Pythagoras: His Life and Teaching, a Compendium of Classical Sources

by Wasserman, James

  Now all persons granting the judgment of the gods to be strongest, he demonstrated this particularly to the people of Croto. Because that Hercules was of affinity with them, therefore they ought willingly to obey the injunctions of their parents, since they understood that this god, in obedience to another elder than himself, underwent his labors and presented to his father, as the song of victory of his actions, the Olympic Games.

  He declared likewise that in their conversation to one another, they should so behave themselves that they might hereafter never become enemies to their friends, but might soon become friends to their enemies; as to their friends, they should never become enemies, but to their enemies quickly become their friends.142 And that they should study in their behavior towards their elders, their reverence towards their parents, and in their love to one another, their community towards their brethren.

  Furthermore he discoursed concerning Temperance, saying, that young men should make trial of their nature at that time in which they have their desires vigorous. Then he advised them that it was worth their observation that this only virtue was convenient both for children, and maids, and women, and old men, but especially for young men. Further, this virtue only declares that they understand the goods of the body and soul, seeing it preserves health, and a desire to the best studies. This is manifest from the contrary: for the Barbarians and the Grecians contending about Troy, both parties for the intemperance of one man fell into extraordinary calamities; those in the war, these in their voyage home. And God appointed ten years, and a thousand years—only for the punishment of this injustice; foretelling by oracle the taking of Troy, and the sending of the virgins by the Locrians to the temple of Minerva the Ilian.

  He likewise exhorted the young men to love learning—telling them how absurd it was to judge learning to be the most advantageous of all things, and to wish for it above all things, yet to bestow no time or pains in that exercise. Especially, seeing that excessive attention to the care of our bodies is like evil friends (which soon forsake us); but that the pursuit of Instruction like the good, which stay with a man till death—procuring to some immortal glory after death.

  He framed many other things—partly out of history, partly out of doctrines—showing, that learning was a common nobility of those who were first in every kind, for their inventions were the education of the rest. Thus is this naturally advantageous: that of some commendable things, it is not possible to communicate to another—such as strength, beauty, health, courage. Of other commendable things, whosoever imparts them to another cannot retain them himself—such as riches, government, and the like. But for education, you may receive it of another, and yet the giver have nothing the less of it.

  Moreover, some a man cannot gain if he would. He may receive training if he will. Then he may apply himself to the affairs of his country, not upon self-confidence, but institution. For by education, men differ from beasts, Greeks from Barbarians, freemen from slaves, philosophers from the vulgar. Further, he said that those who have in general this advantage are rare. That as of those who run swifter than others, there had been seven out of this their own city at one celebration of the Olympic Games. But of such as did excel143 in wisdom, there had been found but seven in the whole world. And in the following times in which he lived, there was but one who did excel all others in philosophy. For he called himself by that name (philosopher) instead of Sophos, a wise man.

  CHAPTER 13

  HIS ORATION TO THE SENATORS

  Thus he discoursed to the young men in the school. But they, relating to their Fathers what he had said, the thousand men summoned Pythagoras to the court. They commended him for the advice he had given to their sons, and commanded him, that if he had anything which might benefit the people of Crotona, he should declare it to the magistrates of the commonwealth.144 The Crotonians (says Valerius Maximus) did earnestly entreat him that he would permit their Senate, which consisted of a thousand persons, to use his advice.145

  Hereupon he first advised them to build a Temple to the Muses, that they might preserve their present concord.146 For these goddesses have all the same appellation, and have a reciprocal communication and delight, chiefly in honors common to them all;147 and the chorus of the Muses is always one and the same. Moreover, concord, harmony, rhythm, all those things which procure unanimity, are comprehended. He likewise showed them, that their power did not only extend to the excellent, but to the concord and harmony of beings.

  Further, he said they ought to conceive they received their country as a deposit from their people. Wherefore they ought so to manage it as being hereafter to resign up their trust with a just account to their own children. That this will certainly be if they be equal to all their citizens and excel other men in nothing more than in justice; knowing that every place requires justice. He showed it out of the mythology: that Themus has the same place with Jupiter, as Dice with Pluto, and law among cities. So that he who did anything unjustly in things under his charge seemed to abuse the whole world, both above, below, and on earth.

  That it is convenient in courts of judicature that none attest the gods by oath, but rather always speaks such things as that he may be believed without oath.148

  Moreover, that everyone should so govern his family as that they should refer themselves to their own house as to a court of justice. And that they should be naturally affectionate to such as are descended of them, as having only of all creatures received the sense of this affection. And that they should converse with the woman that is partner of their life. For as some men making contracts with others wrote them in tables and pillars; those with wives are in the children. And that they should endeavor to be beloved of those which come from them—not by nature, of which they are not the cause—but by election, for that kindness is voluntary.

  That they should likewise take care, that they know no women but their wives; and that the wives do not adulterate the race through the carelessness and wickedness of their husbands.

  Further, they must consider they take the wife from the altar with libations, as a Votaress in the sight of the gods. And so to go in unto her. And that she become in order and temperance a pattern to those that live in the house with her, and to the women of the city.

