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

business of this kind in the hours after dinner. But when it was evening they again betook themselves to walking; yet not singly as in the morning walk, but in parties of two or three, calling to mind as they walked, the disciplines they had learnt, and exercising themselves in beautiful studies.

After they had walked, they made use of the bath; and having washed themselves, they assembled in the place where they eat together, and which contained no more than ten who met for this purpose. These, however, being collected together, libations and sacrifices were performed with fumigations and frankincense. After this they went to supper, which they finished before the setting of the sun.

But they made use of wine and maize, and bread, and every kind of food that is eaten with bread, and likewise raw and boiled herbs. The flesh also of such animals was placed before them as it was lawful to immolate; but they rarely fed on fish: for this nutriment was not, for certain causes, useful to them.

In a similar manner also they were of opinion, that the animal which is not naturally noxious to the human race, should neither be injured nor slain. But after this supper libations were performed, and these were succeeded by readings. It was the custom however with them for the youngest to read, and the eldest ordered what was to be read, and after what manner.

But when they were about to depart, the cup-bearer poured out a libation for them; and the libation being performed, the eldest announced to them the following precepts: That a mild and fruitful plant should neither be injured nor corrupted, nor in a similar manner, any animal which is not noxious to the human race.

And farther still, that it is necessary to speak piously and form proper conceptions of the divine, demoniacal, and heroic genera; and in a similar manner, of parents and benefactors. ‘That it is proper likewise to give assistance to law, and to be hostile to illegality. But these things being said, each departed to his own place

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of abode. They also wore a white and pure garment. And in a similar manner they lay on pure and white beds, the coverlets of which were made of thread; for they did not use woollen coverlets. With respect to hunting they did not approve of it, and therefore did not employ themselves in an exercise of this kind. Such therefore were the precepts which were daily delivered to the disciples of Pythagoras, with respect to nutriment and their mode of living.

CHAP. XXII.

ANOTHER mode also of erudition is transmitted to us, which was effected through Pythagoric precepts, and sentences which extended to human life and human opinion ; a few of which out of many I shall narrate. One of these therefore contains an exhortation to remove contention and strife from true friendship, and especially from all friendship, if possible. But if this is not possible, at least to expel it from paternal friendship, and universally from that which subsists with elders and benefactors. For to contend pervicaciously with such as these, anger or some other similar passion intervening, is not to preserve, [but destroy] the existing friendship. But they say it is necessary that the smallest lacerations and ulcerations should take place in friendships. And that this will be effected, if both the friends bnaw how to yield and subdue their anger, and especially the younger of the two, and who belongs to some one of the above-mentioned orders. They likewise thought it necessary that the corrections and admonitions which they called pedartases, and which the elder employed towards the younger, should be made with much suavity of manners and great caution; and also that much solicitude and appropriation should be exhibited in admonitions. For thus the admonition

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will become decorous and beneficial. They likewise say that faith should never be separated from friendship, neither seriously nor in jest. For it is no longer easy for the existing friendship to remain in a sane condition, when falsehood once insinuates itself into the manners of those who assert themselves to be friends. And again they say, that friendship is not to be rejected on account of misfortune, or any other imbecility which happens to human life; but that the only laudable rejection of a friend and of friendship, is that which takes place through great and ncurstle vice. Such therefore was the form of correction with the Pythagoreans through sentences, and which extended to all the virtues, and to the whole of life.

CHAP. XXIII.

Tue mode however of teaching through symbols, was considered by Pythagoras as most necessary. For this form of erudition was cultivated by nearly all the Greeks, as being most ancient. But it was transcendently honored by the Egyptians, and adopted by them in the most diversified manner. Conformably to this, therefore, it will be found, that great attention was paid to it by Pythagoras, if any one clearly unfolds the significations and arcane conceptions of the Pythagoric symbols, and thus develops the great rectitude and truth they contain, and liberates them from their enigmatic form. For they are adapted according to a simple and uniform doctrine, to the great geniuses of these philosophers, and deify in a manner which surpasses human conception. For those who came from this school, and especially the most ancient Pythagoreans, and also those young men who were the disciples of Pythagoras when he was an old man, viz.

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