippus, Aristan-
Of
the
Cyziceni, Pythodorus,
Hipposthenes, Butherus, Xenophilus. tauaei,
Diodes,
Of the
Echecrates, Polymnastus, Phanton. nians,
Hippon,
Lysiades.
Of
Of the Ca~
the Corinthians,
*
192
Of
Chrysippus.
Of
And
the Athenians, Neocritus.
Lyramnus.
[And
In
all,
Nausitheus.
Tyrrhenians,
the
two
these, indeed, are
of
Pontus,
hundred and eighteen.
not
all
the Pythagoreans,
but of all of them they are the most famous.
But the most Timycha,
the
Philtis, the
illustrious
wife
of
1
]
Pythagorean
women
Myllias
Crotonian.
the
are
daughter of Theophrius the Crotonian.
Byndacis, the sister of Ocellus and Occiilus, LucaChilonis, the daughter of Chilon the Lace-
nians.
daemonian.
Cratesiclea
the
Lacedaemonian, the
Theano, the
wife of Cleanor the Lacedaemonian.
Mya,
the wife of
Lasthenia the
Arcadian.
wife of Brontinus of Metapontum.
Mil on the Crotonian.
Abrotelia, the daughter of Abroteles the Tarentine.
Echecratia the Phliasian.
Tyrsenis, the Sybarite.
Pisirrhonde, the Tarentine.
eedaemonian. Argive.
And
Bryo, the Argive. Cleaechma, the
ridas the Lacedaemonian.
â&#x20AC;&#x2DC;
The words within
script,
which was
Nisleadusa, the La-
In
Babelyma, the
sister all
of
A u toe ha-
seventeen.
the brackets are from a Latin
in the possession of Fabricius,
Manu-
FRAGMENTS OF THE
ETHICAL WRITINGS OF CERTAIN
PYTHAGOREANS.
FROM
HIPPODAMUS, THE THURIAN, IN HIS TREATISE
ON FELICITY.
Of
animals,
some
are the recipients of felicity, but
others are incapable of receiving
animals, indeed, are receptive of
For
felicity
tue
is
first
reason.
it
it.
which
and
;
But those animals are incapable of
neither can that which
is
work or the
is
re-
For
deprived of sight, receive
virtue of sight; nor can that which
destitute of reason, be the recipient of the work,
or the virtue of that which possesses reason.
respect to is
vir-
possesses
ceiving felicity, that are destitute of reason.
the
those
that have reason.
cannot subsist without virtue ingenerated in that
And
felicity,
With
however, and virtue, the former
as a work, but the latter as a certain art, to that
which possesses reason.
But of animals which
;
possess reason,
some
are self-perfect, and these are
such as are perfect through themselves, and are indigent of nothing external, either to their existence,
And such,
or to their existing well and beautifully. indeed,
God.
is
which are not perfect through them-
self-perfect,
selves,
but are in want of external causes to their
And man
perfection.
Of
Those animals, however, are not
an animal of
is
this kind.
animals, therefore, which are not self-perfect,
some indeed
And
are perfect, but others are not perfect.
those indeed are perfect which derive
subsistence both from
and from external causes. deed from
their
own
own
their
And
their
[proper] causes,
they derive
it
in-
causes, because they obtain
from thence both an excellent nature and deliberate choice
;
but from
external
causes, because
they receive from thence equitable legislation and
But the animals which are not per-
good
rulers.
fect,
are either such
these, or
of
some one of
entirely depraved. is
as
And
participate of neither of these, or w hose souls are
such
will the
man
be
who
of a description different from the above.
Moreover, of perfect men there are ences.
turn differ-
For some of them are naturally perfect
but others are perfect according to
life.
And
those
indeed alone that are good, are naturally perfect.
But these are such
as possess virtue.
tue of the nature
of every thing
perfection.
Thus
is
For the
vir-
a summit and
the virtue of the eye
is
the
sum-
But
ml t and perfection of the nature of the eye. the virtue of the nature of
ing to
life,
man
Those
man.
who
felicity,
indeed,
human
life is
summit and
the
is
also are perfect accord*¡
is
a system of actions
cording to use
God
felicity gives
Virtue also and
therefore
for-
virtue, indeed, ac-
;
is
to
neither good through
any one, nor
from
is
he happy
For he
by good fortune.
through being attended is
and
:
But
life.
but good fortune according
;
virtue
human
the perfection of
tune give completion to actions
learning
For
are not only good, but happy.
completion to the actions.
prosperity.
perfection of
good by nature, and happy by nature, and always
was and since he
man
is
and
will be, is
incorruptible,
neither
never cease to be, such
and naturally good.
But re-
And
in
providential
care.
become good, indeed, he requires
virtue
On
but in order to become happy, good fortune. this
account,
;
happy nor good by nature, but
quires discipline and
order to
will
human
felicity
summarily consists of
these two things, viz. of praise, and the predication
Of
of beatitude.
praise indeed,
of the predication of beatitude, It possesses virtue therefore,
from virtue
;
but
from prosperity.
through a divine des-
but prosperity through a mortal allotment.
tiny,
But mortal are suspended from divine concerns, and
terrestrial
from such as are
celestial.
Things
subordinate, also, are suspended from such as are
more
excellent.
And on
this
account, the good
193
mao who
follows the
Gods
follows mortal natures
who
It is
the use of
ing as
but he
who
For
him
to
good and
is
use-"
good, indeed, through his knowledge ot it
but
;
it is
ing with actions. prosperity
;
miserable.
is
possesses wisdom, prosperity
ful.
It
useful, through his co-operatis
beautiful, therefore,
present with intellect, and
is
when
when
sail-
were with a prosperous wind, actions are
it
performed looking
wall
For
not only follow God,
human
arrange
This also different
he who does
thus,
but will also co-
with divine good. evident,
is
a pilot looks
to virtue; just as
to the motions of the stars. this
happy
is
[human]
that
life
But
from disposition and action.
becomes it is
ne-
cessary that the disposition should be either worthy
or depraved
and that action should be attended
;
And
either with felicity or misery.
a worthy dis-
position, indeed, participates of virtue
one of
With respect
vice.
to actions,
;
but a bad also, those
that are prosperous are attended with felicity
;
(for
they derive their completion through looking to reason) but those that are unfortunate,
with misery;
Hence,
it is
for they are frustrated of the end.
not only necessary to learn virtue, but
also to possess
and use
crease, [of property is
and
cities.
either for security, or in-
it,
when
the greatest thing of
families
are attended
all,
For
it is
too
for the
it is
little] or,
which
emendation of
not only necessary to
have the possession of things beautiful, but also the
199 All these things, however, will take
use of them. place,
when a man
And
ble laws.
lives in a city that uses equita-
these, indeed,
For
Amalthea.
called the horn of
all
the greatest good of
ther be effected, nor,
human
when
and become permanent.
this
and the tendency
itself virtue,
Manners,
necessary that he
is
whose
is
a
who
is
At
illegality.
all
been said
man
it.
So
that
to be happy,
and
live
and die
governed by equitable laws, relin-
a country
has
because
and piety and sanc-
be prosperous, should
life is to
quishing
in
and besides
;
towards the most honorable natures.
tity
the
For
and hence from the
society,
will
same time what
with necessity.
attended
is
part of
same reasoning, if
;
according to
most excellent condition
these, rightly-deciding reason,
in
comprehends
likewise, studies, and laws, subsist through
this in the
it
be increased
to virtue
excellent natures are generated
without
can neb
nature
effected,
For
is
things are
And
contained in equitable legislation. this,
are what
I say,
become
entire
and
perfect,
he not only associates with others, but associates
in
a
becoming manner.
For some
naturally adapted to subsist in in one thing
;
things,
others in one thing, and not in
but others both this
many
things are
in
many, and
in
and not
many ;
one thing, and on
account in one thing, because in many.
For
harmony, indeed, and symphony and number, are naturally adapted to be ingenerated in
many things.
200 For nothing which makes a whole from these
But acuteness of seeing and
to itself. *
is sufficient
parts,
hearing, and swiftness of feet, subsist in one thing alone.
Felicity,
however, and the virtue of soul,
and
subsist both in one thing
and
in
the
subsist in
many
:
And
universe.
in
many,
on
this
in
whole,
a
account they
one thing, because they also subsist
and they subsist
in
in
many, because they are For the
inherent in a whole and in the universe.
orderly distribution of the whole nature of things
methodically arranges each
particular.
And
the
orderly distribution of particulars gives completion
whole of things and to the universe.
to the
this follows
But
from the whole being naturally prior to
the part, and not the part to the vvhole.
For
if
the
world was not, neither the sun nor the moon w ould r
exist,
nor the planets, nor the fixed
world existing, each of these also
The itself
truth of this also
of animals.
there would
But animal
As
For
may be
if
But the
stars.
exists.
seen in the nature
animal had no existence,
neither be eye, nor mouth, nor ear. existing,
each of these likewise
the whole, however,
is
to the part, so
is
exists.
the vir-
tue of the whole to the virtue of the part.
harmony not *
irocet
.
existing,
For
and a divine inspection of
In the original, ovSev
avrapices,
This Canter erroneously translates, â&#x20AC;&#x153; Quando-
quidem horum nulla pars totum queat Gale has not noticed the
error.
constituere."
And
mundane
And
city,
it is
remain
in
an excellent condi-
equitable legislation
not existing in a
no longer be able tion.
are adorned would
things which
affairs,
to
not possible for a citizen to be good or
happy.
Health, likewise, not existing in the ani-
mal,
not possible for the foot or the hand to be
it is
For harmony indeed
strong and healthy. virtue
of the
virtue of a city
world ;
is
bers
whole body. are
is
the
Each of
the parts likewise in
co-arranged on account of the whole
and the universe. the
equitable legislation
the
and health and strength are the
virtue of the body.
these things
;
is
For the eyes see on account of
And
the other parts and
co-arranged for
body] and the universe.
the sake of the
memwhole
FROM
EURYPHAMUS, IN HIS TREATISE
CONCERNING HUMAN
The life
perfect
life
man
of
of God, because
falls
short indeed of the
not self-perfect, but sur-
is
it
LIFE.
passes that of irrational animals, because
it
partici-
For neither
is
God
pates of virtue and
felicity.
want of external causes good and happy, he any
is
since
;
being
naturally
perfect from himself ; nor
For brutes being
irrational animal.
in
destitute
of reason, they are also destitute of the sciences pertaining to actions. partly consists of his
But
the
own proper
nature
of
man
deliberate choice,
and partly
is in
want of the assistance derived from
divinity.
For
that
which
is
capable
of being
fashioned by reason, which has an intellectual perception
extend
of things beautiful and base, can erectly itself
from
earth,
and look
can perceive with the eye of
to heaven,
and
intellect the highest
203 Gods,
â&#x20AC;&#x201D;
that
which
capable of
is
all
this, partici-
But
pates likewise of assistance from the Gods, in
consequence of possessing
will,
and a principle of such a kind it
to study virtue,
and
deliberate choice,
enables
in itself as
be agitated by the storms
to
of vice, to follow, and also to apostatize from the
â&#x20AC;&#x201D;
Gods,-
Hence
it is
it is
likewise able
to
be moved
by
itself.
a partaker of praise and blame, honor
and ignominy, partly from the Gods and partly from men, according as
it
For the whole reason of
either to virtue or vice.
the thing into the
is
as follows
zealously applies itself
Divinity introduced
:
world as a most exquisite animal, to be
reciprocally honored with
himself, and as the eye
of the orderly distribution of things
man
.
Hence
also
gave names to things, becoming himself the
He
character of them.
likewise invented letters,
procuring through these a treasury
And
man
of memory.
he imitated the established order of the uni-
verse, co-harmonizing
laws
the
communion
by judicial proceedings and of
cities.
performed by men more decorous
more worthy of
the notice of the
For no work
is
to the world, or
Gods, than the
apt constitution of a city governed by good laws,
and an orderly distribution of laws and a For though each man himself by himself and
is
is
polity.
nothing,
not himself by himself sufficient to lead a
conformable to the position of a
common concord, and
polity, yet
he
is
apt
life
com-
well adapted to the
204 whole and to the perfect system of the
man
of
life
[harmonized,] and
image of a
the
is
For
society.
lyre accurately
For
every respect perfect.
in
every lyre requires these three things, apparatus,
apt composition, and a certain musical contrecta-
And
tion. all
apparatus indeed,
the appropriate
parts
is
of the chords, and
viz.
;
a preparation of
of the instruments which co-operate with the well-
sounding and striking of the position
is
other.
And
the
But the apt com-
lyre.
commixture of the sounds with each
the musical contrectation
is
the motion
of these conformably to the apt composition. also
human
life
Apparatus, indeed, which parts of
But
life.
same three
requires these is
is
the parts of
life
are the goods of
to virtue
the
is
The
And
the musical con-
commixture of these conformably
and the laws
;
virtue sailing with a pros-
perous wind, and having nothing externally ing
it.
For
its
to actions. fect. self,
And
resist-
being
purpose of voluntary intentions,
but in obtaining them
possessing
does not consist in
felicity
driven from the
attendants and
apt
the co-arrangement of these accord-
ing to virtue and the laws. trectation
things.
the completion of the
the body, of riches, renown, and friends.
composition
Thus
;
nor in virtue being without
ministrant aids
;
but in completely
own proper powers w hich are adapted For man is not self-perfect, but imper-
he becomes perfect, partly from him-
and partly from an external cause.
Fie
is
205 likewise perfect* either according to nature, or ac-
cording to
And
life.
ing to nature,
if
he
he becomes a good man.
virtue of each thing
is
summit and
the
Thus
the nature of that thing.
eyes
the
is
the eyes
Thus
ears.
this is also true
too, the virtue of
perfection of
life,
T
of the
the nature of
of the virtue of the
man
is
summit
the
But man
and perfection of the nature of man. perfect according to
For the
the virtue
summit and perfection of and
;
perfect indeed accord-
is
is
when he becomes happy.
For
felicity is
the perfection and completion of hu-
man
goods.
Hence, again, virtue and prosperity
become
the parts of the
indeed,
is
prosperity
But both
And
of man.
a part of him so far as he so far as he
are parts of
For
mal.
life
it is
is
is
virtue,
soul,
but
connected with body.
him so
far
as he
is
an ani-
the province of virtue to use in a
becoming manner the goods which are conformable to nature
them.
;
but of prosperity
And
the former, indeed, imparts deliberate
choice and right reason
and actions.
impart the use of
to
For
to
;
but the
wish what
is
energies
latter,
beautiful in con-
duct and to endure things of a dreadful nature,
proper business of virtue.
But
prosperity to render deliberate
*
(TL0Sy
Gale says
in
his notes,
that after
it
is
the
is
the
work of
choice successful,
he adds
-
but he should evidently have added aperct, as in the above
translation.
20 6 and to cause actions
to arrive at the [desired] end.
For the general conquers
The
tue and good fortune.
conjunction with vir-
in
pilot sails well in con*
junction with art and prosperous winds. sees well in
and
light.
conjunction with acuteness of vision*
And
the
lent through virtue
1
The eye
In the original
of
life
man becomes most
,
itself,
excel-
and prosperity.
lively translates, videndi facilitate.
which Canter very defec*
FROM
HIPPARCHUS, IN HIS TREATISE
ON TRANQUILLITY.
Since men
live
but for a very short period,
if their
life is
compared with the whole of
time, they will
make
a most beautiful journey as
it
pass through
life
with tranquillity.
were,
This
if
they
however
they will possess in the most eminent degree,
they accurately and scientifically viz.
if
know
they
that
know
if
themselves,
they are mortal and of a
and that they have a body which
is
corruptible and can be easily injured, and which
is
fleshly nature,
exposed to every thing most grievous and severe, even
to their latest breath.
let us direct
happen
to
our attention the
body
;
And to
in the first place,
those things which
and these are pleurisy,
inÂť
flammation of the lungs, phiensy, gout, stranguary, dysentery,
lethargy,
epilepsy,
ten thousand other diseases.
putrid ulcers,
and
But the diseases
208 which happen
more
For
dire than these.
from
originates
in
the
through preternatural immoderate
have become subject
life
evil,
of man,
For
of the soul.
passions
the
greater and
the iniquitous,
all
and impious conduct
illegal,
much
the soul are
to
desires
many
to unrestrained impulses,
and
have not refrained from the most unholy pleasures,
from being connected with daughters or
arising
Many
even mothers.
also
have been induced to
destroy their fathers, and their
what occasion
is
But
offspring.
there to be prolix in narrating ex-
impending
ternally
own
such as excessive
evils,
drought, violent heat and cold
rain,
so that frequently
;
from the anomalous state of the
air,
pestilence
and
famine are produced, and all-various calamities,
and whole fore
many
cities
become desolate
P
Since there-
such-like calamities are impendent,
we
should neither be elevated by the possession of cor-
may
poreal goods, which
rapidly be
consumed by
the incursions of a small fever, nor with what are
conceived to be prosperous external circumstances,
which frequently rapidly certain
in
their
own
than they accede.
nature perish
For
all
and unstable, and are found
existence in
many and
one of them
is
or indivisible.
and
also
and
is
various
more
these are unto
have their
mutations
;
and no
permanent, or immutable, or stable,
Hence
well consult ring these things,
being persuaded, that
imparted
to
us,
is
if
what
is
present
able to remain for the
209 smallest portion of time,
expect
as vve ought to
may
bearing whatever
generously
hilarity,
much
then live in tranquillity and with
vve shall
;
as
it is
befai
us.
Now,
imagination, that
parted
than
many
however,
to
it is,
reality,
all
previously conceiving in
that
present with, and im-
is
them by nature and and not thinking
but such as
it
it
fortune,
to be such as
able to
is
is
better in
it is
become when
it
has arrived at the summit of excellence, they bur-
den the soul with many evils,
when they
But
this
lead takes
And
thus
it
happens
to
a most bitter and miserable
them life.
place in the loss of riches, or the
death of friends or children, or certain other things, to
and stupid
are suddenly deprived of [these
evanescent goods]. that they
great, nefarious,
in the privation
of
which are conceived by them
be most honorable possessions.
Afterwards,
weeping and lamenting, they assert of themselves, that they alone are
most unfortunate and miserable,
not remembering that these things have happened,
and even now happen,
many
to
they able to understand the
now
in existence,
of those that are
and of those that have lived
former times, nor to see
and waves of
life
others; nor are
evils,
many
in
what great calamities
of the present time are,
and of the past have been involved. with ourselves therefore, that their property, have afterwards
la m.
in
many
Considering having
lost
on account of this o
t
210 very loss been saved, since hereafter they might
hands of robbers, or into
either have fallen into the
the power of a tyrant
many
that
;
who have
also
loved certain persons, and have been benevolently
disposed towards them in the extreme, have after-
wards greatly hated them things,
which have been delivered
and likewise learning ed by their children,
most dearly loved with that of those than w e have been,
is
many have been
it
not lawful that he
is
and not
life
his
own, since
naturally exposed
is
Those however,
that
and lament, besides not being able to
what they have
lost,
with
life
should think the calamities
he sees that the whole of calamities.
through
pass
For
himself a man,
many
life
and not only such as happen
of others easy to be borne,
to
destroy-
and by those that they have
shall
greater tranquillity.
who
by history,
who have been more unhappy and taking into account human
we
ourselves,
that
to us
these
all
and comparing our own
;
casualties [in general] to
considering
or recal to
life
weep
recover
those that are
dead, impel the soul to greater perturbations, in
consequence of vity.
and
It
is
its
being
tilled
with
much depra-
requisite therefore, that, being
purified,
we should by
all
possible
vances wipe away our inveterate stains reasonings of philosophy. plish this by adhering to
But we
shall
washed contri-
by
the
accom-
prudence and temperance,
being satisfied with our present circumstances, and
m not aspiring after
many
For men who
things.
procure for themselves a great abundance [of external goods]*
do not consider that the enjoyment of
them terminates with the present therefore to use
by the
life.
We
the goods that are present
assistance of the beautiful
things of which philosophy
is
ought ;
and
and venerable
the source*
we
shall
be liberated from the insatiable desire of depraved possessions.
<
FROM
ARCHYTAS, TREATISE CONCERNING
IN HIS
THE GOOD AND HAPPY MAN.
In
the
first
place,
the good
man
cessity
but that
is
;
is
it is
requisite to
this, that
not immediately happy from nethis
man who happy man ob-
the case with the
is
both happy and good.
For the
both praise and the predication of blessed-
tains
ness
know
but the good
;
tains
praise alone.
virtue
;
man [so far as he is good] obThe praise also arises from
but the predication of blessedness from
And
good fortune.
the
worthy man, indeed, be-
comes such from the goods which he possesses but the happy felicity.
man
is
sometimes deprived of
For the power of
but that of
felicity
is
virtue
is
;
his
perfectly free,
subject to restraint.
For
long-continued diseases of the body, and deprivations of the senses, cause
the flourishing o condition
of felicity to waste away, God, however, differs from
213 man
a good
in this, that
sesses virtue genuine tal
God
indeed not only pos-
and purified from every mor-
but his power also
passion,
unrestrained,
is
unwearied and
being adapted to the most vene-
as
rable and magnificent production of eternal works.
Man
indeed, by the mortal condition of his nature,
not only enjoys degree
power and
this virtue in
a less
but sometimes through the want of sym-
;
1
metry
this
goods which he possesses, or through
in the
powerful custom, or a depraved nature, or through
many
other causes, he
unable to possess in the
is
extreme a good which
is
perfectly true.
Since therefore of goods, some are eligible for
own
their
thing
;
and not
sakes,
but others are eligible for the sake of some-
thing else, and not on their also a certain third
on
gible both
its
eligible
on
of something else
For we aspire but
we do
else.
own
own
its
?
own account
;
there
species of goods, which
is
is eli-
account, and for the sake of
What,
another thing. is
for the sake of another
therefore,
is
the
good which
account, and not for the sake It
is
evident that
it is felicity.
after other things for the sake of this,
not desire this for the sake of any thing
Again, what are those goods which
we
indeed for the sake of something
else,
do not
.
desire
on
their
own account?
desire
but which It
is
we
evident
they are such things as are useful, and pre-el igi hie
8
For
here,
I
read
;
214 goods, which become the causes of our obtaining things which are
eligible [on their
own account]
such as corporeal labors, exercise, and frictions
which are employed
body
for the sake of a
good habit of
and also reading, meditation, and study,
;¡
which are undertaken for the sake of things beautiful
and
But what are the things which
virtue.
own
are eligible on their *
They
are such things as
and the habits of
them, deliberate
sake of something else the virtues,
account, and also for the
?
choice and actions, and whatever adheres to that
which which
is is
Hence,
really beautiful.
eligible
on
But that which
is
own
account, and not on ac-
else, is
a solitary good and one.
its
count of something
eligible for its
the sake of another thing,
one part of
sists
own
sake,
and
And
body
;
that which
to
ex-
about the soul, con-
is
of the virtues of the soul
ano-
;
and another pertains
for
For
triply divided.
is
indeed subsists about the soul
it
ther about the ternals.
indeed
that
;
that
which
is
about
the body, of the virtues of the body
;
which pertains
of friends,
glory, honor,
to
externals,
consists
There
and wealth.
lar reasoning with respect to that
on account of something indeed
is
else.
effective of the
ther part of
it,
which pertains glory, honor,
is
likewise a simi-
which
is
goods of the soul
to externals
is
friendship.
eligible
For one part of
of the goods of the body
and
and that
;
;
it
ano-
and that
the cause of wealth,
215 That
virtue
own
sake,
its
I
if
mean
things which are naturally sub-
goods of the body, are
the
gible for their
own
the body,
evident that
it is
soul on their
to be eligible for
evident from the following consi-
is
For
derations.
ordinate,
however happens
own
sakes, but the soul
we
eli-
better than
is
love the goods of the
account, and not for the sake of
the consequences with which they are attended.