  And that they should see carefully that none transgress, lest, not fearing the punishments of law such as do unjustly lie hid; but having a respect to honestly in their carriage, they may be incited to justice.

  Further, he commanded, that in all their actions they should avoid idleness; for there is no other good than the opportunity in every action.

  He asserted that it is the greatest of Injustices to separate children and parents from each other.

  That he is to be thought the greatest person who can of himself foresee what is advantageous. The next in greatness is he who by those things which happen to other men, observes what is good for himself. The worst is he who stays to learn what is best by the experience of suffering ill.

  He said that they who are desirous of glory shall not do amiss if they imitate those who are crowned for running. For they do no harm to their adversaries, but desire that they themselves may obtain the victory. And it is suitable to magistrates not to be rigid to those who contradict them, but to benefit those who obey them.

  He likewise exhorted everyone that aimed at true glory to be indeed such as he desired to appear to others. For it is not so sacred a thing to be advised by another as to be praised for what is done; for one is only requisite to men, the other much more used by the gods.

  In conclusion, he said that their city chanced to be built by Hercules. When he drove Gerion's oxen through Italy, being injured by Laecinius, Croto came to help him. Hercules, not knowing Croto by reason of the night, and thinking him to be one of his enemies, slew him. And then he promised at his grave that he would build a city which should bear his name, if ever he came to be a god. In gratitude for the kindness of Hercules, Pythagoras said it behooved them to govern their commonwealth justly.


  They hearing this built a temple to the Muses, and put away the concubines which they used to keep; and entreated him to discourse severally in the temple of Pythian Apollo to the boys, and in the temple of Juno to the women.149

  CHAPTER 14

  HIS ORATION TO THE BOYS

  He, being persuaded by them, discoursed to the boys in this manner:150

  That they should neither begin abusive and insulting behavior, nor return such to the reproachers. And concerning (proper training and moral instruction), which is the same name as the time of their youth, he commanded them diligently to pursue it; adding that to a well-disposed youth it is easy to preserve honesty throughout all his life. To him that is not well-disposed, it is hard at that time to continue it; but more difficult from an ill beginning to run to the end. Moreover he declared, that boys are most beloved of the gods. And for that reason, in times of dearth they are sent forth to pray to the gods for rain, as if the deity would soonest hear them. And they only, being always sanctified, had leave to live in the temple.

  For the same reason, the gods that are most kind to men—Apollo and Cupid—are by all painters represented, as having that age (of boys). It is likewise acknowledged that the crowned games were instituted for the sake of boys. The Pythian, upon the conquest of Pytho by a boy that in name; for a boy likewise, and that in Isthmus, upon the death of Archemorus and Melicertus.

  Besides all this, at the building of the city Crotona, Apollo told the leader of the colony that he would give him a progeny if he conducted his colony to Italy. Whence they ought to reflect that Apollo has a particular providence for the generation—and over youth—even of all the gods. Wherefore they ought to study to be worthy of their love, and employ themselves in hearing, that they may be able to speak. Moreover, if they would live to be old themselves, they should obey their elders and not contradict them; for by that means they will become esteemed worthy, and not to be injured by those that are younger then themselves.

  CHAPTER 15

  HIS ORATION TO THE WOMEN

  It is said, that he discoursed to the women concerning sacrifices.151

  First, that as when another man were to pray for them, they would have him to be honest and good, because the gods hearken to such men; in like manner ought they, above all things, so to behave themselves as that they may indeed have the gods attentive to their prayers.

  Next, that they must present the gods with such things as they themselves make with their own hands. And without the help of servants, offer them at the altar; as cakes, wax and incense. But that they present not the deity with slaughter and death; nor that they offer so much at one time, as if they were never to come thither again.

  As concerning their conversation towards their husbands, he commanded them to consider that fathers did yield to their daughters, that their husbands should be more beloved by them than their parents. Wherefore it is fit that either they contradict their husbands in nothing, or then think they have the victory when they are overruled by them.

  Moreover he spared that well-known apothegm concerning coition: that for her who rises from her own husband, it is lawful to go to the temples the same day; but for her who rises from him that is not her husband, never.

  He exhorted them likewise, throughout their whole lives to speak well of others, and to take care that others speak well of them; and that they destroy not that good report which is given. He cautioned them not to confute those mythographers, who (seeing the justice of women—that they lend their garments without witness when any has need of them, and that they made no bargains and engagements) feigned three women who made use of one eye amongst them because of their readiness to communicate. Which if applied to men, as if when one had received anything he should restore presently or communicate to his neighbor, everyone would say there is no such thing, it being contrary to their nature.

  Further, he who is said to be the wisest of all persons, who disposed the language of men and invented all names—whether he were a god, or a daemon, or some divine man—upon consideration, because the female sex is most addicted to piety, made every degree of age synonymous with some god. He called the unmarried woman Core; she who is given to man Nympha; she who has children Mother; she who has children's children, in the Doric dialect, Maija; to which respect of their devotion it agrees that the oracles at Dodona and Delphi are delivered by women.152

  Having thus commended their devotion, he converted his discourse to speak of decency of habit: that none should presume to wear any sumptuous cloths, but offer them all at Juno's temple (which amounted to) many millions of garments.

