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

by Wasserman, James

  CHAPTER 21

  HIS WIFE, CHILDREN, AND SERVANTS

  He took to wife Theano. Some affirm, she was a Crotonian;216 but Porphyry, a Cretan, daughter of Pythanax, or Pythonax.217 After the death of Pythagoras, she took upon her the tuition of their children and the government of the school,218 marrying Aristaeus, who succeeded him in that dignity.219 Laertius says there were some writings extant under her name; whereof Suidas instances philosophical commentaries, apothegms, and a poem in hexameter verse. Of her apothegms are remembered these:

  Being demanded how soon after coition a woman is pure, she answered, “If with her own Husband, at the same instant; if with a strange person, never.” She advised every woman, when she goes to bed to her husband to put off her modesty with her clothes, and when she rises to put it on again with them. Being asked—upon occasion perhaps of some ambiguous word, [“what?”]†—which of the two she meant, she answered, “That for which I am called a woman.”220 To one, admiring her beauty and saying, “How white an arm!” she answered, “But not common.”221

  Laertius, who affirms she was daughter to Brontinus, a Crotonian, adds that according to some, Theano was wife to Brontinus and disciple to Pythagoras. And with this second, it seems the former was frequently confounded. This is so particularly in the first of the precedent apothegms, which Iamblichus affirms to have been spoken by Theano, the wife of Brontinus; though attributed by some (of whom Laertius is one) to Theano the wife of Pythagoras.

  Of the sons of Pythagoras by Theano are remembered Telauges and Mnesarchus.222 Mnesarchus seems to be the same whom Plutarch calls Mamercus; 223 for both these names are given to the father of Pythagoras, from whom that of his son doubtless was derived. (By some, he seems to be called Damo, if there be no mistake occasioned by Pythagoras having a daughter of the same name.224) These two, Telauges and Mnesarchus, were, upon their father's death, bred up under their mother Theano. Afterwards they governed the school, as Iamblichus attests of Mnesarchus, Laertius of Telauges, who adds that he taught Empedocles as some conceive. Hippobotus cites out of Empedocles himself, this:

  Noble Telauges225 from Theano sprung.

  And great Pythagoras—

  But of Telauges there is no writing extant. Thus says Laertius, who yet elsewhere cites an epistle of Telauges to Philolaus. And Iamblichus affirms that some ascribed to Telauges the sacred discourse, which went under the name of Pythagoras.

  To these two sons, add (upon the authority of Duris the Samian, in his second Book of Hours 226) Arimnestus, master to Democritus. Returning from banishment, he suspended a brazen tablet in the Temple of Juno, the diameter whereof was nigh two cubits, bearing this inscription.

  Me Arimnestus, who learning traced,

  Pythagoras beloved son here placed.

  His daughters were Sara, Maya, Arignota (whose Pythagorean writings Porphyry mentioned as extant in his time), and Damo. With her, Pythagoras left his writings at his death, charging her not to communicate them to any that were not within the family. Whereupon she, though she might have had much money from the books, would not accept it, preferring poverty with obedience to her father's command before riches.227 One of his daughters Pythagoras gave in marriage to Meno of Crotona, whom he had educated so well that, when a virgin, she went foremost in the company of the virgins; and when a wife, foremost among the married women. The Crotonians made of her house a temple to Ceres. The street on which she lived, they called Museum.

  Of his servants are particularly remembered two, Astraeus and Zamolxis. Of the first, thus says Diogenes in his treatise of Incredible Things Beyond Thule:228 Mnesarchus, the father of Pythagoras, being a Tyrrhenian by extract of those Tyrrhenians who inhabited Lemnus, Imber, and Scyrus, went from thence and traveled to many countries and cities. He found an infant lying under a large tall poplar, and coming to it, he perceived that it lay with his face towards the sky, looking steadfastly upon the Sun without winking. In its mouth was put a little slender reed like a pipe. And seeing to his great wonder that the child was nourished with the drops that distilled from the tree, he took the child away, believing it to be of a divine race.

