Pythagoras Source Book and Library

Front matter

SOURCE BOOK and LIBRARY

Contains all available authoritative material about Pythagoras and complete collection of Writings of his Disciples.

First Rehabilitation of Pythagoreanism for 2400 years since the tragic burning of the House in which his School was Assembled in Crotona, about 500 B.C.

Index

INDEX

Life of Pythagoras

THE LIFE OF PYTHAGORAS

by Iamblichus of Syrian Chalcis

English Version

Edited by Kenneth Sylvan Guthrie, Translator of Plotinus.

PLATONIST Press, Box 42, ALPINE, N.J. U.S.A.

IAMBLICHUS of Syrian Chalcis's

LIFE OF PYTHAGORAS

Chapter I

IMPORTANCE OF THE SUBJECT.

Since wise people are in the habit of invoking the divinities at the beginning of any philosophic consideration, this is all the more necessary on studying that one which is justly named after the divine Pythagoras. Inasmuch as it emanated from the divinities it could not be apprehended without their inspiration and assistance. Besides, its beauty and majesty so surpasses human capacity, that it cannot be comprehended in one glance. Gradually only can some details of it be mastered when, under divine guidance we approach the subject with a quiet mind. Having therefore invoked the divine guidance, and adapted ourselves and our style to the divine circumstances, we shall acquiesce in all the suggestions that come to us. Therefore we shall not begin with any excuses for the long neglect of this sect, not by any explanations about its having been concealed by foreign disciplines, or mystic symbols, nor insist that it has been obscured by false and spurious writings, nor make apologies for any special hindrances to its progress. For us it is sufficient that this is the will of the Gods, which will enable us to undertake tasks even more arduous than these. Having thus acknowledged our primary submission to the divinities, our secondary devotion shall be to the prince and father of this philosophy as a leader. We shall, however, have to begin by a study of his descent and nationality.

CHAPTER II

YOUTH, EDUCATION, TRAVELS

It is reported that Ancaeus, who dwelt in Cephallenian Samos, was descended from Jupiter, the fame of which honorable descent might have been derived from his virtue, or from a certain magnanimity; in any case, he surpassed the remainder of the Cephallenians in wisdom and renown. This Ancaeus was, by the Pythian oracle, bidden form a colony from Arcadia and Thessaly; and besides leading some inhabitants of Athens, Epidaurus, and Chalcis, he was to render habitable an island, which, from the virtue of the soil and vegetation was to be called Black-leaved, while the city was to be called Samos, after Same, in Cephallenia. The oracle ran thus: "I bid you, Ancaeus, to colonise the maritime island of Same, and to call it Phyllas." That the colony originated from these places is proved first from the divinities, and their sacrifices, which were imported by the inhabitants, second by the relationships of the families, and third by their Samian gatherings.

From the family and alliance of this Ancaeus, founder of the colony, were therefore descended Pythagoras's parents Mnesarchus and Pythais. That Pythagoras was the son of Apollo is a legend due to a certain Samian poet, who thus described the popular recognition of the nobility of his birth. Sang he,

Pythais, the fairest of the Samian race From the embraces of the God Apollo Bore Pythagoras, the friend of Jove."

It might be worth while to relate the circumstances of the prevalence of this report. Mnesarchus had gone to Delphi on a business trip, leaving his wife without any signs of pregnancy. He enquired of the oracle about the event of his return voyage to Syria, and he was informed that his trip would be lucrative, and most conformable to his wishes; but that his wife was now with child, and would present him with a son. who would surpass all who had ever lived in beauty and wisdom, and that he would be of the greatest benefit to the human race in every thing pertaining to human achievements. But when Mnesarchus realized that the God, without waiting for any question about a son, had by an oracle informed him that he would possess an illustrious prorogative, and a truly divine gift, he immediately changed his wife's former name Parthenis to one reminiscent of the Delphic prophet and her son, naming her Pythais, and the infant, who was soon after born at Sidon in Phoenicia, Pythagoras, by this name commemorating that such an offspring had been promised him by the Pythian Apollo. The assertions of Epimenides, Eudoxus and Xenocrates, that Apollo having at that time already had actual connection with Parthenis, causing her pregnancy, had regularized that fact by predicting the birth of Pythagoras, are by no means to be admitted. No one will deny that the soul of Pythagoras was sent to mankind from Apollo's domain, having either been one of his attendants, or more intimate associates, which may be inferred both from his birth, and his versatile wisdom.

