Pythagoras: His Life and Teaching, a Compendium of Classical Sources
Page 5
He continued in the same posture two nights and three days—without meat, drink, or sleep (except when none perceived he slumbered a little, sitting in the same unmovable posture, and this constantly to the end). They noted how that the voyage proceeded direct, beyond their expectation, as if assisted by the presence of some god. Laying all these things together, they concluded and persuaded themselves that some Divine Genius did indeed come along with them from Syria to Egypt. The rest of the voyage they performed prosperously, observing a greater respect then formerly in their words and actions, as well to one another as towards him, until they at last arrived upon the coast of Egypt by a most fortunate passage without any storm.
As soon as they landed they reverently took him up, and seating him on the cleanest part of the sand, reared an extemporary altar before him, on which they laid part of all the sorts of provisions which they had as the first fruits of their lading, and drew up their vessel in the same place where they first put to sea. Pythagoras, though weakened with long fasting, was not sick, either at his landing or by their handling of him. Nor did he, when they were gone, abstain long from the fruits which they had laid before him, but took them and preserved his constitution therewith undisturbed, till he came to the next hours.47 From thence he went to search after all the Temples with diligent and exact inquisition.
Antiphon, in his book concerning such as were eminent for virtue,48 extolled his perseverance when he was in Egypt. He said Pythagoras, designing to become acquainted with the institution of the Egyptian priests, and diligently endeavoring to participate thereof, desired Polycrates the tyrant to write to Amasis king of Egypt—with whom he had friendship (as appears also by Herodotus49) and hospitality (formerly)—that he might be admitted to the aforesaid doctrine. Coming to Amasis, the Pharoah gave him letters to the priests.
He went first to those of Heliopolis; they sent him to the priest of Memphis as the more ancient, which was indeed but a pretence of the Heliopolitans. (For the Egyptians imparted not their mysteries to everyone, nor committed the knowledge of divine things to profane persons, but to those only who were to inherit the kingdom; and of priests, to those who were adjudged to excel the rest in education, learning, and descent.50) From Memphis, upon the same pretence, he was sent to Thebes. They, not daring for fear of the king to pretend excuses, but thinking that by reason of the greatness and difficulty thereof he would desist from the design, enjoined him very hard precepts, wholly different from the institution of the Grecians. These he readily performed to their so great admiration that they gave him power to sacrifice to the gods, and to acquaint himself with all their studies—which was never known to have been granted to any foreigner besides. Clement of Alexandria relates particularly that he was disciple to Sonchedes, an Egyptian arch-prophet.51
Diogenes says that while he lived with these priests, he was instructed in the learning and language (as Antiphon also affirms) of the Egyptians,52 and in their three kinds of writing: Epistolic, Hieroglyphic, and Symbolic—whereof one imitates the common way of speaking, the rest allegorical by Enigmas.53 They who are taught by the Egyptians learn first the method of all the Egyptian letters, which is called Epistilographic; the second, Hieratic, used by those who wrote of sacred things; the last and most perfect Hieroglyphic, whereof one is Curiologic, the other Symbolic.
Of the Symbolic, one is properly spoken by Imitation; another is written as it were Tropically; another on the contrary does allegorize by allusion and parable. For instance, in the hieroglyphic way, to express the Sun they made a circle; the Moon, a crescent. Tropically they do properly traduce and transfer and express by exchanging some things, and variously transfiguring others. Thus when they deliver the praises of kings in theological fables, they wrote with embossed symbolic characters. Of the third kind, by allusion and parable, let this be an example: All other stars, by reason of their oblique course, they likened to the bodies of serpents; but the Sun to that of a beetle, because having formed a ball of cow-dung, and lying upon its back, it rolls it about (from claw to claw). They say, moreover, that this creature lives six months underground, and the other half of the year upon the earth; and that it emits seed into the globe (of the earth) and so generates, there being no female of that species. Hitherto Clemens.54
Thus being acquainted with the learning of that nation, and enquiring into the commentaries of the priests of former times, he knew the observations of innumerable ages, as Valerius Maximus says.55 And living admired and beloved of all the priests and prophets with whom he conversed, he informed himself by their means accurately concerning everything; not omitting any person eminent at that time for learning, or any kind of religious rites; nor leaving any place unseen by going into which he conceived that he might find something extraordinary.56 For he went into the adyta of the Egyptians57 (and, as Clemens says, permitted himself to that end to be circumcised58) and learned things not to be communicated concerning the gods and mystic philosophy. He traveled to all the priests, and was instructed by every one in that wherein they were particularly learned. In Egypt he lived twenty-two years in their private sacred places, studying Astronomy and Geometry, and was initiated (not cursorily or casually) into all the religious mysteries of the gods.
