That which follows after this, we shall no longer discuss generally, but
direct our attention particularly to the works resulting from the
virtues of Pythagoras. And we shall begin in the first place from the
Gods, as it is usual to do, and endeavour to exhibit his piety, and the
admirable works which he performed. Let this, therefore, be one specimen
of his piety, which also we have before mentioned, that he knew what his
soul was, and whence it came into the body, and also its former lives,
and that of these things he gave most evident indications. After this
also, let the following be another specimen; that once passing over the
river Nessus with many of his associates, he spoke to it, and the river
in a distinct and clear voice, in the hearing of all his followers,
answered, _Hail Pythagoras!_ Farther still, nearly all historians of his
life confidently assert, that in one and the same day he was present at
Metapontum in Italy, and Tauromenium in Sicily, and discoursed in common
with his disciples in both places, though these cities are separated
from each other by many stadia both by land and sea, and cannot be
passed through in a great number of days. The report, also, is very much
disseminated, that he showed his golden thigh to the Hyperborean Abaris,
who said that he resembled the Apollo among the Hyperboreans, and of
whom Abaris was the priest; and that he did this in order that Abaris
might apprehend this to be true, and that he was not deceived in his
opinion. Ten thousand other more divine and more admirable particulars
likewise are uniformly and unanimously related of _the man_: such as
infallible predictions of earthquakes, rapid expulsions of pestilence
and violent winds, instantaneous cessations of the effusion of hail, and
a tranquillization of the waves of rivers and seas, in order that his
disciples might easily pass over them. Of which things also, Empedocles
the Agrigentine, Epimenides the Cretan, and Abaris the Hyperborean,
receiving the power of effecting, performed certain miracles of this
kind in many places. Their deeds, however, are manifest. To which we may
add, that Empedocles was surnamed _an expeller of winds_; Epimenides,
_an expiator_; and Abaris, _a walker on air_; because being carried on
the dart which was given to him by the Hyperborean Apollo, he passed
over rivers and seas and inaccessible places, like one walking on the
air. Certain persons likewise are of opinion, that Pythagoras did the
same thing, when in the same day he discoursed with his disciples at
Metapontum and Tauromenium. It is also said, that he predicted there
would be an earthquake from the water of a well which he had tasted; and
that a ship which was sailing with a prosperous wind, would be merged in
the sea. And let these, indeed, be the indications of his piety.
Again, however, assuming a more elevated exordium, I am desirous to
exhibit the principles of the worship of the Gods, which Pythagoras and
his followers established; viz. that all such particulars as they define
with respect to doing or not doing a thing, have for the mark at which
they aim, a consent with divinity. This also is with them the principle,
[of piety] and their whole life is arranged with a view _to follow God_.
The language, too, of their philosophy is this, that men act
ridiculously in exploring good from any other source than the Gods; and
that their conduct in this respect resembles that of a man, who in a
country governed by a king should reverence one of the magistrates in
the city, and neglect him who is the ruler of all of them. For they were
of opinion that such was the conduct of mankind. For since God is, and
is the Lord of all things, it is universally acknowledged that good is
to be requested of him. For all men impart good to those whom they love,
and to those with whom they are delighted; but they give the contrary to
good, to those to whom they are contrarily disposed. It is evident,
therefore, that those things are to be done, in which God delights. It
is, however, not easy for a man to know what these are, unless he
obtains this knowledge from one who has heard God, or has heard God
himself, or procures it through divine art. Hence also, the Pythagoreans
were studious of divination. For this alone is an interpretation of the
benevolence of the Gods. And in short, he will conceive an employment of
this kind to be worthy of regard, who believes that there are Gods; but
he who thinks that either of these is folly, will also be of opinion
that both are foolish. Many of the mandates, however, of the
Pythagoreans were introduced from the mysteries; for they did not
conceive them to be the productions of arrogance, but to originate from
a certain divinity. And in a similar manner, all the Pythagoreans
believe such things as are mythologically related of Aristeas the
Proconesian, and Abaris the Hyperborean, and other particulars of a like
nature. For they consider every thing of this kind to be credible; and
of many [such] things they make trial themselves. They also frequently
recollect such-like particulars as appear to be fabulous, as not
disbelieving in any thing which may be referred to divinity. A certain
person therefore relates, that Eurytus said, that a shepherd feeding his
sheep near the tomb of Philolaus, heard some one singing. But the person
to whom this was related, did not at all disbelieve the narration, but
asked what kind of harmony it was? Both of them, however, were
Pythagoreans, and Eurytus was the disciple of Philolaus. It is likewise
said, that a certain person told Pythagoras, that he appeared to himself
once to converse with his father who was dead, and that he asked
Pythagoras what this indicated? Pythagoras replied, that it indicated
nothing; but that he had in reality conversed with his father. As
therefore, said he, nothing is signified by my now discoursing with you,
so neither is any thing signified by your conversing with your father.