There are likewise three life
one of prosperity
;
definite times of
another of adversity
;
a third subsisting between these. he
but he uses uses
it
it
between these
felicity
is
*
is
i.
not happy [though he it is
is
not
evident that
For the animal which
is
man.
is
consists of
constituted from things of
For though the body
is
natu-
adapted to be the instrument of the soul, yet
this as well as the soul
he
happy, and in the
now speak, however, of the feliBut man is not soul alone, but is
both, and that which
rally
indeed
We
man.
kind
he
nothing else than the use of virtue in
is
likewise body.
this
in adversity
being the case,
this
prosperity. city of
and
;
for
;
;
or in prosperity, or in
in prosperity
middle condition, he miserable]
Since therefore,
according to three seasons
unhappy, but
is
and
;
possesses and uses virtue
either in adversity,
the time
he
man who
a good
is
human
an animal.
e.
So
tion with the
far as
body
1
a part of
Hence of goods
]
he ;
is
is
man
[so far as
also,
some are
considered as energizing in conjunc-
but so
far as
he has an energy indepen-
216 the goods of man, but others, of the parts of man.
And
the
good of man, indeed,
the parts of man, the good of the soul fortitude, justice,
of the body bit,
But of
is felicity.
prudence,
is
And
and temperance.
the good
beauty, health, a good corporeal ha-
is
and excellence of sensation. With respect and
ternals however, wealth, glory, honor,
to ex-
nobility,
are naturally adapted to be attendant on man, and
The
to follow precedaneous goods.
ministrant to the greater goods. glory,
Thus
and wealth, are ministrant both
and the soul
[i,
e.
For
Intellect
God
and the leader and ruler of sake of these,
it is
;
and
is
,
is
the
is
,
to
the most excellent,
all tilings.
And
for the
necessary that other goods should
pilot,
intellect,
of the ship;
is
the leader
God, of
But prudence
of soul.
leader of the felicity pertaining to
dence
however
For the general, indeed,
of the army; the
world
and pru-
;
wisdom] and justice are ministrant
of Deity.
be present.
body
but health, strength, and excellence
;
the intellect of the soul. satellite
friendship,
to the
of sensation, are subservient to the soul
dence
are
less, also,
life.
is
the
For pru-
nothing else than the science of the
which respects human
the
felicity
or the science of the
life,
goods which naturally pertain to man. dent of the body, is
not to
viz. so
far as
he
is
a rational soul, the
be considered as a part of his essence.
energy of the rational soul by
itself alone,
body
And
without any
the
assist-
ance from the corporeal organs, constitutes the true man, into the definition of which
body does not
enter.
217 And
the
most excellent and
science,
perity
1
but the
;
virtue,
;
human is
and
consists of
science, the
demo-
and
divine
and by prudence, the wisdom pertaining to
and the
concerns,
requisite to
call
of
affairs
employ
the virtues which
denominate virtue
For
life.
sonings and demonstrations, sciences. to
are
place of pros-
mean by
things
to
man
in the third I
God
of
life
felicity of
But
corporalized.
wisdom pertaining niacal
indeed, and
felicity,
But
it
rea-
it is
lit
and the best habit of
ethical,
the irrational part of the soul, according to which
we
are said to possess
manners
to
1
viz¡
;
by which we are called
liberal,
Canter, in his version of these Pythagoric fragments, uni-
felicit as
formly translates
meaning of the word, sages.
It is
as
beiadai
,
,
is
felicity;â&#x20AC;?
in
erred through the
many
same with
it
in -
when
is
it
:
eob^os
This however
excessive,
not,
I
this
i.
is
is
e.
not
an impedi-
believe, pretend
to
and Gale, who did, has not
and many other places
want of
.
appears to some persons
felicity.
But Canter did
this
other pas-
) vbato^ ,
the
obvious
bia be
boKei
have any knowledge of philosophy
him
the
what Aristotle says
Nicomachean Ethics:
the case; since prosperity,
corrected
to
felicity requires fortune,
that prosperity
to
evident in this, and
eiret
*
â&#x20AC;&#x153; Because
is
contrary to
,
also directly contrary
cap. 13. lib. 7. of his
ment
certain qualities pertaining
knowledge.
in
which he has
Gale however,
though verbally learned, was but a garrulous smatterer
in phi-
losophy, as
Mysto
is
evident from his notes on lamblichus de
just,
But
and temperate.
prosperity,
it
is
requisite to call
preter-rational presence of goods,
the
[or a supply of goods without the assistance of rea-
son,]
and which
Since therefore
not effected on account of
is
virtue
power, but prosperity
and science not
is
when they
actions,
our
in
and since also
;
city consists in the contemplation
of things [truly] beautiful
are
it.
feli-
and performance
but contemplations and
;
are not prosperous, are attended
with ministrant offices and necessity, but when they
proceed in the right path, produce delight and licity
â&#x20AC;&#x201D;
-
and these things are effected
;
being the case,
this
nothing
Hence
else
in prosperity
evident that felicity
it is
man
in
is
same manner
the
to endure heat
and
and to sustain
easily
Since therefore
as he
For such a one
is
able
cold,
to raise a great burden,
many
other molestations.
felicity
is
the use of virtue in
we must speak concerning
prosperity,
and
virtue
and
in the first place concerning pros-
For of goods, some indeed do not ad-
mit of excess, and is
.
who has an
prosperity,
there
is
disposed with respect to
excellent and robust body.
perity.
;
than the use of virtue in prosperity
the good
prosperity,
fe-
not any virtue which
is
excessive, nor
worthy man who
is
virtue has the
and becoming
fit
For
this is the case with virtue.
beyond measure good. for a rule,
any
For and
is
the habit of the decorous in practical concerns.
But prosperity receives
excess
and diminution.
219 And when
it is
tain vices,
habit
excessive indeed,
generates cer-
man from
and removes a
his natural
so that he frequently through this opposes
;
And
the constitution of virtue. the case with prosperity,
likewise
may
the
effect
no means proper
who
it
this
but
many
same
thing.
not only
is
other causes
For
it is
by
wonder, that some of those
to
play on the pipe should be arrogant men, who,
bidding farewell to truth, ensnare by a certain false
imagination those
who
are unskilled in music
;
and
to disbelieve that a thing of this kind does not take
place in virtue.
much
so
For the more venerable a thing
more numerous
the
to the possession of
are those that pretend
For there are many things
it.
which distort the habit and form of virtue
which are insidious kindred
arts
and affectation
1
This also
[of virtue.]
it
some of
others are
;
is
to the true disposition
manners
effected through
which men have been nurtured
and
;
physical passions, which sometimes proÂť
duce an indecorum contrary
in
is,
for a
not unfrequently happens that
long time
it is
produced
through youth or old age, and through prosperity or adversity
;
and by other very numerous ways.
Hence, we ought never distorted
judgment
is
to
1
For In the original,
here,
?
formed of
disposition being changed."
*
w onder,
I
read
if
sometimes a
all things,
,, Thus we
the true
see that the
-
220 most excellent
carpenter frequently errs in the
works which are the subjects of the
also
painter,
the
case with the
and
his art
;
and
the
general,
this is
And
in short, with ail artists.
the
pilot,
yet at
same time w e do not deprive them of the habit T
For as we do not rank among
which they possess.
bad men him who at certain times acts intempeor unjustly, or timidly
rately,
we
so neither do
;
men, who does
place him in the class of good
something right in things pertaining to temperance,
But
or justice, or fortitude. the conduct of bad
men
true
must be
in things
casually right, and that good
A
it
judgment however
men
of
said that
kind
this
is
[sometimes] err.
[in these
instances]
is
to
be formed, not by looking to a certain occasion, or to a certain extent of time, but to the whole of
But as indigence and excess are injurious
life.
to the
body, yet excess and w hat are called superfluities, are naturally adapted to produce greater diseases
[than those caused by indigence]
;
thus also pros-
perity or adversity injure the soul,
when they un-
seasonably happen
men
prosperity,
is
;
yet that which
is
naturally adapted
called by all
greater diseases [than adversityj, since
, circa
,
tionc mutat&,
Gale.
aliter
est,
si
intoxi-
it
ras
which Canter erroneously translates
mirandum non
produce
to
as follows
:
â&#x20AC;&#x153; Quo-
cuncta nonnunquam, vera
eveniunt.â&#x20AC;?
Nor
is
affec-
the error noticed
by
22 cates
wine
like
L
power of good
reasoning
the
men.
Hence
it is
more
difficult to
bear prosperity in a
becoming manner than adversity.
when they continue most part ners
to be
but
;
adversity,
in
moderate and orderly
in prosperity
they are brave, magnificent,
ing and depressing the soul contrary, elevates
;
it
and prudent
and expands
;
becoming
;
Hence
it.
all
those
manners cautious
but those that are fortunate are
in-
But the boundary of pros-
and confident. that which a
good man would deliberately
choose to co-operate with him in his tions
in a
but prosperity, on the
that are unfortunate, are in their
is
man-
in their
For adversity has the power of contract-
manner].
perity,
men
all
are seen for the
and magnanimous [when they bear
solent
For
own proper
ac-
just as the [proper] magnitude of a ship, and
the [proper] magnitude of a rudder, are such as will
enable a good pilot to sea,
and
to
sail
over a great extent of
accomplish a great voyage.
of prosperity, however,
is
An
excess
not naturally adapted to
be vanquished by, but to vanquish the soul.
For
as a [very] splendid light causes an obscuration sight in
the eyes
;
thus also excessive prosperity
darkens the intellect of the soul.
may
suffice
of
concerning prosperity.
And
thus
much
FROM
THEAGE
S,
IN HIS TREATISE
ON THE VIRTUES.
The
order of the soul subsists in such a way, that
one part of
it
the reasoning power,
is
anger, and another
is
And
desire.
another
the reasoning
power, indeed, has dominion over knowledge ger over impetus
;
is
an-
;
and desire intrepidly rules over
When
the appetitions of the soul.
therefore these
three parts pass into one, and exhibit one appropriate
then virtue and concord are
composition,
produced
in the soul.
But when they are divulsed
from each other by sedition, then vice and discord are produced in the soul.
It
is
necessary, however,
that virtue should have these three things, viz. rea-
son, power,
plating.
The
virtue,
of the reasoning power of the soul
thereiore,
prudence
and deliberate choice.
;
for
But
it is
is
a habit of judging and contem-
the virtue of the irascible part,
is
for-
223 titude
;
for
it is
a habit of
resisting,
And
things of a dreadful nature.
epithymetic or appetitive part is
a moderation and
is
the virtue of the
temperance
is
;
for
it
detention of the pleasures
But
which arise through the body. the whole soul
and enduring
the virtue of
For men indeed become
justice.
bad, either through vice, or through incontinence,
But they injure
or through a natural ferocity.
each other, either through gain, or through pleaVice, therefore, more
sure, or through ambition.
appropriately belongs to the reasoning part of the soul.
For prudence indeed For
vice to pernicious art. for the
it
But
in
city pertains to the irascible part
one, through
a
man
acting
should
beast, then a thing of this kind city.
The
effects
consequent
And
fero-
of the soul.
For
but vice soul.
And
ferocity.
is
from
desire, is
but as a wild
denominated
fero-
of these dispositions are
For avarice
is
sake of which they
consequent
to vice
;
consequent to the reasoning part of the
is
cible part
also
ill
be,
to the things for the
are performed.
inconti-
subduing, and in-
continence in not subduing pleasures.
gratified not as
but
to the appetitive part of the
For continence consists
when some
;
invents contrivances
purpose of acting unjustly.
nence rather pertains soul.
similar to art
is
;
ambition, indeed, follows from the iras-
and
this
becoming excessive, generates
Again, pleasure pertains to the appeti-
224 live part
hut this being sought after more vehe-
;
Hence, since the
mently, generates incontinence. acting unjustly it is
produced from so many causes,
is
evident that acting justly
equal number of causes.
effected through an
is
For
indeed,
virtue,
naturally beneficent and profitable, but vice
ductive of
evil,
and
is
is
pro-
is
noxious.
Since, however, of the parts of the soul, one
the leader, but the other follows, and
and the is
vices subsist
about these, and
is
the virtues in these
evident that with respect to the virtues also,
;
it
some
are leaders, others are followers, and others are
composed from
these.
And
the leaders, indeed,
are such as prudence; but the followers are such as fortitude
from
and temperance; and the composites
these, are such as justice.
ever, are the matter of virtue sist is
about, and in these.
voluntary, but another
voluntary, indeed, is
pain.
Men
is
also,
;
The
how-
for the virtues sub-
But of is
passions,
the passions,
And
involuntary.
one the
;
but the involuntary
who have
the political virtues,
pleasure
give intension and remission to these,
co-harmoni-
zing the other parts of the soul, to that part which
possesses reason. adaptation,
is
accomplishing or excess.
But the boundary of
this
for intellect not to be prevented its
co-
from
proper work, either by indigence,
For that which
is
less excellent,
arranged for the sake of that which
is
more
is
co-
excellent.
ÂŁ25 Thus
every part that
in the world,
subsists for the sake of that
And
in the
which
always moved.
is
conjunction of animals, the female sub-
the sake of the male.
sists for
always passive,
is
generating a soul
;
For the
latter sows,
but the former alone imparts
matter to that which
In the soul
generated.
is
however, the irrational subsists for the sake of the rational part.
For anger and desire are co-arranged
in subserviency to the first part
former as a certain
body; but the
satellite,
of the soul
and guardian of the
a dispensator and provident
latter as
curator of necessary wants.
But
having a prospect in that which splendid and transparent ,
And
1
i.
1
this is the
, ,
energizes intellectually
This vehicle also
is
all
it
form,
Lib. II.
when
i.
is
the soul
is
moved
>
circularly.
(lege
lam
.
soul
is
then luci-
neither extended to any thing [external] it,
nor
is
minated with a light by which she is
, )
,
â&#x20AC;&#x153; The sphere of the
nor inwardly concurs with
and the truth that
accord-
Hence Marcus Antoninus
:
e.
wisdom
which when the soul
,
-.
sides
or luciform, throughout diapha-
nous, and of a star-like nature. beautifully observes
on
work of
spherical, and
is
is
investigates the
In the etherial vehicle of the soul,
e.
intellect being
summit of the body, and
established in the highest
of [real] beings.
the
;
in herself
depressed by
it,
but
is
illu-
sees the truth of all things,
A V
226 Ing to nature, viz. having investigated, and obtained
the possession [of truth] to follow those beings
are
more
excellent and
more honorable than
who
itself.
For the knowledge of things divine and most honorable , ,
is
the principle , cause ,
blessedness
.
and
rule of
human
PROM
PU
ET
S,
IN HIS TREATISE
CONCERNING VIRTUE. *
The
virtue of
of man.
man
that
is
its
the
is
acuteness of vision
ture of the eyes
ears also,
summit of
is
is
Thus and
:
:
the nature of the ears. is
swiftness
mit of the nature of the
feet.
:
applicable
the virtue of
na-
virtue of the
and
this is the
Thus
too, the
sumÂť
and
this is the
It
necessary how-
every virtue should
things, reason, povver,
is
this in the
The
the summit.
acuteness of hearing
virtue of the feet
ever, that
the virtue of a
same reasoning
to the several parts of a thing.
the eyes
to the
which leads the nature of a horse to
And
summit.
Thus
virtue.
and
perfect,
summit of excellence according
proper nature of
its
the perfection of the nature
For every being becomes
arrives at the
horse,
is
is
have these three
and deliberate choice
;
reaÂŤ
228 son indeed, by which
power, by which
it
judges and contemplates;
prohibits and vanquishes
it
deliberate choice, by which
[what
To judge
proper].
is
it
irrational light in
and
1
and
loves and delights in
therefore,
and contem-
plate, pertain to the dianoetic part of the soul
to prohibit
;
;
but
and vanquish are the peculiarity of the part of the
what
soul
;
and
and de-
to love
proper, pertain to both the rational
is
For deliberate choice
irrational parts.
consists
of dianoia [or the discursive energy of reason] and
Dianoia therefore, belongs to the ra-
appetite. tional,
The multitude however,
soul.
may
but appetite to the irrational part of the
of
be perceived from the parts of the soul
in a similar virtue.
manner
first, viz,
And
tional parts.
soul, there are
the rational part indeed,
observes,
should be written in
however was right the
same with the
in
retaining
logistic
and
two
the rational and the irra-
by which we judge and comtemplate
M. Meibomius
;
and nature of
the generation
For of the parts of the
that rank as the
1
the virtues,
all
;
is
that
but the irra-
. .
that Canter did not see that this
Canter
place for
part of the soul
For the dianoetic ;
and
it
that a part of the soul different from the dianoetic
is is
is
evident
here in-
tended to be signified.
Besides, as Aristotle shows in his Nico-
machean
the irrational becomes obedient to the
Ethics,
when
rational pari of the soul, the former then
prohibits and
quishes base appetites in conjunction with the latter.
van-
m tional part
that
is
by which we are impelled and
These however, are
desire.
either concordant qv
But the contest and
discordant with each other.
dissonance between them, are produced through excess and defect.
when
It
is
evident therefore, that
the rational vanquishes the irrational part of
the soul, endurance and continence are produced
and that when the former
and the
and both accord with each
follows, virtue
leads,
is
latter
other, then
Hence, endurance and con-
generated.
tinence are generated accompanied with pain
endurance
resists
;
but
;
and continence pleasure.
pain,
Incontinence however, and effeminacy, neither resist it
And on
nor vanquish [pleasure].
happens that men
but reject
it
fly
from good through pain,
through pleasure.
Praise likewise,
and blame, and every thing beautiful conduct are produced
And
in short,
account
this
in
human
in
these parts of the soul.
the nature of virtue derives
its
sub-
sistence after this manner.
The
species however,
surveyed as follows
and the parts of
it,
Since there are two parts of
:
the soul, the rational and the irrational
the latter
;
And
divided into the irascible and appetitive. rational part indeed,
contemplate
;
is
that
is
but the irrational part
as
it
is
the
by which we judge and
which we are impelled and that which
may be
desire.
by
is
that
And
of
this,
us,
and
were adapted to defend
230 revenge incidental molestations, irascible part of,
;
and desires
of the body, therefore, differences,
is
but that which
is
is
to preserve the
denominated the as
it
were orectic
proper constitution
the appetitive part.
It
is
evident
that the multitude of the virtues, their
and their
peculiarities, follow
ably to these parts of the soul.
conform-
FROM CLIN IAS.
Every
virtue
is
perfected, as
was shown by us
in
the beginning, from reason, deliberate choice, and
power.
Each of
these,
however,
part of virtue, but the cause of
not by
is
Such
it.
itself
a
therefore,
as have the intellective and gnostic part of virtue,
are denominated skilful and intelligent as have the ethical
man
is
but such
and pre-elective part of
denominated useful and equitable. ever,
;
2
5
it,
are
Since how-
naturally adapted to act unjustly from
exciting causes
;
and these are
three,
pleasure in corporeal enjoyments
;
the love of
avarice, in the
accumulation of wealth; and ambition, in surpassing those that are equal and similar to ing the case, sible to
necessary to know, that
9
this
pos-
oppose to these such things as procure
fear,
men
;
viz.
fear through
shame through the Gods, and Such
as
have the theoretic virtues.
e.
Such
as
have the ethical and political virtues.
i.
the
desire through
viz.
5
be-
it is
it is
shame, and desire in laws,
him
232 the energies of reason.
Hence,
it is
youth should be taught from the
Gods and
the laws.
manifest, that every
human
life,
For from
human
first
to
these,
honor the it
will
be
work, and every kind of
by the participation of sanctity and
piety, will sail prosperously ration].
necessary that
[over the sea of gene-
FROM
THEAGES, IN HIS TREATISE
ON THE VIRTUES,
The
principles of all virtue are three; knowledge,
And knowledge
power, and deliberate choice. deed,
by which we contemplate and form a
that
is
judgment of
subsistence,
actions
things
;
power
of the nature
strength
and
is
that
1
as
is
it
ivere a certain
from which we derive our
which gives
and deliberate choice
;
is
stability to
as
it
The
original ,
its
fore, I read
translation. is,
,
present state
is
The
a be
is,
certainly unintelligible.
and then the sense
version of Canter
â&#x20AC;&#x153; Facultas tanquam robur
rebus permanemus.â&#x20AC;? the absurdity.
.
And
et
is
to,
This sentence in
For
there-
will be as in the
certainly absurd
causae,
and
,
bvva, rots
our
were certain
hands of the soul by which we are impelled 1
in-
above
;
for it
quo ferimus,
et in
Gale, as usual, takes no notice of
234 lay hold
of the soul also subsists as follows is
The order One part of it
on the objects of our choice. :
the reasoning power, another part
And
is
deed,
is
that which has dominion over
anger
is
that
of the soul
;
power
the reasoning
another
desire.
anger, and
is
in-
knowledge
;
which rules over the ardent impulses
and desire
When
over appetite.
that which willingly rules
is
therefore, these three pass
into one, so as to exhibit one co-adaptation, then vir-
tue and concord are produced in the soul
;
but when
and divulsed from each other,
they are seditious,
then vice and discord are generated in the soul.
And when
the reasoning power prevails over the
irrational parts
of the soul, then endurance and
continence are produced retention of pains
;
;
endurance indeed, in the
but continence in the absti-
But when the
nence from pleasures.
irrational
parts of the soul prevail over the reasoning power,
then effeminacy and incontinence are produced
effeminacy indeed, in flying from pain tinence, in
When
the
but incon-
vanquished by pleasures.
being
however, the better part of the soul governs,
but the less excellent part
former leads, but the sent,
;
;
is
governed
;
and the
latter follows,
and both con-
and are concordant with each
other, then vir-
tue and every good are generated in the whole
When
soul.
likewise
the
appetitive follows
reasoning part of the soul, then temperance
duced
;
but when
this is
is
the pro-
the case with the irascible
235 fortitude
part,
produced
is
all
result.