Laertius says he made three cups of silver and presented them to each (Society) of the Egyptian priests; which, as we said, were three: of Heliopolis, Memphis, and Thebes.
CHAPTER 5
HOW HE WENT TO BABYLON
Amasis, dying in the third year of the sixty-third Olympiad59 [ca. 522 B.C.] (which was the 223rd of Nabonasser), his son Psamminitus succeeded him, who is by Cresias named Amistaeus. And he seems to be the same whom Pliny calls Semniserteus60 (though others interpret it of Amasis61), in whose reign, says he, Pythagoras was in Egypt. At this time, Cambyses invaded and conquered Egypt,62 by whom Pythagoras was taken prisoner and sent to Babylon. There he lived with the most excellent among the Chaldeans,63 the Persian Magi (for so Cicero,64 Apuleius,65 and Eusebius66 term them), in respect that Babylon was then under that monarchy. This is the meaning also of Valerius Maximus,67 and Lactantius,68 who affirm, that he went from Egypt to the Persians (not to Persia, as some conceive69), and resigned himself to the most exact prudence of the Magi to be formed.
The Magi received him kindly, and instructed him in the most profound and sublime mysteries of the worship of the gods.70 By their means also he arrived at the height of Arithmetic, Music, and other Mathematical Sciences. From them, says Valerius Maximus, he with a docile mind, received the motions of the stars: their power, property, and effects, their states and periods;71 the various effects of both in the nativities of men, as likewise the remedies of diseases, which are purchased at vast rates by sea and land.72
Of the Chaldeans with whom he lived in Babylon, Diogenes particularly mentions Zabratus, by whom he was cleansed from the pollutions of his life past, and instructed from what things virtuous persons aught to be free, and learnt the discourse concerning Nature (Physic), and what are the principles of the Universe.73 This Zabratus was probably the same with that Zoroastres, one of the Persian Magi, whom Apuleius says he chiefly had for teacher, terming him, Omnis divini Arcanum antistate [“Chief Priest of every Divine Mystery”].74 He was also probably the same as Nazaratus, the Assyrian, whom Alexander, in his book of Pythagorean Symbols, affirms to have been master to Pythagoras.75 Also the same person whom Suidas calls Zares;76 Cyril, Zaran; Plutarch, Zaratas. Whence some conceive that they all mean Zoroastres, the Magus, who was also called Zarades, as evidently appears from Theodoret and Agathias.77 Indeed, he could not hear Zoroastres himself, as being some ages later; yet it appears from the relation of Apuleius, that many conceived Pythagoras to have been a follower of Zoroastres. Perhaps him whose doctrine Pythagoras embraced (for Clemens says he explained Zoroastres the Persian Magus78), posterity believed to have been his master. This Nazaratus the Assyrian was also by some supposed to be the Prophet Ezekiel, which opinion Clemens disputes. Nevertheless (as Mr. Selden
observes), the most accurate chronology teaches that Ezekiel and Pythagoras flourished together, between the fiftieth and fifty-third Olympiad [ca. 576 to 565 B.C]; and therefore the account of time hinders not, but that this Nazaratus might be Ezekiel.
Diogenes (in his treatise of Incredible Things Beyond Thule79) adds that Pythagoras went also to the Hebrews, which Lactantius expressly denies.80 Eusebius says he is reported to have heard the Persian Magi, and the diviners of the Egyptians, at the time some of the Jews were gone to Babylon, others to Egypt.81 That he conversed with the Jews at Babylon (says the Bishop of Armagh82) may be argued, for that he transferred many of their doctrines into his philosophy, as Hermippus declares in his first book of things concerning Pythagoras, cited by Josephus.83 And in his first book of Lawgivers, cited by Origen.84 This is likewise confirmed by Aristobulus the Jew, a Peripatetical philosopher, in his first book to Philometor. He moreover was induced to believe that the Books of Moses were translated into Greek before the Persian Empire;85 whereas it is much more probable that Pythagoras received that part of his learning from the conversation which he had with the Hebrews.
