Passages similar to: Life of Pythagoras — CHAP. XVII.
1...
Source passage
Neoplatonic
Life of Pythagoras
CHAP. XVII. (2)
“It is reported that you philosophize to every one you may happen to meet, and publicly, which Pythagoras did not think fit to do. And these things, indeed, O Hipparchus, you learnt with diligent assiduity, but you have not preserved them; having tasted, O excellent man, of Sicilian delicacies, which you ought not to have tasted a second time. If, therefore, you abandon these, I shall rejoice; but if not, you will be dead in my opinion. For it will be pious to call to mind the divine and human precepts of Pythagoras, and not to make the goods of wisdom common to those, who have not even in a dream their soul purified. For it is not lawful to extend to every casual person, things which were obtained with such great labors, and such diligent assiduity, nor to divulge the mysteries of the Eleusinian Goddesses to the profane. For those who do either of these, are equally unjust and impious. But it will be well to consider what a great length of time we consumed in wiping away the stains which had insinuated themselves into our breasts, till, after the lapse of some years, we became fit recipients of the doctrines of Pythagoras. For as dyers previously purify garments, and then fix in the colors with which they wish them to be imbued, in order that the dye may not be washed away, and may never become evanescent; after the same manner also that divine man prepared the souls of those that were lovers of philosophy, so that they might not deceive him in any of those beautiful and good qualities which he hoped they would possess. For he did not impart spurious doctrines, nor snares, in which most of the sophists, who are at leisure for no good purpose, entangle young men; but he possessed a scientific knowledge of things human and divine. These men, however, making his doctrine a pretext, perform many dreadful deeds, ensnaring youth not in a becoming nor yet in a casual way. Hence they render their auditors noxious and precipitate. For they infuse theorems and divine doctrines into confused and turbid manners. Just as if some one should pour pure and clear water into a deep well full of mud; for he would disturb the mud, and destroy the clear water. The same thing likewise takes place between those who teach and those who are taught after this manner. For dense thickets and which are full of briars surround the intellect and heart of those who have not been purely initiated in disciplines, obscure the mild, tranquil, and reasoning power of the soul, and openly impede the intellective part from becoming increased and elevated. It is requisite likewise to call intemperance and avarice the mothers of these thickets; both which are naturally prolific. From intemperance, therefore, unlawful marriages, [unjust] desires, corruptions, intoxication, preternatural pleasures, and certain vehement appetites blossom forth, and which impel their possessors into profundities and precipices. For now desires have compelled some not to abstain either from their mothers or their daughters, and violating law, their country, city, and king, with their hands as it were bound behind them, they are violently dragged along like slaves to extreme destruction. But from avarice germinate rapine, robbery, parricide, sacrilege, sorcery, and such other evils at are the sisters of these. In the first place, therefore, it is necessary to purify the woods in which these passions have fixed their abode, with fire and sword, and all the machines of disciplines; and having liberated the reasoning power from such mighty evils, we may then implant in and deliver to it something useful and good.” So great and so necessary was the attention which, according to Pythagoras, ought to be paid to disciplines prior to philosophy. He likewise ordained that a singular honor, and the most accurate investigation, should be given to the teaching and participation of his dogmas, as he judiciously examined the conceptions of those that came to him, by various documents, and ten thousand forms of scientific theory.
Pythagoras saith: How marvellous is the diversity of the Philosophers in those things which they formerly asserted, and in their coming. together {or...
(64) Pythagoras saith: How marvellous is the diversity of the Philosophers in those things which they formerly asserted, and in their coming. together {or agreement], in respect of this small and most common-thing, wherein the precious thing is concealed! And if the vulgar knew, O all ye investigators of this art, the same small and vile thing, they would deem it a lie! Yet, if they knew its efficacy, they would not vilify it, but God hath concealed this from the crowd* lest the world should be devastated.
Chapter IX: Reasons for Veiling the Truth in Symbols. (5)
Further, those who instituted the mysteries, being philosophers, buried their doctrines in myths, so as not to be obvious to all. Did they then, by ve...