For justice and
all
And
other.
take$
it
the parts of the soul, then justice
place in
vices
when
and
;
that which separates
is
is
the
all
the
the virtues of the soul from each justice
a certain established order
is
of the apt conjunction of the parts of the soul, and perfect and supreme
contained in
this
For every good
virtue.
is
but the other goods of the soul
;
Hence justice possesses great strength both among Gods and men. For this virtue contains the bond by which the
cannot subsist without
this.
whole and the universe are held also by
which Gods and men are connected.
tice therefore, is said to lestial,
but Dice
Law among indications
preme
among
and
the terrestrial
virtue,
in sustaining things of
sure,
gain,
temperance
;
is
when
it
called
is
the su-
consists in
prudence
a dreadful nature,
when and when
denominated fortitude
and
;
assertions however, are
contemplating and judging,
when
Gods
symbols, that justice
Hence
virtue.
Jus-
be Themis among the ce-
These
men.
and
together,
;
in
it is
restraining plea-
in abstaining
and from injuring our neighbours,
from
justice.
Moreover, the arrangement of virtue according to right reason,
and the transgression of it contrary
to right reason, produce [in the former case] a ten-
dency
to the
decorous as the
final
the latter]
the
however,
that which ought to be.
is
frustration
of
it.
mark, and
[in
The decorous But
this
does
236 not require either addition or ablation that which
it
corous there are two species
and the other
cess,
more, but Virtue
Hence For
deficiency
also, it is
thus,
is
And
less,
directly,
than
exis
decorous.
is
both a summit and a medium.
things that are decorous are both
are summits,
is
excess indeed,
They
media
media indeed, because
are
between excess and deficiency
fall
is
a certain habit of the decorous.
is
and summits. they
defect.
one of which
;
it
But of the inde-
requisite to be.
is
since
;
but they
;
because they do not require either
For they are the very things
addition or ablation.
themselves which they ought to be. Since however, the virtue of manners
is
conver-
but of the passions plea-
sant with the passions,
sure and pain are supreme,
it is
evident that virtue
does not consist in extirpating the passions of the soul,
them.
pleasure and
pain,
For neither does
but in co-harmonizing
health,
which
is
a certain
apt mixture of the powers of the body, consist in expelling the cold and the hot, the moist and the
dry
;
but in these being [appropriately] mingled
together.
For
of these.
Thus
it is
as
it
too, in
were, a certain
music, concord does not
consist in expelling the sharp
when
and the
flat
these are co- harmonized, then concord
duced, and dissonance lar
symmetry
is
exterminated.
;
is
but pro-
In a simi-
manner, the hot and the cold, the moist and the
dry,
being harmoniously mingled together, health
237 i
is
But when
and disease destroyed.
produced,
and desire are co-harmonized, the vices and an^er O the [other] passions are extirpated, and the virtues
and manners are ingenerated.
Deliberate choice
however, in beautiful conduct, liarity
is
the greatest pecu-
For
of the virtue of manners.
and power without virtue
to use reason
possible
it is
but
;
it is
not possible to use deliberate choice without
it.
For deliberate choice indicates the dignity of man-
Hence
ners.
also,
by force anger and endurance. is
And
the reasoning
desire,
again,
produces continence and
when
by the
violently dethroned
power subduing
the reasoning
irrational
parts, then
incontinence and effeminacy are produced.
however, of the soul
dispositions
half-perfect
virtues,
the reasoning
is
Such
as these, are
and half-perfect
power of the soul
power
vices.
For
[according to
its
natural subsistence] in a healthy, but the irrational parts
are in a diseased condition.
And
so far in-
deed, as anger and desire are governed and led by the rational part of the soul, continence and endu-
rance become virtues
by violence, and not
For
it is
;
but so far as this
voluntarily, they
is
effected
become
vices.
necessary that virtue should perform such
things as are
fit,
not with pain, but with pleasure.
Again, so far as anger and desire govern the reasoning power, effeminacy and incontinence are produced,
which are certain
vices.
But so
far as they gratify
the passions with pain, knowing that they are erro-
;;
238 neous, in consequence of the eye of the soul being sane,
â&#x20AC;&#x201D;so
Hence,
far as this is the case, they are not vices. is
it
evident that virtue must necessarily
perform what
is
voluntarily
fit
;
that which
in-
is
voluntary indeed, not being without pain and fear
and that which
is
voluntary, not subsisting without
pleasure and delight.
By
division also
that this
will at the
it
For knowledge and the per-
the case.
is
same time be found
eeption of things, are the province of the rational part of the soul tional
;
but power pertains to the irra-
For not
part.
to vanquish pleasure,
be able to
to
the peculiarity of the irra-
is
But deliberate choice sub-
tional part of the soul. sists in
both these,
viz. in
For
the irrational part.
appetite
;
resist pain, or
the rational,
and also
consists of dianoia
it
in
and
of which, dianoia indeed, pertains to the
rational, but appetite to the irrational part.
Hence
every virtue consists in a co-adaptation of the parts
of the soul
;
and both
will
and deliberate choice,
entirely subsist in virtue.
Universally
therefore,
virtue
is
a certain co-
adaptation of the irrational parts of the soul to the rational
Virtue
part.
however,
is
produced
through pleasure and pain receiving the boundary of that which else than fit,
is
true
virtue
the habit of that which
or the decorous,
and the
For
fit.
unfit,
is
that which
or indecorous,
is
is fit.
is
nothing
But
the
ought to be
that which ought
239 not
Of
be,
two
species,
the indecorous however, there are
more than
indeed,
is
is fit.
But since the
is
fit
but defect
;
fit is
indeed,
because
addition
;
but
it
it is
excess
is less
than
that which ought to be,
both a summit and a middle,
it is
And
excess and defect.
viz.
It
a summit
is
neither requires ablation, nor
a middle, because
The
tween excess and defect.
fit,
it
subsists be-
however, and
are to each other as the equal and the
the unfit,
unequal, that which
arranged, and that which
is
without arrangement
;
is
and both the two former and
the two latter are finite and infinite
1 ,
On this account,
the parts of the unequal are referred to the middle,
For the angle
but not to each other. tuse which called
is
The
greater than a right angle
is
which
acute,
is
less
And
which
that
is
called ob;
but that
than a right angle.
right line also [in a circle]
surpasses
is
is
which
greater,
drawn from the
center.
is
longer indeed, which exceeds that
of the equinox.
Diseases, likew ise, of the body are
the day
generated, through the body becoming more hot or
more
cold [than
more hot [than *
viz.
is fit]
The equal and
For that which
proper].
is
exceeds moderation
that which
is
;
to the
order of infinity.
are the two great principles
of
all.
is
And bound and
without infinity
of things after the ineffable cause
See the third book of
the Theology of Plato.
and that
arranged, belong to the
order of bound, and the unequal and that which
arrangement,
is
my
translation of Proclus,
On
240 which
more cold [than
is
The
soul also,
have
this
indeed,
below mediocrity.
and such things as pertain
an excess of the decorous
rance of things of a dreadful nature is is
a deficiency of the decorous.
an excess of what
money
;
but
rage indeed,
is
illiberality is
;
but timidity
And
prodigality
in the expenditure of
tit
a deficiency in
this.
impulse of the irascible part of the soul sensibility
is
it,
endu-
in the
an excess of the decorous
is
to
For audacity
and analogy.
disposition
is
is fit] is
a deficiency of
;
in the
but in-
The same
this.
And
rea-
soning likewise applies to the opposition of the other dispositions of the soul. ever, that virtue, since
It is
necessary how-
a habit of the decorous,
it is
and a medium of the passions, should neither be [wholly] impassive, nor immoderately passive.
causes the soul to be unim-
impassivity indeed, pelled,
and
be without an enthusiastic tendency
to
to the beautiful sivity causes
it
considerate.
For
in
conduct
to be
It
is
full
but immoderate pas-
;
of perturbation, and in-
necessary therefore, that pas-
sion should so present itself to the view, in virtue, as
shadow and
mated and the
outline in a delicate,
For the
picture.
ani-
and that which imitates the
truth, in conjunction with
goodness of colors, are
especially effected in a picture through these
through shadow and outline].
But
[i.
e.
the passions of
the soul are animated by the natural incitation and
enthusiasm of virtue.
For
virtue
is
generated
241 from the passions, and when generated, again subsists
together with
them
;
just as that which
harmonized consists of the sharp and the
which cold,
is
is
well
flat,
that
well mingled consists of the hot and the
and that which
is
in equilibrium derives
its
equality of weight from the heavy and the light. It
is
not therefore necessary to take away the pas-
sions of the soul
able; but
it is
;
for neither
would
requisite that they
harmonized with the rational
this
be
profit-
should be co-
part, in
conjunction
with fitness and mediocrity.
lam.
Q
;
TROM THE TREATISE OF
ARCHYTAS
ON ETHICAL ERUDITION.
I say
found
that virtue will be
avoidance of
and vice
infelicity,
we
sufficient
felicity,
bits [by
which these are produced].
rable
;
judiciously consider the ha-
man
bad
cessary that the
whether he
For
is
it is
ne-
should always be mise-
affluence, for he
is in
badly; or whether he
in
whether he has
blind man,
the
to the non-attain-
ment of
if
to
employs
penury; just as the light,
and the most
splendid visible object before him, or whether he in the
dark
always necessarily without
[is
But the good man
is
not always happy
city does not consist in
light.
;
possession,
;
is
sight].
for feli-
but in the
For neither does he who has sight
use of virtue.
always see
the
it
for
Life,
one of which
he
will
however, is
is
not see,
if
he
is
without
divided into two paths
more arduous, and
in
which the
243 patient Ulysses walked
from molestation, and ceeded.
I
but
latter,
it
is
that in
is
is
which Nestor pro-
nature however of
and stable
felicity
man who
proclaims
because
life,
perfection to the decision of the souh
it
gives
Hence
does not obtain such a
the
life
as
not indeed happy, nor yet entirely misera-
this, is
No
ble.
free
able to proceed in the former of these
to be a desirable
virtuous
more
say therefore that virtue desires the
The
paths.
but the other
;
one therefore
will
dare to say that the
good man should be exempt from disease, and pain,
For
and sorrow. to the
as
we leave
certain painful things
body, so likewise w e must permit them to 7
be present with the
The
soul.
of fools are most irrational
;
sorrows, however,
but those of wise
men
proceed only as far as reason, which gives limitation to things,
permits.
Moreover, the boast of
apathy dissolves the generosity of opposes
itself to things
virtue,
when
it
of an indifferent nature, and
not to evils such as death, and pain, and poverty.
For things which are not quished.
We
evils
are easily
should therefore exercise ourselves
we
shall then
much
passivity,
in the mediocrity of the passions, as
equally avoid insensibility, and too
and
shall not
ought.
van-
speak higher of our nature than we
FROM
ARCHYTAS, IN HIS TREATISE
ON
THE GOOD AND HAPPY MAN*
1 say then
that the
good man
is
one who uses in
a beautiful manner great things and opportunities.
He
likewise
adversity.
able to bear well both prosperity and
is
In beautiful
and
stances also, he becomes tion in which he
changed, receives
on
all
occasions,
gencies that
placed
is
it
in
worthy of the condi-. ;
and when
his fortune is
a proper manner.
In short,
he contends well from contin-
may
arise.
Nor
prepare himself [for whatever likewise those
honorable circum-
who
does he only thus
may
happen], but
confide in and contend toge-
ther with him.
/
FROM
CRITO, IN HIS TREATISE
ON
PRUDENCE AND PROSPERITY.
Prudence to
and prosperity
each other, as follows
ble
and possesses reason
irrational
is
it is
;
for it is is
is effa-
something orineffable
and
something disorderly and inde-
prudence, indeed,
posterior in beginning
the former ;
for
And
finite.
perity
;
Prudence indeed
But prosperity
derly and definite.
fine
:
subsist, with reference
is
and
prior, but prosÂť in
power.
For
naturally adapted to govern and de-
is
but the latter to be governed and defined.
Moreover, both prudence and prosperity receive co-adaptation,
same
thing.
since
For
it
they concur in one and the is
always necessary that the
thing which bounds and co-arranges, should have a
nature which
is
effable
and participates of reason
but that the thing which
is
bounded and
;
co-ar-
ranged, should be naturally ineffable and irrational.
246 For the reason of the nature of the
infinite
and of
For
that which bounds, thus subsists in all things.
always
are
infinites
naturally
disposed
to
be
bounded and co-arranged by things which possess reason and prudence, since the former have the
order of matter and essence with relation to the
But
latter.
are co-arranged and
finites
from
themselves,
cause,
and of that which
The
bounded
since they have the order of is
energetic.
co-adaptation, however, of these natures in
different things,
produces a great and various
For
rence of co-adapted substances.
in the
diffe-
com-
prehension of the whole of things, the co-adaptation of
both the natures,
i.
of the nature which
e.
always moved, and of that which
is
For
world.
sive, is the
it
is
always pas-
not possible for the
is
whole and the universe to be otherwise saved, than by that wmich
which
is
is
divine,
to that which
is
generated being co-adapted to that
and that which always moved
1
is
always passive
In man, likewise,
.
the co-adaptation of the irrational to the rational part of the soul, these,
when
is
there
virtue. is
For
it is
not possible in
sedition in both the parts, that
virtue should have a
subsistence.
In a city
also,
the co-adaptation of the governors to the governed,
produces
1
viz.
strength and concord.
The
For
to
govern
salvation of the universe arises from the
adaptation of the sublunary region to the heavens.
co-
247 is
the peculiarity of the
governed,
better nature
more excellent]
And
nature.
but to be
subordinate [than to the
easier to the
is
;
strength and concord
common to both. There is, however, the same mode of adaptation in the universe and in a family
are
:
for allurements in
1
and erudition concur with reason
one and the same thing prosperity and
pleasures,
man
of
and likewise pains and
;
For the
adversity.
life
requires intension and remission, sorrow
and gladness, prosperity and
For some
adversity.
things are able to collect and retain the intellect to
industry and wisdom
and
and thus render the
delight,
and prompt
to
prevails in
one
part,
sorrow'
then the
life,
to
these
all
prudence.
z
Hence prudence
of
bound and is
man becomes
of
one pai% tending either to
But the co-adaptation of and distinguishes
life
or to remission and levity.
difficulty,
with reference to
intellect vigorous
If however one of these
action.
and verges
and
but others impart relaxation
;
ought to subsist
For
this
separates
infinity in actions.
the leader and mother of the •
1
In the Greek eiryhas
cquafoas, nisi aliud subsit
that there
€7$. site to
of
is
For
education of youth,
ignorance,
is
\
%
Gale proposes
to read
me
any other word
for
it
it is
And
certainly requithe substitution
monstrous. .
In the original
appears to
But
to substitute
unite allurement with erudition. ,
1
on which Gale observes, “ Forte
mysterium.”
no occasion in the
;
·
'
J.
yap a hievepyovaa, instead of which aura yap a$£ eyepyoiaa, which
still
a
248 For
other virtues.
all
of them are co-harmonized
and co-arranged with reference law of
is
effable
are in
bounds;
bounded. these,
For the
terminated.
subject
and
And now my
this virtue.
And
things.
ail
but
to the reason
discussion of this irrational
and the
the latter defines
former
the
and
is
defined
and
That, however, which consists of both
the apt composition of the whole and the
is
universe.
The
following beautiful fragment of
Prudence,
Crito on
from the Physical Eclogues of
is
Stobaeus, p. 198, and
is
omitted by Gale in his
Collection of Pythagoric Ethical Fragments in
Opusc. Mythol.
God it
fashioned
man
manifest, that he
Sec
in
is
.
such a way as to render
not through the want of
power, or of deliberate choice, incapable of being impelled to what
is
beautiful in conduct.
For he
implanted in him a principle of such a kind as to
comprehend and the
at
one and the same time the possible
pre-eligible
;
so that
man
might be the
cause of power, and the possession of good, but
leaves the sentence involved in obscurity.
yova
we
meaning
is
But
if for
hievep-
read bioptÂŁovaa as in the above translation, the clear.
Âť
249
God
of impulse and incitation according to right
reason.
On
to heaven,
this
account
also,
he
made him
gave him an intellective power, and im-
planted in him a sight called intellect, which
pable of beholding God.
without
most
God
to
beautiful,
it
is
is
ca-
not possible is
best
and
nor without intellect to see God,
tion with a kindred is
For
discover that which
since every mortal nature
however
tend
is
established in conjunc-
privation
not imparted to
it
of intellect.
This
by God, but by the
essence of generation, and by that impulse of the soul which
is
without deliberate choice.
FROM
ARCHYTAS, ON
IN HIS TREATISE
THE GOOD AND HAPPY MAN.
The
prudent
become
so as
[i.
e.
the wise]
follows
man
In the
:
will especially
first
naturally sagacious, possessing a good
place, being
memory, and
being a lover of labor, he should exercise his dianoetic
power immediately from
youth in rea-
his
sonings and disciplines, and in accurate theories,
and adhere
to
genuine philosophy.
But
after this
he should acquire knowledge and experience in
what pertains
to the
Gods, the laws, and human
For there are two things from which the
lives.
disposition of prudence
is
produced
;
consists in obtaining a mathematical
habit self
;
but the other,
in
many theorems and
one of which
and gnostic
man
perceiving by him-
things,
and understanding
a
other things through a certain different mode. neither
is
he
sufficient
to
the
For
possession of pru-
251 who immediately from
dence, cised
his
ciplines
;
dianoetic
nor he
power
in
who being
his
youth has exer-
reasonings and dis-
destitute of these, has
heard and has been conversant with a multitude of things.
But the
power
blind, through
latter
the former through
For
will
have
his
dianoetic
judging of particulars; and
always
as in computations the
surveying universal.
amount of
the whole
obtained by the addition of the parts, thus things, reason
versals
;
is
is
also in
able to delineate the theory of uni-
but experience has the power of forming a
judgment of
particulars.
FROM
ARCHYTAS, IN HIS TREATISE
ON DISCIPLINES.
It
is
either
necessary that you should
become
scientific,
by learning from another person, or by
dis-
covering yourself the things of which you have a scientific
knowledge.
therefore,
If,
another person, that which you learn
what you discover yourself is
your own.
Moreover,
is
if
you learn from is
to
you
investigate, disco-
discovered,
And
contracts.
by
be
reasoning indeed,
this
is
this the
who
inexhaust-
suppressed, and equality
we obtain what
Hence, on account of
ceive from those
you
if
causes sedition to cease, and in-
of possessing
prevails; since
[right]
For through
creases concord. ible desire
but
;
to investigate, discovery will
you impossible.
when
but
;
through yourself, and
very will be easy, and soon obtained
do not know how
foreign
this,
are able to give
t
;
is
just in
the poor re-
and the rich
253 give to those that are in want, both of
ing that through this they shall
This however
will
believ-
obtain the equal.
be a rule and an impediment to
those that act unjustly, scientific
them
knowledge
viz. that
will
appease
men who
possess
their anger, prior
to the commission of an injury, being persuaded
that the
when
it
perpetrators is
committed
of ;
it
will not
but that those
possess scientific knowledge, in the
commission of an injury,
from acting unjustly.
I
be concealed
who do not
becoming will
manifest
be restrained
FROM
POLU
S,
IN HIS TREATISE
ON JUSTIC E.
It appears
to
among men,
me may
that the justice which subsists
be called the mother and the
For without
nurse of the other virtues.
man can dent.
this
neither be temperate, nor brave, nor pru-
For
it
is
the
harmony and peace,
in con-
junction with elegance, of the whole soul. strength however of this virtue manifest,
is
if
we
referred to one thing
whole systems, and therefore,
things,
is
to the other
utility,
but this
to a multitude.
conducts the
it
and
;
is
tion.
it is
in
referred
to
whole government of
providence, harmony, and Dice, by
justly called peace,
And
and which
In the world
the decree of a certain genus of Gods. city
The
become more
will
direct our attention
For they have a partial
habits.
a
a house,
But
and equitable
it is
in
a
legisla-
the concord between
255 the husband and wife
the benevolence of the ser-
;
vant towards the master; and the anxious care of the mastei for the welfare of the servant.
body
which
likevuse,
the
is
first
In the
and dearest thing
to all animals, [so far as they are animals,]
health and intireness of soul,
it is
But
the
the
in
which among men subsists
the wisdom,
from science and
the parts.
all
it is
If therefore, this virtue
justice.
thus disciplines and saves both the
whole and the
parts [of every thing] rendering things concordant
and familiar with each other, how
is it
possible
it
should not be called by the decision of all men, the
mother and the nurse of
The
all
things
?
following fragments also, from the Treatise
of Archytas on
Wisdom,
are preserved
lamblichus, in the 3rd Chapter of his tics,
Treatise on
1.
P rot rep-
or Exhortations to Philosophy.
â&#x20AC;&#x153; Archytas therefore,
as follows
by
the
in
Wisdom, exhorts
beginning of his
to the possession of
it
:
â&#x20AC;&#x153; Wisdom as much excels
in all
human
affairs
as the sight does the [other] corporeal senses, intellect the soul, is
all
and the sun the
the most far-darting, and the senses
soul,
;
intellect
is
stars.
For the
sight
the most multiform of
the
supreme part of the
judging by reason and dianoia what
is
fit.,
and
256 existing as the sight
able things
;
and the sun
things
which
through
it all
and
and power of the most honor-
have
the eye and soul of
is
a natural
become
things
rise into existence.
1
For
subsistence.
visible, are generated,
Deriving also their roots,
and being generated from thence, they are nourished, increased
and excited by
conjunction with
it in
sense. 2.
â&#x20AC;&#x153;
Man
was generated by For he
[terrestrial] animals.
is
far the wisest of all
able to contemplate
the things w hich exist, and to obtain from
science and wisdom.
To which
also
things
all
may be
it
added, that divinity has engraved and exhibited
him the system of universal reason, forms of things significations
in
of nouns and verbs.
and the
the mouth,
nostrils.
the
all
and the
in existence are distributed,
For a place
assigned for the sounds of the voice, rynx,
which
viz.
in
is
the pha-
But as man
was generated the instrument of the sounds, through which nouns and verbs are
signified,
so likewise of
the conceptions which are beheld in the things that
have an existence.
And
work of wisdom,
the
man was
which
this
appears to
for the
me
to
be
accomplishment of
generated and
constituted,
and
received organs and powers from divinity.
3
.
â&#x20AC;&#x153;
Man
was generated and
constituted, for the
purpose of contemplating the reason of the whole
s
For
in this place, I read ^verat.
