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

by Wasserman, James

  The eleventh, Help to lay on a burden, but not to take it off, is expounded by Porphyry that we ought to further others, not in sluggishness, but in virtue and labor. Or as Iamblichus, that we ought not to be the cause of another's being idle. Laertius and Olympiodorus cite it thus: Lay not burdens down together, but take them up together; expounding it that we must work together in the course of life, and co-operate with others in actions, tending not to idleness but to virtue.

  The twelfth which is cited by Suidas out of Aristophanes, in verse, thus:

  Into the shoe first the right foot,

  The left first in the basin put.

  He expounds it not as a Symbol, but a Proverb of those who perform things dexterously.

  The fourteenth, Pass not over a balance, is generally interpreted by Plutarch,916 Laertius,917 Clement of Alexandria,918 Porphyry,919 and others that we ought to esteem Justice, and not to exceed it. Athenaeus and Porphyry expound it as counseling against avarice, and advising to pursue equality.

  The fifteenth, Laertius delivers thus: When you go to travel, look not back upon the bounds.920 Plutarch thus, When you come to the borders, return not back. They both interpret it that when we are dying, and arrived at the bound or end of our life, we should bear it with an equal mind—without grief, nor to desire a continuance of the pleasures of this life. So also Porphyry.

  The seventeenth Laertius reads thus, Wipe not a seat with Oil.

  The eighteenth, Laertius and Suidas deliver thus: Touch not a white Cock, for it is sacred to the Moon, and a monitor of the hours.

  The nineteenth, Sit not upon a Choenix, Plutarch and Porphyry interpret, that we ought not to live idly, but to provide necessaries for the future. For a Choenix, according to Laertius and Suidas, is the same which Clearchus calls “Hemorotrophen,” a proportion of food daily spent. But Clement of Alexandria interprets it as advising to consider not the present day, but what the future will bring forth. To be solicitous, not of food, but prepared for death.

  The twentieth, Breed nothing that has crooked talons, is ascribed to Andocydes the Pythagorean.

  The twenty-first, Olympiodorus delivers thus: Cleave not wood in the way. Whereby, says he, the Pythagoreans advised not to disquiet life with excessive cares and vain solicitude.

  The twenty-second is Entertain not a swallow under your roof. Plutarch interprets this as take not unto you an ungrateful and unconstant friend and companion. For only this bird, of all the lesser kind, is reported to prey upon flesh. 921 Clement of Alexandria and Porphyrius interpret it as forbidding to admit into our society a talkative person, intemperate of speech, who cannot contain what is communicated to him. 922

  The twenty-third, Plutarch alleged thus, Wear not a straight Ring. That is, says he, Follow a free course of life and fetter not yourself.923 Or, as St. Hierom, That we live not anxiously, nor put ourselves into servitude, or into such a condition of life as we cannot free ourselves from when we should have a mind to do it.

  The twenty-fourth, Wear not the picture of the gods in Rings, Porphyry expounds: Discourse not of the gods inconsiderately or in public. 924 Iamblichus, in the life of Pythagoras, delivers it thus: Wear not the image of God in a Ring lest it be defiled; for it is the image of God.925 Clement of Alexandria affirms the meaning to be that we ought not to mind Sensibles but to pass on to Intelligibles.926

  In the twenty-eighth, Lay not hold on everyone readily with your right hand, Plutarch omits , Suidus It is generally expounded thus, Be not hasty and precipitate in contracting friendship with any.

  The twenty-ninth, When you rise out of bed, wrap the coverlet together, and confound the print of your body, Plutarch refers to the modesty and respect due to the bed. Clement of Alexandria says it signifies that we ought not in the daytime to call to mind any pleasures, even of dreams, which we had in the night.927 Perhaps also, says he, it means, that we ought to confound dark phantasie with the light of truth.

  The thirtieth and thirty-first, Eat not the Heart and the Brains, Iamblichus, in the life of Pythagoras, says he enjoined forasmuch as these two are the seats of life and knowledge.928 Porphyry to the first, and Plutarch to the second, give one interpretation: Consume not yourself with grief nor afflict your mind with cares.

  The thirty-second, Laertius delivers contrary to Iamblichus: Upon the paring of your nails or cuttings of your hair, neither pass urine nor tread.