(5) And the disciples of Aristotle say that some of their treatises are esoteric, and others common and exoteric. Further, those who instituted the mysteries, being philosophers, buried their doctrines in myths, so as not to be obvious to all. Did they then, by veiling human opinions, prevent the ignorant from handling them; and was it not more beneficial for the holy and blessed contemplation of realities to be concealed? But it was not only the tenets of the Barbarian philosophy, or the Pythagorean myths. But even those myths in Plato (in the Republic, that of Hero the Armenian; and in the Gorgias, that of Aeacus and Rhadamanthus; and in the Phoedo, that of Tartarus; and in the Protagoras, that of Prometheus and Epimetheus; and besides these, that of the war between the Atlantini and the Athenians in the Atlanticum) r are to be expounded allegorically, not absolutely n in all their expressions, but in those which ex press the general sense. And these we shall find indicated by symbols under the veil of allegory. Also the association of Pythagoras, and the twofold intercourse with the associates which designates the majority, hearers (akousmatikoi), and the others that have a genuine attachment to philosophy, disciples (224> aqhmatikoi, yet signified that something was spoken to the multitude, and something concealed from them. Perchance, too, the twofold species of the Peripatetic teaching - that called probable, and that called knowable - came very near the distinction between opinion on the one hand, and glory and truth on the other.
As is so often the case with genius, Pythagoras by his outspokenness incurred both political and personal enmity. Among those who came for initiation...
(9) As is so often the case with genius, Pythagoras by his outspokenness incurred both political and personal enmity. Among those who came for initiation was one who, because Pythagoras refused to admit him, determined to destroy both the man and his philosophy. By means of false propaganda, this disgruntled one turned the minds of the common people against the philosopher. Without warning, a band of murderers descended upon the little group of buildings where the great teacher and his disciples dwelt, burned the structures and killed Pythagoras.
The Neo-Pythagorean school flourished in Alexandria during the first century of the Christian Era. Only two names stand out in connection with...
(39) The Neo-Pythagorean school flourished in Alexandria during the first century of the Christian Era. Only two names stand out in connection with it--Apollonius of Tyana and Moderatus of Gades. Neo-Pythagoreanism is a link between the older pagan philosophies and Neo-Platonism. Like the former, it contained many exact elements of thought derived from Pythagoras and Plato; like the latter, it emphasized metaphysical speculation and ascetic habits. A striking similarity has been observed by several authors between Neo-Pythagoreanism and the doctrines of the Essenes. Special emphasis was laid upon the mystery of numbers, and it is possible that the Neo-Pythagoreans had a far wider knowledge of the true teachings of Pythagoras than is available today. Even in the first century Pythagoras was regarded more as a god than a man, and the revival of his philosophy was resorted to apparently in the hope that his name would stimulate interest in the deeper systems of learning. But Greek philosophy had passed the zenith of its splendor; the mass of humanity was awakening to the importance of physical life and physical phenomena. The emphasis upon earthly affairs which began to assert itself later reached maturity of expression in twentieth century materialism and commercialism,
Chapter IX: Reasons for Veiling the Truth in Symbols. (3)
They say, then, that Hipparchus the Pythagorean, being guilty of writing the tenets of Pythagoras in plain language, was expelled from the school,...
(3) They say, then, that Hipparchus the Pythagorean, being guilty of writing the tenets of Pythagoras in plain language, was expelled from the school, and a pillar raised for him as if he had been dead. Wherefore also in the Barbarian philosophy they call those dead who have fallen away from the dogmas, and have placed the mind in subjection to carnal passions. "For what fellowship hath righteousness and iniquity?" according to the divine apostle. "Or what communion hath light with darkness? or what concord hath Christ with Belial? or what portion hath the believer with the unbeliever?" For the honours of the Olympians and of mortals lie apart. "Wherefore also go forth from the midst of them, and be separated, saith the Lord, and touch not the unclean thing; and I will receive you, and will be to you for a Father, and ye shall be my sons and daughters."
Wherefore the wisest of the Egyptian priests decided that the temple of Athene should be hypaethral, just as the Hebrews constructed the temple...