Hence, in all particulars of this kind, they did not think that they
were stupid, but those that disbelieved in them. For they did not
conceive that some things are possible to the Gods, but others
impossible, as those fancy who reason sophistically; but they believed
that all things are possible to the Gods. And this very assertion is the
beginning of the verses, which they ascribe to Linus, and which are as
follow:
All things may be the objects of our hope,
Since nothing hopeless any where is found:
All things with ease Divinity effects,
And nought can frustrate his almighty power.
But they thought that their opinions deserved to be believed, because he
who first promulgated them, was not any casual person, but a God. For
this was one of their questions; What was Pythagoras? For they say that
he was the Hyperborean Apollo; of which this was an indication, that
rising up in the Olympic games, he showed his golden thigh; and also
that he received the Hyperborean Abaris as his guest; and was presented
by him with the dart on which he rode through the air. But it is said
that Abaris came from the Hyperborean regions, in order that he might
collect gold for the temple, and that he predicted a pestilence. He also
dwelt in temples, and was never seen either to eat or drink. It is
likewise said, that rites which purify from evil are performed by the
Lacedæmonians, and that on this account Lacedæmon was never infested
with pestilence. Pythagoras, therefore, caused this Abaris to
acknowledge [that he was more than man,] receiving from him at the same
time the golden dart, without which it was not possible for him to find
his way. In Metapontum also, certain persons praying that they might
obtain what a ship contained that was then sailing into port, Pythagoras
said to them, You will then have a dead body. In Sybaris, too, he caught
a deadly serpent and dismissed it. In a similar manner likewise in
Tyrrhenia, he caught a small serpent, whose bite was fatal. But in
Crotona a white eagle, it is said, suffered Pythagoras to stroke it. A
certain person also wishing to hear him discourse, he said that he could
not, till some sign appeared. And after this a white bear was seen in
Cauconia; the death of which he predicted to one who was about to tell
him that it was dead. He likewise reminded Myllias the Crotonian that he
had been Midas the son of Gordius. And Myllias passed over to the
continent of Asia, in order to perform at the sepulchre [of Midas] those
rites which had been enjoined him by Pythagoras. It is likewise said,
that the person who bought his house, and who dug up that which had been
buried in it, did not dare to tell any one what he saw [on this
occasion]. But instead of suffering for this offence, he was seized at
Crotona for sacrilege, and put to death. For he took away a golden beard
which had fallen from a statue. These things therefore, and others of
the like kind, are related by the Pythagoreans, in order to render their
opinions worthy of belief. And as these are acknowledged to be true, and
it is impossible they should have happened to one man, they consequently
think it is clear, that what is related of Pythagoras, should be
received as pertaining to a being superior to man, and not to a mere
man. This also is the meaning of their enigmatical assertion, that _man,
bird, and another third thing, are bipeds_. For the third thing is
Pythagoras. Such, therefore, was Pythagoras on account of his piety, and
such he was truly thought to be.
With respect to oaths, however, all the Pythagoreans religiously observe
them, being mindful of the Pythagoric precept,
First to th’ immortal Gods thy homage pay,
As they by law are orderly dispos’d;
And reverence thy oath, but honor next
Th’ illustrious heroes.
Hence a certain Pythagorean, being compelled by law to take an oath, yet
in order that he might preserve a Pythagoric dogma, though he would have
sworn religiously, chose instead of swearing to pay three talents, this
being the fine which he was condemned to pay to the defendant. That
Pythagoras however thought that nothing was from chance and fortune, but
that all events happened conformably to divine providence, and
especially to good and pious men, is confirmed by what is related by
Androcydes in his treatise on Pythagoric Symbols, of Thymaridas the
Tarentine, and a Pythagorean. For when through a certain circumstance he
was about to sail from his own country, and his friends who were present
were embracing him, and bidding him farewell, some one said to him, when
he had now ascended into the ship, May such things happen to you from
the Gods, O Thymaridas, as are conformable to your wishes! But he
replied, predict better things; for I should rather wish that such
things may happen to me as are conformable to the will of the Gods. For
he thought it was more scientific and equitable, not to resist or be
indignant with divine providence. If, therefore, any one wishes to learn
what were the sources whence these men derived so much piety, it must be
said, that a perspicuous paradigm of the Pythagoric theology according
to numbers, is in a certain respect to be found in the writings of
Orpheus. Nor is it to be doubted, that Pythagoras receiving auxiliaries
from Orpheus, composed his treatise Concerning the Gods, which on this
account also he inscribed the Sacred Discourse, because it contains the
flower of the most mystical place in Orpheus; whether this work was in
reality written by Pythagoras, as by most authors it is said to have
been, or as some of the Pythagoric school who are both learned and
worthy of belief assert, was composed by Telauges; being taken by him
from the commentaries which were left by Pythagoras himself to his
daughter Damo, the sister of Telauges, and which it is said after her
death were given to Bitale the daughter of Damo, and to Telauges the son
of Pythagoras, and the husband of Bitale, when he was of a mature age.