  The thirty-fourth, Deface the print of a pot in the ashes, Plutarch and Clement of Alexandria expound as advising that upon reconcilement of enmity, we utterly abolish and leave not the least print or remembrance of anger.

  The thirty-sixth, Honor the figure and the three oboli, seems to have reference to the story related in the sixth chapter of his life.

  Of the thirty-seventh, Abstain from Beans, there are alleged many different reasons.929 Aristotle says he forbade them for that they resemble [“the genitals”], or the gates of the Infernal Region; or for that they breed worms (a little sort of maggot called “Midae”); or for that they resemble the nature of the Universe; or for that they are oligarchic, being used in suffrages. This last reason is confirmed by Plutarch, who explains this Symbol: Abstain from suffrages; which of old were given by beans.†930

  Porphyry says He interdicted beans because the first beginning and generation being confused, and many things being commixed and growing by assimilation together, and putrifying in the earth by little and little, the generation and discretion broke forth together; and living creatures being produced together with plants, then out of the same putrefaction arose both men and beans; whereof he alleged manifest arguments. For, if anyone should chew a bean, and, having minced it small with his teeth, lay it abroad in the warm Sun, and so leaving it for a little time return to it, he shall perceive the scent of human blood. Moreover, if anyone at the time when beans shoot forth the flower, shall take a little of the flower which then is black, and put it into an earthen vessel, and cover it close, and bury it in the ground ninety days, and at the end thereof take it up and take off the cover—instead of the bean, he shall find either the head of an Infant or or [“the vagina of a woman”].931 The same reason Origen ascribes to Zaratus, from whom perhaps Pythagoras, being his student, received them.932

  Hence it is that Pliny says he condemned beans, because the souls of dead are in them. And Porphyry elsewhere, because they most partake of the nature of a living creature. Some, including Cicero, say it was because beans disturb the tranquility of mind. Wherefore to abstain from them, says Porphyry, makes our dreams serene and untroubled. Aulus Gellius says he meant, from venereal delights.933 And Plutarch says he forbade beans because they conduce thereto. On the contrary, Clement of Alexandria affirms they were prohibited out of no other reason than that women feeding on them became barren.934

  For the thirty-ninth, Abstain from the flesh of living creatures, the most general reason is because they are of the same nature and temperament with us, and in a manner, allied unto us. But of this we spoke formerly.

  CHAPTER 5

  OTHER SYMBOLS

  To the foregoing Symbols collected by Iamblichus, may be added these:

  Take not up what falls from the Table. Meaning that men should not accustom themselves to eat intemperately. Or alluding to some religious rite. For Aristophanes says that which falls so belongs to the Heroes, saying in his Heroes:

  Taste not what from the Table falls.935

  Break not Bread. Divide not friends. Others refer it to the judgment in the Infernal places. Others, that it implies fear in War.936

  Set down Salt. This is in remembrance of Justice. For Salt preserves all things, and is brought out of the purest thing, Water.937

  Pluck not a Crown. That is offend not the Laws, for Laws are the crown of Cities.938

  Offer libation to the gods just to the ears of the cup. This signifies that we ought to worship and celebrate the gods with Music, for that passes in at the ears.939 And drink not of that libation.940

  Eat not (which are unlawful)
generation, augmentation, beginning, end, nor that of which the first basis of all things consists. Meaning, we must abstain from the loins, [“testicles (and) genitals”]† marrow, feet, and head of victims. He called the loins “Basis,” because living creatures are settled upon them as their foundation, , Generation,† for without the help of these, no living creature is engendered. Marrow he called “Increase,” it being the cause of augmentation in living creatures. The beginning, the feet; the head, the end; which have most power in government of the body.941

  Eat not Fishes.942 Some apply this to silence.943 Others say he disapproved them because they are not used in sacrifice to the gods.

  Put not meat in a Chamber-pot. Meaning, communicate nothing that is wise to a rude and foolish person.944

  Sleep not at noon. For at that time the Sun shows its greatest force.945 We ought not to shut our eyes against the light when it is most manifest.

