CONTENTS.
Tue Lire, &c. ; : ; : ' I FRAGMENTS. ‘ ; ; ; . I4t
AppiT1onaL Notes . , : ‘ . 201
THE LIFE, &Fe.
CHAP. I.
SINCE it is usual with all men of sound understandings,
to call on divinity, when entering on any philosophic
discussion, it is certainly much more appropriate to do
this in the consideration of that philosophy which justly
réceives its denomination from the divine Pythagoras.
For as it derives its origin from the Gods, it cannot be
apprehended without their inspiring aid. To which
we may also add, that the beauty and magnitude of it
so greatly surpasses human power, that it is impossible
to survey it by a sudden view; but then alone can any
one gradually collect some portion of this philosophy,
when, the Gods being his leaders, he quietly approaches
toit. On all these accounts, therefore, having invoked
the Gods as our leaders, and converting both ourselves
and our discussion to them, we shall acquiesce in what-
ever they may command us todo. We shall not, how-
ever, make any apology for this sect having been
neglected for a long time, nor for its being concealed
by foreign disciplines, and certain arcane symbols, nor
for having been obscured by false and spurious writings,
nor for many other such-like difficulties by which it
has been impeded. For the will of the Gods is suffi-
cient for us, in conjunction with which it is possible
to sustain things still more arduous than these. But
after the Gods, we shall unite ourselves as to a leader,
to the prince and father of this divine philosophy; of
whose origin and country we must rise a little higher
in Our investigation.
CHAP. II.
It is said, therefore, that Anceus who dwelt in
Samos in Cephallenia, was begot by Jupiter, whether
he derived the fame of such an honorable descent
through virtue, or through a certain greatness of soul.
He surpassed, however, the rest of the Cephallenians
in wisdom and renown. This Anceus, therefore, was
ordered by the Pythian oracle to form a colony from
Arcadia and Thessaly; and that besides this, taking
with him some of the inhabitants of Athens, Epidaurus,
and Chalcis, and placing himself at their head, he should
render an island habitable, which from the virtue of
the soil and land should be called Melamphyllos; 3
and that he should call the city Samos, on account of
Same in Cephallenia. The oracle, therefore, which
was given to him, was as follows: “I order you,
Anceus, to colonise the marine island Samos instead
of Same, and to call it Phyllas.” But that a colony
was collected from these slaces is not only indicated
by the honors and sacrifices of the Gods, transferred
into those regions together with the inhabitants, but
also by the kindred families that dwell there, and the
associations of the Samians with each other.
It is said, therefore, that Mnesarchus and Pythais,
who were the parents of Pythagoras, descended from
the family and alliance of this Anceus, who founded
the colony. In consequence, however, of this nobility
of birth being celebrated by the citizens, a certain
Samian poet says, that Pythagoras was the son of
Apollo. For thus he sings,
Pythais, fairest of the Samian tribe,
Bore from th’ embraces of the God of day
Renown’d Pythagoras, the friend of Jove.
1 i.e. Having black leaves.
It is worth while, however, to relate how this report
became so prevalent. The Pythian oracle then had
predicted to this Mnesarchus (who came to Delphi for
the purposes of merchandize, with his wife not yet
apparently pregnant, and who inquired of the God
concerning the event of his voyage to Syria) that his
voyage would be lucrative and most conformable to
his wishes, but that his wife was now pregnant, and
would bring forth a son surpassing in beauty and
wisdom all that ever lived, and who would be of the
greatest advantage to the human race in every thing
pertaining to the life of man. But, when Mnesarchus
considered with himself, that the God, without being
interrogated concerning his son, had informed him by
an oracle, that he would possess an illustrious pre-
rogative, and a gift truly divine, he immediately
named his wife Pythais, from her son and the Delphic
prophet, instead of Parthenis, which was her former
appellation; and he called the infant, who was soon
after born at Sidon in Pheenicia, Pythagoras; signify-
ing by this appellation, that such an offspring was
predicted to him by the Pythian Apollo. For we must
not regard the assertions of Epimenides, Eudoxus, and
Xenocrates, who suspect that Apollo at that time,
becoming connected with Parthenis, and causing her
to be pregnant from not being so, had in consequence
of this predicted concerning Pythagoras, by the Delphic
prophet: for this is by no means to be admitted.!