After Mnesarchus had returned from Syria to Samos, with great wealth derived from a favorable sea-voyage, he built a temple to Apollo, with the inscription of Pythius. He took care that his son should enjoy the best possible education, studying under Creophilus, then under Pherocydes the Syrian, and then under almost all who presided over sacred concerns, to whom he especially recommended his son, that he might be as expert as possible in divinity. Thus by education and good fortune he became the most beautiful and godlike of all those who have been celebrated in the annals of history.

After his father's death, though he was still but a youth, his aspect was so venerable, and his habits so temperate that he was honored and even reverenced by elderly men, attracting the atten- tion of all who saw and heard him speak, creating the most profound impression. That is the reason that many plausibly asserted that he was a child of the divinity. Enjoying the privilege of such a renown, of an education so thorough from infancy, and of so impressive a natural appearance, he showed that he deserved all those advantages by deserving them, by the adornment of piety and discipline, by exquisite habits, by firmness of soul, and by a body duly subjected to the mandates of reason. An inimitable quiet and serenity marked all his words and actions, soaring above all laughter, emulation, contention, or any other irregularity or eccentricity; his influence, at Samos, was that of some beneficent divinity. His great renown, while yet a youth, reached not only men as illustrious for their wisdom as Thales at Miletus, and Bias at Priene, but also extended to the neighboring cities. He was celebrated everywhere as the "long-haired Samian," and by the multitude was given credit for being under divine inspiration.

When he had attained his eighteenth year, there arose the tyranny of Policrates; and Pythagoras foresaw that under such a government his studies might be impeded, as they engrossed the whole of his attention. So by night he privately departed with one Hermodamas,—who was surnamed Creophilus, and was the grandson of the host, friend and general preceptor of the poet Homer,—going to Pherecydes, to Anaximander the natural philosopher, and to Thales at Miletus. He successively associated with each of these philosophers in a manner such that they all loved him, admired his natural endowmonts, and admitted him to the best of their doctrines. Thales especially, on gladly admitting him to the intimacies of his confidence, admired the great difference between him and other young men, who who were in every accomplishment surpassed by Pythagoras. After increasing the reputation Pythagoras had already acquired, by communicating to him the utmost he was able to impart to him, Thales, laying stress on his advanced age and the infirmities of his body, advised him to go to Egypt, to get in touch with the priests of Memphis and Jupiter. Thales confessed that the instruction of those priests was the source of his own reputation for wisdom, while neither his own endowments nor achievements equalled those which wore so evident in Pythagoras. Thales insisted that, in view of all this, if Pythagoras should study with those priests, he was certain of becoming the wisest and most divine of men.

CHAPTER III

JOURNEY TO EGYPT

Pythagoras had benefited by the instruction of Thales in many respects, but his greatest lesson had been to learn the value of saving time, which led him to abstain entirely fron wine and animal food, avoiding greediness, confining himself to nutriments of easy preparation and digestion. As a result, his sleep was short, his soul pure and vigilant, and the general health of his body was invariable.

Enjoying such advantages, therefore, he sailed to Sidon, which he know to be his native country, and because it was on his way to Egypt. In Phoenicia he conversed with the prophets who were the descendants of Moschus the physiologist, and with many others, as well as with the local hierophants. He was also initiated into all the mysteries of Byblus and Tyre, and in the sacred functions performed in many parts of Syria. He was led to all this not from any hankering after superstition, as might easily be supposed, but rather from a desire of and love for contemplation, and from an anxiety to miss nothing of the mysteries of of the divinities which deserved to be learned.

After gaining all he could from the Phoenician mysteries, he found that they had originated from the sacred rites of Egypt, forming as it were an Egyptian colony. This led him to hope that in Egypt itself he might find monuments of erudition still more genuine, beautiful, and divine.

