Besides the Pharmaceutic, Pythagoras practiced two other ways of cure—one by music, the other by charm. Of the first we have already spoken. Of the second, Iamblichus relates that there is also a way, without the singing of birds, by which they expelled some passions, and sicknesses. As they say indeed by incantation. Whence it seems was derived the word , the way of cure by charm—which was, says the Greek etymologist,894 of ancient use. Whence wrote Homer:
—And staid the black blood by a Charm!895
and Pindar, speaking of Aesculapius,
[“tending them”] with soft charms.†
That Pythagoras made use of poetic incantations is also affirmed by Porphyry. He allayed, says he, the passions of the soul and body by rythms, verses, and incantations. And Diogenes, cited by Porphyry, said that if his friends fell into any indisposition of body, he healed them; if they were troubled in mind, he assuaged their grief—partly by charms and magic verses, partly by music.896 For he had some verses proper to the cure of the indispositions of the body; by singing which he restored the sick to their former health. He had other verses that procured forgetfulness of grief, assuaged anger, and suppressed inordinate desires.
Of these charms we find an instance preserved by Pliny, who describes it as an invention of Pythagoras which seldom fails against lameness, or blindness, or the like accidents. He prescribes that it be applied to the injured part: if on the right side, an uneven number of vowels of impositive words; if on the left, an even.897
Section III: Symbols
CHAPTER 1
PYTHAGORAS: HIS SYMBOLIC WAY OF TEACHING
Pythagoras had a two-fold manner of teaching: whatsoever he communicated to his auditors was delivered either plainly or symbolically.898 We have hitherto treated of the plain way. We come now to the other, the symbolical.
He used by short sentences to prophesy an infinite, multiplex signification to his disciples after a symbolical manner.899 No other than Apollo, by short answers, exhibits many imperceptible sentences. And nature herself, by small seeds most difficult, effects of this kind, such as the following:
—half is the whole's beginning.
This is an Apothegm of Pythagoras himself. Neither in that short verse only, but in others of the same kind, the most divine Pythagoras wrapped up sparks of truth for such as could enkindle them. He did so in a short way of speech, treasuring up concealed a most copious production of theory, such as this:
—to number all have reference.
And again Friendship, Equality; and in the word (World, or Heaven); and in the word Philosophy; and and in that renowned word Tetractys. All these, and many more, did Pythagoras invent, for the benefit and rectification of such as conversed with him.
Some things likewise (says Porphyry) he spoke in a mystical way, that is symbolically, most of which are collected by Aristotle.900 Such as when he called the Sea, a tear of Saturn;901 the two Bears, the hands of Rhea; the Pleiades, the lutes of the Muses; the Planets, the dogs of Proserpina;902 the eyes, the gates of the Sun.903
He made use of other symbols or aphorisms. For example: Go not over a balance; that is, shun avarice, etc. Thus Porphyry.904 These are variously recited and interpreted by several authors. We shall begin with Iamblichus, as being herein of greatest credit.
Iamblichus, the Neoplatonist renowned for his work on Pythagorean philosophy, is said to have been the descendant of the priest-kings of Emesa. One such figure, Uranius Antoninus, led a revolt against the Romans in A.D. 253/4, while Iamblichus was a child. This gold aureus shows the portrait of Uranius Antoninus and the sacred stone of Emesa escorted in a chariot.
Photo courtesy of Numismatica Ars Classica
CHAPTER 2
THE SYMBOLS OF PYTHAGORAS ACCORDING TO IAMBLICHUS.
The last way of exhortation to virtue, and dissuasion from vice, is that by symbols.905 The first way of teaching being proper to the sect, not communicable to other Institutions; the second vulgar and common to them; the third is between both—neither absolutely public, nor wholly Pythagorean, nor quite different from either. Such are those they term symbols. As many as deserve commemoration, in our opinion, of the exhortatory form, we shall communicate and add a suitable interpretation. We conceive that hereby the exhortation to philosophy may be more prevalent on those that hear them, than if delivered more at large.