  Quit not your station without the command of your General. Our souls ought to be kept in the body, neither may we forsake this life without special leave from Him who gave it us, lest we seem to despise the gift of God.946

  Roast not what is boiled. That is, change not meekness to anger.947

  Heap not up Cypress. Of this wood they conceived the Scepter of Jupiter to be made.948

  Sacrifice even things to the Celestial deities, odd to the Terrestrial. Of this, already in his Arithmetic.

  When it thunders, touch the earth. This calls to mind our own mortality.949 Or, when a King is angry, the offender ought to humble himself.

  Eat not sitting in a Chariot.950 Some expound it, that we ought to eat in quiet, or that we ought not to give ourselves to luxury in a time of business.

  Go into the Temple on the right hand, go out on the left. Right and left seem to refer to the ceremonial numbers—as already discussed.

  Where blood has been shed, cover the place with stones. That is, abolish the very remembrance of any war or dissension.951

  Hurt not a mild plant.952 Some expound it, Harm not the harmless.

  Pray aloud. This implies not that God cannot hear such as pray softly, but that our prayers should be just.953 They should be such as we need not care who hears.

  Sail not on the ground. Signifying, that we ought to forbear raising taxes, and such revenues as are troublesome and unstable.954

  Beget children. For it is our duty to leave behind us such as may serve the gods in our room.955

  Neither dip in a basin, nor wash in a bath.956

  Put not away thy wife. For she is a suppliant.957

  Counsel nothing but what is best. For counsel is a sacred thing.958

  Plant not a Palm.959

  Lastly: Hither may be referred the Symbolic Letter Y. They said that the course of human life is like that letter, for everyone arriving at the first state of youth where the way divides itself into two, stands at a gaze, not knowing which to take. If he meets with a guide that leads to the better—that is, if he learn Philosophy, Oratory, or some honest art which may prove beneficial, but cannot be attained without much labor—they affirm that he shall lead an honorable and plentiful life. But if not lighting upon such a Master, he takes the left hand way which seems at first to be the better and to lead to virtue—that is if he gives himself over to sloth and luxury, which seem pleasant at first to him who is ignorant of true good—he shall e're long lose both his credit and estate, and live thence forward, ignominiously, and miserably. Thus Lactantius, perhaps alluding to the old verses.960

  The Pythagorean Y From Geoffroy Tory, Champfleury, 1529

  The Pythagorean Letter two ways spread,

  Shows the two paths in which Man's life is led.

  The right hand track to sacred Virtue tends,

  Though steep and rough at first, in rest it ends;

  The other broad and smooth, but from its Crown,

  On rocks the Traveller is tumbled down.

  He who to Virtue by harsh toils aspires,

  Subduing pains, worth and renown acquires:

  But who seeks slothful luxury, and flys,

  The labour of great acts, dishonour'd dies!

  CHAPTER 6

  THE GOLDEN VERSES OF PYTHAGORAS

  A Summary of the Pythagorean Doctrine is extant in verse entitled The Golden Verses of Pythagoras; or as others, of the Pythagoreans. For, says Hierocles, as Gold is the best and purest of Metals, so these are the best and most Divine of verses. They are these:

  First, in their ranks, th' Immortal Gods adore,

  Thy Oath keep; next, great Heroes; then implore,

  Terrestrial Daemons with due sacrifice.

  Thy Parents reverence, and near Allies:

  Him that is first in Virtue make thy Friend,

  And with observance his kind speech attend:

  Nor (to thy power) for Light faults cast him by,

  Thy pow'r is neighbour to Necessity.

  These know, and with intentive care pursue;

  But anger, sloth, and luxury subdue.

  In sight of others or thyself forbear

  What's ill; but of thyself stand most in fear.

  Let Justice all thy words and actions sway;

  Nor from the even course of Reason stray:

  For know that all men are to die ordain'd,

  And riches are as quickly lost as gain'd.

  Crosses that happen by divine decree,

  (If such thy lot) bear not impatiently.

  Yet seek to remedy with all thy care,

  And think the Just have not the greatest share.

  'Mongst men, discourses good and bad are spread,

  Despise not those, nor be by these misled.

  If any some notorious falsehood say,

  Thou the report with equal Judgment weigh.

  Let not men's smoother promises invite,

  Nor rougher threats from just resolves thee fright.

