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

by Wasserman, James

  SYMBOL XVI

  Pass not Urine while being turned towards the Sun admonishes that we offer not to do any bestial action—but to study and practice philosophy, looking upon Heaven and the Sun. And remember that in the study of Philosophy, you never bear a low mind; but by the contemplation of heavenly things, ascend to the gods and to wisdom. And having applied yourself to study philosophy and to the light of truth that is in it—purifying yourself and converting yourself wholly to that design: to Theology, and Physiology, and Astronomy, and Etiology which is above all the rest—do nothing irrational or bestial.

  SYMBOL XVII

  The same meaning is of the next: Wipe not a seat with a Torch. For not only because a torch is purificative, as partaking of much quick fire like sulphur, it advises that this ought not to be defiled—its nature being such as it dispels all things that defile. Nor ought we to oppose natural habitude by defiling that whose nature is repugnant to defiling. Much less ought we to join and mix things proper to wisdom with those which are proper to animality. For a torch in respect of its brightness is compared to philosophy; a seat in respect of its lowness to animality.

  SYMBOL XVIII

  The symbol—Breed a Cock, but do not sacrifice it, for it is sacred to the Moon and the Sun—admonishes us to nourish and cherish (and not to neglect so as to suffer them to perish and corrupt) the great evidences of the union, joining together, sympathy and conspiration of the World. It therefore advises to address ourselves to contemplation of the Universe, and to philosophy. For the truth of all things is by nature concealed, and hard to be found out, yet requisite to be sought and investigated by man chiefly through philosophy (for to do it by any other study is impossible). Philosophy receiving some little sparks from nature, blows them up and makes them greater and more perspicuous by its doctrines; it therefore ought to be studied.

  SYMBOL XIX

  This, Sit not upon a Choenix, may appear to be more Pythagorean from what was already said. For because aliment is to be measured by corporeity and animality, not by the Choenix, rest not, nor lead thy life uninitiated into philosophy. But applying thyself thereto, take greatest care of that in thee which is most Divine—the Soul. And the aliment of the Soul, chiefly the mind, is not measured by the Choenix, but by contemplation and discipline.

  SYMBOL XX

  This, Breed nothing that has crooked talons, advises to a thing which is yet more Pythagorean. Be free and communicative, and endeavor to make others such also, accustoming thyself to give and receive without grudging or envy; not to take all things insatiably and to give nothing in return. For the natural condition of those Fowls which have crooked talons is to receive and snatch readily and quickly, but not easily to let go or impart to others, by reason of the tenacity of their talons, being crooked. Such is also the nature of shrimps, that they quickly lay hold of a thing but very hardly part with it unless they be turned upon their backs. Now we having hands given us by nature, proper to communicate, and straight not crooked fingers, ought not to imitate those which have crooked talons, unlike us. But rather mutually to communicate to and participate with one another, as being excited thereto by those who first gave names to things; who named the more honorable hand the right, not only from receiving; but likewise, from being ready to receive in communicating.† We must therefore do justly, and for that reason philosophize; for Justice is a return and remuneration, exchanging and supplying excess and defect.

  SYMBOL XXI

  This, Cut not in the way, expresses that truth is one, falsehood multiplex. Which is manifest from this—that what everything is, speaking plainly, is expressed but one way; but what it is not, is expressed infinite ways. Philosophy seems to be a way. It therefore says, choose that philosophy and that way to philosophy, in which thou shalt not cut (or divide) nor establish contrary doctrines. But choose those which are constituted and confirmed by Scientific demonstration, by Mathematics and contemplation—which is to say, philosophize in a Pythagorean manner.