And forasmuch as we shall insert some Exoteric solutions common to all philosophy, it is to be understood as different from the meaning of the Pythagoreans. But inasmuch as we shall intermix some of the most particular opinions of the Pythagoreans consonant to each, this is wholly proper to them and dissonant from all other philosophers, but most fit to be alleged. This will insensibly lead us from the exoteric notions, bringing us to the others, and acquainting us with them. And to the exhortations framed according to this sect as a bridge or ladder by which we ascend from a depth to a great height, guiding the minds of those who addict themselves genuinely thereto.
For to this end it was framed, according to imitation of the things already mentioned. For the most ancient and such as were contemporary with and disciples to Pythagoras did not compose their writings intelligible, in a common vulgar style, familiar to everyone, as if they endeavored to dictate things readily perceptible by the hearer. But consonant to the silence decreed by Pythagoras concerning divine mysteries, which it was not lawful to speak of before those who were not initiated. They therefore clouded both their mutual discourses and writings by symbols; which—if not expounded by those that proposed them by a regular interpretation—appear to the hearers like old wives proverbs, trivial and foolish. But being rightly explained, and instead of dark, rendered lucid and conspicuous to the vulgar, they discover an admirable sense no less than the divine oracle of Pythian Apollo, and give a divine inspiration to the philologists that understand them.906
That therefore their benefit may be known, and their exhortative use manifest, we will give the solutions of every symbol, both after the exoteric and by the method of discourse, not omitting those things which were preserved in silence, not communicable to uninitiated persons. The Symbols are these:
When you go to the Temple, worship, neither do nor say anything concerning life.
If there be a Temple in your way, go not in; no not though you pass by the very doors.
Sacrifice and worship barefoot.
Concerning the gods, disbelieve nothing wonderful, nor concerning divine doctrines.
Decline highways, and take the foot-path!
Abstain from the Melanure, for it belongs to the Terrestrial gods.
Above all things, govern your tongue, when you follow the gods.
When the winds blow, worship the noise.
Cut not fire with a sword.
Turn away from the self every edge.
Help a man to take up a burden, but not to lay it down.
Put on the shoe first on the right foot, but the left foot first into the basin.
Discourse not of Pythagorean things without light.
Pass not over a pair of Scales.
Travelling from home, turn not back; for the Furies go back with you.
Pass not Urine, being turned towards the Sun.
Wipe not a seat with a torch.
A cock keep, but not sacrifice; for it is consecrated to the Moon and the Sun.
Sit not upon a Choenix.
Breed nothing that has crooked talons.
Cut not in the way.
Receive not a swallow into your house.
Wear not a ring.
Grave not the image of God on a ring.
Look not in a glass by candlelight.
Be not taken with immoderate laughter.
At a sacrifice, pare not your nails.
Lay not hold on everyone readily with your right hand.
When you rise out of bed, disorder the coverlet, and deface the print.
Eat not the heart.
Eat not the brains.
Spit upon the cuttings of your hair, an
d the parings of your nails.
Receive not an Erythrine.
Deface the print of a pot in the ashes.
Take not a woman that has gold, to get children of her.
First honor the figure and steps, a figure and a Triobolus.
Abstain from beans.
Set mallows, but eat it not.
Abstain from living creatures.
CHAPTER 3
AN EXPLICATION OF THE PYTHAGOREAN SYMBOLS BY IAMBLICHUS
All these symbols are in general exhortative to all virtue; and every one of them in particular conduces to some particular virtue, and part of philosophy, and learning; as the first are exhortative to devotion, and divine knowledge.
SYMBOL I
When you go to the temple, worship, neither do nor say anything concerning life. This exhortation observes the divinity after such manner, as it is in itself—pure and unmixed. He joins pure to the pure, and takes care, that no worldly business insinuate itself into the divine worship. For they are things wholly different and opposite to one another. Moreover, this conduces much to science; for we ought not to bring to the divine science any such thing as human consideration, or care of outward life. Thus nothing is hereby commanded, but that divine discourses, and sacred actions ought not to be intermixed with the instable manners of men.