1i.e. It must not be admitted, that Apollo was actually connected with Pythais; for this would be absurd in the extreme; but the assertion of Epimenides, Eudoxus, and Xenocrates must be considered as one of those mythological narrations in which heroes are said to have Gods for their fathers, or Goddesses for their mothers, and the true meaning of it is as follows: According to the ancient theology, between those perpetual attendants of a divine nature called essential heroes, who are impassive and pure, and the bulk of human souls who descend to earth with passivity and impurity, it is necessary there should be an order of human souls who descend with impassivity and purity. For as there is no vacuum either in incorporeal or
Indeed, no one can doubt that the soul of Pythagoras
was sent to mankind from the empire of Apollo, either
being an attendant on the God, or co-arranged with
him in some other more familiar way: for this may
be inferred both from his birth, and the all-various
wisdom of his soul. And thus much concerning the
nativity of Pythagoras.
But after his father Mnesarchus had returned from
Syria to Samos, with great wealth, which he had
collected from a prosperous navigation, he built a
temple to Apollo, with the inscription of Pythius;
and took care to have his son nourished with various
and the best disciplines, at one time by Creophilus,
corporeal natures, it is necessary that the last link of a superior order, should coalesce with the summit of one proximately inferior. These souls were called by the ancients, terrestrial heroes, on account of their high degree of proximity and alliance to such as are essentially heroes. Hercules, Theseus, Pythagoras, Plato, &c. were souls of this kind, who descended into mortality both to benefit other souls, and in com- pliance with that necessity by which all natures inferior to the perpetual attendants of the Gods are at times obliged to descend.
But as, according to the arcana of ancient theology, every God beginning from on high produces his proper series as far as to the last of things, and this series comprehends many essences different from each other, such as Demoniacal, Heroical, Nymphical, and the like ; the lowest powers of these orders, have a great communion and physical sympathy with the human race, and contribute to the perfection of all their natural operations, and particularly to their procreations. “ Hence ” (says Proclus in MSS. Schol. in Crat.) “it often appears, that heroes are generated from the mixture of these powers with man- kind ; for those that possess a certain prerogative above human nature, are properly denominated heroes.” He adds: “ Not only a demon- iacal genus of this kind sympathizes physically with men, but other kinds sympathize with other natures, as Nymphs with trees, others with fountains, and others with stags or serpents.”
Olympiodorus, in his life of Plato, observes of that philosopher, “ That an Apolloniacal spectre is said to have had connexion with Perictione his mother, and that appearing in the night to his father Aristo, it commanded him not to sleep with Perictione during the time of her pregnancy ; which mandate Aristo obeyed.” The like account of the divine origin of Plato, is also given by Apuleius, Plutarch, and Hesychius.
at another by Pherecydes the Syrian, and at another
by almost all those who presided over sacred concerns,
to whom he earnestly recommended Pythagoras, that
he might be as much as possible sufficiently instructed
in divine concerns. He, however, was educated in
such a manner, as to be fortunately the most beautiful
and godlike of all those that have been celebrated in
the annals of history. On the death of his father,
likewise, though he was still but a youth, his aspect
was most venerable, and his habits most temperate,
so that he was even reverenced and honored by elderly
men; and converted the attention of all who saw and
heard him speak, on himself, and appeared to be an
admirable person to every one who beheld him. Hence
it was reasonably asserted by many, that he was the
son of a God. But he being corroborated by renown
of this kind, by the education which he had received
from his infancy, and by his natural deiform appearance,
in a still greater degree evinced that he deserved his
present prerogatives. He was also adorned by piety
and disciplines, by a mode of living transcendently
good, by firmness of soul, and by a body in due sub-
jection to the mandates of reason. In all his words
and actions, he discovered an inimitable quiet and
serenity, not being subdued at any time by anger, or
laughter, or emulation, or contention, or any other
perturbation or precipitation of conduct; but he dwelt
at Samos like some beneficent demon. Hence, while
he was yet a youth, his great renown having reached
Thales at Miletus, and Bias at Priene, men illustrious
for their wisdom, it also extended to the neighbouring
cities. To all which we may add, that the youth was
every where celebrated as the long-haired Samian, and
was reverenced by the multitude as one under the
influence of divine inspiration. But after he had
attained the eighteenth year of his age, about the
period when the tyranny of Policrates first made its
appearance, foreseeing that under such a government
he might receive some impediment in his studies, which
engrossed the whole of his attention, he departed
privately by night with one Hermodamas (whose sur-
name was Creophilus, and who was the grandson of
him who had formerly been the host, friend, and
preceptor in all things of Homer the poet,) to Phere-
cydes, to Anaximander the natural philosopher, and to
Thales at Miletus. He likewise aieepaately associated
with each of these philosophers, in such a manner, that
they all loved him, admired his natural endowments, and
made him a partaker of their doctrines. Indeed, after
Thales had gladly admitted him to his intimate con-
fidence, he admired the great difference between him
and other young men, whom Pythagoras left far
behind in every accomplishment. And besides this,
Thales increased the reputation Pythagoras had already
acquired, by communicating to him such disciplines
as he was able to impart: and, apologizing for his old
age, and the imbecility of his body, he exhorted him
to sail into Egypt, and associate with the Memphian
and Diospolitan? priests. For he confessed that his
own reputation for wisdom, was derived from the
instructions of these priests; but that he was neither
naturally, nor by exercise, endued with those excellent
prerogatives, which were so visibly displayed in the
person of Pythagoras. Thales, therefore, gladly an-
nounced to him, from all these circumstances, that he
would become the wisest and most divine of all men,
if he associated with these Egyptian priests.
