The mode however of teaching through symbols, was considered by
Pythagoras as most necessary. For this form of erudition was cultivated
by nearly all the Greeks, as being most ancient. But it was
transcendently honored by the Egyptians, and adopted by them in the most
diversified manner. Conformably to this, therefore, it will be found,
that great attention was paid to it by Pythagoras, if any one clearly
unfolds the significations and arcane conceptions of the Pythagoric
symbols, and thus developes the great rectitude and truth they contain,
and liberates them from their enigmatic form. For they are adapted
according to a simple and uniform doctrine, to the great geniuses of
these philosophers, and deify in a manner which surpasses human
conception. For those who came from this school, and especially the most
ancient Pythagoreans, and also those young men who were the disciples of
Pythagoras when he was an old man, viz. Philolaus[23] and Eurytus,
Charondas and Zaleucus, and Brysson, the elder Archytas also, and
Aristæus, Lysis and Empedocles, Zanolxis and Epimenides, Milo and
Leucippus, Alcmæon, Hippasus and Thymaridas, and all of that age,
consisting of a multitude of learned men, and who were above measure
excellent,—all these adopted this mode of teaching, in their discourses
with each other, and in their commentaries and annotations. Their
writings also, and all the books which they published, _most of which
have been preserved even to our time_,[24] were not composed by them in
a popular and vulgar diction, and in a manner usual with all other
writers, so as to be immediately understood, but in such a way as not to
be easily apprehended by those that read them. For they adopted that
taciturnity which was instituted by Pythagoras as a law, in concealing
after an arcane mode, divine mysteries from the uninitiated, and
obscuring their writings and conferences with each other. Hence he who
selecting these symbols does not unfold their meaning by an apposite
exposition, will cause those who may happen to meet with them to
consider them as ridiculous and inane, and as full of nugacity and
garrulity. When, however, they are unfolded in a way conformable to
these symbols, and become obvious and clear even to the multitude,
instead of being obscure and dark, then they will be found to be
analogous to prophetic sayings, and to the oracles of the Pythian
Apollo. They will then also exhibit an admirable meaning, and will
produce a divine afflatus in those who unite intellect with erudition.
Nor will it be improper to mention a few of them, in order that this
mode of discipline may become more perspicuous: Enter not into a temple
negligently, nor in short adore carelessly, not even though you should
stand at the very doors themselves. Sacrifice and adore unshod.
Declining from the public ways, walk in unfrequented paths. Speak not
about Pythagoric concerns without light. And such are the outlines of
the mode adopted by Pythagoras of teaching through symbols.