  It may be taken also in another sense. Forasmuch as that philosophy which proceeds by corporeals and sensibles (with which philosophy the younger sort are satisfied, who conceive that God, and qualities, and the mind, and virtues—and in a word all the principal causes of things—are bodies) is easily subverted and confuted; as appears by the great disagreement amongst them who go about to say anything therein. But the philosophy which is of incorporeals, and intelligibles, and immaterials, and eternals—which are always the same in themselves, and towards one another, never admitting corruption or alteration—is firmly established and the cause of irrefragable demonstration. Now this precept advises us when we philosophize and perfect the way which is manifest, that we shun the snares and entertainments of corporeals and divisibles, and intimately apply ourselves to the substances of incorporeals—which are never unlike themselves by reason of the truth and stability which they naturally have.

  SYMBOL XXII

  This, Receive not a Swallow into your house, advises that you admit not a slothful person (who is not a constant lover of labor, neither will persevere to be a disciple) unto your doctrines—which require continual labor and patience by reason of the variety and intricateness of the several disciplines. He makes use of the swallow to represent sloth, and cutting off times, because this bird comes to us but in one season of the year and then stays but a short while with us; but is absent from us and out of our sight a much longer space.

  SYMBOL XXIII

  This, Wear not a Ring, is likewise exhortatory after the Pythagorean way thus. Forasmuch as a ring encompasses the finger of the wearer in the nature of a chain; but has this property—that it pinches not, nor pains, but is so fit as if it naturally belonged to that part—and the body is such a kind of chain to the soul. Wear not a ring signifies this: Philosophize truly, and separate your soul from the chain which goes round about it. For philosophy is the meditation of death, and separation of the soul from the body. Seriously and earnestly therefore apply yourself to the Pythagorean philosophy, which separates the soul by the mind from all corporeals, and is conversant about intellectuals and immaterials by theoretical doctrines. But untie and loose your sins, and all things that pluck you back and hinder philosophizing—diversions of the flesh, excessive eating, unreasonable repletion, which as it were, fetter the body, and continually breed infinite disease.

  SYMBOL XXIV

  This, Grave not the image of God in a Ring, advises thus: Philosophize, and above all things, think that the gods are incorporeal. This Symbol is beyond all others the Seminary of the Pythagorean doctrines. Of it all things (almost) are fitly adapted, and by it are they established to the end. Think not that they use forms that are corporeal, neither that they are received into material substance—fettered (as it were) to thy body—like other living beings. As we have said, the ring expresses a chain, and corporeity, and sensible form. The figures engraved in rings, as it were the figure of some animal perceptible by sight, are those from which we must absolutely separate the gods. The gods being eternal and intelligible and always the same in themselves and towards one another, as is largely discoursed in the treatise concerning God.

  SYMBOL XXV

  This, Look not in a glass by candlelight, advises in a more Pythagorean manner the following. Philosophize, pursuing not the phantasies of sense (which give a kind of light to comprehensions like a candle, neither natural nor true), but those which procure Science and are conversant in the mind. Seek those by which a most bright purity is constituted in the eye of the soul of all Notions and Intelligibles, and the speculation of them; but not of Corporeals and Sensibles. For such are in continual fluxion and mutation (as has often been shown). They are no way stable nor existing like themselves, whereby they might uphold a firm and Scientific comprehension as the others do.

  SYMBOL XXVI

  This, Be not seized with immoderate laughter, shows that we should vanquish passion. Put thyself in mind of right reason; be neither blown up in good fortune, not cast down in bad
; admitting no thought of change in either. He named laughter above all other passions, because that is most apparently shown in the face itself. Perhaps also because this is proper to man only of all living creatures; whence some define man as a risible living creature. This precept shows that we ought to take humanity only, as it were in our way, like guests. But to acquire the imitation of God, as far as we are able by Philosophising, secretly withdrawing ourselves from the property of men, and preferring the rational before the risible in distinction from other creatures.

  SYMBOL XXVII

  This, At a Sacrifice pare not your nails, is exhortative to friendship. For of domestics and allies, some being nearly related to us (such as brothers, children, parents) are like our limbs and parts which cannot be taken away without much pain and maim. Others who are allied to us at a great distance (as the children of uncles, or of cousins, or their children, or such like) resemble those parts which may be cut off without pain (as hair, nails, and the like). Intending therefore to signify those allies, whom by reason of this distance we at other times neglect, he uses the word “nails,” saying, “Cast not those quite away.” But in Sacrifices—though at other times neglected—carry them along with you and renew your domestic familiarity with them.