SYMBOL II
To that is consonant the next symbol: If a temple lie in your way, go not in, not though you pass by the very doors. For if like is delightful to its like, it is manifest that the gods, having the chief essence of all things, ought to have the principal worship. But if any man does it upon occasion of any other thing, he makes that the second which is the first and chief of all; and by that means he subverts the whole order of worship, and science. The most excellent good ought not to be ranked in the latter place as inferior to human good; neither ought our own affairs to have the place of the chief end and better things either in our words or thoughts.
SYMBOL III
That which follows—Sacrifice and worship barefoot—is an exhortation to the same. For this signifies that we ought to serve the gods and perform their knowledge decently and moderately, not exceeding the order in the earth. Another way that we ought to perform their service and knowledge is to be free and without fetters. This, the symbol commands to be observed not in the body only, but in the acts of the soul. That such acts be not restrained by passions, nor by the infirmity of the body, nor by our external generation, but all free and ready for communication with the gods.
SYMBOL IV
There is another symbol of this kind exhorting to the same virtue: Concerning the gods, disbelieve nothing wonderful, nor concerning divine doctrines. This rule is religious, and declares the superlative excellence of the gods, instructing us and putting us in mind that we ought not to estimate the divine power by our own Judgment. To us who are corporeal, and generated, and corruptible, and transitory, and obnoxious to several diseases, and to narrowness of habitation, and to aggravation of motion towards the center, and to sleepiness, and to indigence, and to abundance, and to imprudence, and to infirmity, and to impediment of soul and the like—some things will seem difficult, and impossible. Yet have we many excellencies by nature. But we are quite short of the gods. Neither have we the same power or ability. This symbol, therefore, chiefly advises to a knowledge of the gods, as of those who are able to do all things; whence it admonishs to disbelieve nothing concerning the gods. There is added, nor concerning divine doctrines, meaning those which are declared by the Pythagorean philosophy. Because, they being settled by mathematics and scientific speculation, will show by demonstration, strengthened by necessity, that there are true beings existent void of fallaciousness.
These may also exhort to the science concerning the gods and persuade that such a Science is to be acquired, as by which we shall not disbelieve907 anything concerning the gods. The same may advise to divine doctrines and to proceed by mathematics; for they only clear the eyes and are illuminative of all beings to him that will behold them. For by participation of mathematics, one thing is constituted before all: that we disbelieve not anything, either concerning the nature of the gods, or their essence, or their power. Nor of those Pythagorean doctrines which seem monstrous to persons not initiated into mathematics. Thus “disbelieve not” is equivalent to “acquire and possess those things by means whereof you shall not disbelieve”—that is mathematics, and Scientific demonstrations.
SYMBOL V
The next symbol tends (as I conceive) to the same effect: Declining highways, walk in pathways. For it commands to leave the public popular course of life and to pursue that which is separate and divine. Likewise, that we despise the common opinions, and much esteem the private which are not to be divulged. And to condemn the pleasure which tends towards men; but to value exceedingly that felicity which is joined with the divine will. And to leave human customs as vulgar; but to apply ourselves to the worship of the Gods, which far excels the ordinary course of life. Allied to this, is that which follows.
SYMBOL VI
Abstain from the Melanure, for it belongs to the Terrestrial Gods. We shall say more upon this in our explication of the exhortative Symbols. It advises to make choice of the Heavenly Journey and to adhere to the Intellectual Gods. To withdraw ourselves from Material nature, and to direct our course to that life which is pure, void of matter, and to make use of the best way of Divine worship and that which is most suitable to the chief deities. These Symbols are exhortative to the knowledge and worship of the Gods.