Therefore following the advice of his teacher Thales, he left, as soon as possible, through the agency of some Egyptian sailors, who very opportunely happened to land on the Phoenician coast under Mount Carmel, in the temple on the peak of which Pythagoras for the most part dwelt in solitude. He was gladly received by the sailors, who intended to make a great profit by selling him into slavery. But they changed their mind in his favor during the voyage, when they perceived the chastened venerability of the mode of life he had undertaken. They began to reflect that there was some thing supernatural in the youth's modesty, and in the manner in which he had unexpectedly appeared to them on their landing, when, from the summit of Mount Carmel, which they know to be more sacred than other mountains, and quite inaccessible to the vulgar, he had leisurely descended without looking back, avoiding all delay from precipices or difficult rocks; and that when he came to the boat, he said nothing more than, "Are you bound for Egypt?" and farther that, on their answering affirmatively, he had gone aboard, and had, during the whole trip, sat silent where he would be least likely to inconvenience them at their tasks. For two nights and three days Pythagoras had remained in the same unmoved position, without food, drink, or sleep, except that, unnoticed by the sailors, he might have dozed while sitting upright. Moreover, the sailers considered that, contrary to their expectations, their voyage had proceeded without interruptions, as if some deity had been on board. From all those circumstances they concluded that a very divinity had passed over with them from Syria into Egypt. Addressing Pythagoras and each other with a gentleness and propriety that was unwonted, they completed the remainder of their voyage through a halcyon sea, and at length happily landed on the Egyptian coast. Reverently the sailors here assisted him to disembark; and after they had seen him safe onto a firm beach, they raised before him a temporary altar, heaped on it the now abundant fruits of trees, as if those were the first-fruits of their freight, presented them to him and departed hastily to their destination. Pythagoras, however, whose body had become emaciated through the severity of so long a fast, did not refuse the sailors' help in landing, and as soon as they had left partook of as much of the fruits as was requisite to restore his physical vigor. Then he went inland, in entire safety, preserving his wonted tranquility and modesty.

CHAPTER IV.

STUDIES IN EGYPT AND BABYLONIA.

Here in Egypt he frequented all the temples with the greatest diligence, and most studious research, during which time he won the esteem and admiration of all the priests and prophets with whom he associated. Having most solicitously familiarized himself with every detail, he did not, nevertheless, neglect any contemporary celebrity, whether sage renowned for wisdom, or or peculiarly performed mystery; he did not fail to visit any place where he thought he might discover something worth while. That is how he visited all of the Egyptian priests, acquiring all the wisdom each possessed. He thus passed twenty-two years in the sanctuaries of temples, studying astronomy and geometry, and being initiated in no casual or superficial manner in all the mystories of the Gods. At length, however, he was taken captive by the soldiers of Cambyses, and carried off to Babylon. Here he was overjoyed to associate with the Magi, who instructed him on their venerable knowledge, and in the most perfect worship of the Gods. Through their assistance, likewise, he studied and completed arithmetic, music, and all the other sciences. After twelve years, about the fifty-sixth year of his age, he returned to Samos.

CHAPTER V

TRAVELS IN GREECE; SETTLEMENT AT CROTONA.