  SYMBOL XXVIII

  This, Lay not hold on everyone readily with your right hand, means: Give not your right hand easily. That is, draw not to you, nor endeavor to draw out, improper and uninitiated persons by giving them your right hand. Moreover, to such as have not been long tried by disciplines and doctrines, nor are approved as worthy to participate of temperance and of the quinquennial silence, and other trials, the right hand ought not to be given.

  SYMBOL XXIX

  This, When you rise out of bed, wrap the coverlets together and confound the print of your body, advises that having undertaken to philosophize, you should acquaint yourself with Intellectuals and Incorporeals. Therefore as soon as you rise from the sleep of ignorance and that darkness which resembles night; draw not to yourself any corporeal thing to the light of philosophy—which resembles the day. But blot out of your remembrance all prints of that sleep.

  SYMBOL XXX

  This, Eat not the heart, signifies that we ought not to tear asunder the unity and conspiration of the whole. Moreover it implies, Be not envious, but obliging, and communicative. Hereupon it exhorted to philosophy. For of all Arts and Sciences, only philosophy envies not the good of others, nor grieves thereat, nor rejoices in the ill of a neighbor. But it declares that all men are by nature allied to one another, and friends, and alike affected, and subjected alike to fortune, and alike ignorant of the future; and therefore commands them to commiserate and love one another as becomes a creature sociable and rational.

  SYMBOL XXXI

  Like that is this, Eat not the Brain, for this is the principal instrument of Wisdom. It signifies therefore that we ought not with reproaches to bite and tear in pieces things well intended and doctrines. Those are well intended which are exactly considered by the principal reason of mind, like to things comprehended by Science. For these are beheld not by the organs of the irrational soul—that is, by the heart and the liver—but by the pure rational part of the soul. Wherefore it is a folly to oppose them. This Symbol rather advises to worship the fountain of Minds, and next instrument of Intellection, by whose means we acquire Speculation and Science, and (in a word) all Wisdom, and truly philosophize; and not to confound and deface the prints that are therein.

  SYMBOL XXXII

  This, Spit upon the cutting of thy Hair and parings of they Nails, says thus. Those things are easily condemned which are born with thee, but are more distant from the Mind. As on the other side, those are more esteemed which are nearer to the mind. So having addicted thy mind to philosophy above all, reverence those things which are demonstrated by the soul and mind without the organs of sense by speculative Science. But condemn and spit upon those things which are seen without the light of the mind by the sensitive organs which are born with us—which are not capable of reaching the eternity of the mind.

  SYMBOL XXXIII

  This, Receive not an Erythrine, seems to respect the etymology of the word. Entertain not an impudent blushless person, nor on the other side one over-bashful, ready to fall back from the mind and firm intellection. Whence is understood also, Be not such yourself.

  SYMBOL XXXIV

  This, Deface the print of a pot in the ashes, signifies that he who applies his mind to philosophy, must forget the demonstrations of confusion and grossness (that is of corporeals and sensibles) and wholly make use of demonstrations of Intelligibles. By ashes are meant the dust or sand in Mathematical tables wherein the demonstrations and figures are drawn.

  SYMBOL XXXV

  Approach not her to get Children who has money, is not meant of a woman but of a Sect and philosophy which has in it much corporeity and gravity tending downwards. For of all things in the Earth, Gold is the most heavy and aptest to move towards the center which is the property of corporeal weight. To approach means not only coition, but to apply ourselves and to be assistant.

  SYMBOL XXXVI

  This, In the first place honor the figure and the degrees, the figure and the Triobolus; advises to philosophize, and study Mathematics not superficially; and by them as by degrees of ascension, arrive at our proposed end; but despise those things which others prefer before these. And chiefly reverence the Italic philosophy which considers Incorporeals in themselves, before the Ionic which first looks upon bodies.