257 of nature, and in order that, being himself the work
of wisdom, he might survey the wisdom of the things which exist.â&#x20AC;&#x201D; For if the reason
man
of
is
contemplative of the reason of the whole of nature,
and the wisdom also of man perceives and contemplates the
wisdom of the
being acknowledged, strated, that
man
is
it is
things in existence,
â&#x20AC;&#x201D;
this
same time demon-
at the
a part of universal reason, and
of the whole of the intellectual nature. 4. â&#x20AC;&#x153;
Wisdom
is
not conversant with a certain
definite existing thing, but
should not
dom is
the province of
it
to
all
beings, that
know and comtempiate
And on
universal accidents of all things.
wisdom
For wis-
principles of all beings.
so subsists with reference to
count
requisite, that
it is
investigate the principles of itself,
first
common
but the
simply conversant with
And
the things that exist.
all it
is
the
discovers
it
the
this ac-
principles
of
all
beings.
Whoever,
5.
therefore,
is
able to analyze all
the genera which are contained under one and the
same
principle,
and again
merate them, he appears
to to
compose and con-nu-
me
to
be the wisest of
men, and to possess the most perfect Farther tiful
to
still,
he
will also
have discovered a beau-
place of survey, from which
behold divinity, and
all
it
will
.
be possible
things that are in co-
ordination with, and successive to him,
lam
veracity.
subsisting it
258 separately, or distinct
from each
other.ÂŽ
Having
ample road, being im-
likewise entered this most
pelled in a right direction by intellect, and having
arrived at the end of his coarse, he will have con-
joined beginnings with ends, and will
God
is
the principle, middle,
know
and end, of
all
that
things
which are accomplished according to justice and right reason.
1
?,i
.
Neither of the Latin translators North and Arcerius have
understood lated
it.
this passage,
For the
Atque omnia Arcerius:
dineque ab
<(
in
and therefore have erroneously trans-
original
rerum
is
This North translates
serie et ordine
Atque omnia quse sunt
illo
ret
:
separata."
By
ab
illo
separata."
:
But
in naturae cognatione or-
the things however co-ordinate
with, and successive to God, Archytas means the other Gods,
who, though subordinate
to the
supreme, yet in consequence of
partaking of the same nature, are said to be co-ordinate with
him.
Gale, likewise, did not perceive the error of the Latin
translators. 2
Plato says this of
God
in his
Laws.
PYTHAGORIC ETHICAL SENTENCES FROM
STOB^US, Which are omitted
in the Opuscula Mythologies,
of Gale
Do
& c.
.
not even think of doing what ought not to be
done.
Choose rather
Be persuaded contribute
be strong
to
in soul
than in body.
things of a laborious nature
that
more than pleasures
Every passion of the soul
to virtue. is
most
hostile to its
salvation.
It
is difficult
many
in
paths of
Pythagoras
more
*
Wealth infirm
The above
;
walk at one and the same time 1
life.
said,
most excellent sant.
to
life is
and
it
;
is
for
requisite to
custom
will
choose the
make
an infirm anchor, glory in
it is
pleastill
a similar manner the body,
sentences are from Stobaei Sententise, p. 3. (the
edition that of l609,)and are ascribed to Pythagoras.
260 For
dominion, and honor.
What
and powerless. Prudence,
virtue
is
This
a
is
is
no
the law of God, that is
strong; and that
trifle.
human
All the parts of
imbecile
These
fortitude.
the only thing that
every thing else
these are
then are powerful anchors?
magnanimity,
tempest can shake.
all
in the
life,
same manner
as those of a statue, ought to be beautiful.
A thy
statue indeed standing on
man on
its basis,
but a wor-
the subject of his deliberate choice,
ought to be immovable. Frankincense ought to be given to the Gods, but praise to good men.
defend those
It is requisite to
who
are unjustly
accused of having acted injuriously, but to praise those
who
excel in a certain good.
Neither that
is
nature
will the
horse be judged to be generous,
sumptuously adorned, but the horse whose illustrious
is
;
nor
is
the
man worthy who
possesses great wealth, but he whose soul
is
gene-
rous.
When ties
the wise
man opens
mouth, the beau-
of his soul present themselves to the view, like
the statues in a temple
1
his
The above seven
baeus, crates.
and
as
For
1 .
sentences are to be found in p. 4. of Sto-
me
are erroneously ascribed to So-
it
appears to
I
conceive them to have been written either by
Democrates or Demophilus.
1
261 Remind is
yourself that
the greatest good,
all
men
assert that
wisdom
but that there are few
who
strenuously endeavour to obtain this greatest good .
Pythagoras.
Be lieve
sober, and
remember
be disposed to beÂť
to
wisdom.
for these are the nerves of
;
Epi-
charmus. It
is
better to live lying on the grass, confiding
and
in divinity
on a golden bed
yourself, than to lie
with perturbation.
You is
be in w^ant of any thing, w hich
will not
in the
power of Fortune
Despise
and take away.*
to give
those things, wdiich w'hen liberated
all
from the body you
will
not w ant
;
yourself in those things of which
from the body you
Gods
to
will
be
become your helpers
Neither
is
it
it
in
and exercising
when
liberated
want, invoke the
5 .
possible to conceal fire in a gar-
ment, nor a base deviation from rectitude in time.
Wind
1
4
wise 3
indeed increases
fire,
but custom love
4 .
Stob. p. 48.
Hence
man
is
the
dogma
of the Stoics derived
its
origin, that the
independent of Fortune.
Stob. p. 65.
These three sentences are ascribed
to
Py-
thagoras. 4
but
Stob. p. 80. I
These two sentences are ascribed
to Socrates,
have no doubt originally formed a part of the sentences
of Hemophilus.
262 Those alone are dear tile to injustice.
Those
who
are hos-
body necessarily
requires,
to divinity,
1
things which the
are easily to be procured by
bor and molestation
all
men, without
la-
but those things to the at-
;
tainment of which labor and molestation are requiare objects of desire, not to the body, but to
site,
depraved p.
3
Pythag.
Aristoxenus
opinion.
Stob.
32.
Of desire lows
also,
he
This passion
:
is
Of desires
multiform.
Pythagoras] said as
e.
[i.
various, laborious,
and very
however, some are acquired
and adventitious, but others are connascent, he defined desire impulse of the
itself to
soul,
be a certain tendency and
or of an emptiness and ab-
sence of it, and of non-perception. there are three most
known
He
also said, that
species of erroneous
desire, viz. the indecorous, the
mensurate, and the unseasonable. either immediately illiberal
;
or
hement and place,
indecorous,
lasting
than
is
impelled when
it is
which
objects to
it
it
fit.
is
incom-
For desire
is
troublesome, and
not absolutely so, but
it is
But
and an appetite of a plenitude
or presence of sense,
and depraved
fol-
Or
is
more
ve-
in the third
not proper, and to
ought not to tend.
Ex
Aris-
toxeni Pythag. Sententiis. Stob. p. 132. 1
Stob. p. 104.
This sentence
is
ascribed to Democritus in
Stobams, but has doubtless either Democrates or Demophilus for
its
author.
v
263 Endeavour not but
remedy them by
to
your errors by words,
to conceal
Pythagoras.
reproofs.
Stob. p. 14b. It
not so difficult to err, as not to reprove
is
who errs. Pythagoras. Stob. p. 147. As a bodily disease cannot be healed, concealed, or praised
medy be
if it is
thus also, neither can a re-
;
applied to a diseased soul, which
and protected.
guarded
him
Pythagoras.
is
badly
Stob. p.
147.
The
grace of freedom of speech, like beauty in
season, It
is
productive of greater delight.
not proper either to have a blunt sword, or
is
freedom of speech
to use
Neither
is
ineffectually.
the sun to be taken from the world,
nor freedom of speech from erudition.
As
it
is
who
possible for one
sordid robe, to have a good
whose
also he
speech.
Be
life is
;
thus
possess freedom of
1
rather delighted with those that reprove, than
with those that flatter you
worse than enemies.
The
life
banquet.
5
clothed with a
habit of body
may
poor
is
;
but avoid
flatterers, as
Pythagoras. Stob.
p.
149-
of the avaricious resembles a funeral
For though'
Stob. p. 147.
ascribed to Socrates or Demophilus.
it
The above j
but
I
has
all things [requisite to
four sentences, are in Stobasus
refer
them
either to
Democrates
264 a feast,] yet no one present rejoices.
Stob.
p.
155 :
Acquire continence
Pythagoras. Stob. p. 156.
wealth.
Not
frequently
man from man,â&#x20AC;?
exhortations of Pythagoras signifies, that it is
gaged It
and
as the greatest strength
in is
;
one of the
is
by which he obscurely
not proper to be frequently enStob. p. 155.
venereal connexions.
impossible that he can be free
slave to his passions.
Pythagoras
who
a
Pythagoras. Stob. 155.
said, that intoxication is the
tion of insanity.
is
medita-
Stob. p. 155.
Pythagoras being asked,
how a
lover of wine
might be cured of intoxication, answered,
if
he
fre-
quently surveys what his actions were when he was intoxicated.
Pythagoras
be
Stob. p. 155. said,
that
it
was
either requisite to
or to say something better than silence.
silent,
Stob. p. 215.
Let
it
be more eligible to you to throw a stone
in vain, than to utter
an
idle
word.
Pythagoras.
Stob. p. 215.
Do 1
not say a few things in
This sentence in Stobaeus
also the one
is
many
words, but
ascribed to Socrates,
which immediately precedes
it,
viz.
But
is
â&#x20AC;&#x153; The wealth
of the avaricious man, like the sun descending earth, delights no living thing/â&#x20AC;&#x2122;
as
under the
as this sentence
is
to be
found among the Similitudes of Demophilus, there can be
no doubt of the other belonging to the same work.
265 much 6
few
a
in
words.
Pythagoras.
Stob.
p.
.
Genius
mon.
men
to
is
good or an
either a
Epicharmus. Stob.
220.
p.
man ought
Pythagoras being asked, how a
conduct himself towards
evil dae-
when
his country,
it
to
had
acted iniquitously with respect to him, replied, as
a mother.
to
Stob. p. 227.
Travelling teaches a
which he may be
in
bread
made
man
frugality,
of milk and flower, and a bed of grass,
sweetest remedies
are the
For
himself.
to
sufficient
and the way
hunger
of
and
la-
bor.
To
man
the wise
of residence
;
every land
whole world
for the
the worthy soul.
Pythagoras
1
is
eligible as a place is
the country of
Stob. p. 231.
said,
that luxury entered into cities
in the first place, afterwards satiety, then lascivious
insolence,
and
after
all
these destruction.
Stob.
p. 247.
Pythagoras
said, that of cities that
which contained worthy men.
Do
Stob. p. 247.
doing them you should be without re-
in
nown.
For the rabble
thing.
[Despise
to
best,
those things which you judge to be beautiful,
though
1
was the
is
a bad judge of a good
therefore
the
reprehension of
This and the preceding sentence, are in Stobaeus ascribed
Democritus, but
philus.
I
attribute
them
to
Democrates or Demo-
266 those whose
praise
Stob. p. 310.
Those
you despise.]
Demophilus.
1
that
do not punish bad men, wish that
good men may be injured.
Pythagoras.
Stob. p.
321. It
not possible for a horse to be governed
is
without a bridle, or riches without prudence.
Py-
thagoras. Stob. p. 513. It
is
the
same thing
in prosperity,
pery road.
There
is
as to
to think greatly of yourself
contend in the race
in a slip-
Stob. p. 5b3.
not any gate of wealth so secure, which
may
the opportunity of Fortune
not open.
Stob.
p. 553.*
Expel by reasoning the unrestrained torpid soul. It
is
Stob. p. 572.
the province of a wise
with equanimity.
3
grief of a
is
to bear poverty
572/
Stob. p.
This sentence in Stobaeus
man
ascribed to Pythagoras, but,
excepting the part within the brackets,
to
is
be found
among
the sentences of Demophilus.
This sentence in Stobaeus, that immediately preceding
it,
is
ascribed to Democritus, and
to Socrates
;
but
I
ascribe both
of them to Democrates, or Demophilus. 3
This and the preceding sentences, together with two other
sentences that
accompany them,
are in Stobaeus ascribed to
Democritus ; but as the other two are tion of Democrates, there
from the same author.
to be
found
can be no doubt that
in the Collec-
all of
them are
267 Spare your
row and
Nor
life,
you consume
lest
with sor-
Pythagoras. Stob. p. 6 lb.
care.
be silent as to
will I
it
this particular, that it
appeared both to Plato and Pythagoras, that old age was not to be considered with reference to an egress from the present
a blessed Stob. p.
life.
From Phavorinus on Old Age.
following extracts are from
Alexandrinus
the soul
Stromat.
in
lib. 3. p.
Clemens
413.
ancient theologists and priests testify that is
conjoined to the body through a certain
punishment, and that sepulchre.
Whatever
when
but to the beginning of
.58 5.
The two
The
life,
it is
buried in this body as in a
Philolaus. w^e see
asleep, a dream.
when awake Pythagoras.
is
death
;
and
SELECT SENTENCES OF
SEXTUS THE PYTHAGOREAN.
To
neglect things of the smallest consequence,
not the least thins in
The
wise man,
human
is
life.
and the despiser of wealth,
re-
sembles God.
Do you
will
not find
For every thing which
it.
called by a name, receives
M hich ?
s
name of God, because
not investigate the
is
its
more worthy than
appellation from that
itself,
For as every cause of existence
that thing, so far as the one also that
is
which gives a name
to
any thing
it is
possession of a name.
For the nominator
the effect.
so that
a thing,
thing named, so far as
name
1
is
it is
named,
i.
e.
is
one
better than
cause and the other effect to
is
;
thus
better than the
so far as pertains to is
its
the cause, and the
2 69 person that it,
name
therefore, that has given a
however,
is
Who
and another that hears.
calls,
name
not a
to
God
to
God, but an
is
God,
?
indication
of what we conceive of him.
God
a light incapable of receiving
is
contrary
its
[darkness.]
You
have
in yourself
something similar to God,
and therefore use yourself as the temple of God, on account of that which
in
you resembles God.
o'
Honor God above
all things,
that he
may
rule
over you.
Whatever you honor above you so honor if
is
all things.
The greatest honor which can be to know and imitate him.
sembles
much
is
But
domination of God, you
to the
have dominion over
There
that which
have dominion over you.
will
you give yourself
will th us
all things,
paid to God,
not any thing, indeed, which wholly re-
God
;
nevertheless the imitation of
as possible by an inferior nature
is
him
as
grateful
to him.
God, indeed,
is
not in want of any thing, but the
w ant of God
wise
man
is
who
is in
want but of few
in
sary, emulates
Endeavour nity,
but
The
him w ho ?
to
be great
among men
wise
is
alone.
things, in in
He, therefore, and those neces-
want of nothing. the estimation of divi-
avoid envy.
man whose
estimation with
men was
270 but small while he was
when he
all
good
it is
You
in
which
divinity.
intellect is the choir of divinity.
daemons.
intellect is the choir of evil
Honor that
you
the time to be lost to
you do not think of bad
be renowned
dead.
is
Consider
A A
will
living,
that which
is
on
just,
this
very account
just.
will
you act
not be concealed from divinity
when you
nor even
unjustly,
when
think of
acting so.
The
foundation of piety
summit of
Wish pleasing
piety
that
is
is
may happen
is
;
but the
God.
the love of
what
continence
expedient and not what
is
to you.
Such as you wish your neighbour
to be to you,
such also be you to your neighbours.
That which God
no one can take
gives you,
away. Neither do nor even think of that which you are not willing
God
should know.
Before you do any thing think of God, that his
may precede your energies. The soul is illuminated by the
light
recollection of
deity.
The it is
use of
more
God
is
all
animals as food
rational to abstain
is
indifferent,
from them.
not the author of any
evil.
but
271
You
should not possess more than the use of
the body requires.
Possess those things which no one can take from you.
Bear that which
Ask
God
is
necessary, as
God
those things of
it is
which
necessary.
it is
worthy of
to bestow.
The
reason which
your
in you, is the light of
is
life.
Ask
those things of
God, which you cannot
man.
ceive from
Wish that those things which cede, may be possessed by you Be not anxious to please the It
we
is
re-
labor ought to preafter labor.
multitude.
not proper to despise those things of which
shall
be in want after the dissolution
1
of the
body.
You
should not ask of divinity that which,
you have obtained, you
when
will not perpetually pos-
sess.
Accustom your that
is
soul after
great of] divinity,
[it
has conceived
to conceive
all
something
great of itself.
Esteem nothing to be
may
man
take from you.
He 1
precious, which a bad
is
dear to divinity,
In the Latin
dispositionem
it is
it is
who
considers those
u post dispositionem corporis.â&#x20AC;?
But
evidently necessary to read dissolutionem .
for
;
272 things alone to be precious, which are esteemed to
be so by
divinity.
Every thing which man,
is
more than necessary
to
hostile to him.
He who
loves that which
not love that which
The
is
is
is
not expedient, will
expedient.
intellect of the wise
man
is
always with divi-
nity.
God
dwells in the intellect of the wise man.
Every desire in
is
insatiable,
and therefore
is
always
want.
The wise man is always similar to himself. The knowledge and imitation of divinity,
are
alone sufficient to beatitude.
Use
lying as poison.
Nothing
When
is
so peculiar to
wisdom
as truth.
you preside over men, remember that
divinity also presides over you.
Be persuaded
that the
end of
life, is
to live con-
formably to divinity.
Depraved
affections
are the beginnings of sor-
rows.
An
evil
disposition
is
the disease of the soul
but injustice and impiety are the death of
it.
Use all men in such a way, as if you were the common curator of all things after God. He who uses mankind badly, uses himself badly. Wish that you may be able to benefit your enemies.
273 Endure
things,
all
in
order that you
may
live
conformably to God.
By honoring a
wise man, you will honor your-
self.
In
your actions place
all
You
before your eyes.®
are permitted to refuse matrimony, in order
you may
that
God
however, as one knowing the
If,
willing to fight, take a wife,
To
indeed,
live,
rightly
God
incessantly adhering to
live
is
battle,
4 .
you are
and beget children.
not in our power, but to live
is.
Be unwilling to admit accusations man who is studious of wisdom.
against the
If you wish to live with hilarity, be unwilling to
do many
things.
For
in
a multitude of actions you
w ill be minor.
Every cup should be sweet
you which extin-
to
guishes thirst.
Fly from intoxication as you w'ould from insanity.
No 1
good originates from the body.
This
is
conformable to the well-known Pythagoric pre-
cept, “ Follow 2
“
nen.
We
can by no other means,’’ (says Porphyry
lib. I.)
lectual
life
De
“ obtain the true end of a contemplative than by adhering to God,
expression, as
away and
God.”
if
if I
fastened by a nail, at the
may
Abstiintel-
be allowed the
same time being torn
separated from body and corporeal delights
;
having
procured safety from our deeds, and not from the mere attention* to words.”
lam
.
s
274 Think that you
suffer a great
punishment when
you obtain the object of corporeal desire attainment of such objects never
God as The bad man
for the
;
satisfies desire.
a witness to whatever you do.
Invoke
does not think there
is
a provi-
dence.
Assert that which possesses wisdom in you, to
be the [true] man
1 .
The w ise man participates of God. Where that which is wise in you resides, T
also
there
your good.
is
That which
is
not noxious to the soul,
is
not
man from
the
noxious to man.
He who
unjustly expels a wise
body, confers a benefit on him by his iniquity. For
he thus becomes liberated as
The
it
were, from bonds.
man
fear of death renders a
sad through the
ignorance of his soul.
You
will
not possess intellect,
stand that you have
;
pure
is
pure.
vindicate to themselves the im-
But
God
to every
man.
dangerous, and the danger
speak of 1
it
soul.
Speak not of It
the garment of your
is
and therefore preserve
Impure daemons
you under-
it.
Think that your body soul
till
God
intellect
tellect is the true
is
not small, to
even things w hich are true. is
the recipient of wisdom,
man.
This also
is
asserted
and therefore by
Aristotle.
in-
275
A
God,
true assertion respecting
an assertion
is
of God.
You
should not dare to speak of
God
to the
multitude.
He
does not know
God who
does not worship
him. also a
God
better to have nothing, than to possess
much
The man who among men. It
is
and impart
He who thing
to
it
is
worthy of
God
is
no one.
thinks that there
is
a
God, and
that no-
taken care of by him, differs in no respect
is
who does not
from him
believe
that there
is
a
God.
He
honors
God
in
ders his intellect as
the best
much
manner who ren-
as possible similar to
God. If you injure no one, you will fear no one.
No
one
is
wise
who
looks
downward
to
the
earth.
To
lie is to
deceive in
Recognise what
God
life, is,
and
to
be deceived.
and what that
is
in
you
which recognises God. It
is
not death, but a bad
life,
that destroys the
soul.
If you will
know
know him by whom you were made, you yourself.
It is not possible for
a
man
to live
conformable
276 divinity,
to
he
unless
acts
modestly,
and
well,
justly.
Divine wisdom
You
is
true science.
should not dare to speak of
God
to
an im-
pure soul.
The
wise
man
God, and God
follows
follows the
soul of the w ise man.
A
king rejoices in those
therefore
God ;
he governs, and
rejoices in the wise
governs likewise,
he governs
whom
is
inseparable from
and therefore
God
is
He who those whom
man.
inseparable from
of the wise man, which he defends and
the soul
governs.
The
wise
account
A
is
man
is
governed by God, and on
this
blessed.
knowledge of
scientific
God
causes a
man
to
use few w'ords.
To
use
many words when speaking
of God, pro-
duces an ignorance of God.
The man w ho 7
will not
The
possesses a knowledge of
God,
be very ambitious.
erudite
1 ,
chaste,
and wise
soul, is the pro-
phet of the truth of God. 1
In the Latin
$
but as Ruffinus, the Latin translator
of these sentences, frequently adulterates the true meaning of
Sextus, by substituting one word for another, that in this sentence the original
and not
Jidelis,
My
I
have no doubt
was
reason for so thinking
eruditus , is,
that in
277 Accustom yourself always
A
wise intellect
is
the mirror of
one of the sentences of Demophilus ignorant
and
men
is
7
opprobrium
est."
injidelium, there
translate
it is
a disgrace,”
this in the sentences of
vita,
to look to Divinity.
If,
is
God.
said,
“ that the
life
oveibos
Sextus
is,
“ Hominum
of ;
infideliutJt
therefore, Ruffinus translates
-
every reason to suppose that he would
fjidelis
PYTHAGORIC SENTENCES, FROM THE
PROTREPTICS OF IAMBLICHUS
As
we
live
through soul,
the virtue of this
we
it
must be said
live well
see through the eyes,
we
;
1 .
that
by
just as because
we
see well through the vir-
tue of these. It
by
must not be thought that gold can be injured
rust,
We
or virtue by baseness.
should
betake ourselves to virtue as to an
inviolable temple, in order that
we may not be ex-
posed to any ignoble insolence of soul with respect to our
communion
We
with,
and continuance
should confide in Virtue as
in
in life.
a chaste wife
;
but trust to Fortune as to an inconstant mistress. 1
Several of these sentences as published by Arcerius, are in
a very defective state; but which, as the learned reader will perceive,
them.