CHAP. III.
Pyruacoras, therefore, having been benefited by
Thales in other respects, and especially having learned
from him to be sparing of his time; for the sake of this
lie. The priests of Jupiter.
he entirely abstained from wine and animal food, and
still prior to these from voracity, and confined himself
to such nutriment as was slender and easy of digestion.
In consequence of this, his sleep was short, his soul
vigilant and pure, and his body confirmed in a state
of perfect and invariable health. In possession of such
advantages, therefore, he sailed to Sidon, being per-
suaded that this was his natural country, and also
properly conceiving that he might easily pass from
thence into Egypt. Here he conversed with the
prophets who were the descendants of Mochus the
physiologist, and with others, and also with the Phe-
nician hierophants. He was likewise initiated in all
the mysteries of Byblus and Tyre, and in the sacred
operations which are performed in many parts of Syria;
not engaging in a thing of this kind for the sake of
superstition, as some one may be led to suppose, but
much rather from a love and desire of contemplation,
and from an anxiety that nothing might escape his
observation which deserved to be learnt in the arcana
or mysteries of the Gods. Having been previously in-
structed therefore in the mysteries of the Pheenicians,
which were derived like a colony and a progeny from
the sacred rites in Egypt, and hoping from this circum-
stance that he should be a partaker of more beautiful,
divine, and genuine monuments of erudition in Egypt;
joyfully calling to mind also the admonitions of his
preceptor Thales, he immediately embarked for Egypt,
through the means of some Egyptian sailors, who very
opportunely at that time landed on the Pheenician
coast under mount Carmelus, in whose temple Pytha-
goras, separated from all society, for the most part
dwelt. But the sailors gladly received him, foreseeing
that they should acquire great gain by exposing him
to sale. But when, during the voyage, they perceived
with what continence and venerable gravity he con-
ducted himself, in conformity to the mode of living
he had adopted, they were more benevolently disposed
towards him. Observing, likewise, that there was
something greater than what pertains to human nature
in the modesty of the youth, they called to mind how
unexpectedly he had appeared to them on their land-
ing, when from the summit of mount Carmelus, which
they knew was more sacred than other mountains, and
inaccessible to the vulgar, he leisurely descended with-
out looking back, or suffering any delay from precipices
or opposing stones; and that when he came to the boat,
he said nothing more than, “Are you bound for
Egypt2” And farther, that on their answering in
the affirmative, he ascended the ship and sate silent
the whole time of the voyage, in that part of the
vessel where he was not likely to incommode the
occupations of the sailors. But Pythagoras remained
in one and the same unmoved state for two nights and
three days, neither partaking of food, nor drink, nor
sleep, unless perhaps as he sate in that firnf and tran-
quil condition, he might sleep for a short time un-
observed by all the sailors. ‘Io which we may add,
that when the sailors considered how, contrary to their
expectations, their voyage had been continued and
uninterrupted, as if some deity had been present;
putting all these things together, they concluded that
a divine demon had in reality passed over with them
from Syria into Egypt. Hence, speaking both to
Pythagoras and to each other with greater decorum
and gentleness than before, they completed, through
a most tranquil sea, the remainder of their voyage,
and at length happily landed on the Egyptian coast.
Here the sailors reverently assisted him in descending
from the ship; and after they had placed him on the