On his return to Samos he was recognized by some of the older inhabitants, who found that he had gained in beauty and wisdom, and achieved a divine graciousness; wherefore they admired him all the more. He was officially invited to benefit all men, by imparting his knowledge publicly. To this he was not averse; but the method of teaching he wished to introduce was the symbolical one, in a manner similar to that in which he had been instructed in Egypt. This mode of teaching, however, did not please the Samians, whose attention lacked perseverance. Not one proved genuinely desirous of those mathematical disciplines which he was so anxious to introduce among the Greeks; and soon he was left entirely alone. This however did not embitter him to the point of neglecting or despising Samos. Because it was his home town, he desired to give his follow-citizens a taste of the sweetness of the mathematical disciplines, in spite of their refusal to learn. To overcome this he devised and executed the following stratagem. In the gymnasium he happened to observe the unusually skilful and masterful ball-playing of of a youth who was greatly devoted to physical culture, but impecunious and in difficult circumstances, Pythagoras wondered whether this youth, if supplied with the necessaries of life, and freed from the anxiety of supplying them, could be induced to study with him. Pythagoras therefore called the youth, as he was leaving the bath, and made him the proposition to furnish him the means to continue his physical training, on the condition that he would study with him easily and gradually, but continuously, so as to avoid confusion and distraction, certain disciplines which he claimed to have learned from the Barbarians in his youth, but which were now beginning to desert him in consequence of the inroads of the forgetfulness of old age. Moved by hopes of financial suppert, the youth took up the proposition without delay. Pythagoras then introduced him to the rudiment of arithmetic and geometry, illustrating them objectively on an abacus, paying him three oboli as fee for the learning of every figure. This was continued for a long time, the youth being incited to the study of geometry by the desire for honor, with diligence, and in the best order. But when the sage observed that the youth had become so captivated by the logic, ingeniousness and style of those demonstrations to which he had been led in an orderly way, that he would no longer neglect their pursuit merely because of the sufferings of poverty, Pythagoras pretended poverty, and consequent inability to continue the payment of the three oboli fee. On hearing this, the youth replied, that even without the fee he could go on learning and receiving this instruction. Then Pythagoras said, "But even I myself am lacking the means to procure food!" As he would have to work to earn his living, he ought not to be distracted by the abacus and other trifling occupations. The youth, however, loth to discontinue his studies, replied, "In the future, it is I who will provide for you, and repay your kindness in a way resembling that of the stork; for in my turn, I will give you three oboli for every figure." From this time on he was so captivated by these disciplines, that, of all the Samians, he alone elected to leave home to follow Pythagoras, being a namesake of his, though differing in patronymic, being the son of Eratocles. It is probably to him that should be ascribed three books on Athletics, in which he recommends a diet of flesh, instead of dry figs, which of course would hardly have been written by the Mnesarchian Pythagoras.

About this time Pythagoras went to Delos, where he was much admired as he approached the so-called bloodless altar of Father Apollo, and worshipped it. Then Pythagoras visited all the oracles. He dwelt for some time in Crete and Sparta, to learn their laws; and on acquiring proficiency therein he returned home to complete his former omissions.

On his arrival in Samos, he first established a school, which is even now called, the Semicircle of Pythagoras, in which the Samians now consult about public affairs, feeling the fitness of dispensing justice and promoting profit in the place constructed by him who promoted the welfare of all mankind. Outside of the city he formed a cave adapted to the practices of his philosophy, in which he spent the greater part of day and night, ever busied with scientific research, and meditating, as did Minos, tho son of Jupiter. Indeed he surpassed those who later practised his disciplines chiefly in this, that they advertised themselves for the knowledge of theorems of minute importance, while Pythagoras unfolded a complete science of the celestial orbs, founding it on arithmetical and geometrical demonstrations.

Still more than for all this, he is to be admired for what he accomplished later. His philosophy now gained great importance, and his fame spread to all Greece, so that the best students visited Samos on his account, to share in his erudition. But his fellow-citizens insisted an employing him in all their embassies, and compelled him to take part in the administration of public affairs. Pythagoras began to realize the impossibility of complying with the claims of his country while remaining at home to advance his philosophy; and observing that all earlier philosophers had passed their life in foreign countries, he termined to resign all political occupations. Besides, according to contemporary testimony, he was disgusted at the Samians' scorn for education.

Therefore he went to Italy, conceiving that his real fatherland must be the country containing the greatest number of most scholarly men. Such was the success of his journey that on his arrival at Crotona, the noblest city in Italy, that he gathered as many as six hundred followers, who by his discourses were moved, not only to philosophical study, but to an amicable sharing of their worldly goods, whence they derived the names of Cenobites.

CHAPTER VI

THE PYTHAGOREAN COMMUNITY.

The Cenobites were students that philosophized; but the greater part of his followers were called Hearers, of whom, according to Nicomachus there were two thousand that had been captivated by a single oration on his arrival in Italy. These, with their wives and children, gathered into one immense auditory, called Auditorium, which was so great as to resemble a city, thus founding a place universally called Greater Greece. This great multitude of people, receiving from Pythagoras laws and mandates as so many divine precepts, without which they declined to engage in any occupation, dwelt together in the greatest general concord, estimated and celebrated by their neighbors as among the number of the blessed, who, as was already observed, shared all their possessions.