I
have endeavoured
to
amend
in
my
translation
of
279 It
is
accom-
better that virtue should be received
panied with poverty, than wealth with violence
and
than veracity with dis-
frugality with health,
ease.
An body
abundance of nutriment but the body
;
noxious to the
is
preserved when the soul
is
is
disposed in a becoming manner. It
is
equally dangerous to give a sword to a
man, and power
As
to a
depraved man.
tains purulent matter to in the state in
which
a depraved man.
be burnt, than to continue
it is,
thus also
it
is
better for
to die than to live.
The theorems of much as possible, nectar.
body which con-
better for a part of the
it is
mad-
philosophy are to be enjoyed as
were ambrosia and
as if they
For the pleasure
from them
arising
They
genuine, incorruptible, and divine.
capable of producing magnanimity
;
is
are also
and though they
cannot make us eternal beings, yet they enable us to obtain a scientific knowledge of eternal natures. If vigor of sensation eligible thing,
endeavour
is
considered by us to be an
we should much more
to obtain
prudence
;
for
strenuously
it is
as
it
were
the sensitive vigor of the practical intellect which
we
contain.
And
as through the former
deceived in sensible perceptions, latter
We
we avoid
false
we are not
so through the
reasoning in practical
shall venerate Divinity in
affairs.
a proper manner.
280 if
we render
from a certain
vice, as
A
the intellect that
is
in us
pure from
all
stain.
temple, indeed, should be adorned with gifts r
but the soul with disciplines*
As
the lesser mysteries are to be delivered be-
fore the greater, thus also discipline
must precede
philosophy.
The
fruits
of the earth, indeed, are annually im-
parted, but the fruits of philosophy at every part of
the year.
As land is especially to be attended to by him who wishes to obtain from it the most excellent fruit,
thus also
the greatest attention should be
paid to the soul, in order that
worthy of
its
nature.
it
may produce
fruit
ADDITIONAL NOTES. v.
#
ADDITIONAL NOTES.
Better worth
P. 50.
saving than ten thou-
sand corporeal eyes
i.
Iamblichus here alludes to what Plato says in the seventh book of his Republic, respecting the
mathematical disciplines. the
soul
For he there
through these disciplines has an organ
puribed and enlightened, which ried
says, “ that
is
blinded and bu-
by studies of another kind, an organ better
worth saving than ten thousand eyes, since truth
becomes
visible
P. 58.
through
That
this alone·”
in which the Sirens subsist .
“ The divine Plato, (says Proclus Scholia
on the
Cratylus,)
three kinds of Sirens
;
knew
his
in
that
there
the celestial, which
is
MS. are
under
;
284 the government of Jupiter
generation and ,
tune
;
under the government of Nep-
is
and that zvhich
cathartic and
is
government of Pluto. to
that which produces
;
is
,
It
common
is
under the
to
all
these
through an harmonic motion
incline all things
Hence, when the soul
is
in
the heavens, the Sirens are desirous of uniting
it
to
it
is
Gods.
to their ruling
the divine
life
proper that souls living
beyond them,
may is
But
which flourishes there.
like the
in generation
should
Homeric Ulysses,
sail
that they
not be allured by generation, of which the sea
an image.
And when
souls are in
Sirens are desirous of uniting lectual conceptions to Pluto.
that in the
mons, and
Hades, the
them through
So
that Plato
intel-
knew
kingdom of Hades there are Gods,
who dance
souls,
as
dae-
were round
it
Pluto, allured by the Sirens that dwell there.â&#x20AC;? See
more concerning
the Sirens in
my
translation of
Proclus on the Theology of Plato, Book the 6th.
That
P. 60.
it
is
requisite to
put
the shoe on
the right foot first.
This audition
Symbol follows
is
taken from what forms the 12th
in the Protreptics of Iamblichus, :
â&#x20AC;&#x153;
When
and
is
as
stretching forth your feet to have
your sandals put on,
first
extend your right foot
but when about to use a foot bath,
first
extend your
285 left foot.”
“ This Symbol, (sayslamblichus,) exhorts admonishing us
to practical prudence,
thy actions about us as right-handed
to place
;
wor-
but entirely
and throw away such as are base, as
to lay aside
being left-handed.”
P,
That
6().
it
not proper to walk in the
is
public ways .
This
is
Xamblichus, but it
is,
Symbol
the 5th is
Protreptics of
the
there differently expressed
:
for
“ Declining from the public ways, walk in
unfrequented paths.” “ I think that serves :
to
in
the
same
“ Disbelieve
thing
On this
which lamblichus ob-
Symbol
also contributes
as the preceding,
wonderful
nothing
[which
is,
concerning the
Gods, nor concerning divine dogmas”].
For
this
exhorts us to abandon a popular and merely hu-
man
life
;
but thinks
separate and divine
necessary to
look
fit
life.
that
we should pursue a
It also signifies that
above
common
opinions
;
it is
but
much to esteem such as are private and arcane and that we should despise merely human delight but ardently pursue that felicitous mode of conduct very
which adheres
horts us to dismiss to
exchange
It likewise ex-
to the divine will.
human manners
for these the
as popular,
and
religious cultivation of
the Gods, as transcending a popular
life.
286
P. 6 1
Do
.
den down
This is
man
not assist a
.
in the Protreptics
Symbol exhorts up a burden,
fortitude
to
signifies
he
So
and remission.
has the following meaning
Do
;
an
undertakes
who
but he
;
“ This
:
whoever takes
for
;
that
action of labor and energy rest
and
the 11th Symbol,
is
Iamblichus as follows
explained by
down, of
in laying a bur-
that the
not
one
lays
Symbol
become
either
and
to yourself or another the cause of an indolent
effeminate is
of conduct
acquired by labor.
brate this it
mode
Symbol
for every useful thing
;
But the Pythagoreans
cele-
as Herculean, thus denominating
For during
from the labors of Hercules.
his
association with men, he frequently returned from fire
and every thing dreadful, indignantly rejecting
indolence.
For rectitude of conduct
is
produced
from acting and operating, but not from sluggishness.”
P. 61.
Do
not
draw near
to
sake of begetting children ,
a woman for the
if
she has gold
.
In the Protreptics of Iamblichus (Symbol 35.) “ Draw not near to this is expressed as follow’s :
that
which has gold,
in order to
produce children.”
;
287
On
which Iamblichus observes
“
:
The Symbol
does not here speak of a woman, but of that sect
and philosophy which has much of the corporeal in
it,
gold
and a gravitating tendency downwards. is
the heaviest of
all
things in the
earth,
pursues a tendency to the middle, which
draw
is
and
the pe-
But the term to
of corporeal weight.
culiarity
For
near, not only signifies to be connected with,
but always to approach towards, and to be seated
near another.”
Speak not about Pythagoric concerns
P. 61.
without light .
This is
is
the 13th
Symbol
and
in the Protreptics,
thus explained by Iamblichus
“ This Symbol
:
exhorts to the possession of intellectual prudence.
For
this is similar to the light
being indefinite
from darkness
it
gives bound,
into light.
It
is
of the soul, to which
and
leads, as
it
were,
proper, therefore, to
place intellect as the leader of every thing beautiful in
life,
but especially in Pythagoric dogmas
these cannot be
P. 61
.
known without
Wear not
This in the
the
but instead of wear,
it is
is
for
light.”
image of
Protreptics
;
the
God
in a ring .
24th Symbol
there inscribe
.
But lam-
288 9
blichus explanation of it bol,
conformably
is
as follows
to the foregoing conception,
ploys the following exhortation
For
incorporeal subsistence.
Gods
as having an
most prin-
this is the
Pythagoric dogmas, from which
cipal root of the
of them are suspended, and by which
all
Do
not
use such forms
as
they are strengthened even to the end. think that the
therefore
em-
Philosophize, and
:
before every thing consider the
nearly
â&#x20AC;&#x153; This Sym-
:
Gods
are corporeal, or that they are received by a mate-
and by body as a material bond,
rial subject,
But the engravings
other animals. hibit the
bond which
subsists
in rings
through the
like
ex-
ring, its
corporeal nature and sensible form, and the view as
it
were of some
partial animal,
apparent through the engraving cially
we should
;
which becomes
from which espe-
separate the genus of the Gods, as
being eternal and
intelligible,
and always subsisting
according to the same and in a similar manner, as
we have
particularly,
shown
our treatise concerning the Gods.â&#x20AC;?
in
Nor
P. 6\, cock
;
cred
to the
for
is
most
it
fully,
proper
and
scientifically
to sacrifice
this also is a suppliant ,
moon
with,
and partly different from 8
a white
and
is
sa-
.
In the Protreptics, the 18th Symbol
same
1
This work
is
unfortunately
is
partly the
this.
lost.
For
it
289 is,
iC
Nourish a cock; but
sacrifice
sacred to the sun and the moon/” explains
it
as follows
it
not; for
And
it is
Iamblichus
This Symbol advises us to
:
nourish and strengthen the body and not neglect dissolving
union,
and destroying the mighty tokens of the
connexion, sympathy, and consent of the
So
world.
that
it
exhorts us to engage in the con»
For
templation and philosophy of the universe.
though the truth concerning the universe
and
rally occult, tion, it
it,
is
natu-
sufficiently difficult of investiga-
must, liowever, at the same time, be in-
quired into and investigated by man, and especially
For
through philosophy.
it is
truly impossible to
But
be discovered through any other pursuit.
losophy receiving certain sparks, and as
phi-
were
it
from nature, excites and expands them into
viatica,
magnitude,
rendering
them
through the disciplines which therefore,
P. 6 1
.
we should
It
is
it
more
conspicuous
possesses.
Hence,
philosophize/'
proper
to
sacrifice ,
and
to enter
temples , unshod
.
This in the Protreptics is
is
the 3rd
thus enunciated by Iamblichus,
adore unshod/’
“ This Symbol
On
Symbol
.
but
“ Sacrifice and
which Iamblichus observes
signifies
that
we ought
the Gods, and acquire a knowledge of
lam
;
to
:
worship
them
in
an
;
290 !
orderly and modest manner, and in a
way not
passing our condition on the earth.
It also signi-
fies
sur-
worshipping them, and acquiring
that in
this
knowledge, we should be free from bonds, and pro-
But the Symbol exhorts that
perly liberated. crifice
sa-
and adoration should be performed not only but also in the energies of the soul
in the body,
may
neither be detained
by
passions, nor by the imbecility of the body, nor
by
so that these energies
generation,
rounded.
with
which
we
are
externally sur-
But every thing pertaining
to us should
be properly liberated, and prepared for the cipation of the
P. 77.
parti-
Gods,â&#x20AC;?
Enter not
into a temple negligently ,
nor9
in short , adore carelessly , not even though you
should stand at the very doors themselves.
This
in the Protreptics
is
the
2nd Symbol, and
explained by Iamblichus as follows lar is friendly
and
:
is
â&#x20AC;&#x153; If the simi-
allied to the similar,
it is
evident
Gods have a most principal essence among wholes, we ought to make the worship of them a principal object. But he who does this for
that since the
the sake of any thing else, gives a secondary rank to that
which takes the precedency of ail
things,
and
subverts the whole order of religious worship and
knowledge.
Besides,
it is
not proper to rank illus-
291 goods in the subordinate condition of
trious
human
nor to place our concerns in the order of an
utility,
but things more excellent, whether they be
end,
works or conceptions, in the condition of an appendage.â&#x20AC;?
P. 79.
These, therefore
the heart
This is
is
he ordered not to eat
,
.
the 30th
Symbol
in the Protreptics,
thus explained by Xamblichus
signifies that it is
this,
Be not
and communicative philosophize.
â&#x20AC;&#x153; This Symbol
:
not proper to divulse the union
And
and consent of the universe. signifies
:
is
further,
still
it
envious, but philanthropic,
and from
this
exhorts us to
it
For philosophy alone
sciences and arts,
and
among
the
neither pained with the goods
of others, nor rejoices in the evils of neighbours, these being allied and to the like passions,
fortune.
It
and exposed
likewise evinces
equally unlooked for horts us to
mals.
by
3â&#x20AC;&#x2122;
all
it
to
that
men.
sympathy and mutual
communicative, as
truly
by nature, subject
familiar
one the
common future
Hence,
love,
and
ex-
it
to
becomes rational
is
be
ani-
.
2 92
P, 79Âť
This
is
the 31st
Nor
Symbol
the brain
in the Protreptics,
which lamblichus thus explains also resembles
the former
:
:
â&#x20AC;&#x153; This Symbol
for the
brain
ruling instrument of intellectual prudence.
Symbol, therefore, obscurely
and
signifies that
is
the
The
we ought
not to dilacerate nor mangle things and dogmas,
which have been the objects of judicious delibera-
But these
tion.
will
be such as have been the
subject of intellectual consideration, becoming thus
equal to objects of a scientific nature. of
this
For things
kind are to be surveyed, not through the
instruments of the irrational form of the soul, such as the heart and the liver rational nature. position,
is
;
but through the pure
Hence, to dilacerate these by op-
inconsiderate folly
;
but the Symbol
rather exhorts us to venerate the fountain of intelligence,
tual
and the most proximate organ of
perception, through which
we
contemplation, science, and wisdom
we
shall truly
;
intellec-
shall possess
and by which
philosophize, and neither confound
nor obscure the vestiges which philosophy produces.â&#x20AC;&#x2122;"
293
P. 79.
To abstain from mallows
The 38th Symbol
in the Protreptics
is
plant mallows in your garden, but eat
On
?.
,
:
them not.â&#x20AC;?
which lamblichus observes as follows
Symbol obscurely be noticed by us.
it
thinks
kind
fit
that this should
It also adds, transplant , that its
nature,
and sympathy with, the sun nor dwell upon
This
:
signifies that plants of this
turn with the sun, and
to say, observe
â&#x20AC;&#x153; Trans-
its ;
tendency towards,
but rest not satisfied,
but transfer, and as
this,
is
were
it
transplant your conception to kindred plants and pot-herbs, and also to animals which are not kindred, to stones and rivers, and, in short, to natures
of every kind. lific
For you
will find
them
to be
and multiform, and admirably abundant
this to
pro;
and
one who begins from the mallows, as from
a root and principle,
is
consent of the world.
significant of the union
Not
only, therefore,
do not
destroy or obliterate observations of this kind increase and multiply
planted.â&#x20AC;?
them
as if they
and
;
but
were trans-
294
»
80*
Thus
from
the fish
The
too he ordered
them
And
Gods.”
;
this,
abstain
Melanurus d
6th Symbol in the Protreptics
from melanurus
to
for
is,
u Abstain
belongs to the terrestrial
it
according to Iamblichus, admo-
nishes us to embrace the celestial journey, to conjoin ourselves to the intellectual Gods,
to
become
separated from a material nature, and to be led as it
were
in
and pure
a circular progression to an immaterial It further
life.
exhorts us to adopt the
most excellent worship of the Gods, and especially that which pertains to the primary
And
P. 80.
thynus
is
the 33rd Symbol, and
1
:
to be merely referred to the
According
but as the word it is
Ery~
.
which Xamblichus thus explains
1
Gods.”
also not to receive the fish
This in the Protreptics
seems
2,
to ./Elian
and Suidas
signifies that
also,
“ This Symbol
etymology of the melanurus
is
a
fish
;
which has a black termination,
very appropriately used as a symbol of a material nature. viz.
gible ,
Those Gods that are characterized by the
and
intellect .
Theology of Plato.
See
my
translation of Proclus,
intelli-
On
the
295 Receive not an unblushing and impudent
name.
man
;
nor on the contrary one stupidly astonished,
and who
in
every thing blushes, and
is
humble
in
the extreme, through the imbecility of his intellect
Hence
and reasoning power. stood,
Be not yourself such
He
P. 80.
this
under-
is
a one.”
likewise exhorted
from beans
also
them
to
abstain
.
In the Protreptics
this is the
37th Symbol
and
;
Iamblichus has not developed for us the more mystical signification
that “
which
it
is
For he only says
of this symbol.
admonishes us to beware of every thing
Gods
corruptive of our converse with the
and divine prophecy.”
But Aristotle appears to
have assigned the true mystical reason why the Pythagoreans abstained from beans. For he says, (apud Laert.) “ that Pythagoras considered beans as a
symbol of generation
visible
[i. e.
and corporeal nature,] which subsists accord-
ing to a right
line,
and
is
without inflection
cause a bean alone of almost is
of the whole of a
perforated through
all
are
it
be-
spermatic plants,
the whole of
it,
obstructed by any intervening joints.” adds,
;
and
is
not
Hence he
resembles the gates of Hades.” For these
perpetually open without any impediment to
souls descending into generation.
The
exhortation,
;
:
296 to abstain
therefore,
from beans,
equivalent to
is
admonishing us to beware of a continued and perdescent
petual
Hence
the true
into
the
realms
of generation.
meaning of the following celebrated
lines in Virgil
facilis
descensus Averno.
Noctes atque dies patet
atri
janua Ditis
:
Sed revocare gradum, superasque evadere ad
i.
Hoc
opus, hie labor
The
gates of Hell are
auras,
est*
e.
Smooth But In
the descent, and easy
to return,
this,
open night and day, is
the
way
and view the cheerful skies.
the mighty task and labor lies.
Dryden.
P. 98.
Such as
infallible predictions
of earth-
quakes, rapid expulsions of pestilence,
Since Pythagoras,
was
p. 9.
arid
and
as
lamblichus
initiated in all the
fyc.
informs
mysteries of
us,
By bins
Tyre, in the sacred operations of the Syrians, in the mysteries of the Phoenicians,
(p. 12.) that
and also
he spent two and twenty years in the
adyta of temples in Egypt, associated with the
Magi
in
Babylon, and was instructed by them in
their venerable
knowledge
it is
not at
all
wonder-
297 ful
that he
was
skilled
was therefore able merely
magic or theurgy, and
in
perform things which surpass
to
human power and which appear ,
For “ magic,” (as
fectly incredible to the vulgar.
we
MS.
learn from Psellus in his
mons)
“ formed the
science.”
to be per-
treatise
on Dae-
part of the sacerdotal
last
Fie farther likewise informs us,
that
magic investigates the nature, power, and quality of every thing sublunary
of the elements and
viz.
;
their parts, of animals, all-various plants, fruits,
of stones, and herbs
plores the essence and
hence, therefore,
it
and
:
short,
in
power of every
produces
its
and
thing.
effects.
their
it
ex-
From And it
forms statues which procure health, makes all-various figures, and things which become the instru-
ments of disease.
It asserts too, that eagles
dragons contribute to health
and crows, are symbols of fore they contribute.
but that cats, dogs,
;
vigilance, to
But
and
for
which there-
the fashioning of
wax and clay are used. Often, too, is made to appear through magic and
certain parts, celestial fire
;
then statues laugh, and lamps are spontaneously enkindled.”
See the original
Pausanias, p. 325 .
And
in the
Notes
that theurgy
to
my
was em-
ployed by the ancients in their mysteries, I have fully
proved
in
my
Bacchic Mysteries 1
treatise
On
the Eleusinian
and
1 ,
See the second edition of this work in Nos. 15 and 16
of the Pamphleteer.
298 Conformably to
Plato also in the First Al-
this,
cibiades says, that the magic of Zoroaster consisted in the
Gods, on which passage, I
worship of the
shall present
the reader with
the
first
volume of my Plato,
ble
him
to see that the
what p.
63
1
,
have as
said, in
will
it
ena-
theurgy of the ancients
is
founded in a theory equally scientific and sublime. â&#x20AC;&#x153; The following account of magic by Proclus, originally formed, as
Commentary
it
written
appeals to me, apart of the
by him on the present pas-
For the MS.
sage.
which
is
Commentary
Proclus,
of
extant on this dialogue, does not extend to
more than
a third part of
on Magic, which
is
it
and
;
this Dissertation
only extant in Latin, was pub-
lished by Ficinus the translator, immediately after his
Excerpta from
this
Commentary.
So that
it
seems highly probable, that the manuscript from
which Ficinus translated
more
perfect,
than
Excerpta, was
his
much
that w hich has been preserved
to us, in consequence of containing this account of
the magic of the ancients. 4<
In the same manner as lovers gradually ad-
vance from that beauty w hich ble forms, to that which priests,
alliance other,
when
is
is
apparent
divine
;
so the ancient
they considered that there
and sympathy
in
natural
and of things manifest
discovered that
all
in sensi-
is
a certain
things to each
to occult powers,
things subsist in
all,
and
they fabri-
cated a sacred science from this mutual sympathy
299 and
Thus they recognized
similarity.
preme
things su-
such as are subordinate, and the subor-
in
dinate in
supreme:
the
the
in
regions,
celestial
terrene properties subsisting in a causal and celes-
manner
tial
;
and
properties, but
in earth celestial
For how
according to a terrene condition.
we account is,
for those plants called heliotropes, that
attendants on the sun, moving in correspondence
with the revolution of
its
formity to her motion pray, and
ders
It
?
is
exact con-
in
because
things
all
of their respective or-
the leaders
but some intellectually, and others rationally
;
some
hymn
orb, but selenitropes, or
moon, turning
attendants on the
in a natural,
and others
ner.
Hence
moves
in a circular
if
shall
after a sensible
the sun-flower, as far as
manable,
it is
dance towards the sun
;
so that
any one could hear the pulsation made by
circuit in the air,
we may
is
this kind, in
moon
according to a terrene quality all
plants,
this
Now
;
its
king,
Hence,
too,
in the earth,
but
but in the celestial
and stones, and animals, pos-
sessing an intellectual
nature.
honor of
capable of framing.
behold the sun and
regions,
its
he would perceive something com-
posed by a sound of such ab a plant
;
life
according to a celestial
the ancients,
having contemplated
mutual sympathy of things, applied for occult
purposes,
both celestial and
means of which, through deduced
terrene
natures,
by
a certain similitude, they
divine virtues into
this
inferior
abode.
300 For, indeed, similitude itself
is
a sufficient cause of
binding things together in union and consent. Thus, if
a piece of paper
is
near a lamp, though
paper
heated, and afterwards placed
does not touch the
it
fire,
the
be suddenly inflamed, and the flame will
will
descend from
the superior to
This heated paper we
the inferior parts.
may compare
relation of inferiors to superiors
;
to a certain
and
its
approxi-
mation to the lamp, to the opportune use of things according to time, procession of
and matter.
place,
the paper,
fire into
aptly
But the represents
the presence of divine light, to that nature which
capable of
of the paper
Lastly, the inflammation
reception.
its
may
is
be compared to the deification
of mortals, and to the illumination of material natures,
which are afterwards carried upwards
like the
enkindled paper, from a certain participation of divine seed.
