The Golden Verses of Pythagoras — with commentary (1917)

I must say, however, that it is upon the homogeneity of Nature that were founded in the principle all the so-called occult sciences of which the principal four, relating to the human Quaternary, were Theurgy, Astrology, Magic, and Chemistry." I have already spoken of the astrological science, and I have given sufficient evidence of what I think regarding the ridiculous and petty ideas concerning it that the modems have conceived. I will refrain from speaking of the other three, on account of the prolixities into which the discussions that they would provoke might lure me. In another work I will endeavour to show that the principles upon which they were supported differed greatly from those which superstition and blind credulity have given them in times of ignorance; and that the sciences taught to the initiates in the ancient sanctuaries, under the names of Theurgy, Magic, or Chemistry, differed much from what the vulgar have understood in later times by the same words.

2Q. So that, as to thy true rights enlightened.

Thine heart shall no more feed on vain desires.

That is to say, that the disciple of Pythagoras, having attained through knowledge of himself to that of truth, ought to judge sanely of the possibility or impossibility of things, and to find in wisdom itself that just mean which he has found in virtue and in science. Equally distant from that blind credulity which admits and seeks without reflection the things most incompatible with the laws of Nature, and from that presumptuous ignorance which rejects and denies without examination all those things which issue from

Thoth himself. Krigsmann, who assures us that this table must have read in PhcBnician and not in Greek, quotes it a little differently from whkt one reads in the ordinary versions. Voyez Tahida Smaragdina, cit6e par Fabric, Bibl. Grose., p. 68.

a Hermfes, In Asclep., c. 9; Jambl., De Mysl. Egypt., c. 30; Maimoil., Mor. Nevoch., part ii., c. 10; Origen, Contr. Cels., 1. i.; Beausob., Hist, da Manich., t. ii., p. 49.

Examinations of the Golden Verses 253

the narrow circle of its empirical notions; he should understand with exactness the limits and the forces of Nature, know instantly what is contained therein or what exceeds them, and not form any vow, any project, or any enterprise beyond his power.

30. Thou shall see thai the evils which devour men Are of their choice the fruit. . . .

Undoubtedly one of the most important things for man to understand is the nearest cause of his evils, so that, ceasing from murmuring against Providence, he may blame only himself for the misfortunes of which he is the proper artisan. Ignorance, always weak and presumptuous, concealing its own mistakes, holds responsible, with their consequences, the things which are most foreign there: thus the child which hurts itself, threatens with his voice and strikes with his hand the wall against which he has stumbled. Of all errors this is the most common. Likewise he acknowledges with as much difficulty his own wrongs as he accuses with ease those of others. This baleful habit of imputing to Providence the evils which afflict hvimanity has furnished, as we have seen, the strongest arguments to the skeptics to attack its influence, and to undermine thus in its foundation the very existence of the Divinity. All peoples have been guilty of this " ; but the modems are, as I beUeve, the only ones who coldly and without passion, in order to sustain certain opinions that they have embraced, have raised systematically their ignorance concerning the cause of evil, and made an irresistible fatality proceed from the AllPowerful and divine Prescience, which drawing man on to vice and misfortune, damns him by force; and by a consequence determined by the will of God, delivers him to eternal a Homfere, cit6 par Maxime de Tyr.; Pline, 1. ii., c. 7; Bible, psalm. 73 et 93; Job, c. 23; Habacuc, c. i; Malach., c. 3; Balzac, Socrale ckrStien, p. 237254 The Golden Verses of Pythagoras