  He is reported also to have said thus: that throughout the country of the Crotonians, the virtue of a man towards his wife was much celebrated. Ulysses refused Immortality at Calypso's hands rather than to forsake Penelope. Let it be the part of the wives to express their virtuous loyalty towards their husbands, that this praise may be reciprocal.153

  CHAPTER 16

  HIS INSTITUTION OF A SECT IN PRIVATE AND PUBLIC

  By this discourse, Pythagoras gained no small honor and esteem in Crotona, and by means of that city, throughout all Italy.154

  At the first oration that he made in Crotona,155 he attracted many followers. Insomuch that it is said he gained 600 persons, who were by him not only won to the philosophy which he professed, but following his rules, became as we call it Caenobii; and these were they who studied philosophy.156 They did put their estates into one common stock, and kept silence five years, only hearing his discourses, but not seeing him until they were fully proved; and then they became of his family and were admitted to him. There were the same 600 persons, who Laertius says, came to his nocturnal discourse, perhaps meaning the lectures through a screen during their probation. For he adds that if any of them were thought worthy to see him, they wrote of it to their friends as having obtained a great matter. This society Laertius calls his “system,” which Cassiodorus interprets as “college,” and Aulius Gellius his “family.”

  Besides these, there were many auditors called Acousmatics,157 whereof he gained, as Nicomachus relates,158 two thousand by one oration which he made at his first coming into Italy. That they need not live at home, they erected a large Homacoceion,159 which Clement of Alexandria interprets to be the same as Ecclesia, “Church,” with us. Here were admitted also boys and women. They built cities, and inhabited all that part of Italy which is called Magna Graecia, and received laws and statutes from Pythagoras as divine precepts, without which they did not anything. They lived together unanimously, praised by all, and applauded as happy for such as lived round about them.

  Thus Pythagoras distinguished those whom he admitted according to their several merits. For it was not fit that all should partake alike, being not of a like nature. Nor was it fit that some should receive all the learning, others none; for that would have been contrary to his community of all and to his equality. He therefore, of the discourses which he made, communicated to everyone that part which was proper for him; and distributed his learning so that it might benefit everyone according to his capacity. He observed the rules of Justice in giving to everyone that share of the discourse which they deserved; calling upon this account, some Pythogoreans (those of the system), and some Pythagorites (those of the Homacoceion), as we call some Attics, some Atticists.

  Dividing them thus aptly into two names, he appointed one part to be (“Genuine”), the other he ordered to be Imitators of them. As to the Pythagoreans he decreed, that all their estates should be in common, and that they should lead their whole lives together in community; but the others he ordered to keep their estates to themselves, yet to meet together. Thus was this succession of both parties constituted by Pythagoras. The discipline which was observed by the more genuine—the Pythagoreans—we shall remit, together with his doctrine to the end of his life.

  CHAPTER 17

  HIS AUTHORITY IN CIVIL AFFAIRS

  Whatsoever cities in his travels through Italy and Sicily he
found subjected to one another (whereof some had been so of a long time, others of late), he infused into them a passion for liberty through his disciples—of whom he had some in every city—and he restored them to liberty.160 Thus he freed Crotona, Sybaris, Catana, Rhegium, Himera, Agrigentum, Tauromenium, and some others, to whom he sent laws by Charondas the Catanaean, and Zaleucus the Locrian, by means whereof they lasted a long time well governed, and were deservedly envied by their neighbors.

  He wholly took away dissension, not only from among his disciples and their successors for many ages after, but also from all the cities of Italy and Sicily, both internal and external dissension. For he did frequently pronounce to all manner of persons everywhere, whether many or few, an apothegm which resembles an admonitory oracle of God, which was a kind of epitome or recapitulation of all that he taught. The apothegm was this:

  That we ought to avoid with our utmost endeavor, and to amputate with fire and sword and all other means: from the body, sickness; from the soul, ignorance; from the belly, luxury; from a city, sedition; from a family, discord; from all things, excess.

  By which he did indulgently put everyone in mind of his best doctrines.

  Yet is he reported to have been the occasion of the war between the Sybarites and the Crotonians, which ended in the total Subversion of the Sybarites. The manner is thus related by Diodorus Siculus, and Iamblichus.

  When the Grecians built Sybaris in Italy,161 it soon came to pass that through the goodness of the soil (though Athaeneus deny it to be fertile162), the city became in a short time very rich. For being seated between two rivers, Crathis and Sybaris (from which it took its name), and the citizens possessing a large country, they soon gathered together great riches; and admitting many to be free of their country, they arrived to such height that they seemed far to excel all the rest of the inhabitants of Italy. Yet, they were so luxurious that they became infamous even to a proverb; and no less addicted to all other vices, insomuch that they, out of insolence, put to death thirty ambassadors of the Crotonians, and threw their bodies from the walls to be devoured by beasts.163