â&#x20AC;&#x153; Again, the folds
lotus, before the rising of the sun,
leaves into
its
them on
its
rising
:
itself,
but gradually expands
unfolding them in proportion
to the sunâ&#x20AC;&#x2122;s ascent to the zenith
;
but as gradually
contracting them, as that luminary descends to the west.
Hence
this
contraction of
the sun, than
its
certain
by the
leaves, appears
men by
and the motion of
and
plant,
and
expansion
no
less to
honor
the gesture of their eye
their
participation
lips.
But
lids,
this imitation
of supernal
light, is
not
only visible in plants, which possess nothing more
301 than a vestige of
Thus
stones.
but likewise in particular
life,
the sun-stone, by
tates those of the
sun
;
golden rays, imi-
its
but the stone called the eye
of heaven, or of the sun, has a figure similar to the pupil of an eye,
and a ray shines from the middle
Thus
of the pupil.
too the lunar stone, which has
a figure similar to the moon when horned, by a certain change of
follows the lunar motion.
itself,
Lastly, the stone called helioselenus,
sun and moon, imitates,
after a
gress of those luminaries,
which
So
color.
i.
it
images by
its
that all things are full of divine natures
but
are celestial, l
of the
manner, the con-
terrestrial natures receiving the plenitude
sences
e.
celestial
of
;
of such as
supercelestial
es-
while every order of things proceeds gra-
;
dually in a beautiful descent from the highest to
For whatever
the lowest. into
particulars are collected
one above the order of
dilated
in
descending,
things, are afterwards
various souls being distri-
buted under their various ruling
â&#x20AC;&#x153; In the next
divinities.
place, there are
many
solar ani-
mals, such as lions and cocks, which participate,
according to their nature, of a certain solar divinity
;
w hence
it is
wonderful how much inferiors
yield to superiors in the
do not is
yield
said, that
*
i.
c.
in
same
order,
though they
magnitude and power.
a cock
is
very
much
feared,
Hence
it
and as
it
Natures which are not connected with body.
302 were reverenced, by a
we cannot
lion
;
the reason of which
assign from matter or sense, but O
from
the contemplation alone of a supernal order.
For
thus
we
y
shall find
virtue accords
This
presence of the solar
more with a cock than with a
be evident from considering
will
cock, as
that the
it
lion.
that
the
were, with certain hymns, applauds and
calls to the rising sun, wdien
us from the antipodes
;
he bends his course to
and that solar angels some-
times appear in forms of this kind, w ho though they are without shape, yet present themselves to us
who
are connected
form.
with shape,
in
some
sensible
Sometimes too there are daemons with a
leonine front,
who, when a cock
is
placed before
them, unless they are of a solar order, suddenly disappear
;
and
this,
have an inferior rank
because those natures which in
the
same order, always
reverence their superiors; just as many, on be-
holding the images of divine men, are accustomed,
from the very view, to be fearful of perpetrating
any thing base. â&#x20AC;&#x153; In
fine,
some
to the revolutions
we have
things turn round correspondent
of the sun, as the plants which
mentioned, and others after a manner imi-
tate the solar rays, as the
the fiery
palm and the date
nature of the sun,
others a different property.
as
the
laurel
For, indeed,
some
;
;
and
we may
perceive that the properties which are collected in
the sun, are every where distributed
to
subse-
303 quent natures constituted to
angels,
daemons,
Hence
stones.
a solar order
in
animals,
souls,
the authors
;
that
plants,
is,
and
of the ancient priest-
hood discovered from things apparent, the worship of superior powers, while they mingled some things
and
purified
They mingled many
others.
things
indeed together, because they saw that some simple substances possessed a divine property (though not
taken singly) sufficient to call
down
that particular
Hence,
power, of which they were participants.
by the mingling of many things tracted
upon us a supernal
they at-
together,
influx
;
and by the
composition of one thing from many, they pro-
duced an assimilation
many
;
to
is
above
and composed statues from the mixture of
various substances conspiring
Besides
sent.
one which
that
they
this,
odours, by a divine
in
sympathy and concomposite
collected
art, into
one, comprehending
a multitude of powers, and symbolizing with the unity of a divine essence debilitates
;
considering that division
each of these, but that mingling them
together, restores
them
to the idea of their
exem-
plar. <c
But sometimes one herb, or one
ficient
to
a divine operation.
stone,
Thus, a
is
suf-
thistle
is
sufficient to procure the
sudden appearance of some
superior power
a laurel,
;
but
raccinum, (or a
thorny kind ofspiig) the land and sea onion, the coral,
the diamond, and the jasper, operate as a
;
304 The
safeguard.
heart of a mole
divination, but sulphur
relation
subservient to
and marine water to
Hence, the ancient
cation..
is
purifi-
by the mutual
priests,
and sympathy of things to each other, col-
lected their virtues into one, but expelled
repugnancy and antipathy requisite ling with
with sulphur and
the sharpness of
account of
its
its fiery
odour
was
it
bitumen, and sprink-
For sulphur
marine water.
when
purifying
;
them by
from
purifies,
but marine water, on
;
Besides
portion.
the
this, in
worship of the Gods, they o fie red animals, and other substances congruous to received, in the
first
place, the
their
nature
and
;
powers of daemons,
as proximate to natural substances and operations
and by these natural substances they convoked their presence those
to
to the
they
ap-
powers and energies of the Gods
partly by their
;
from daemoniacal instruction, but
partly, indeed,
own
industry,
nient symbols, and ascending
gence of the Gods. tural
which
Afterwards, they proceeded from dae-
proached.
mons
powers
into
substances
and
And
interpreting conveto
a
proper
lastly, laying
their operations,
ceived themselves into the
intelli-
aside na-
they re-
communion and
fellow-
ship of the Gods/â&#x20AC;&#x2122; It
w
ill
doubtless be objected by most of the pre-
sent period,
who
believe in nothing
beyond the
in-
formation ot their senses, that plants, animals, and stones^ no longer possess
those wonderful sympa-
SO 5 thetic powers,
which are mentioned by Proclus
In answer to any such objec-
the above extract.
whose
tor,
little soul, (in
peror Julian)
the language of the
not at
is
Em-
indeed acute, but sees nothing with
is
a vision healthy and sound, this
in
all
it
must be
said, that
wonderful at a period, when, as
the author of the Asclepian dialogue justly observes, Ci
there
is
a lamentable departure of divinity from
man, when nothing worthy of heaven, or concerns,
is
vine voice
is
heard or believed, and when every di-
by a necessary silence dumb.â&#x20AC;?
to the philosophic reader,
as in the realms
it
But
of generation, or in other words,
different elements, ;
1
must be observed, that
the sublunary region, wholes,
nature
celestial
viz.
the spheres of the
remain perpetually according to
but their parts are sometimes according,
and sometimes contrary
to
nature
be true of the parts of the earth.
;
this
When
lations therefore take place, during
must
also
those circu-
which the parts
of the earth subsist according to nature, and which are justly called, by Plato,
fertile periods, the
powers
of plants, animals, and stones, magically sympathize
with superior natures, in consequence of a
more abundant
participation
of them,
greater degree of aptitude to receive,
1
through a
and
alliance
Sec an extract of some length, and of the greatest impor-
tance, from this dialogue, in
Plotinus, p. 553,
Iam
.
my
translation of Select
Works of
&c.
u
306 to the participated powers.
culations?
But during those
cir*
which the parts of the earth subsist
in
contrary to nature, as at present, and which Plato calls
barren periods, the powers of plants, animals?
and
stones,
no longer possess a magic sympathy?
and consequently are no longer capable of producing magical operations.
P.
The eternal
06.
1
of number
essence
is
the
most providential principle of the universe &c. ,
The
following account of the
my
iÂŁ
and delivering
those alone it
it
principally derived
is
Syrianiis.
The Pythagoreans,
paths,
is
Theoretic Arithmetic, and the
information contained in
from the great
which
in
philosophized about numbers,
the Pythagoreans
extracted from
manner
turning from
vulgar
their philosophy in secret to
who were worthy to
to others through
the
it,
exhibited
mathematical names.
Hence,
receive
they called forms, numbers? as things which are the first
separated from impartible union
;
for the na-
tures which are above forms, are also above separation. 1
1
Forms
which
The
the extremity of the intelligi blef triad,
subsist at
triad
being and
all-perfect multitude of forms, there-
of
consists
life,
with
impartible union.
all
See
being ,
life,
and
intellect .
But
they contain, subsist here involved ia
my Prod us
on the Theology of Plato.
;
307 they obscurely signified through the duad
fore,
but they indicated the the
monad
and
and also by the
first
duad,
first
formal principles by
triad
and
numbers;
being
as not
tetrad, as being the
numbers, the one being odd, and the other
first
from which by addition the decad
even, rated
;
for the
sum of
numbers,
after
in
1, 2, 3,
and
is
4,
is
gene-
But
ten.
secondary and multifarious
lives,
introducing geometrical prior to physical magni-
tudes; these also they referred to numbers, as to
formal causes and the principles of these
;
the point indeed, as being impartible, to the
but a
line, as the
first
terval, to the triad
also
as
called,
the
Aristotle,
;
and a
monad
duad
interval, to the
again, a superficies, as having a
referring
and
;
more abundant
solid to the tetrad.
;
in-
They
evident from the testimony of
is
first
length the duad
;
for
it is
not
simply length, but the first length, in order that by this
they might signify cause
also, they
.
In a similar manner
denominated the first breadth, the
They
and the first depth the
tetrad.
to formal principles
psychical knowledge.
intellectual
all
triad
;
also referred
And
knowledge indeed, as being contracted
according to impartible union, they referred to the
monad; but scientific knowledge, and
as proceeding
from cause
as being evolved,
to the thing caused,
yet through the inerratic, and always through the
same
things,
they referred to the duad
nion to the triad,
;
because the power of
and opiit
is
not
308 always directed to the same thing, but at one time inclines
And
and at another to the
the true,
to
they referred sense to the tetrad, because
has an apprehension of bodies deed, there
other
for in the
;
rest
They
trad there are three.
the gnostic powers
beings not
depth
into
;
manner,
and
called
is
assumed from the ledge,
one self,
first
The
extre-
intelligible triad, or
animal
sense.
of the
division of the objects of
viz.
intelligible order, in
the
first
first
length,
and also the ideas of the depth
;
(for in
adapted to
all
the tetrad
itself,
â&#x20AC;&#x153; Again,
not denominate
number
from
viz. the
which first
viz. to
another.
knowwhich
is
idea of the
the duad
breadth and
the
and
itself,
Plato
it^
the
term first
the triad
Pythagoreans idea from
is
forms and the prin-
common
of them),
the
the Timaeus,
in
of these, are contained,
itself,
In a similar
sensibles.
by Plato
manifesting the
forms themselves, ciples
of science,
objects
and
opinion,
mity, therefore, of the it
but according
they divided knowledge into intel-
also,
science,
as
and
But they divided
intelligibles,
objects of opinion,
the te-
beings,
viz.
breadth,
to
in
referred, therefore, to
of these.
according
and
;
principles every thing knowable,
itself,
to the
but in the triad there are two intervals
;
lect,
it
duad, in-
one interval from one monad
is
from any one monad to the
to
false.
is
and
did
one thing, and ideal
But
since
the
asser-
309 tion
eminently
is
to
lar
number,
on account of
things are
however,
one,
appellation
that idea
was so
participants
wishes
it
denominated
peculiarity.
If
apprehend
this
to
itself,
is
easy
similar
to
itself,
and
infer
to
from rendering as
called,
simi-
number, and
that
paradigmatic
its
from the
its
evident
is
it
all
every ideal number, was
especially
any
that
true,
were
it
imparting
to
them form order
in
consequence of always preserving the same form,
,
expanding lars,
its
,
beauty
own power
,
and unity
Number
also, since
portion and elegant arrangement to allotted
Syrianus,
whence avoiprriov
1
call to
derived
is
anarsion
,
Hence
composite.
For the
appellation.
this
this
to the infinity of particu-
and investing with the same species
participants.
and
;
it
its
imparts pro-
was
all things,
ancients, says
compose apcai arsai,
adapt or
arithmos number
among
eternal
the
too, those
Greeks
.
Hence
signifies in-
Grecian sayings, you
will adapt the balance , they placed number together
with them and also number and friendship ,
all
which number
w?as called
.
From
by the Greeks arith -
moSy as that which measures and orderly arranges all
things,
and unites them
â&#x20AC;&#x153; Farther
coursed
still,
about
numbers which
8
some
in
amicable league.
of the Pythagoreans dis-
inseparable
numbers alone,
are inseparable from
i.
mundane
In Aristot. Metaphys, Lib. 13.
e.
na-
310 tores,
but others about such as have a subsistence
separate from the universe, in which as paradigms
they saw those numbers are contained, which are perfected
But
by nature.
others,
making a
dis-
tinction between the two, unfolded their doctrine in
a more clear and perfect manner. site,
If
it
be requi-
however, to speak concerning the difference of
these monads, and their privation of difference,
must say
that the
monads which
subsist in quantity,
are by no means to be extended to essential bers
;
but
w e must r
when we assert
call essential
that
all
num-
numbers monads,
of them mutually differ
from each other by difference
itself,
and that they
possess a privation of difference from sameness. is
evident also,
that those
order, are contained
we
which are
in the
It
same
through mutual comparison,
in sameness rather than in difference, but that those
which are
much
in different orders
diversity,
are conversant with
through the dominion of difference .
â&#x20AC;&#x153; Again, the Pythagoreans asserted that nature produces sensibles by numbers
;
but then these
numbers were not mathematical but physical as they spoke symbolically,
it
is
;
and
not improbable
that they demonstrated every property of sensibles
by mathematical names. to ascribe to
bers alone, pious.
However, says Syrianus,
them a knowledge of sensible numis
not only ridiculous, but highly im-
For they received indeed, from the theo-
logy of Orpheus, the principles of intelligible and
311 numbers, they assigned them an abun-
intellectual
dant progression, and extended their dominion as far as to sensibles themselves.â&#x20AC;?
Again,
about mathematical
conceptions
their
and physical number, were as follow â&#x20AC;&#x153; As in every thing, according to the doctrine of :
one thing corresponds
Aristotle,
and
matter,
to
another to form, in any number, as for instance the pentad,
its five
monads, and
and the number which tion, are derived i.
e.
the pentad
form
is
in short its quantity,
the subject of participa-
from the duad
itself, is
The pentad
itself,
but
;
from the monad
a monad, and unites
is
itself
its
for every
:
subject quantity.
which
therefore,
is
a monad,
proceeds from the principal monad, forms ject quantity, it
to its
own
which
form.
is itself
bers,
formless, and connects
in
our souls
in itself all the
;
and the duad, which
tive principle of infinite
:
the
monad,
forms of num-
and corresponds to the monad
natures
sub-
its
For there are two principles of
mathematical numbers
which comprehends
form,
its
in intellectual
a certain genera-
is
power, and which on this
account, as being the image of the never-failing and intelligible
duad,
proceeds to
all
is
called indefinite.
things,
it
is
not
While
deserted
in
this its
course by the monad, but that which proceeds from the
monad
continually
distinguishes
and
forms
boundless quantity, gives a specific distinction to all its
orderly progressions, and incessantly adorns
them with forms.
And
as in
mundane
natures,
;
8]2 there
neither
is
among
any thing formless, nor any vacuum
the species of things, so likewise in mathe-
matical number, neither
merable
any quantity
left
innu-
forming power of the monad
for thus the
;
is
would be vanquished by the
indefinite duad, nor
does any medium intervene between the conse-
quent numbers, and the well-disposed energy of the monad.
â&#x20AC;&#x153; Neither, therefore, does the pentad consist of substance and accident, as a white
genus and difference, as
nor of like a
five
complete the house these
;
are
other,
nor of things mingled, like
;
as
position,
nor of
of animal and biped
made from w ine and honey
sustaining
;
monads mutually touching each
bundle of wood
a drink
man
man
by
stones
nor
lastly,
nothing
nor of things
;
their
position
things
as
nume-
than particu-
else
rable,
for
lars.
But
selves,
because they consist of indivisible monads,
does not
it
followâ&#x20AC;&#x2122; that
numbers them-
have nothing else besides monads,
(for the multi-
tude of points in continued quantity
is
multitude, yet
it is
not on
this
an indivisible
account that there
is
a completion of something else from the points themselves)
something
;
in
but
this
takes place because there
them which corresponds
and something which corresponds
when we
unite the
triad
to
is
to matter,
form.
with the tetrad,
Lastly,
we say
we make seven. The assertion, however, is not true for monads conjoined with monads, prothat
:
duce indeed the subject of the number
7, but
no-
313
Who
thing
more.
form
to these
then
monads
imparts
Who
?
heptadic
also that gives
is it
number of
the form of a bed to a certain
wood
the
pieces of
?
Shall vve not say that the soul of the car-
penter,
from the art which he possesses, fashions form of a bed, and
the wood, so as to receive the
that the nurnerative soul, from possessing in herself
a
monad which
has the relation of a principle, gives
form and subsistence
to all
But
numbers?
in this
only consists the difference, that the carpenterâ&#x20AC;&#x2122;s art is
not naturally inherent in us, and requires manual
because
operation,
matter
it
conversant with sensible
is
but the nurnerative art
;
with us, and
is
therefore possessed by
has an intellectual matter which
And
invests with form.
the multitude,
who
all
it first
men, and
instantaneously
it
this is that
which deceives
think that the heptad
besides seven monads. vulgar, unless
naturally present
is
is
nothing
For the imagination of the
sees a thing unadorned, after-
wards the supervening energy of the adorner, and lastly,
above
all
the thing
itself,
cannot be persuaded that formless,
the other formal,
it
perfect and formed,
has two natures, one
and
which beyond these imparts form the subject
is
one,
still
;
further, that
but asserts that
and without generation.
Hence,
perhaps, the ancient theoiogists and Plato ascribed
temporal generations to things without generation,
and
to
things which are perpetually adorned,
regularly disposed,
and
privation of order and orna-
314 ment, the erroneous and the boundless, that they
might lead men
knowledge of a formal and
to the
effective cause.
It
therefore, by
is,
derful, that though seven sensible
no means won-
monads be
these should
ver without the heptad,
are
ne-
distin-
guished by science, and that the former should have the relation of a subject, and be analogous to matter,
but the latter should correspond to species and
form.
â&#x20AC;&#x153; Again, as when water
water does not become
is
air,
changed into
air,
or the subject of
the air,
but that which was the subject of water becomes the subject of
air,
so
when one number
unites
it-
self with another, as for instance the triad with the
duad, the species or forms of the two numbers are not mingled, except in their immaterial reasons (or
productive principles),
which at the same time
in
that they are separate, they are not impeded from
being united, but the quantities of the two numbers
which are placed together, become the subject of the pentad.
The
the tetrad,
even in
triad, therefore, is one,
and also
mathematical numbers
:
for
nine,
you may con-
ceive a hrst, second, and third triad,
yet you see
though
in
theennead or number
one thing thrice assumed
nead there
is
you
separate will
and
in short, in the en-
nothing but the form of the ennead
in the quantity of nine tally
;
its
monads.
subject, (for
immediately invest
But
form
it
is
if
you men-
impartible)
with forms corre-
315 sponding to
its
division
dure to see that which
our soul cannot en-
;
for
is
formless, unadorned, es-
power of investing
pecially as she possesses the
it
with ornament.
â&#x20AC;&#x153; Since also separate numbers possess a demiurgic or fabricative power, which mathematical numbers imitate, the sensible world likewise contains
images
of those numbers bv which
so that
all
things are in
in
each.
The
but
all,
in
it
is
adorned
;
an appropriate manner
sensible world,
therefore, subsists
from immaterial and energetic reasons, and from
more ancient
But those who do not ad-
causes.
mit that nature herself is lest
full
of productive powers,
they should be obliged to double things them-
selves, these
wonder how from things void of mag-
nitude and gravity, magnitude and gravity are com-
posed
;
though they
are
never composed
things of this kind which are
magnitude, as from parts. rated from
void
of gravity and
But magnitude
is
impartible elements
essentially
much more
is
genesince
;
form and matter are the elements of bodies still
from
;
and
generated from those truer
it
causes which are considered in demiurgic reasons
and forms.
Is
dimensions, and
it
not therefore necessary that
all
moving masses, must from these
receive their generation
?
all
For either bodies are un-
begotten, like incorporeal natures; or of things with interval, things without interval are the causes
partibles impartibles
;
;
of
and of sensibles and contra-
316 things insensible and void of contact
ries,
must assent
to
those
who
:
and we
that things pos-
assert
sessing magnitude are thus generated from
Hence
tibl es.
Pythagorean Eurytus, and
the
beholding the images of
followers,
impar-
selves in numbers, rightly
attributed
his
them-
things
num-
certain
bers to certain things, according to their peculiarity.
In consequence of
number
the boundary of this plant, and again,
is
another number of angle 6
cube
animal
this
;
just as of a tri-
the boundary, of a square 9, and of a
is
As
8.
he said that a particular
this,
the musician, too, harmonizes his lyre
through mathematical numbers, so nature through her
own
natural numbers,
orderly arranges,
and
modulates her productions. â&#x20AC;&#x153; Indeed,
numbers are participated by the
that
heavens, and that
there
also a lunar number,
is
a solar number, and
manifest according to the
is
adage, even to the blind.
For the
restitutions of
the heavenly bodies to their pristine state
racrratreig) the
same
would not always be effected through
things,
and
in
the
same manner,
one and the same number had dominion
Yet
all
in
unless
each.
these contribute to the procession of the ce-
lestial sptieres,
number.
and are contained by their perfect
But there
is
also a certain natural
ber belonging to every animal.
same
(7-
num-
For things of the
species would not be distinguished by organs
after the
same manner, nor would they
arrive at
;
317 puberty and old age about the same time, or genenor would the foetus be nourished or increase,
rate,
according to regular periods, unless they were detained by the
same measure of nature.
According
to the best of the Pythagoreans also, Plato himself,
number
the cause of better and worse genera-
is
Hence though
tions.
the Pythagoreans sometimes
speak of the squares and cubes of natural numbers, they do not
make them
number
and the number 27
9,
monadic, such as the
to be
but they signify
;
through these names, from similitude, the progresof natural numbers into, and dominion about,
sion
In
generations.
like
manner, though
they call
them equal or double, they exhibit the dominion and symphony of ideas different things
in these
numbers.