Such was their reverence for Pythagoras, that they ranked him with the Gods, as a genial beneficent divinity. While some celebrated him as the Pythian, others called him the Northern Apollo. Others considered him Paeon, others, one of the divinities that inhabit the moon; yet others considered that he was one of the Olympian Gods, who, in order to correct and improve terrestrial existence appeared to their contemporaries in human form, to extend to them the salutary light of philosophy and felicity. Never indeed came, nor, for the matter of that, ever will come to mankind a greater good than that which was imparted to the Greeks through this Pythagoras. Hence, even now, the nickname of "long-haired Samian" is still applied to the most venerable among men.

In his treatise on the Pythagoric Philosophy, Aristotle relates that among the principal arcana of the Pythagoreans was preserved this distinction among rational animals: Gods, men, and beings like Pythagoras. Well indeed may they have done so, inasmuch as he introd- uced so just and apt a generalization as Gods, heroes and demons; of the world, of the manifold motions of the spheres and stars, their oppositions, eclipses, inequalities, eccentricites and epicycles; of all the natures contained in heaven and earth, together with the intermediate ones, whether apparent or occult. Nor was there, in all this variety of information, anything contrary to the phenomena, or to the conceptions of the mind. Besides all this, Pythagoras unfolded to the Greeks all the disciplines, theories and researches that would purify he intellect from the blindness introduced by studies of a different kind, so as to enable it it to perceive the true principles and causes of the universe.

In addition, the best polity, popular concord, community of possessions among friends, worship of the Gods, piety to the dead, legislation, erudition, silence, abstinence from eating the flesh of animals, continence, temperance, sagacity, divinity, and in one word, whatever is anxiously desired by the scholarly, was brought to light by Pythagoras.

It was on account of all this, as we have already observed, that Pythagoras was so much admired.

CHAPTER VII.

ITALIAN POLITICAL ACHIEVEMENTS

Now we must relate how he travelled, what places he first visited, and what discourses he made, on what subjects, and to whom addressed; for this would illustrate his contemporary relations. His first task, on arriving in Italy and Sicily, was to inspire with a love of liberty those cities which he understood had more or less recently oppressed each other with slavery. Then, by means of his auditors, he liberated and restored to independence Crotona, Sybaris, Catanes, Rhegium, Himaera, Agrigentum, Tauromenas, and some other cities. Through Charondas the Catanaean, and Zaleucus the Locrian, he established laws which caused the cities to flourish, and become models for others in their proximity. Partisanship, discord and sedition, and that for several generations, he entirely rooted out, as history testifies, from all the Italian and Sicilian lands, which at that time were disturbed by inner and outer contentions. Everywhere, in private and in public, he would repeat, as an epitome of his own opinions, and as a persuasive oracle of divinity, that by any means soever, stratagem, fire, or sword, we should amputate from the body, disease; from the soul ignorance; from the belly, luxury; from a city, sedition; from a household, discord; and from all things soever, lack of moderation; through which he brought home to his disciples the quintessence of all teachings, and that with a most paternal affection.

For the sake of accuracy, we may state that the year of his arrival in Italy was that one of the Olympic victory in the stadium of Eryxidas of Chalcis, in the sixty-second Olympiad. He became conspicuous and celebrated as soon as he arrived, just as formerly he achieved instant recognition at Dolos, when he performed his adorations at the bloodless altar of Father Apollo.

CHAPTER VIII

INTUITION, REVERENCE, TEMPERANCE, and STUDIOUSNESS

One day, during a trip from Sybaris to Crotona, by the sea-shore, he happened to meet some fishermen engaged in drawing up from the deep their heavily-laden fish-nets. He told them he knew the exact number of the fish they had caught. The surprised fishermen declared that if he was right they would do anything he said. He then ordered them, after counting the fish accurately, to return them alive to the sea, and what is more wonderful, while he stood on the shore, not one of them died, though they had remained out of their natural element quite a little while. Pythagoras then paid the fishermen the price of their fish, and departed for Crotona. The fishermen divulged the occurrence, and on discovering his name from some children, spread it abroad publicly. Everybody wanted to see the stranger, which was easy enough to do. They were deeply impressed on beholding his countenance, which indeed betrayed his real nature.