  This child when he grew up was entertained by Androcles, a native of that country, who adopted him into his own family and committed the management of his affairs to his trust. Mnesarchus afterwards growing very rich, brought up the child, naming him Astraeus, together with his own three sons, Eunostus, Tyrrhenus, and Pythagoras. Androcles put Astraeus under the tutelage of Lutenilt, a wrestler and a painter; but as soon as he was grown up, he sent him to Miletus to Anaximander, to learn geometry and astronomy. Mnesarchus gave Astraeus to Pythagoras—who receiving him, and considering his physiognomy, and examining the motions and restings of his body, instructed him. For he first found out the way of discerning the nature of every man; neither did he entertain any as his friend or disciple, before he had examined by physiognomy his disposition.

  He had likewise another servant whom he entertained in Thrace named Zamolxis—for that as soon as he was born, they wrapped him in a bear's skin which the Thracians call Zalmus. Pythagoras felt friendship toward him and instructed him in sublime speculations, and concerning sacred rites, and the worship of the gods. Some affirm he was called Thales. The Barbarians worshipped him instead of Hercules. Dionysiphanes says he was servant to Pythagoras, and falling into the hands of thieves, and being branded by them, when Pythagoras was disturbed by seditious factions and banished, he bound his forehead about because of the scars. Some say, that the name Zamolxis signifies a strange person. Hitherto Diogenes. To this Zamolxis (says Laertius) the Getes sacrifice, as Herodotus relates, conceiving him to be Saturn. But Herodotus, having delivered the tradition of the Grecians (that he served Pythagoras at Samos, bought out his freedom at a great rate, and returning to his country, reformed their manners), concludes with his own opinion that Zamolxis lived many years before Pythagoras.229

  CHAPTER 22

  HIS WRITINGS

  Some there are who hold, that Pythagoras left not anything in writing. Of this opinion are Plutarch,230 Josephus,231 Lucian,232 Porphyry,233 Ruffinus,234 and others. But Laertius says that all such as affirm he wrote nothing do but jest. For Heraclitus, the natural philosopher, said expressly that Pythagoras, son of Mnesarchus, was skilful in history above all men; and selecting those writings, made up his own wisdom and variety of learning and art.235 To which citation, perhaps, Clement of Alexandria refers who says, Heraclitus being later than Pythagoras, mentioned him in his writings.236

  The books attributed to Pythagoras are these:

  Three treatises: Education, Politics, and Physic, to which Laertius237 refers the foresaid testimony of Heraclitus—forasmuch as Pythagoras, in the beginning of his physical treatise says, “Neither by the air that I breathe; nor by the water that I drink, shall I not bear the blame of this discourse.”238

  Six treatises are reckoned by Heraclides, son of Serapion, in his Epitome of Solion. One concerns the universe in verse. The second entitled, The Sacred Discourse, beginning thus: 239

  Young men in silence entertain all these.

  To the same book perhaps belongs this:

  Wretched, thrice wretched, beans forebear to eat,

  Your parents' heads as well may be your meat.

  And this cited by Eustathius:240

  Which way to Orcus souls descend; which way

  Return, and the Sun's cheerful light survey.

  The third book, of the soul. The fourth, of piety. The fifth concerning Helothales, father of Epicharmus. The sixth, Crotona and others.

  Two treatises, a discourse concerning nature, and another concerning the gods; both of which he, in a short time, taught Abaris through Hyperborean.241 The first may possibly be the same as the physical treatise mentioned by Laertius. The second, as Iamblichus says, is entitled also The Sacred Discourse (but it is not the same as that Sacred Discourse which Heraclides ascribes to him; for that was in verse, this in prose). It is described as being collected out of t
he most mystical places of Orpheus. Most hold that it was written by Pythagoras. However, some eminent and creditable persons of that school assert that Telauges collected commentaries left by Pythagoras with Damo, his daughter, sister of Telauges. After her death, they report these to have been given to Bitale, daughter of Damo, and to Telauges, son of Pythagoras, husband to Bitale. [This is unclear as written—Ed.] What Iamblichus cites out of this work (see hereafter in the Doctrine of Pythagoras) is cited also by Hierocles,242 Syrianus, and others.

  An Oration to Abaris is mentioned by Proclus. Orpheus, a poem, is affirmed by Ion the Chian in Triagmis (Laertius).243 The Scopiads, beginning thus, [“behave not shamelessly to anyone”] (Laertius). Hymns, out of which Proclus brings these verses:

  —Sacred Number Springs

  From th' uncorrupted Monad, and proceeds

  To the Divine Tetractys, she who breeds

  All; and assigns the proper bounds to all,

  Whom we the pure immortal Decad call.