  SYMBOL XXXVII

  This, Abstain from Beans, advises to beware of everything that may corrupt our discourse with the gods and prescience.

  SYMBOL XXXVIII

  This, Plant Mallows but eat it not, signifies that such things are turned with the Sun. “Plant,” that is, insisting on its nature and application to the Sun and Sympathy, neither abstain from it, nor wholly adhere to it. But transfer your mind and intellect, and transplant them, as it were, to plants and herbs of the same kind; and to animals which are not of the same kind; and to stones and rivers; and in a word to all natures. For thou wilt find that which designs the unity and conspiration of the World to be fruitful and full of variety and admirably copious, as if it sprung from a mallow root. Therefore not only eat not, nor deface such observations, but on the contrary increase them, and multiply them, as it were by transplantation.

  SYMBOL XXXIX

  This, Abstain from living Creatures, exhorts to Justice and respect of alliance by a like kind of life and the like.

  By these is explained the Symbolical exhortative form—containing much that is common with the customs of the Ancients, and the Pythagoreans. Thus Iamblichus.

  CHAPTER 4

  THE SAME SYMBOLS EXPLAINED BY OTHERS

  Most of these Symbols are mentioned also by others, with different explications. The first, Olympiodorus ascribed to Philolaus, delivering it thus: When you come into a Temple, turn not back.908 Iamblichus, in the life of Pythagoras, cites it in the same words, adding this exposition: “That we ought not to perform divine rites, cursorily and negligently.”

  Upon the second, Adore not the gods, as it were, in passing by, Plutarch says we ought to go from home with that express intent.909 And for this reason the cryers used upon Festival days to go before the Priests, and commanded the people to forbear working.

  The same exposition Iamblichus, in the life of Pythagoras gives of the third, Sacrifice and go to sacred rites barefoot.

  To the fourth, Concerning the gods, disbelieve nothing wonderful, and concerning divine Doctrines, may be applied to what Iamblichus says in the life of Pythagoras. Many precepts were introduced into the practice of divine rites, forasmuch as they gave firm credit to these things, conceiving them not to be fantastic boasts, but to derive their beginning from some god.910 All this the Pythagoreans believe to be true—as the fabulous reports concerning Aristaeus the Proconnesian, and Abaris the Hyperborean, and the like. And they did not only believe all these, but
also endeavored themselves to frame many things that seem fabulous, derogating from nothing which relates to the Deity. In all such things he conceived not that the persons themselves were foolish, but those only who gave no belief to it. For they are not of opinion that the gods can do some things, others they cannot, as the Sophists imagine; but, that all things are possible. And the same is the beginning of the verses which they ascribe to Linus, but perhaps were made by Pythagoras.

  Hope all things, for to none belongs despair;

  All things to God easy and perfect are.

  The fifth, Decline highways, is mentioned by many. Only Laertius delivers it quite otherwise: Go not out of the highway. But in the exposition differs not from the rest. That we ought not to follow the opinions of the vulgar, which are without judgment, and not indisputable; but those of the few and learned.

  The sixth, Abstain from the Melanure, for it belongs to the Terrestrial gods, Plutarch interprets, as forbidding to converse with persons black in impiety. 911 Tryphon, as forbidding falsehood and lies which are black in their essence. The Melanure is a kind of fish so named from the blackness of its tail.

  The ninth, Cut not fire with a sword, is one of those Symbols which are ascribed to Andocides the Pythagorean. Porphyry,912 Plutarch,913 Laertius,914 and Athenaeus,915 interpret it as advising not to exasperate an angry person, but to give way to him. Fire is anger, the sword, contention. St. Basil expounds it of those who attempt an impossibility.

  The tenth, Laertius reads thus, Turn away a sharp sword. It is generally expounded, Decline all things dangerous.