For when Pythagoras died, he was left very young with his mother Theano.
In this Sacred Discourse also, or treatise concerning the Gods (for it
has both these inscriptions), who it was that delivered to Pythagoras
what is there said concerning the Gods, is rendered manifest. For it
says: “_that Pythagoras the son of Mnesarchus was instructed in what
pertains to the Gods, when he celebrated orgies in the Thracian
Libethra, being initiated in them by Aglaophemus; and that Orpheus the
son of Calliope, having learnt wisdom from his mother in the mountain
Pangæus, said, that the eternal essence of number is the most
providential principle of the universe, of heaven and earth, and the
intermediate nature; and farther still, that it is the root of the
permanency of divine natures, of Gods and dæmons_.”[35] From these
things, therefore, it is evident that he learnt from the Orphic writers
that the essence of the Gods is defined by number. _Through the same
numbers also, he produced an admirable fore-knowledge and worship of the
Gods, both which are especially most allied to numbers._ This, however,
may be known from hence; for it is necessary to adduce a certain fact,
in order to procure belief of what is said. When Abaris performed sacred
rites in his accustomed manner, he procured a fore-knowledge of future
events, which is studiously cultivated by all the Barbarians, through
sacrificing animals, and especially birds; for they are of opinion that
the viscera of such animals are subservient to a more accurate
inspection. Pythagoras, therefore, not wishing to suppress his ardent
pursuit of truth, but to impart it to him through a certain safer way,
and without blood and slaughter, and also because he thought that a cock
was sacred to the sun, _furnished him with a consummate knowledge of all
truth, as it is said, through the arithmetical science_. He also
obtained from piety, faith concerning the Gods. For Pythagoras always
proclaimed, that nothing admirable pertaining to the Gods or divine
dogmas should be disbelieved, because the Gods are able to accomplish
all things. And the divine dogmas in which it is requisite to believe,
are those which Pythagoras delivered. Thus, therefore, the Pythagoreans
believed in, and assumed the things about which they dogmatised, because
they were not the progeny of false opinion. Hence Eurytus the Crotonian,
the auditor of Philolaus said, that a shepherd feeding his sheep near
the tomb of Philolaus, heard some one singing. But the person to whom
this was related, did not at all disbelieve the narration, but asked
what kind of harmony it was. Pythagoras himself, also, being asked by a
certain person what was indicated by seeming in sleep to converse with
his father who was dead, answered that it indicated nothing. For
neither, said he, is any thing portended by your speaking with me.
Pythagoras likewise used pure and white garments, and in a similar
manner white and pure coverlids; for he did not use those that were made
of wool. And this custom he also delivered to his auditors. In speaking
also of the natures superior to man, he employed honorable appellations,
and words of good omen, and upon every occasion made mention of and
reverenced the Gods; so that while at supper, he performed libations to
the divinities, and ordered his disciples to celebrate with hymns the
beings that are above us, every day. He paid attention likewise to
rumors and omens, prophecies and lots, and in short, to all casual
circumstances. Moreover, he sacrificed to the Gods with millet, cakes,
honey-combs, and other fumigations. But he did not sacrifice animals,
nor did any one of the contemplative philosophers. His other disciples,
however, viz. the acusmatici, and the politici, were ordered by him to
sacrifice animals, such as a cock, or a lamb, or some other animal
recently born, but not frequently. At the same time they were prohibited
from sacrificing oxen. This also is an indication of the honor which he
paid to the Gods, that he exhorted his disciples never to employ the
names of the Gods uselessly in swearing. On which account also Syllus,
one of the Pythagoreans in Crotona, paid a fine for not swearing, though
he could have sworn without violating truth. An oath too such as the
following is ascribed to the Pythagoreans, as they were unwilling,
through reverence, to name Pythagoras; just as they very much abstained
from using the names of the Gods. But they manifested the man through
the invention of the tetractys,
I swear by him who the tetractys found,
Whence all our wisdom springs, and which contains
Perennial Nature’s fountain, cause, and root.