A few days later, on entering in the gymnasium, he was surrounded by a crowd of young men, and he embraced this opportunity to address them, exhorting them to attend to their elders, pointing out to them the general preeminence of early over the late. He instanced that the east was more important than the west, the morning than the evening, the beginning than the end, growth than decay; natives than strangers, city-planners than city-builders; and in general, that Gods were more worthy of honor than divinities, divinities than semi-divinities, and heroes than men; and that among these the authors of birth in importance excelled their progeny. All this, however, he said only to prove by indiction, that children should honor their parents, to whom, he asserted, they were as much indebted for gratitude as would be a dead man to him who should bring him back to life, and light. He continued to observe that it was no more than just to avoid paining, and to love preeminently those who had benefited us first and most. Prior to the children's birth, these are benefited by their parents exclusively, being the springs of their offspring's righteous conduct. In any case, it is impossible for children to err by not allowing themselves to be outdistanced in reciprocation of benefits, towards their parents. Besides, since from our parents we learn to honor divinity, no doubt the Gods will pardon those who honor their parents no less than those who honor the Gods, (thus making common cause with them). Homer even applied the paternal name to the King of the Gods, calling him the father of Gods and men. Many other myth- ologists informed us that the chiefs of the Gods even were anxious to claim for themselves that superlative affection which, through marriage, binds children to their parents. That is way (the Orphic theologians) introduced among the Gods the terms father and mother, Jupiter begetting Minerva, while Juno produced Vulcan, the nature of which offspring is contrary, so as to unite the most remote through friendship.

As this argument about the immortals proved convincing to the Crotonians, Pythagoras continued to enforce voluntary obedience to the parental wishes, by the example of Hercules, who had been the founder of the Crotonian colony. Tradition indeed informed us that that divinity had undertaken labors so great out of obedience to the commands of a senior, and that after his victories therein, he instituted the Olympic games in honor of his father. Their mutual association should never result in hostility to friends, but in transforming their own hostility into friendship. Their benevolent filial disposition should manifest as modesty, while their universal philanthropy should take the form of fraternal consideration and affection.

Temperance was the next topic of his discourses. Since the desires are most flourishing during youth, this is the time when control must be effective. While temperance alone is universal in its application to all ages, boy, virgin, woman, or the aged, yet this special virtue is particularly applicable to youth. Moreover, this virtue alone applied universally to all goods, those of body and soul, preserving both the health, and studiousness. This may be proved conversely. When the Greeks and Barbarians warred about Troy, each of them fell into the most dreadful calamities, both during the war, and the return home, and all this through the incontinence of a single individual. Moreover the divinity ordained that the punishment of this single injustice should last over a thousand and ten years, by an oracle predicting the capture of Troy, and ordering that annually the Locrians should send virgins into the Temple of Minerva in Troy.

Cultivation of learning was the next topic Pythagoras urged upon the young men. He invited them to observe how absurd it would be to rate the reasoning power as the chief of their faculties, and indeed consult about all other things by its means, and yet bestow no time or labor on its exercise. Attention to the body might be compared to unworthy friends, and is liable to rapid failure; while erudition lasts till death, and for some procures post-mortem renown, and may be likened to good, reliable friends. Pythagoras continued to draw illustrations from history and philosophy, demonstrating that erudition enables a naturally excellent disposition to share in the achievements of the leaders of the race. For others share in their discoveries by erudition.

Erudition (possesses four great advantages over all other goods). First, some advantages, such as strength, beauty, health and fortitude, cannot be exercised except by the cooperation of somebody else. Moreover, wealth, dominion, and many other goods do not remain with him who imparts them to somebody else. Third, some kinds of goods cannot be possessed by some men, but all are susceptible of instruction, according to their individual choice. Moreover, an instructed man will naturally, and without any impudence, be led to to take part in the administration of the affairs of his home country, (as does not occur with more wealth). One great advantage of erudition is that it may be imparted to another person without in the least diminishing the store of the giver. For it is education which makes the difference between a man and a wild beast, a Greek and a Barbarian, a free man and a slave, and a philosopher from a boor. In short, erudition is so great an advantage over those who do not possess it, that in one whole city and during one whole Olympiad seven man only were found to be eminent winners in racing, and that in the whole habitable globe those that excelled in wisdom amounted to no more than seven. But in subsequent times it was generally agreed that Pythagoras alone surpassed all others in philosophy; for instead of calling himself a sage, he called himself a philosopher.