Hence
do not use the same number, so
far as they are different,
nor do the same things use
a different number, so far as they are the same. 44
In short, physical numbers are material forms
divided
about the subject
But material powers
which receives them.
are the sources
For form
and modification to bodies. thing,
and the power proceeding from
For form
itself is
itself,
as
if it
which are certain fire,
and becoming bulky, were a
qualities.
the form and essence of
truly the
it
is
one
another.
indeed impartible and essential
but being extended,
from
of connexion
Thus,
image of the cause of
emits
material powers
blast,
it is
it
for instance, in
impartible, and
fire
;
is
for in partible
â&#x20AC;&#x201D;
318
from form which subsists in
panied
it
as
impartible in
is
the
powers of
or refrigeration,
or
or something
these qualities are in-
are by no
essential, but
accom-
are emitted, such as
moisture,
And
else of the like kind.
deed
fire
it
about matter,
place
takes
But
and which
fire,
number, an extension of
with interval
from which heat,
a subsistence.
the impartible has
natures,
means the essence
%/
of
For essences do not proceed from quali-
fire.
nor are essence and powder the same thing.
ties,
But the
And
essential
from
this
every where
;
power.
being one the multitude of powers
proceeds, and the undistributed
precedes
distributed from that which
just as
many
is
energies are the pro-
geny of one pow erfâ&#x20AC;&#x2122; 7
P. 107. For Pythagoras always proclaimed, that
nothing admirable pertaining divine
dogmas should ,
to
the
Gods
,
or
be disbelieved
.
This in the Protreptics forms the fourth symbol,
and
This dogma
thus explained by lamblichus:
is
sufficiently venerates
and unfolds the transcendency
of the Gods, affording us a viaticum, and recalling to our
memory
that
we ought not
power from our judgment.
some
to estimate divine
But
things should appear difficult
to us, in
it
is
likely that
and impossible
consequence of our corporeal subsistence,
319 and from our being conversant with generation and corruption
ence
;
;
from our having a momentary exist-
from being subject to a variety of diseases
from the smallness of our habitation gravitating tendency to the middle
nolency, indigence and repletion
;
from our
;
from our som-
;
from our want of
;
counsel and our imbecility; from the impediments
of our soul, and a variety of other circumstances, although our nature possesses
At
rogatives. fall
the
many
illustrious pre-
same time however we
perfectly
short of the Gods, and neither possess the
power with them, nor equal therefore
in
a
same
This symbol
virtue.
manner introduces the
particular
knowledge of the Gods, as beings w ho are able
On
effect all things.
this
account
disbelieve nothing concerning the
adds, nor about divine
dogmas
;
by disciplines
and
exhorts us to
Gods.
viz.
ing to the Pythagoric philosophy.
secured
it
to
It
also
those belong-
For these being
scientific theory,
are
alone true and free from falsehood, being corroborated
by all-various demonstration, accompanied
with necessity.
The same symbol,
also,
is
capable
of exhorting us to the science concerning the Gods: for
it
urges us to acquire a science of that kind,
through which we shall be
and a
same
It
is
also able
things concerning divine dogmas,
disciplinative
alone give eyes
no respect deficient
about the Gods.
in things asserted
to exhort the
in
to,
progression.
and produce
For disciplines light about,
all
320
them.
him who intends
to consider
and survey
For from the participation of
disciplines,
things, in
one thing before
all
others
is
effected,
viz.
a belief
and power of the Gods, and
in the nature, essence,
also in those Pythagoric dogmas,
which appear to
be prodigious to such as have not been introduced to,
and are uninitiated
in, disciplines.
precept disbelieve not
is
So that the
equivalent to participate
and acquire those things through which you
will
not disbelieve
and
scientific
;
that
is
to say, acquire disciplines
demonstrations.â&#x20AC;?
P. 108. After
this
mariner therefore
it
that music was discovered by Pythagoras
The added
said
is .
following particulars relative to music are for the
purpose of elucidating what
is
said
about it in this chapter. â&#x20AC;&#x153; Take two brazen chords, such as are used in harps
;
for those chords
intestines of
which are made from the
sheep are for the most part either false
or obnoxious to the change of the
air.
A
B
C
D E
â&#x20AC;&#x153; Let these chords be perfectly equal, and equally
321 stretched, so as to be in unison,
may
be only one
But
strings.
it
is
i.
so that there
e.
sound, though there are two that they should be
requisite
The
placed upon some oblong and polished rule.
ancients called this rule an harmonic rule, or also a
monochord, by which instrument
and dissonances, and likewise musical
intervals,
were
Let now one of these chords be bisected
tried.
E.
consonances
all
Afterwards under the point
E
in
place wâ&#x20AC;&#x2122;hat
is
vulgarly called the tactus but which was denomi,
nated by the ancients, from
The
under E, press
tactus, therefore, being placed
there the chord, so that one half of
ED, may
instance
Having
same
only, as for
it
be wholly struck and resound.
therefore struck each of the chords at the
AB, and
time, viz. the whole of
so that they
you
a hemisphere.
its figure,
will
may resound
at
the half
ED,
one and the same time,
hear the sweetest of all consonances, com-
posed from the sound of the whole chord the sound
ancients
of the half
called
ED.
diapason,
i.
AB, and
This consonance the e.
through
all [the
chords], because in the musical instruments of the
the
ancients,
grave,
tained
two extreme chords,
and the most acute of this
consonance
chord having
made a
;
all
i.
e.
the chords, con-
so that, from the gravest
transition
through
chords to the supreme and must acute of
would hear
this
the most
sweetest consonance.
all all,
the
they
It was, like-
wise, said to be in a duple ratio of the proportion
lam
.
x
322 For the sound of the
of one sound to the other.
AB
chord
is
doubly greater or more grave than the
sound of the half ED.
For
as sounding bodies are
But the chord
to each other, so are their sounds.
AB
the double of
is
commonly
ED.
This, however,
is
called the octave, because from the
sound, and that the gravest, which far as to that
now first
called ut , as
is
sound which corresponds
to
it
in
the
consonance diapason, there are these eight sounds, ut
,
re,
first ut,
mi, fa,
re,
sol,
and the
last
And
mi, fa.
fa, which
is
of these the
the eighth, proÂť
duce the consonance diapason, or the double, or the octave.
Again,
same chord
let the
CD
be divided into
G.
three equal parts in the points F,
A
B
C
,
G
F FD,
therefore,
whole
CD
now be at the
be two-thirds as well of the
will
as of the
whole AB.
placed in F, and let
same
time,
D
.
AB
Let the tactus
and
FD
and a consonance very sweet and
perfect will indeed be heard, yet not so
the diapason. (i.
e.
fifth
through
be struck
sweet as
This the ancients called diapente five chords),
chord produce
this
because the
consonance.
first
and the
But accord-
323 ing to proportion
AB
chord
is
called sesquialter, because the
it is
sesquialter
FD, and consequently
to
same
the sounds of these chords also are in the
But
tio.
AB
tity
sesquialter ratio
contains the less
besides.
it
because
fifth,
and the
ut,
It
Again,
FD
greater quan-
once, and the half of
commonly
indeed,
is,
composed from the
is
it
when the
is
ra-
the
called first
sound
fifth, sol*
same chord be cut
let the
, E,
parts in the points
into four equal
I,
A
B
C
so that the chord
CD,
H,
AB
let
Âť
i
The and
HD, may
HD
more imperfect than called
i
1
D
[
Gi
be three-fourths of the
tactus, therefore, being placed in
be struck at one and the same
and a consonance
time,
Âť
LHFMNE
K whole
Âť
i
i
will
be heard, indeed, yet
This was
the preceding two.
by the ancients diatessaron,
i.
e.
through
four chords or sounds, for a similar reason to that
by which the former were denominated. ference,
sounds, greater
of
it
With
re-
however, to the ratio of the chords and is
it
AB
called
sesquitertian,
because the
contains the less once, and a third part
besides.
But
it
is
now commonly
called a
,
324 fourth, because
found between the
is
it
ut,
and the fourth fa.
in
the
arithmetical
HD
ratios,
have to the
will
and
FD
have the same
if
are compared in
shall find that the greater
less
FD
ratio,
a sesquioctave
HD
1
ratio,
to the less
modern
e. in
i.
between fa and sol there
But
be added
we
and the sound of the greater will
F
the point
terms, that
two sounds are heard together, they
these
between these sounds fa,
Again, the distance
sol or
between the chords
HD
and FD, or between the two harmonic
vals
HD
and FD, the
ratio of
After-
;
wards they divided the w hole of 7
equal parts, the
of which
first
whole
CD
is
may have
CD
to the
terval of a tone,
CD,
sound of the
the is
first
parts, a sesqui-
sound of which,
now
in
chord
KD
in the point
reason between the chord
*
Because ยง
is
e.
of
to
-J
And
called re.
first
part of
for the
same
and the chord
LD,
L.
KD
is
manner divided the
a similar
remainder IvD into nine parts, the
marked
i.
called ut, but the second
rest of the
Afterwards they
is
remainder
This, in like manner, wdll be the in-
octave ratio.
which
into nine
divided in K, so
which contains eight of those
the whole
inter-
which was sesqui-
octave, w as called by the ancients a tone.
that the
FD
a sesquioctave ratio.
is
will be discordant to the ear.
KD,
sound
preceding figure, and at one and the same
time two chords
FID
now
If
first
as
9
to 8.
;
325 and
their sounds, there will
The sound
of the chord
be a sesquioctave
LD
now
is
called
ratio.
mi
but
the interval which remains between the chord
and the chord
HD
but less than
almost by
it
has not a sesquioctave ratio? half,
But
or a division.
mains between the points after the
H
and therefore an
same manner
that interval which re-
F and E
as the space
they divided
C
between
and
was divided, and they again found the same
sounds. points
Let those divisions be marked by the
M and N
and
;
here,
These
another semitone. are nt , re mi, fa,
re,
sol,
,
in like
mi, fa,
are between viz.
ED.
manner
which compose
last
fa
the conso-
is
CD
nance diapason, or between the chord and the chord
or
the sounds
there are two semitones,
letters
N, E.
intervals are entire tones.
served,
that
from ut
It
letters
mi and fa,
the other between the last
denoted by the
AB,
But from the intervals which
one between mi and fa, denoted by the
N, and
and
eight sounds, therefore,
and the
lit
is
N
For as we have before ob-
the whole diapason. served, between
between
also,
E, or between mi and fa, there
L,
in-
was called a semitone, and also
terval of this kind diesis
LD
The remaining
five
must, also, be ob-
to the first sol
is
the conso-
nance diapente, which contains three tonic intervals,
and one semitone sounds,
ut, re, mi,
;
nevertheless in
fa,
all
there are five
sol.
Again, from sol to the last
fa
there are four
sounds, sol re, mi, fa, which are perfectly similar ,
to the first four,
more
these are
And
ut
re,
,
but those are more acute.
grave,
fa
is
so likewise from sol to the last
fa
as from ut to the
tessaron
from which,
;
observed,
it
Nevertheless
fa.
first
the diatessaron,
another dia-
is
in the last place,
it
must be
two consonances
follows that the
dia-
tessaron and diapente constitute the whole diapa-
son
;
or that the diapason
tessaron,
is
and one diapente.
divided into one dia-
For from ut
the diapente, but from sol to the last
This
tessaron.
will also
say that from ut to the as
is
be the case
first
fa
is
fa if
to sol is
is
the dia-
w e should T
the diatessaron,
evident from the division of the chord
from the
first
fa
to the last fa
is
but
;
the diapente, as
is
evident from the four intervals of the chord, three
of which are tones, and the remaining interval
is
a
semitone, wEich also in the other diapente were
contained between ut and soL
Now is
again, let the tactus be placed in I
part of the
the fourth
AB
and
ID
whole
CD.
;
but I
Let, also,
be struck at one and the same time,
and the sweetest consonance, called bisdiapason, be produced
which
;
is
so denominated, because
is
composed from two diapasons, of which the
is
between
between
AB
ED
or
and
CD, and ED,
ID
;
for
double as well as of those. the bisdiapason
is
will it
first
but the second
is
the ratio of these
is
The
quadruple, as
is
ratio, also,
of
evident from
327 the division
;
and
commonly
is
because from the
would be
also denominated fa, there if
El were
the interval
manner
as the
Farther
CD,
and
first
CE
let
GD
still,
let
divided after the same divided.
is
be a third part of the whole
let
and a sweet consonance
AB
Then
G.
at
GD be struck,
and
be heard, which
will
diapasondiapente,
called
is
sounds,
fifteen
the tactus be placed in
one and the same time
which
to this sound,
ut
first
called a fifteenth,
because
composed
is
it
is
from one diapason contained by the interval CE,
CD, ED, and one diapente, interval EG, or the chords ED,
or the two chords
contained by the
GD. chord
For the chord
GD
;
which
sonance triple
of
twelfth, letter
val is
is
the
constitutes the nature of
proportion, also, of this con-
and
it
is
AB
commonly
or
CD
called
is
the
because between ut and sol denoted by the ,
G,
EG
;
sesquialter to
is
For the chord
triple.
GD
ratio
The
the diapente.
ED
there
would be twelve sounds,
received
its
divisions.
From
if
all
the inter-
which
it
manifest by the experience of the ear, that there
are altogether five consonances,
three simple, the
diapason, the diapente, and the diatessaron
;
but
two composite, the bisdiapason, and the diapasondiapente.
In the
last place, it is
necessary to observe that
those ancient Greeks differently denominated these
sounds, ut, re, &c.
For the
first,
i.
e.
the gravest
328 sound or chord, which
called ut> they deno-
the following
in
:
Ut,
Hypate,
Re,
Parhypate,
Mi,
Lychanos,
Fa,
Mese,
Sol,
Paramese,
Re,
Trite,
Mi,
Paranete,
Fa,
Nete,
I
P. 209.
found
The
;
e.
— —
— — — — — -
Principalis.
Postprincipalis.
Index.
Media. Postmedia. Tertia,
Antepenultima. Ultima, vel suprema.
.
tetrad
numbers
i.
swear by him who the tetractys
was
called
number, because
itself
now
and the others
minated hypate, order
is
by the Pythagoreans every
comprehends
in itself all the
as far as to the decad,
and the decad
for the
it
sum
of
1,
2, 3,
and
4, is 10.
Hence
both the decad and the tetrad w^ere said by them to be every number
;
the decad indeed in energy, but
The sum
the tetrad in capacity.
likewise of these
four numbers was said by them to constitute the tetractys, in
which
all
For 4
which
is
to
3,
ratios are included.
a quadruple ratio,
symphony bisdiapason is
harmonic
;
sesquialter, forms the
the ratio of 3
forms the to 2, which
symphony diapente ; 4
to
329 3,
which
ron
;
sesquitertian,
is
and 2 to
1,
which
the
symphony
diatessa-
a duple ratio, forms the
is
diapason.
In consequence, however, of the great veneration paid to the tetractys will
be proper to give
and
for this purpose to
how many says the
it
a more ample discusssion,
show from Theo of Smyrna, are: “
there
tetractys
“ was
he,
it
by the Pythagoreans,
The
1
tetractys,”
not only principally honored by
Pythagoreans,
because
found to exist within
but also because
it,
ap-
it
Hence oath: “ Not by him who
pears to contain the nature of the following was their
symphonies are
all
ail
things.”
delivered to our soul the tetractys, which contains the fountain and root of everlasting nature.”
But
by him who delivered the tetractys they mean Pythagoras to
;
for
have been
the
doctrine concerning
the
first
numbers
tractys arises
seen in the composition of
is 1.
appears
The above-mentioned
his invention.
tetractys, therefore,
it
2. 3. 4.
But the second
te-
from the increase by multiplication of
even and odd numbers beginning from the monad.
Of these, cause, as
monad
the
we have
sive
it
is
it is
first,
be-
the prin-
and evenly-odd numbers, and
simple.
numbers receive 1
assumed as the
before observed,
ciple of all even, odd,
the nature of
is
But the three succes-
their composition according to
In Mathemat. p. 147·
330 the even and the odd; because every
not alone even,
Hence
nor alone odd.
and the odd receive two
number
tetractys,
is
the even
according to
multiplication; the even indeed, in a duple ratio; for 2
the
is
first
of even numbers, and increases
But the odd num-
from the monad by duplication. ber
is
increased in a triple ratio
of odd numbers, and
is
itself
for 3
;
is
the
first
increased from the
monad by triplication. Hence the monad is common to both these, being itself even and odd. The second number, however, in even and double numThe bers is 2 but in odd and triple numbers 3 third among even numbers is 4 but among odd numbers is 9 And the fourth among even numbers is 8 but among odd numbers is 27. .
;
;
¡
;
Jl.
2.
4.
8.)
(l.
3
9.
27-5
.
In these numbers the more perfect
symphonies are found
comprehended.
;
and
in these also
The monad, however,
productive principle of a point.
of
ratios
a tone
is
contains the
But the second
numbers 2 and 3 contain the
principle of a side,
since they are incomposite, and
first,
are measured
by the monad, and naturally measure a right
The
third
a square
And
terms are 4 and 9
,
which are
in
superficies, since they are equally
the fourth terms 8 and
equal, are in
line.
pow er r
equal.
27 being equally equally
power a cube.
Hence from
these
331 and
numbers,
this
the
tetractys,
place from a point to a solid. after a point, a superficies
For a side follows
Timaeus constitutes the
of these seven numbers,
i.
e.
numbers
;
for
= 27.
that precede
There
and a solid
after a side,
In these numbers
after a superficies.
in the
increase takes
it
But the
soul.
27, 1
is
Plato
also,
equal to
all
+ 2 + 3 + 4 + 8+9
two tetractys of num-
are, therefore,
mu-
other by multiplication, and they comprehend geometrical, and
sical,
arithmetical
ratios,
which also the harmony of the universe
But the to the
third
tetractys
all
were
;
in the
;
the
which are
in
in
this.
power a
former tetractys, that the extended
and the
circular
number, since
because
lias
Instead of necessity
is
it
,
no end.
tys the square 1
is
right, are in
it
is
terminated
1
by two
but the circular in conformity to the odd
number, which
3,
point
the right line indeed subsisting in conformity
to the even
points
that which according
that a
numbers 2 and
the
species of a line, the this
consists.
For what the monad was
magnitude.
the former tetractys,
What
is
from
same analogy or proportion comprehends the
nature of
side,
the
one of which subsists by addition, but the
bers,
in
last
of
comprehended by one
But what
in the
former tetrac-
numbers 4 and 9 were, it
is
Bullialdus did not observe.
that the two-
necessary to read
which emendation,
I
line
;
wonder the learned
332 fold species of planes,
the
and the
rectilinear
And what
cular, are in
this.
and 27 were
in the former, the
the cube
numbers 8
one being an even,
but the other an odd number, that the two
one of which has a hollow
and the Hence,
cylinder, but the other a plane superficies,
and a
superficies,
air,
fourth tetractys
duad
tetractys,
For such
earth.
is
of the simple bodies
that fire
is
is
fire,
to 3
1
;
and
in
water, and the tetrad
is
the nature of the elements ac-
has to air the ratio of
ratio of
a
But the
in this.
is
Hence
cording to tenuity and density of parts. fire
line,
For what the monad was
the triad
air,
is
from a point, a
com-
and earth, which have an analogy ac-
water,
first
tetractys.
this
solid.
cording to numbers. the
are in
the third tetractys, which gives
this is
pletion to every magnitude,
The
solids,
superficies, as the sphere
the cube and pyramid,
as
cir~
1
to 2
to earth,
;
but to water, the
the ratio of
1 to
4.
In other respects also they are analogous to each other.
The
fifth tetractys is
For the pyramid, indeed,
bodies.
of
fire
;
of water
The
of the figures of the simple
the ;
octaedron,
of air
sixth tetractys
is
the
the figure
icosaedron,
and the cube, of earth. is
of things rising into ex-
istence through the vegetative
indeed,
;
is
analogous to the
life.
And
monad and
the seed,
a point.
;
333 But
if it
increases in length
duad and a superficies
line
but
;
analogous to the
breadth, to the triad and a
if in
;
it is
thickness, to the tetrad
if in
and a
solid.
The
seventh tetractys
is
of communities
which the principle indeed, and as is
man
the
;
duad
and the tetrad a
And
these.
a house
is
it
were monad,
the triad a street
;
For a nation
city.
these indeed
of
;
are
material
the
of
consists
and
sensible tetractys.
The
eighth tetractys consists of the powers which
form a judgment of things material and sensible,
and which are of a certain these are,
And the
intellect,
intellect,
monad
;
science,
opinion,
indeed, corresponds in
but science to the duad
the science of a certain
thing.
between science and ignorance
For the touch which
tetrad.
And
intelligible nature.
;
is
;
and sense.
its
essence to
for science is
Opinion subsists but sense
common
is
as the
to all the >
senses being fourfold,
all
the senses energize ac-
cording to contact.
The mal
is
parts
ninth tetractys
is
that from which the ani-
composed, the soul and the body. of the soul,
irascible,
indeed, are
the
For the
rational,
the
and the epithymetic, or that which desires
external good
;
and the fourth
is
the body in which
the soul subsists.
The
tenth tetractys
is
of the seasons of the year,
334 through which
things rise into existence, viz. the
summer, the autumn, and the winter.
spring, the
And
all
the eleventh
is
of the ages of man,
of
viz.
the infant, the lad, the man, and the old man.
Hence
The
there are eleven tetractys.
first is
that which subsists according to the composition of
The
numbers.
second, according to the multipli-
The
cation of numbers.
The
to magnitude.
The
fifth is
seventh dicial
is
And
sixth
the
The
The
tenth
the eleventh
ninth
that a point
pyramid seventh
is
in the third ;
and a
The
solid.
fifth
edron,
is
;
first
All of
For
fire in
;
tetractys,
the fourth ;
man
is
1.2.
a
in the
and so of the
tetractys
;
rest.
3. 4.
the monad, a side, a square, and a
third
is
The
a point, a
fourth
the pyramid,
is
fire,
line,
a superficies,
air,
water, earth.
the octaedron,
the icosa-
The sixth, seed, length, The seventh, man, a house, a
and the cube.
breadth and depth. street,
the ju-
to each other.
seed in the sixth
Thus, for instance, the
The second The cube.
is
and second
intellect in the eighth
;
eighth
of the ages of man.
in the first
in the fifth
The
life.
of the seasons of the year.
is
is
is
of things rising
of the parts of the
is
them however are proportional what the monad
is
vegetative
of communities.
The
of the simple bodies.
is
The
through
power.
animal.
fourth
of figures.
existence
into
third subsists according
a
city.
The
eighth, intellect, science, opinion,
;
335 The
sense.
the irascible, and
ninth, the rational,
the epithymetic parts, and the body. the spring,
summer, autumn,
winter.
The tenth, The eleventh,
the infant, the lad, the man, and the old man.
The world tetractys,
is
which
also,
composed from these
is
being elegantly arranged in
perfect,
geometrical, harmonical, and arithmetical proportion
;
comprehending every power,
all
the nature
of number, every magnitude, and every simple and
But
composite body. things are
the parts of
part of any thing.
perfect,
it
is
it,
but
it
is
because
not
itself
all
the
Hence, the Pythagoreans are
said to have first used the before-mentioned oath,
and also the assertion that â&#x20AC;&#x153; lated to
all
things are assimi-
number.â&#x20AC;?
