at the age of virility, it was in vain that we were accustomed, when boys, to an order of this kind. And there is also the same reason concerning the other manners [to which we are accustomed when boys]. This, therefore, is not seen to happen in other animals which are disciplined by men; but immediately from the first, a whelp and a colt are accustomed to, and learn those things which it is requisite for them to do when they have arrived at the perfection of their nature. And universally, it is said that the Pytha- goreans exhorted both those they happened to meet, and their familiars, to avoid pleasure as a thing that required the greatest caution. For nothing so much deceives us, OF precipitates us into error, as this passion. In short, as it seems, they contended that we should never do any thing with a view to pleasure as the end. For this scope is, for the most part, indecorous and noxious. But they asserted, that especially looking to the beautiful and decorous, we should do whatever is to be done.t And that in the second place we should look to the advan- tageous and the useful. These things, however, require no casual judgment.
With respect to what is called desire, these men are said to have asserted as follows: That destre indeed, itself, 15 a certain tendency, impulse, and appetite of the soul, in order to be filled with something, or to enjoy some- thing present, or to be disposed according to some sensitive energy ; but that there is also a desire of the contraries to these, and this is a desire of the evacuation and
1 The wise and magnanimous Pythagoreans, Platonists, Peripatetics and Stoics, among the ancients, looked to virtue as its own reward, and performed what is right, because it is right to do so. And though they firmly believed in the immortality of the soul, their conduct was not at all influenced by the hope of future reward. This great truth indeed, that virtue brings with it its own recompense, is almost at present obsolete ; and it is no unusual thing to hear a man, when afflicted, exclaiming with Methodistical cant,
“‘ The many troubles that I meet, In getting to a Mercy-seat ! ”
absence, and of having no sensible perception of certain things. That this passion likewise is various, and is nearly the most multifarious of all those that pertain toman. But that many human desires are adscititious, and procured by men themselves. Hence this passion requires the greatest attention, and no casual care and corporeal exercise. For that the body when empty should desire food, is natural: and again, it is also natural, that when filled, it should desire an appropriate evacuation. But to desire superfluous nutriment, or superfluous and luxurious garments or coverlids, or habitations, is adscititious. They also reasoned in the same manner concerning furniture, vessels, servants, and cattle subservient to food. And universally, with respect to human passions, they are nearly things of such a kind, as to be nowhere permanent, but to proceed to infinity. Hence attention should be paid to youth from the earliest period, in order that they may aspire after such things as are proper, may avoid vain and superfluous desires, and thus be un- disturbed by, and purified from, such-like appetites, and may despise those who are objects of contempt, because they are bound to [all-various] desires. But it must be especially observed, that vain, noxious, super- fluous, and insolent desires subsist with those who have the greatest power. For there is not any thing so absurd, which the soul of such boys, men, and women, does not incite them to perform. In short, the variety of food which is assumed, is most manifold. For there are an infinite number of fruits, and an infinite multi- tude of roots, which the human race uses for food. It likewise uses all-various kinds of flesh; and it is dificult to find any terrestrial, aerial, or aquatic animal, which it does not taste. It also employs all-various contri- vances in the preparation of these, and manifold mixtures of juices. Hence it properly follows that the human tribe is insane and multiform, according to the motion of the soul. For each kind of food that is
introduced into the body, becomes the cause of a certain peculiar disposition.
We however perceive that some things become
immediately the cause of a great change in quality,
as is evident in wine. For when it is drank abundantly,
it makes men at first more cheerful, but afterwards more
insane and indecorous. But men are ignorant of those
things which do not exhibit a power of this kind;
though every thing that is eaten is the cause of a certain
peculiar disposition. Hence it requires great wisdom,
to be able to know and perceive, what kind and what
quantity of food ought to be used. This science, how-
ever, was at first unfolded by Apollo and Pzon; but
afterwards by Esculapius and his followers.
With respect to generation also, the Pythagoreans
are said to have made the following observations. In
the first place, they thought it necessary to guard
against what is called untimely [offspring]. For neither
untimely plants, nor animals, are good; but prior to
their bearing fruit, it is necessary that a certain time
should intervene, in order that seeds and fruit may
be produced from strong and perfect bodies. It is
requisite, therefore, that boys and virgins should be
accustomed to labors and exercises, and appropriate
endurance, and that food should be given to them
adapted to a life of labor, temperance, and endurance.
But there are many things of this kind in human life,
which it is better to learn at a late period, and among
these is the use of venery. It is necessary, therefore,
that a boy should be so educated, as not to seek after
such a connexion as this, within the twentieth year of
his age. But when he arrives at this age, he should use
venery rarely. This however will be the case, if he
thinks that a good habit of body is an honorable and
beautiful thing. For intemperance and a good habit
of body, are not very much adapted to subsist together
in the same person. It is also said, that those laws
were praised by the Pythagoreans, which existed prior
to their time in Grecian cities, and which prohibited
the having connexion with a woman who is a mother,
or a daughter, or a sister, either in a temple, or in a
public place. For it is beautiful and advantageous that
there should be numerous impediments to this energy.