  If ought thou wouldst attempt, first ponder it;

  Fools only inconsiderate acts commit.

  Nor do what afterwards thou may repent;

  First learn to know the thing on which th' art bent.

  Thus thou a life shalt lead with joy repeat.

  Nor must thou care of outward health forget.

  Such temp'rance use in exercise and diet,

  As may preserve thee in a setled quiet.

  Meats unprohibited, not curious chose,

  Decline what any other may accuse.

  The rash expence of vanity detest,

  And sordidness: A mean in all is best.

  Hurt not thyself: Before thou act, advise;

  Nor suffer sleep at night to close thine eyes,

  Till thrice thy acts that day thou hast ore-run,

  How slipped? what deeds? what duty left undone?

  Thus thy account summ'd up from first to last,

  Grieve for the ill, joy for what good has past.

  These study, practise these, and these affect;

  To sacred virtue these thy steps direct.

  Eternal Nature's fountain I attest,

  Who the Tetractys on our soul imprest.

  Before thy mind thou to this study bend,

  Invoke the Gods to grant it a good end.

  These if thy labour vanquish, thou shalt then

  Know the connection both of Gods and men;

  How everything proceeds, or by what staid,

  And know (as far as fit to be survey'd)

  Nature alike throughout: that thou mayest learn

  Not to hope hopeless things, but all discern.

  And know those Wretches whose perverser wills

  Drawn down upon their head spontaneous Ills;

  Unto the good that's nigh them deaf and blind:

  Some few the cure of these misfortunes find.

  This only is the Fate that harms, and rolls,

  Through miseries successive, human souls.

  Within is a continual hidden fight,

  Which we to shun must study, not excite.

  Great Jo
ve? how little trouble should we know,

  If thou to all men wouldst their Genius show?

  But fear not thou. Men come of heav'nly race,

  Taught by diviner Nature what t' embrace:

  Which if pursu'd, thou all I named shalt gain,

  And keep thy Soul clear from thy body's stain.

  In time of Prayer and cleansing, meats denied

  Abstained from; thy mind's reign let reason guide.

  Then strip'd of flesh up to free Aether soar,

  A deathless God, Divine, mortal no more.

  Part Four

  Pythagorean Commentators

  Timaeus the Locrean

  John Reuchlin

  The supreme Greek god Zeus is honored on this silver stater of Locri Epizephyrii (‘of the western wind’), struck c.400-350 B.C., with his portrait on the obverse and his animal familiar, the eagle, shown devouring its prey on the reverse. Photo courtesy of Classical Numismatic Group, Inc.

  Timaeus the Locrian

  OF THE SOUL OF THE WORLD, AND OF NATURE

  Timaeus, the Locrian, in his Principles, said these things. There are two principles of all things: the Mind, of things effected according to reason; Necessity, of those which are by violence according to the powers of bodies. Of these one is of the nature of good, and is called God, and is the principle of the best things. The consequent and concausals are reduced to Necessity. For all things are the offspring of these: Idea, Matter, Sensibles. The Idea is ungenerated, immovable, permanent, of the nature of Identity, intellectual, the exemplar of things that are made, and immutable. Matter is the print, mother, nurse, and productrix of the third essence. For, receiving likeness into itself, and being, as it were, characterised by them, it perfects all productions. This matter he asserted to be eternal, but not immovable, in form of itself and without figure, but receiving all forms. In bodies it is divisible and of the nature of Otherness. They call Matter, “Place” and “Region.” These two principles are contrary. Form, has the nature of male and father; Matter, of female and mother; the Third (Sensibles) is their offspring.

  These being three are known three ways: Idea, by intellect, according to science; Matter, by spurious ratiocination, not being understood by direct comprehension but by analogy; their Offspring, by sense and opinion. Before Heaven was made, we must conceive that there was Idea, and Matter, and God, the maker of the better (viz. Idea). Now forasmuch as the elder is better than the younger, and the orderly than the disorderly—God, being good, and seeing Matter receive Idea and become totally changed, yet disorderly, saw also it was needful to bring it into order; and from indefinite transmutations to fix it determinately, that bodies might have proportionate distinctions and not receive promiscuous variations.