Life of Pythagoras — Iamblichus, trans. Thomas Taylor (1818)

The most extended however were those concerning sacrifices, how they ought to be performed at all other times, and likewise when migrating from the present life; and concerning sepulture, and in what manner it is proper to be buried. Of some of these therefore the reason is to be assigned why they are ordered; such for instance as, it is necessary to beget children, for the

1The words wrépt 7iQaydpewv are omitted in the original, but from the Protrept. of Iamblichus evidently ought to be inserted.

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sake of leaving another that may worship the Gods instead of yourself. But of others no reason is to be assigned. And of some indeed, the reasons are assumed proximately; but of others, remotely; such as, that bread is not to be broken, because it contributes to the judgment in Hades.

The probable reasons however, which are added about things of this kind, are not Pythagoric, but were devised by some who philosophized differently from the Pythagoreans, and who endeavoured to adapt probability to what was said. Thus for instance, with respect to what has been just now mentioned, why bread is not to be broken, some say that it is not proper to dissolve that which congregates.

For formerly all those that were friends, assembled in a barbaric manner to one piece of bread. But others say, that it is not proper, in the beginning of an undertaking, to produce an omen of this kind by breaking and diminishing.

Moreover, all such precepts as define what is to be done, or what is not to ‘e done, refer to divinity as their end; and every life is coarranged so as to follow God. ‘This also is the principle and the doctrine of philosophy. For men act ridiculously in searching for good any where else than from the Gods.

And when they do so, it is just as if some one, in a country governed by a king, should reverence one of the citizens who is a magistrate, and neglect him who is the ruler of all of them. For the Pythagoreans thought that such men as we have just mentioned, performed a thing of this kind. 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. And such indeed is the wisdom of these precepts.

reasons and demonstrations of all these precepts, but that in consequence of their being delivered to many, and these such as were of a more sluggish genius, the demonstrations were taken away, but the problems themselves were left.

Those however of the Pythagoreans that are called Mathematici1, acknowledge that these reasons and demonstrations were added by Pythagoras, and they say still more than this, and contend that their assertions are true, but affirm that the following circumstance was the cause of the dissimilitude.

Pythagoras, say they, came from Ionia and Samos, during the tyranny of Polycrates, Italy being then in a flourishing condition; and the first men in the city became his associates.

But, to the more elderly of these, and who were not at leisure [for philosophy], in consequence of being occupied by political affairs, the discourse of Pythagoras was not accompanied with a reasoning process, because it would have been difficult for them to apprehend his meaning through disciplines and demonstrations; and he conceived they would nevertheless be benefited by knowing what ought to be done, though they were destitute of the knowledge of the why: just as those who are under the care of physicians, obtain their health, though they do not hear the reason of every thing which is to be done to them.

But with the younger part of his associates, and who were able both to act and learn,—with these he conversed through demonstration and disciplines. These therefore are the assertions of the Mathematici, but the former, of the Acusmatici.

With respect to Hippasus however especially, they assert that he was one of the Pythagoreans, but that in consequence of having divulged and described the method of forming a sphere from twelve pentagons,! he perished in the