These men also apprehended, as it seems, that preter-
natural generations, and those which are effected in
conjunction with wanton insolence, should be entirely
prevented from taking place; but that those should be
suffered to remain, which are according to nature, and
subsist with temperance, and which take place in the
chaste and legal procreation of children.
They likewise were of opinion that great providential
attention should be paid by those who beget children,
to the future progeny. The first, therefore, and the
greatest care which should be taken by him who applies
himself to the procreation of children is, that he lives
temperately and healthfully, that he neither fills him-
self with food unseasonably, nor uses such aliments
as may render the habits of the body worse than they
were, and above all things, that he avoids intoxication.
For they thought that depraved seed was produced
from a bad, discordant, and turbid temperament. And
universally they were of opinion, that none but an
indolent and inconsiderate person would attempt to
produce an animal, and lead it into existence, without
providing with all possible diligence that its ingress
into being and life might be most elegant and pleasing.
For those that are lovers of dogs, pay every possible
attention to the generation of whelps, in order that
they may be produced from such things as are proper,
and when it is proper, and in such a way as is proper,
and thus may become a good offspring. The same
attention also is paid by those who are lovers of birds.
And it is evident that others also who are studious
about the procreation of generous animals, endeavour
by all possible means, that the generation of them may
not bein vain. It would be absurd therefore that men
should pay no attention to their own offspring, but
should both beget them casually and with perfect care-
lessness, and, after they are begotten, nourish and
educate them with extreme negligence. For this is
the most powerful and most manifest cause of the vice
and depravity of the greater part of mankind. For
with the multitude the procreation of children is under-
taken in a beastly and rash manner. And such were
the assertions, and such the doctrine of these men,
which they verified both in words and deeds, respect-
ing temperance; these precepts having been originally
received by them from Pythagoras himself, like certain
oracles delivered by the Pythian Apollo.
CHAP. XXXII.
Witu respect to fortitude, however, many of the
particulars which have been already related, appro-
priately pertain to it; such as the admirable deeds of
Timycha, and of those Pythagoreans who chose to die
rather than transgress the decisions of Pythagoras con-
cerning beans, and other things conformable to such-
like pursuits. Such also are the deeds which Pythagoras
himself generously accomplished, when he travelled
everywhere alone, and underwent immense labors and
dangers, choosing to leave his country, and dwell among
strangers. Likewise, when he dissolved tyrannies, gave
an orderly arrangement to confused polities, and
emancipated cities. When also he caused illegality to
cease, and impeded the operations of insolent and
tyrannical men; exhibiting himself a benignant leader
to the just and mild, but expelling savage and licentious
men from his association, and refusing even to give
them an answer; gladly, indeed, giving assistance to
the former, but with all his might resisting the latter.
Many instances therefore of these things might be
adduced, and of upright actions frequently performed by him. But the greatest of all these, is what he said and did to Phalaris, with an invincible freedom of speech. For when he was detained in captivity by Phalaris, the most cruel of tyrants, a wise man of thé Hyperborean race, whose name was Abaris, was his associate, who came to him for the sake of conversing with him, and asked him many questions, and especially such as were of a sacred nature, respecting statues and the most holy worship, the erovinciee of the Gods, celestial and terrestrial natures, and many other things of a similar kind. But Pythagoras, being under the influence of divine inspiration, answered Abaris vehe- mently, and with all truth and persuasion, so as to convince those that heard him. Then, however, Phalaris was inflamed with anger against Abaris, because he praised. Pythagoras, and was ferociously disposed towards Pythagoras himself. He also dared to utter blasphemies against the Gods themselves, and such as he was accustomed to pour forth. But Abaris gave Pythagoras thanks for what he said; and after this, learnt from him that all things are suspended from and governed by the heavens ; which he evinced to be the case from many other things, and also from the energy of sacred rites, And Abaris was so far from thinking that Pytha- goras, who taught these things, was an enchanter, that he beyond measure admired him as if he had been a God. To these things, however, Phalaris replied by endeavouring to subvert divination, and openly deny- ing the efficacy of the things which are performed in sacred rites. But Abaris transferred the discourse from these particulars to such as are Clearly apparent to all men; and endeavoured to persuade him that there is a divine providence, from those circumstances which transcend all human hope and power, whether they are immense wars, or incurable diseases, or the corruption of fruits, or the incursions of pestilence, or certain other things of the like kind, which are most difficult