Alexander adds that Pythagoras heard the Galatae and the Brahmans.86 From Chaldea, says Apuleius, he went to the Brahmans. These are wise persons of the nation of India, for which reason he went to their Gymnosophists. The Brahmans conferred many things to his philosophy: what are the documents of minds; what the exercises of bodies; how many are the parts of the soul; how many the vicissitudes of life; what torments or rewards, according to their merits, are allotted to men after death.
Diogenes adds that he went also to Arabia and lived with the king there.87 But it is not easy to find the name of the court of the king of that wandering nation.
As concerning his learning, it is generally said that he learned the most excellent parts of his philosophy of the Barbarians.88 Diogenes affirms he gained the greatest part of his wisdom from these nations. The sciences which are called Mathematical, he learnt of the Egyptians, and the Chaldeans, and the Phoenicians; for the Egyptians, were of old studious of geometry; the Phoenicians, of numbers and proportions; the Chaldeans, of astronomical theorems, divine rites, and worship of the gods; and other institutions concerning the course of life, he learned and received of the Magi.89 These are more generally known, as being committed to writing; but the rest of his institution are less known.
Hermippus says he embraced the opinions of the Thracians;90 which some interpret of Pittaeus, whose father Hyrrhadius was of that country.91 But with more reason may it be understood of Orpheus, from whom Iamblichus acknowledged that Pythagoras derived much of the theological part of his science.
CHAPTER 6
HOW HE RETURNED TO SAMOS
Having lived at Babylon twelve years,92 he returned to Samos about the fifty-sixth year of his age (that he was redeemed by one Gyllus, Prince of Crotona, Apuleius cites but for a less creditable relation). Being known by some of the most ancient persons, he was looked upon with greater admiration than before, for he seemed to them more wise, more beautiful, and more divinely majestic. His country summoned him to some public employment that he might benefit the generality, and communicate his knowledge. Which he, not refusing, endeavored to instruct them in the symbolical way of learning, altogether resembling that of the Egyptians in which he himself had been taught. But the Samians not affecting this way, did not apply themselves to him.
Pythagoras, though he saw that no man came to him or sincerely affected his learning, endeavored nevertheless all possible ways to continue amongst them, not despising or undervaluing Samos because it was his country. And while he was very desirous that his countrymen should taste, though against their wills, the sweetness of his Mathematics, he observed in a gymnasium, a young man that played at tennis dexterously and nimbly, but otherwise poor and indigent. Imagining that this youth would be wholly guided by him, if without labor he should supply him with necessaries, when they had done washing, he called him to him. He told him that he would continually furnish him with all things sufficient for his maintenance, if he would learn briefly, and without labor, and constantly (that he might not be over-burdened), some Mathematics—which he himself, when he was young, had learned of the Barbarians, which had now left him by reason of old age and forgetfulness.
The youth promising, and being allured by the hopes of maintenance, he endeavored to initiate him in Arithmetic and Geometry, drawing the demonstration of each in a table. And teaching him, he gave the young man for every scheme (or diagram) three oboli as a reward and compensation. And this he continued to do a long time out of a love of glory, and industriously brought him into the theory by an exact method.
But when the young man, having made a good progress, was sensible of the excellence, both of the pleasure and the consequences in Mathematics, the wise man perceiving it, and that he would not now quit his learning, what inconvenience soever he might suffer, pretended, that he had no more trioboli to give him. “Tis no matter,” said the youth, “I am able to learn and receive your Arithmetics without it.” Pythagoras replied, “But I have not sufficient to find food for myself, wherefore I must now give over to acquire necessaries for everyday, and daily food; nor is it fit now to be taken up with tables and fruitless studies.” Whereupon the young man, loathe to be hindered from continuing his learning, replied, “I will supply you, and in some manner requite you; for I will give you for every scheme three oboli.”