  Arthmetic is mentioned by Isidore, who affirms Pythagoras was the first that wrote upon this subject amongst the Grecians, which was afterward more copiously composed by Nicomachus.244

  Prognostics, of which thus Tzetzes:245

  Pythagoras Samian, Mnesarchus son,

  Not only knew what would by fate be done,

  But even for those who futures would perceive,

  He of Prognostics several Books did leave.

  Of the Magical Virtues of Herbs, frequently cited by Pliny, who says that though some ascribe it to Cleemporus, a physician, yet pertinacious fame and antiquity vindicate it to Pythagoras. And this very thing gives authority to the volumes. (Pliny asked if anyone thought Cleemporus could have written it, seeing that he put forth other things in his own name.246) To this work seems to belong that volume, which Pythagoras wrote concerning the sea onion, cited also by Pliny; but by Laertius ascribed to another Pythagoras, a physician.

  The Golden Verses of Pythagoras, or as others, of the Pythagoreans. But indeed their author, as Suidas says, is not certainly known, though some ascribe them to him. Of these is Proclus who styles him, “Father of the Golden Verses.”247 Even the verses themselves seem to confirm it, there being amongst them some which Pythagoras is known to have repeated to his disciples by the testimonies of Laertius, Porphyry, and others.

  Nor suffer sleep at night to close thy eyes,

  Till thrice they acts that day thou hast ore-run;

  How slipped? What deeds? What duty left undone?

  Others, such as Chrysippus, attribute them to his disciples;248 some particularly to Lysis the Terentine; some to Philolaus. St. Hierom [i.e., Jerome—Ed.] conceives that the sentences and doctrines were of Pythagoras, but reduced to verse succinctly by Archippus and Lysides, his disciples, who had their schools in Greece and at Thebes, and having the precepts of their master by heart, made use of their own ingenuity instead of books. Or they might be compiled by Epicarmus, of whom Iamblichus says, coming to Syracusa in the reign of Hiero, he forbore to profess philosophy openly, but did reduce the opinions of the Pythagoreans into verse, thereby in sportive manner venting the doctrine of Pythagoras.249

  Epistles; of which are extant two only, one to Anaximenes, the other to Hiero.

  Pythagoras to Anaximenes.

  And thou, O best of men, if thou didst not excel Pythagoras in extract and honor, wouldst have left Miletus. But now the honor of this country detains thee, and would also detain me, were I like Anaximenes. But if you, who are the most considerable persons, should forsake the cities, their glory would be lost and they become more infested by the Medes. Neither is it fit to be always busied in astrology; but better to take care of our country. Even I myself bestow not all my time in study, but sometimes in the wars, wherein the Italians are engaged one against another.

  This epistle seems to have been written in answer to that of Anaximenes to Pythagoras, already produced in the Life of Anaximenes.

  Pythagoras to Hiero.

  My life is secure and quiet, but yours will no way suit with me. A moderate and self-denying person, needs not a Sicilian table. Pythagoras, wheresoever he comes, has all things sufficient for the day; but to serve a Lord is heavy and insolvable, for one unaccustomed to it. self-sufficiency, is a great and safe thing. For it has none that envies or conspires against it; whence that life seems to come nearest God. A good habit is not acquired by venereal pleasures nor high feeding, but by indigence, which leads to Virtue. Various and intemperate pleasures enslave the souls of weak persons, but especially those which you enjoy, inasmuch as you have given yourself over to them. For you are carried in suspense, and cannot be safe; because your reason opposes not itself to those things which are pernicious. Therefore, write not Pythagoras to live with you; for physicians will not fall sick to bear their patient's company.

  These are mentioned as the genuine writings of Pythagoras; others there were accounted spurious, such as the following:

  The Mystic Discourse, which (says Laertius) they affirm to have been written by Hippasus, in detraction from Pythagoras. Many writings of Asto, a Crotonian, were likewise ascribed to Pythagoras;250 as were also Aliptic Commentaries, written indeed by another of that name, son of Eratacles.251

  The dialect used by Pythagoras and his disciples was the Doric, which some, such as Metrodorus cited by Iamblichus, conceive chosen by them as the most excellent. Epicharmus, says he, and before him Pythagoras, regarded the Doric as the best of dialects as it is also the best musical harmony. For the Ionic and Aeolic partake of the Chromatic; the Attic is much more participant of the Chromatic; but the Doric dialect is Enharmonic, consisting of full sounding letters.