(8) Wherefore the wisest of the Egyptian priests decided that the temple of Athene should be hypaethral, just as the Hebrews constructed the temple without an image. And some, in worshipping God, make a representation of heaven containing the stars; and so worship, although Scripture says, "Let of Eurysus the Pythagorean, which is as follows, who in his book On Fortune, having said that the "Creator, on making man, took Himself as an exemplar," added, "And the body is like the other things, as being made of the same material, and fashioned by the best workman, who wrought it, taking Himself as the archetype." And, in fine, Pythagoras and his followers, with Plato also, and most of the other philosophers, were best acquainted with the Lawgiver, as may be concluded from their doctrine. And by a happy utterance of divination, not without divine help, concurring in certain prophetic declarations, and, seizing the truth in portions and aspects, in terms not obscure, and not going beyond the explanation of the things, they honoured it on as pertaining the appearance of relation with the truth. Whence the Hellenic philosophy is like the torch of wick which men kindle, artificially stealing the light from the sun. But on the proclamation of the Word all that holy light shone forth. Then in houses by night the stolen light is useful; but by day the fire blazes, and all the night is illuminated by such a sun of intellectual light.
Chapter II: Objection to the Number of Extracts From Philosophical Writings In These Books Anticipated and Answered. (1)
In reference to these commentaries, which contain as the exigencies of the case demand, the Hellenic opinions, I say thus much to those who are fond...
(1) In reference to these commentaries, which contain as the exigencies of the case demand, the Hellenic opinions, I say thus much to those who are fond of finding fault. First, even if philosophy were useless, if the demonstration of its uselessness does good, it is yet useful. Then those cannot condemn the Greeks, who have only a mere hearsay knowledge of their opinions, and have not entered into a minute investigation in each department, in order to acquaintance with them. For the refutation, which is based on experience, is entirely trustworthy. For the knowledge of what is condemned is found the most complete demonstration. Many things, then, though not contributing to the final result, equip the artist. And otherwise erudition commends him, who sets forth the most essential doctrines so as to produce persuasion in his hearers, engendering admiration in those who are taught, and leads them to the truth. And such persuasion is convincing, by which those that love learning admit the truth; so that philosophy does not ruin life by being the originator of false practices and base deeds, although some have calumniated it, though it be the clear image of truth, a divine gift to the Greeks; nor does it drag us away from the faith, as if we were bewitched by some delusive art, but rather, so to speak, by the use of an ampler circuit, obtains a common exercise demonstrative of the faith.
During his youth, Pythagoras was a disciple of Pherecydes and Hermodamas, and while in his teens became renowned for the clarity of his philosophic...
(12) During his youth, Pythagoras was a disciple of Pherecydes and Hermodamas, and while in his teens became renowned for the clarity of his philosophic concepts. In height he exceeded six feet; his body was as perfectly formed as that of Apollo. Pythagoras was the personification of majesty and power, and in his presence a felt humble and afraid. As he grew older, his physical power increased rather than waned, so that as he approached the century mark he was actually in the prime of life. The influence of this great soul over those about him was such that a word of praise from Pythagoras filled his disciples with ecstasy, while one committed suicide because the Master became momentarily irritate over something he had dome. Pythagoras was so impressed by this tragedy that he never again spoke unkindly to or about anyone.
We shall, therefore, deliver to you the peculiar dogmas of the Assyrians; and also clearly develop to you our own opinions; collecting some things...
(1) We shall, therefore, deliver to you the peculiar dogmas of the Assyrians; and also clearly develop to you our own opinions; collecting some things from the infinite writings of the ancients, but others from those particulars which were comprehended by the ancients in one treatise, and pertain to the whole knowledge of divine natures. If also you should propose any philosophic inquiry, we shall discuss it for you, according to the ancient pillars of Hermes, which Plato and Pythagoras knew before, and from thence constituted their philosophy. But such things as exhibit foreign inquiries, or which are contradictory and contentious, we shall assist mildly and aptly, or we shall demonstrate their absurdity. Such, likewise, as proceed conformably to common conceptions, we shall endeavour to discuss in a way perfectly known and clear. And things, indeed, which require the experience of divine operations to an accurate knowledge of them, we shall explain, as far as this is possible to be effected by words alone; but such as are full of intellectual theory, we shall develop with a view to the purification of the soul.
The study of geometry, music, and astronomy was considered essential to a rational understanding of God, man, or Nature, and no one could accompany...
(18) The study of geometry, music, and astronomy was considered essential to a rational understanding of God, man, or Nature, and no one could accompany Pythagoras as a disciple who was not thoroughly familiar with these sciences. Many came seeking admission to his school. Each applicant was tested on these three subjects, and if found ignorant, was summarily dismissed.