And, in short, it is said that Pythagoras was emulous of the Orphic mode
of writing and [piety of] disposition; and that he honored the Gods in a
way similar to that of Orpheus, placing them in images and in brass, not
conjoined to our forms, but to divine receptacles;[36] because they
comprehend and provide for all things; and have a nature and morphe
similar to the universe. He also promulgated purifications, and
initiations as they are called, which contain the most accurate
knowledge of the Gods. And farther still, it is said, that he was the
author of a compound divine philosophy and worship of the Gods; having
learnt indeed some things from the followers of Orpheus, but others from
the Egyptian priests; some from the Chaldæans and Magi; some from the
mysteries performed in Eleusis, in Imbrus, Samothracia, and Delos; and
some also from those which are performed by the Celtæ, and in Iberia. It
is also said that the Sacred Discourse of Pythagoras is extant among the
Latins, and is read not to all, nor by all of them, but by those who are
promptly disposed to learn what is excellent, and apply themselves to
nothing base. He likewise ordained that men should make libations
thrice, and observed that Apollo delivered oracles from the tripod,
because the triad is the first number. That sacrifices also should be
made to Venus on the sixth day, because this number is the first that
partakes of every number, and, when divided in every possible way,
receives the power of the numbers subtracted and of those that remain.
But that it is necessary to sacrifice to Hercules on the eighth day of
the month from the beginning, looking in so doing to his being born in
the seventh month. He further asserted, that it was necessary that he
who entered a temple should be clothed with a pure garment, and in which
no one had slept; because sleep in the same manner as the black and the
brown, is an indication of sluggishness; but purity is a sign of
equality and justice in reasoning. He also ordered, that if blood should
be found involuntarily spilt in a temple, a lustration should be made,
either in a golden vessel, or with the water of the sea; the former of
these [i. e. gold] being the most beautiful of things, and a measure by
which the price of all things is regulated; but the latter as he
conceived being the progeny of a moist nature, and the nutriment of the
first and more common matter. He likewise said, that it was not proper
to bring forth children in a temple; because it is not holy that in a
temple the divine part of the soul should be bound to the body. He
further ordained, that on a festive day neither the hair should be cut,
nor the nails paired; not thinking it fit that we should leave the
service of the Gods for the purpose of increasing our good. He also
said, that a louse ought not to be killed in a temple; conceiving that a
divine power ought not to participate of any thing superfluous and
corruptible. But that the Gods should be honored with cedar, laurel,
cypress, oak, and myrtle; and that the body should not be purified with
these, nor should any of them be divided by the teeth. He likewise
ordained, that what is boiled should not be roasted; signifying by this
that mildness is not in want of anger. But he would not suffer the
bodies of the dead to be burned; following in this the Magi, being
unwilling that any thing divine should communicate with a mortal nature.
He likewise thought it was holy for the dead to be carried out in white
garments; obscurely signifying by this the simple and first nature,
according to number and the principle of all things. But above all
things he ordained, that an oath should be taken religiously; since that
which is behind is long.[37] And he said, that it is much more holy to
be injured than to kill a man: for judgment is deposited in Hades, where
the soul and its essence, and the first nature of things are [properly]
estimated. Farther still, he ordered that sepulchral chests [i. e.
biers] should not be made of cypress, because the sceptre of Jupiter was
made of this wood, or for some other mystic reason. He likewise ordained
that libations should be performed before the table of Jupiter the
Saviour, and of Hercules and the Dioscuri; in so doing celebrating
Jupiter as the presiding cause and leader of this nutriment; Hercules,
as the power of nature; and the Dioscuri, as the symphony of all things.
But he said, that libations should not be offered with closed eyes. For
he did not think it fit, that any thing beautiful should be undertaken
with shame and bashfulness. Moreover, when it thundered, he ordained
that the earth should be touched, in remembrance of the generation of
things. But he ordered that temples should be entered from places on the
right hand, and that they should be departed out of from the left hand.
For he asserted that the right hand is the principle of what is called
the odd number, and is divine; but that the left hand is a symbol of the
even number, and of that which is dissolved. And such is the mode which
he is said to have adopted in the cultivation of piety. But other
particulars which we have omitted concerning it, may be conjectured from
what has been said. So that I shall cease to speak further on this
subject.