  The antiquity of the Doric dialect is testified by fable. Deucalion (son of Prometheus) and Pyrrha (daughter of Epimetheus) begot Hellen, father of the whole Hellenic race. (In the Babylonian sacred records, Hellen is said to be the son of Jupiter.) Hellen had three sons: Dorus, ancestor of the Dorians; Aeolus, father of the Aeolians; and Xanthus, father of Io, from whom descend the Ionic races. Now it is not easy to speak exactly concerning the ancients to those of later times, yet is it acknowledged that the Doric is the most ancient of these dialects. (Orpheus, the most ancient of poets, used the Doric dialect.) A fourth dialect, the Attic, was founded by Creusa daughter of Erechtheus, so named three ages after the rest according to the Thracians, and the rape of Orithuia which many histories declare.

  But perhaps the true reason is because it was the dialect of the country. For the Pythagoreans admonished all persons to use the language of their own country, what Grecians soever came into their community. For to speak a strange language, they approved not.252 The Doric dialect was common throughout Magna Grecia. Crotona and Sybaris were colonies of the Achaeans, Syracuse of the Corinthians; both of which were originally Doric, as being of Peloponnesus. Thucydides alleged this as a motive which induced the Athenians to war with the Sicilians, lest being Doreans they should at some time or other assist the Doreans by reason of their affinity, and being a colony of the Peloponnesians, should join with the Peloponnesians.253 Hence to the stranger in Theocritus, his Adoniazousai254 reproving the Syracusian women thus:

  Peace foolish babbling women, leave your place;

  Your wide mouth'd Doric here is out of date.

  One of them answers,

  Gup, whence are you? What is our talk to thee?

  Correct your maids, not us of Sicily.

  I would you knew it, we are from Corinth sprung,

  As was Bellerophon, our mother tongue

  Peloponnesian is, nor is it scorn

  That they speak Doric who are Doric born.

  For (says the Scholiast) the Syracusians were originally

  Corinthians: Peloponnesus was inhabited by the Doreans,

  together with the Heraclidae.255

  CHAPTER 23

  HIS DISCIPLES

  Many were the persons, who from several parts, resorted to Pythagoras, to be his disciples and live with him in that condit
ion. Of these there were, as Aristoxenus relates, Leucanians, Messapians (or, as Laertius, Peucepetians), and Romans.256

  Simichus, tyrant of the Centoropians (a people of Sicily, the town itself being called Centorpa), having heard him, laid down his command and distributed his riches, part to his sister, part to his citizens. 257

  Abaris, also of Scythia, a Hyperborean came hither. He being unacquainted with the Greek language, and not initiated, and withal advanced into years, Pythagoras would not introduce him by various theorems; but instead of the silence, and the long attention, and other trials, he made him presently fit to receive his doctrines, and taught him in a short time to understand those two books concerning nature, and concerning the gods.258 For Abaris now in years, came from the Hyperboreans, a priest of Apollo there; and converting the wisest things concerning religion from Greece to his own country, that he might lay up the collected gold to his god's use in his temple among the Hyperboreans.

  He came by the way into Italy, and saw Pythagoras, and likened him to the god whose priest he was, and believed he was no other, not a man like him but very Apollo himself, both by his gravity, and by some marks and tokens which he knew. He gave Pythagoras an arrow which he had brought from the temple as necessary for his journey, through so many different contingencies, and such a long travel. For riding upon that, and so passing over places that were otherwise impassible—such as rivers, lakes, marshes, mountains, and the like—and coming to any place, as they say, he made purifications, and expelled pestilences and storms from those cities that desired his assistance. We are informed, that Lacedaemon being purged by him, never had the pestilence afterwards, whereas it was formerly very subject to that sickness, by reason of want of free passage of the air. (The Taygetan Mountains, amongst which it is built, penning it up. For those hills lie above it, as Gnossus to Crete.) And other such signs of the power of Abaris are reported.259