And from thenceforward became so much in love with Mathematics, that he alone of all the Samians was commended with Pythagoras, being likewise of the same name, son of Eratocles. His Aleiptiek Commentaries are extant, and his directions to the wrestlers of the time, to eat flesh instead of dried figs—which by some are falsely ascribed to Pythagoras the son of Mnesarchus (as was formerly intimated), but by Pliny,93 to one of that name who professed exercises of the body, which agrees with the relation of Iamblichus.
CHAPTER 7
TRAVELS TO DELOS, DELPHI, CRETE, AND SPARTA
Not long after, according to the relation of Iamblichus, Pythagoras went to Delos, where he was much admired by the inhabitants.94 For he prayed only at the Altar of Apollo Genitor95 (which stands behind the horn altar), called unbloody, because at it were offered only wheat, barley, and cakes,96 but no victim—as Aristotle says in his Treatise concerning the Delian Commonwealth—and applied himself to none but the attendants thereof.
From Delos, Iamblichus says he went to all places of Oracle.97 At Delphi he wrote an elegy upon the Tomb of Apollo whereby he declared that Apollo was son of Silenus, but slain by Pytho, and buried in the place called Trisops, which was so named for that the three daughters of Triopas mourned there for Apollo.98 At Delphi also (Aristoxenus says) he learned many moral documents of Themistoclea.99
He went also to Crete and Sparta to acquaint himself with the Laws of Minos and Lycurgus, which at that time were much renowned, as Justine100 and Iamblichus101 affirm.
Neither was Crete less famous for religious ceremonies. It was esteemed the place where Jupiter was born and brought up by the Corybantes—or Dactyli priests of Cybele—in a cave of the Mountain Ida, which they so named after that of Phrygia whence they came. They had also a tradition that Jupiter was buried there, and showed his tomb. Here Pythagoras addressed himself to the priests of Morgus, one of the Idaen Dactyli, who purified him with the Ceraunian Stone (so called in that it is conceived to be a piece of Jupiter's thunderbolt, and therefore perhaps used by his priests102). In the morning he lay stretched forth upon his face by the seaside; at night by a river, crowned with a wreath made of the wool of a black lamb.
He also applied himself to the Cretan Epimenides, that eminent soothsayer, as Apuleius calls him.103 He went down with him into the Idean Cave, wrapped in black wool, and stayed there three times nine days according to the custom.104 He saw the throne which is made yearly there for Jupiter, and wrote an epigram upon his tomb, beginning thus:
Here Zan deceased lies, whom Jove they call.
This silver stater was issued for Olympic Games held in the early 4th century B.C.—perhaps for the 98th Olympiad of 388 B.C. It honors honors Zeus, the supreme deity of the Greek pantheon and patron of the Games by showing a round shield emblazoned with his eagle tearing at a ram, and on the reverse his thunderbolt.
Photo courtesy of Numismatica Ars Classica
CHAPTER 8
HOW HE WENT TO OLYMPIA AND PHLIUS
After he had made enquiry into the laws and customs of Crete and Lacedaemon, he went down to the Olympic Games.106 Having given a proof of his multiplicious knowledge to the admiration of all Greece, being demanded what his appellation was, he answered that he was not Sophos, wise (for excellent men had already possessed that name), but Philosophos, a lover of wisdom.
But some relate this as done at Sicyon in discourse with Leon, tyrant of that place; others at Phlius, distant from Sicyon a hundred furlongs.107 Of the latter are Heraclides in his book of the breathless woman;108 and Sosicrates in his successions.109 The testimony of Heraclides is thus delivered by Cicero.110
He went, as is reported, to Phlius and discoursed upon some things learnedly and copiously with Leo prince of the Phliasians. Leo, admiring his wit and eloquence, demanded in what art he did most confide. Pythagoras answered, that he knew no art, but was a philosopher. Leo wondering at the novelty of the name, asked who were philosophers, and what difference there is between them and others? Pythagoras answered that human life seemed to resemble that public convention which is celebrated with the pomp and games of all Greece. For as some by bodily exercises aim at the glory and nobility of a crown; other are led away by gain in buying or selling. But there is a certain kind of person, and those of the better quality, who seek neither applause nor gain, but come to behold and curiously observe what is done, and how. So we, coming out of another life and nature into this life, as out of some city into the full throng of a public meeting—some serve glory, other riches. Only some few there are, who despising all things else, studiously enquire into the nature of things. These he called Enquirers after wisdom, that is, Philosophers.