SYMBOL VII
The following symbols exhort to Wisdom: Above all things govern your Tongue, following the Gods. For the first work of Wisdom is to revert our speech into itself, and to accustom it not to pass forth, that it may be perfect within ourselves, and in its conversion towards ourselves. Moreover in following the Gods: for nothing renders the mind so perfect as when a man, being reverted into himself, follows the Gods.
SYMBOL VIII
This symbol likewise, When the winds blow, worship the noise, is an exhortation to Divine Wisdom. For it implies that we ought to love the similitude of Divine Natures, and Powers. And when they make a reason suitable to their efficacies, it ought exceedingly to be honored and reverenced.
SYMBOL IX
The next symbol, Cut not fire with a sword, also exhorts to wisdom. For it excites in us a convenient knowledge that we ought not to give sharp language to a man full of fire and anger, nor to contest with him. For you may often by words exasperate and trouble a rude and unlearned person. Of this Heraclitus witnesses. To contest with anger (says he) is hard, for whatsoever it would have done, it will purchase, though at the expense of life. And he said truly: for many gratifying their own anger have exchanged their Souls and preferred death before them. But from continence of the tongue and peacefulness, this happens: that out of contention arises friendship, the wrathful fire being extinguished, and thou thyself wilt appear not to be void of reason. This symbol is confirmed by that which follows.
SYMBOL X
Turn away from thyself every edge; for towards whomsoever it shall be turned, it will hurt him. This symbol commands to use prudence, not anger. For that edge of the mind which we call anger is void of reason and prudence. For anger boils like a pot upon the fire, never dividing the mind to that which is past. You must therefore settle your mind in tranquility, diverting it from anger, and diligently controlling yourself—as a man makes brass sound not without touching it. This passion therefore must be suppressed by reason.
SYMBOL XI
This symbol, Help to lay on a burden, but not to take it off, advises to fortitude. For whosoever lays on a burden, signifies labor and action; but he who takes it off, rest and remissness. The meaning therefore of the Symbol is this. Be not the cause, either to thyself or any other, of negligence of mind and soft life; for every useful thing is acquitted by labor. This Symbol Pythagoras called Herculean, as being sealed by his labors. For while he lived amongst men, he passed freque
ntly through fire and many difficulties, shunning idleness. From actions and labor proceed a right office, but not from sloth.
SYMBOL XII
Pluck off your right shoe first, but put your left foot first into the basin exhorts to active prudence. That good actions, as right, are to be set round about us; but the ill, as left, to be laid aside and rejected.
SYMBOL XIII
Discourse not of Pythagorean things without light is chiefly exhortatory that the mind acquire prudence. For that resembles the light of the mind which, being indefinite, limits and reduces it, as it were, out of darkness into light. It is therefore chiefly requisite to look upon the mind as the guide of all good actions in life. But in the Pythagorean doctrines this is most particularly necessary. For it is not possible to understand what they are without light.
SYMBOL XIV
Pass not over a balance, commands us to do justly. And above all things to respect equality and mediocrity. And to know justice, the most perfect Virtue which completes the rest, and without which the rest profit nothing. Neither must we know it superficially only, but by Theorems and Scientific Demonstration. This knowledge is the work of no Art and Science, but only of the philosophy of Pythagoras, which prefers Mathematics before all things else.
SYMBOL XV
To the same purpose is this: Travelling from home, turn not back, for the furies go back with you. This Symbol exhorts to Philosophy and free action about the mind. It likewise manifestly teaches thus. When you study philosophy, separate thyself from all corporeal and sensible things intelligible, which are always the same and after the same manner; proceeding (without turning back) by Mathematics, conducing thereto. For as travel is the change of place, death is the separation of the Soul from the Body. But we must so study philosophy as to make use of the pure mind sincerely—without the acts of corporeal sense—to the comprehension of the truth which is in things that are, which is acknowledged to be wisdom. But after you have once applied yourself to study philosophy, turn not back, nor be drawn back to the former corporeal things in which you were bred up. For you will much repent hereof, being hindered from sacred comprehensions by the darkness which is in corporeal things. Repentance they call Erinys, or Fury.
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