The Golden Verses of Pythagoras — with commentary (1917)

The philosopher, firm in his principle of juste milieu, wished that his disciples should avoid excess in all things, and that they should not draw attention to themselves by an unusual way of living. It was a widespread opinion among the ancients, that envy, shameful for the one who felt it and dangerous for the one who inspired it, had fatal consequences for both.* For envy is attached to all that tends to distinguish men too ostensibly. Thus, notwithstanding all that has been published of the extraordinary rules and severe abstinences that Pythagoras imposed upon his disciples and that he made them observe, it appears indubitable that they were only established after his death, and that his interpreters, being deceived regarding the mysterious meaning of these symbols, take in the literal sense, what he had said in the figurative. The philosopher blamed only the excess, and permitted besides, a moderate usage of all the foods to which men were accustomed. Even the beans, for which his disciples later conceived so much abhorrence, were eaten frequently.' He did not forbid absolutely either wine, or meat, or even fish, whatever may have been asserted at different times'*; though, indeed, those of his disciples who aspired to the highest perfection abstained from them'; he represented drunkenness and intemperance

= Hierocles, Aur. Carm., v. 33.

t> Bacon assures, following the ancients, that the envious eye is dangerous and that it has been observed that after great triumphs, illustrious personages having been the object of an envious eye have found themselves ill-disposed for some days following (Sylva Sylvarum, § 944).

c Aul. Gell., 1. iv., c. II.

i Athen., 1. vii., c. 16; Jambl., VM Pythag., c. 30.

« Jambl., ibid., c. 24.

196 The Golden Verses of Pythagoras 3only as odious vices that should be avoided." He had no scruples about drinking a little wine himself, and of tasting the meats set before him at table,* in order to show that he did not regard them as impure, notwithstanding he preferred the vegetable rSgime to all others and that, for the most part, he restricted himself to it from choice.' Further on I will return to the mystic meaning of the symbols, by which he had the appearance of forbidding the use of certain foods and above all beans.

27. Luxury and avarice have similar results.

One must choose in all things a mean just and good.

Lysis terminates the purgative part of the doctrine of Pythagoras with the trait which characterizes it in general and in particular; he has shown the golden mean in virtue and in science; he has commended it in conduct, he states in full and says openly that extremes meet; that luxury and avarice differ not in their effects, and that philosophy consists in avoiding excess in everything. Hierocles adds that, to be happy, one must know how, where, when, and how much to take; and that he who is ignorant of these just limits is always unhappy and he proves it as follows :

Voluptuousness [he said] is necessarily the effect of an action : now, if the action is good the voluptuousness remains; if it is evil the voluptuousness passes and is corrupted. When one does a shameful thing withpleasure, the pleasure passes and the shame remains. When one does an excellent thing with great trouble and labour the pain passes and the excellence alone remains. Whence it follows necessarily, that the evil life is also bitter and produces as much sorrow and chagrin as the good life is sweet and procures joy and contentment."^