This number
P. Ill,
of every number possible
way
,
,
is
the first that partakes
and when
receives the
divided in every
power of the numbers
subtracted and of those that remain ,
Because 6 consists of
1,
2 and
of which are the principles also because
which are the sources of the
number 6 may be
number.
all
the
first
number, and
first
even and odd,
the species of
said to
two
all
of
2 and 3 are the
3,
.
numbers
partake of every
In what lamblichus afterwards adds, I
336 suppose he alludes to 6 being a perfect number and therefore equal to all
Not
P. 134.
parts.
its
above the beam of the
step
to
balance.
This
is
the
14th Symbol in the Protreptics of
lamblichus, whose explanation of
it is
as follows
:
â&#x20AC;&#x153; This symbol exhorts us to the exercise of justice, to the honoring equality
and moderation
an ad-
in
mirable degree, and to the knowledge of justice as the most perfect virtue, to which the other virtues give completion, and without which none of the rest are of any advantage. it is
proper to know
It also this
admonishes
virtue not in a careless
manner, but through theorems and monstrations.
But
knowledge
this
us, that
scientific is
de-
the business
of no other art and science than the Pvthagoric
philosophy alone, which in a transcendent degree
honors disciplines before every thing else/*
The
following extract also from
Arithmetic,
(p.
194.),
elucidate this symbol. in
it
is
Theoretic
will in a still greater
The
derived from the
degree
-
information contained
anonymous author of a
very valuable work entitled
Theologumena Arithmetical lately
my
been reprinted at Leipsic.
,
and which has â&#x20AC;&#x153;
The Pythago-
;
:
337 reans called
because
it
equalizes things unequal, justice being a
medium between middle of
from
it
it
may be
as
all
excess and defect, just as 5
the
numbers
.5
the
that are equally distant
surpasses, and by others
some
is
surpassed,
seen in the following arrangement '
For here,
is
far as to the decad,
on both sides as
of which
providence and justice,
the pentad
as in the
1.
4.
7e
2
.
5
.
8
3
.
6
.
9
,
.
middle of the beam of a balance,
does not depart from the line of the equilibrium,
while one scale
is
and the other
raised,
In the following arrangement 4, 5, 6, 7, 8, 9,
it
posterior,
of those that are prior to 5
1+2 + 3+4=10.
but
on each
;
also, viz. 1, 2, 3,
is
triple the
sum
0+7+ 8+9â&#x201E;˘ 30
for
If therefore the numbers
side of 5 represent the
5 being the tongue of
depressed*
be found that the sum of
will
numbers which are
the
is
it,
when
the beam, an obtuse angle
beam of
a balance,
a weight depresses
produced by the de-
is
pressed part with the tongue, and an acute angle by
Hence
the elevated part of the beam.
do than to
to
suffer
the injury verge
regions
;
downward
as
it
were to the infernal
but the injured tend upward as
Gods, imploring
the
meaning of the Pythagoric symbol
u Pass not above the
worse
an injury: and the authors of
the
lam.
it is
were to
it
Hence
the divine assistance.
beam of
obvious,
is 5
the balance.
'
Since
however
injustice pertains to inequality, in order to
correct this, equalization
But equalization
obliquity.
Thus
and subtraction. also taken
on one
from
and
side,
5, the 1
and
will
is
effected by addition
is
4
added
is
number 9
Thus
it,
and likewise taken from
And by
from
it,
6 and 4
instances^ the
from
5,
adding will
1
is
is
added
is
to
on the one side 8
it,
to 5,
If 2
is
7 and 3
added will
be
and subtracting
be the result
in all
;
which
numbers produced are equidistant
and the sum of each couple
equal to 10.”
is
Such as dig notfire with a sword
P. 161.
This
and 4
be produced
too, if 3
from
also subtracted
produced.
to 5,
will
be produced, and on the other 2.
to 5,
I
if
both sides without
on the other, each of which
equally distant from 5. 5,
beam
requisite, that the
may remain on
of the balance
is
is
the 9th
Symbol
in the Protreptics,
For
it
and
is
“ This symbol ex-
thus explained by Iamblichus. horts to prudence.
.
excites in us an appro-
with respect to the propriety of
priate conception
man
not opposing sharp words to a
wrath, nor contending with him.
full ot fire
and
For frequently
and disturb an ignorant
by words you
will
man, and
yourself suffer things dreadful and
will
unpleasant.
agitate
Heraclitus also
testifies
For he
“It
of this symbol.
says,
is
to
the truth
difficult
to
339 with anger
fight
whatever
for
:
done redeems the
soul.â&#x20AC;&#x2122;"
necessary to he
is
And
this
he says truly*
For many, by gratifying anger, have changed the condition of their soul, and have ferable to
is
produced from
of anger being extinguished
will not
appear
;
strife,
this
follows
the
and you yourself
be destitute of intellect/
to
But
P. 200.
pre-
But by governing the tongue, and
life.
being quiet, friendship fire
made death
from
5
the whole being
naturally prior to the part , and not the part the whole
to
.
For whole co-subverts, but by part
:
since
taken away
P. 231.
;
if
whole
is
is
not co-subverted
taken aw ay, part also
is
but the contrary does not follow.
Such therefore as have the
intellective
and gnostic part of virtue are denominated skilful and intelligent ; but such as have the ,
and pre-elective part of it are denominated useful and equitable
ethical
}
.
The
following account of the virtues
from the Notes
to
my
The first of which are common Plato
:
is
extracted
Translation of the Phsedo of
the virtues are the physical, to brutes, being mingled with
340 and
the temperaments,
for the
most part contrary
to each other; or rather pertaining to the animal.
Or
it
may be
reason,
rament former
said that they are illuminations
when not impeded by :
a certain bad tempe-
or that they are the result of energies in a
Of
life.
these Plato speaks in the Politicos
and the Laws.
The
above these,
ingenerated
are
found
These
well educated.
some
in
ethical virtues,
by
which are
custom and a
and are the virtues of children
certain right opinion,
when
from
virtues also are to be
They
animals.
brute
likewise
transcend the temperaments, and on this account
These
are not contrary to each other. delivers in the
They
Laws.
same time both
pertain
and the
to reason
virtues Plato
however
at the
irrational nature.
In the third rank above these are the political virtues,
which pertain tific.
to reason alone
But they are the
the irrational part as
;
for they are scien-
virtues of reason adorning
its
instrument
;
through pru-
dence adorning the gnostic, through fortitude the irascible,
and through temperance the epithymetic
power, (or the power which
is
but adorning
of the irrational nature
all
And
through justice.
much
in the
the parts
Republic.
each other.
Above
which pertain other things to
to
the source of desire
of these virtues Plato speaks
These
virtues
too follow
these are the cathartic virtues,
reason alone,
itselt,
;)
withdrawing from
throwing aside the instruments
of sense as vain, repressing also the energies through
341 these instruments, and liberating the soul from the
bonds of generation.
Plato particularly unfolds Prior to these how-
these virtues in the Phasdo.
ever are the theoretic virtues, which pertain to the soul, introducing itself to natures superior to itself,
not only gnostically, as some one to think it
and
These
:
subordinate
both
desire
virtues are the converse of the
according
to
so the former
reason,
about things more excellent according
These
and
the latter energize about things
as
for
for
:
were, intellect instead of
it
possesses
intellect
knowledge. political
be induced
from the name, but also orectically
hastens to become, as
soul;
may
to intellect.
virtues Plato delivers in the Thesetetus.
According to Plotinus, there
gradation of the virtues besides these, digmatic. For, as our eye,
by the solar
when
light, is different
it is
another
also
is
viz.
first
the para-
illuminated
from that which
minates, as being illuminated, but afterwards
a certain respect united and conjoined with becomes, as
it
at first indeed
were, solar-form
is
;
wards becomes, as
in
and
so also our soul
the theoretic virtues, but afterit
were, that which
and energizes uniformly according
And
it
is
unite us to intelligibles,
And
;
illuminated,
to the paradig-
but of theurgy to
we may energize when possessing the
so that as
is
the business indeed of
philosophy to make us intellect
paradigmatically.
is
illuminated by intellect, and ener-
gizes according to
matic virtues.
it,
illu-
;
we know mundane bodies
physical virtues,
subjects to virtues of this kind are bodies)
we know
possessing the ethical virtues,
because fate
the universe,
;
and the
so from
;
the fate of
conversant with
For the rational soul
rational lives. fate
is
ir-
not under
is
ethical virtues are irrational, because
they pertain to the irrational part.
According to
we know mundane
the political virtues
we know
possessing the theoretic
from the paradigmatic
but as
and
Tem-
natures.
intelligible
on account of compacts
;
;
justice
fortitude
through not verging to matter
cathartic,
and prudence
;
intellectual,
perance also pertains to the ethical virtues to the political,
and
affairs,
according to the cathartic supermundane
to the
(for the
to the theoretic.
Observe
too, that
Plato in the Phasdo calls the physical virtues servile,
because they
may
subsist in servile souls
but he
adumbrations , because
calls the ethical
their possessors only
virtues are right, but It is
;
know that the
energies of such
do not know why they are
so.
well observed too here, by Olympiodorus,
that Plato calls the cathartic
and theoretic
those which are in reality true virtues. separates
them
are not telestic,
in i.
another way, e.
viz.
virtues,
He
also
that the political
do not pertain
to mystic cere-
monies, but that the cathartic and theoretic are telestic.
Hence, Olympiodorus adds, the cathartic
virtues are is
denominated from the purification which
used in the mysteries
;
but the theoretic from
543
On
perceiving things divine.
this
account he ac-
cords with the Orphic verses, that
The
soul that uninitiated dies,
Plung'd
For
initiation
in
the blackest mire io
the divinely-inspired energy of the
is
Olympiodorus
virtues,
Hades lies.
also further observes, that
by the thyrsus-bearers, Plato means those that energize according to the political virtues, but by the Bacchuses those that exercise the cathartic vir-
For we are bound
tues.
matter
in
we Hence we
through the great partibiiity of our nature rise
from the dark mire as Bacchuses.
become more prophetic
Titans,
as ;
but
at the time of death
:
and
Bacchus
is
the inspective guardian of death, be-
cause he
is
likewise of every thing pertaining to the
Bacchic sacred All
rites.
likewise exhibit
the virtues
characters, these being every
property of fortitude
things subordinate
from an
;
is
is
For the charac-
the not declining to
of temperance, a conversion
inferior nature
and w hich
proper
where common, but
subsisting appropriately in each. teristic
their
;
of justice, a proper energy,
adapted to being
;
and of prudence,
the election and selection of things good and evil.
Olympiodorus farther observes, are in the Gods.
adorned with originates
For many Gods, says
their appellations
from
that all the virtues
the
Gods.
;
and
all
Likewise,
he, arc
goodness prior
to
things which sometimes participate the virtues, as
344 is
our case,
necessary there should he natures
is
it
which always participate them.
In
do the virtues appear?
therefore,
the psychical
For virtue
?
is
what order,
we say
Shall
in
the perfection of the
and election and pre-election are the ener-
soul
;
gies
and projections of the soul.
Hence
the Chai-
dasan oracles conjoin fontal virtue with fontal soul,
or in other words, with soul subsisting according to
But may
cause.
it
not also be said, that the vir-
tues naturally wish to give an orderly arrangement to that which
is
disordered
?
If this be admitted,
How
they will originate from the demiurgic order. then will they be cathartic there say, Olympioclorus
adds,
?
May we
not
that through the cathar-
considered according to their causal sub-
tic virtues
sistence in Jupiter the demiurgus, he
is
enabled to
abide in his accustomed mode, as Plato says in the
Tim as us ?
And
theologists,
he ascends to the tower of Saturn, who
is
a
pure
As
farther
still,
according to ancient
intellect.
this distribution
of the virtues, however,
is
at
,
present no less novel than important, the following discussion of them from the
or
Auxiliaries to Intelligibles,
phyry,
is
added
losophic reader
â&#x20AC;&#x153; There political
tends
to
is
of Por-
for the sake of the genuinely phi:
one kind of virtues pertaining
character,
and another
to the
to the
man who
contemplation, and on this account
n
345 theoretic,
called
and
now
is
a
And
beholder.
there are also other virtues pertaining to intellect,
so far as
The
it
and separate from souh
intellect,
is
and
virtues indeed of the political character,
which consist
in
the
moderation of the passions,
are characterised by following and to the
being obedient
reasoning about that which
actions.
Hence, looking
with neighbours,
is
becoming
in
to an innoxious converse
they are denominated, from the
And prudence
aggregation of fellowship, political.
indeed subsists about the reasoning part; fortitude
about the irascible part sent and
its
temperance, in the con-
symphony of the epithymetic with
soning part ing
;
;
the rea-
and justice in each of these perform-
proper employment with respect to govern-
But the
ing and being governed.
who proceeds
to the contemplative
consist in a
life,
departure from terrestrial concerns.
him
virtues of
Hence
also,
they are called purifications, being surveyed in the refraining from
corporeal
sympathies with the body.
actions,
and avoiding
For these are the
tues of the soul elevating itself to true being. political virtues,
therefore,
and are the forerunners of necessary that he w ho
is
vir-
The
adorn the mortal man, purifications.
For
it is
adorned by these, should
abstain from doing any thing precedaneously in
conjunction with body.
Hence
in purifications,
not
to opine with body, but to energize alone, gives subsistence to prudence
;
which derives
its
perfection
;
346 But
through energizing intellectually with purity.
not to be similarly passive with the body, consti-
Not
tutes temperance.
body as
to fear a departure
and nonentity, gives
into something void,
But when reason and
subsistence to fortitude.
and there
are the leaders,
tellect
from
[from the irrational part,] justice
is
is
in-
no resistance
produced.
The
disposition therefore, according to the political virtues,
surveyed
is
having for
end
to
man conformable
as
live
But the disposition according
nature. retic
its
moderation of the passions
in the
virtues,
apathy
beheld in
is
;*
;
to
to the theo-
the end
of
which is a similitude to God. u Since, however,
of purification one kind con-
sists in purifying,
but another pertains to those that
are purified, the cathartic virtues are surveyed ac-
cording to both these significations of purification
and are present with puri-
for they purify the soul, fication.
pure. fied,
For the end of
But
since
purification
purification,
become
are an ablation of every thing foreign, the will
which
that which
purifies
good prior purification
1
to
and the being puri-
good resulting from them
mains
is
;
so that
if
to the impurity
after purification,
most of the present day,
with which
is
purified it is
was
defiled,
is
good, and not purifica-
not, as
insensibility,
tion of the passions to reason.
is
That, however, which re-
is sufficient.
This philosophic apathy
be different from that
is
stupidly supposed by
but a perfect subjuga-
34 ? lion.
The
but
that which
is
nature of the soul also was not good,
For
boniform¡
able to partake of good, and
is
if this
were not the case,
not have become situated
generator
;
but
its
evil,
in
The
evil.
of the soul consists in
therefore, its
in
it
would good*,
being united to
an association with two-
things subordinate to
itselt.
fold; the one arising
from an association with
restrial natures
;
also
Hence
all
the cathartic are evil,
virtues,
so far as
its
is
it
soul.
when
generator.
after its conversion
evil,
and are honorable.
more honorable, and
therefore, that the soul ciate with
is
terÂŤ
the political
which liberate the soul from one
be denominated
from
Its evil
but the other from doing this with
an excess of the passions. virtues,
is
may But
liberate
it
necessary,
It is
purified should asso-
Hence
consists in
the
a
virtue of
scientific
it
know-
ledge of [true] being; but this will not be the case unless conversion precedes.
â&#x20AC;&#x153; There
is
therefore another genus of virtues
after the cathartic
and
political,
and which are the
And
virtues of the soul energizing intellectually.
here, indeed,
wisdom and prudence
consist in
the
contemplation of those things which intellect possesses.
But justice
consists in performing
appropriate in a conformity
cording to intellect
to,
apathy
;
is
and energizing ac-
Temperance
conversion of the soul to intellect. is
what
is
an inward
And
fortitude
according to a similitude of that to
348 which the soul looks, and which
These
passive.
virtues
is
naturally im-
also, in the
same manner
as the others, alternately follow each other. t(
The
fourth species of the virtues,
paradigms subsisting excellent than
the
psychical virtues, and exist as ;
that in
which
And
intellect in-
things subsist at once as
all
Here, therefore, prudence
paradigms.
but intellect that knows
Temperance
is
things]
[all
that which
The proper work its
of the soul
the virtues
being the similitudes of them. is
that of the
which are more
in intellect;
the paradigms of these
deed
is
of intellect,
is
science
is
wisdom.
converted to
is
is
appropriate duty, [and this
;
itself.
the performance of is
justice
But
*].
sameness, and the abiding with purity
fortitude
is
in itself,
through an abundance of power.
are therefore four genera of virtues
;
There
of which, in-
deed, some pertain to intellect, concur with the es-
and are paradigmatic.
sence of
it,
to soul
now
from ing
Others pertain
looking to intellect, and being
filled
Others belong to the soul of man, purify-
it.
itself,
and the
and becoming purified from the body, irrational
virtues of the soul
passions.
of
And
others are the
man, adorning the man,
through giving measure and bound to the irrational nature, and producing moderation in the passions.
1
But
The words it is
are omitted in
the
original.
evident from Plotinus, that they ought to be inserted.
340 And
indeed,
he,
also necessarily
Nor
virtues.
the less
who
that he
true,
who has
the greater virtues has
but the contrary
;
not
is
has the less has also the greater
will
who
he
possesses the greater,
energize precedaneously according to the
but
less,
only so far as the necessities of the mortal nature
The scope
require.
have
said,
of the virtues,
also
wc
generically different in the different vir-
For the scope of the
tues.
as
is,
political virtues, is to
give measure to the passions in their practical ener-
But the scope of the ca-
gies according to nature.
thartic virtues,
is
And
brance of the passions. subsists analogously to
the scope of the rest
what has been before
Hence, he who energizes according virtues,
is
a worthy
man
:
y
or
is
also a
good dcemon
.
who
is
He who
thartic virtues,
the to
life.
since
God
a
.
to
pay attention to the ca-
we may obtain
virtues.
Hence
these in the
it is
survey to uhat degree purification
For
there-
But through these, the ascent
more honorable
tended.
is
We,
the father of the Gods.
ought especially
present
energizes
energizes according to the paradigma-
tic virtues, is
fore,
energizes
a dcemoniacal
according to the intellectual virtues alone,
But he who
said.
to the practical
but he
according to the cathartic virtues,
man
remem-
entirely to obliterate the
it
is
is
to
requisite
may
be ex-
a separation from body, and
from the passive motion of the
irrational
part.
350 this
may
must now be
said.
But how
In the
place, indeed,
first
he who intends
be effected, and to what extent,
is
it
necessary that
to acquire this purification, should,
as the foundation
and
of
basis
know himself
it,
be a soul bound in a foreign thing, and in a
raised
from
he should collect
foundation,
this
himself from the body, and as
it
were from
diffe-
manner
rent places, so as to be disposed in a
per-
For he
fectly impassive with respect to the body.
who
diffe-
In the second place, as that which
rent essence. is
to
energizes uninterruptedly according to sense,
may
though he
not do this with an adhering affec-
and the enjoyment resulting from pleasure,
tion,
yet at the
same time
about
body,
the
through sense
1
in
attention
is
dissipated
consequence of
becoming
his
contact with
in
it.
But we are
addicted to the pleasures or pains of sensibles, in
conjunction with a promptitude, and
sympathy
;
from which disposition
be purified.
it is
converging requisite to
This, hoxvever , will he effected by ad-
mitting necessary pleasures and the sensations of ,
them
,
merely as remedies
,
or as a liberation from
pain in order that [ the rational part ] may not be ,
impeded
[in its ei ergies .]
away.
But
. s
Instead of
if this is
'
Pain also must be taken
not possible,
here,
it
is
it
must be mildly
necessary
to
read
'
351
And
diminished. is
it
not copassive with
much
will
be diminished,
away But
means be premeditated. removed,
mingled with
must be
the soul
Anger, likewise, must as
it.
as possible be taken
tirely
if
deliberate
and must by no
;
if it
cannot be en-
choice
must not be
but the unpremeditated motion
it,
That
the impulse of the irrational part.
however which
is
unpremeditated
is
and
imbecile
For
All fear, likewise, must be expelled.
small.
he who acquires
this purification, will fear nothing.
Here, however,
if it
should take place,
Anger
unpremeditated.
therefore and
Such a one
also, so far as
pher,
not desire meats and drinks.
must real
But the
must be exterminated.
desire of every thing base
will
must
fear
be used for the purpose of admonition.
he
is
a cathartic philoso-
Neither
there be the unpremeditated in natural vene-
connexions
;
but if this should take place
must only be as far as
to
In short, the
lectual soul itself of the purified
man, must be
rated from
all
these [corporeal
nature
of
¡
orporeal
moved without sympathy, and ;
so that
mediati
ly
is
moved
passions,
reasoning power.
through
Thi-,
their
however,
place while the purification
is
libe-
He
to the
may
be
without animadver-
the motions themselves
dissolved,
it
intel-
propensities.]
must likewise endeavour that what irrational
,
that precipitate imagina-
tion which energizes in sleep.
sion
be
will
it
may be im-
vicinity to the will
not take
proceeding to
its
per-
fection
but will happen to those in
;
Hence
rules without opposition.
it it is
at
moved,
all
not being quiet when
its
reprove
imbecility.
itself for
its
master
in
it
will
be
consequence of present,
is
reason
in these, the in-
so venerate reason, that
ferior part will
indignant
whom
and
will
These, however,
are yet only moderations of the passions, but at
For when co-passivity
length terminate in apathy. is
entirely exterminated, then apathy
him who
is
purified
from
it.
is
present w ith 7
For passion becomes
moved, when reason imparts excitation, through verging [to the irrational nature.]”
The theorems of philosophy are to be enjoyed as much as possible as if they were
P. 279.
,
,
ambrosia and nectar
,
This Sentence
in the
,
8$c. 8$c .
original
of Arcerius
» -
is
as
, ^ , . follows
A
:
’
,
yap
*
·
In the edition
which
,
did
I
work was
not see,
printed,
but in
German
the
my
editor,
Frotreptics by Kiessling,
till
is
the greater part of this
substituted mi
opinion very erroneously
;
and
this
from not perceiving the necessity
,
of reading axrjp 6 hov 9
353 re x.
reading of Arcerius, has
of the Sentence. et sincera est
For
rfiu
.
instead of retaining the
made nonsense
his version of
eorum dulcedo,
animum magnum
xou
et
of this part
it is
:
â&#x20AC;&#x153;
Nam
divinam naturam,
efficere possunt,â&#x20AC;?
THE END.
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