The most famous of the Pythagorean fragments are the Golden Verses, ascribed to Pythagoras himself, but concerning whose authorship there is an...
(54) The most famous of the Pythagorean fragments are the Golden Verses, ascribed to Pythagoras himself, but concerning whose authorship there is an element of doubt. The Golden Verses contain a brief summary of the entire system of philosophy forming the basis of the educational doctrines of Crotona, or, as it is more commonly known, the Italic School. These verses open by counseling the reader to love God, venerate the great heroes, and respect the dæmons and elemental inhabitants. They then urge man to think carefully and industriously concerning his daily life, and to prefer the treasures of the mind and soul to accumulations of earthly goods. The verses also promise man that if he will rise above his lower material nature and cultivate self-control, he will ultimately be acceptable in the sight of the gods, be reunited with them, and partake of their immortality. (It is rather significant to note that Plato paid a great price for some of the manuscripts of Pythagoras which had been saved from the destruction of Crotona. See Historia Deorum Fatidicorum, Geneva, 1675.)
Chapter XX: In What Respect Philosophy Contributes to the Comprehension of Divine Truth. (2)
Although at one time philosophy justified the Greeks, not conducting them to that entire righteousness to which it is ascertained to cooperate, as...
(2) Although at one time philosophy justified the Greeks, not conducting them to that entire righteousness to which it is ascertained to cooperate, as the first and second flight of steps help you in your ascent to the upper room, and the grammarian helps the philosopher. Not as if by its abstraction, the perfect Word would be rendered incomplete, or truth perish; since also sight, and hearing, and the voice contribute to truth, but it is the mind which is the appropriate faculty for knowing it. But of those things which co-operate, some contribute a greater amount of power; some, a less. Perspicuity accordingly aids in the communication of truth, and logic in preventing us from falling under the heresies by which we are assailed. But the teaching, which is according to the Saviour, is complete in itself and without defect, being "the power and wisdom of God;" and the Hellenic philosophy does not, by its approach, make the truth more powerful; but rendering powerless the assault of sophistry against it, and frustrating the treacherous plots laid against the truth, is said to be the proper "fence and wall of the vineyard." And the truth which is according to faith is as necessary for life as bread; while the preparatory discipline is like sauce and sweetmeats. "At the end of the dinner, the dessert is pleasant," according to the Theban Pindar. And the Scripture has expressly said, "The innocent will become wiser by understanding, and the wise will receive knowledge." "And he that speaketh of himself," saith the Lord, "seeketh his own glory; but He that seeketh His glory that sent Him is true, and there is no unrighteousness in Him." On the other hand, therefore, he who appropriates what belongs to the barbarians, and vaunts it is his own, does wrong, increasing his own glory, and falsifying the truth. It is such an one that is by Scripture called a "thief." It is therefore said, "Son, be not a liar; for falsehood leads to theft."
Certain of the secret schools in the world today are perpetuations of the ancient Mysteries, and although it is quite possible that they may possess...
(2) Certain of the secret schools in the world today are perpetuations of the ancient Mysteries, and although it is quite possible that they may possess some of the original numerical formulæ, there is no evidence of it in the voluminous writings which have issued from these groups during the last five hundred years. These writings, while frequently discussing Pythagoras, show no indication of a more complete knowledge of his intricate doctrines than the post-Pythagorean Greek speculators had, who talked much, wrote little, knew less, and concealed their ignorance under a series of mysterious hints and promises. Here and there among the literary products of early writers are found enigmatic statements which they made no effort: to interpret. The following example is quoted from Plutarch:
Arisleus,* begotten of Pythagoras, a disciple of the disciples by the grace of thrice great Hermes, learning from the seat of knowledge, unto all who...
Arisleus,* begotten of Pythagoras, a disciple of the disciples by the grace of thrice great Hermes, learning from the seat of knowledge, unto all who come after wisheth health and mercy. I testify that my The Turba Philosophorum.
master, Pythagoras,* the Italian, master of the wise and chief of the Prophets, had a greater gift of God and of Wisdom than was granted to any one after Hermes. Therefore he had a mind to assemble his disciples, who were now greatly increased, and had been constituted the chief persons throughout all regions for the discussion of this most precious Art, that their words might be a foundation for posterity. He then commanded Iximidrus, of highest council, to be the first speaker, who said:f—
Chapter XIV: Greek Plagiarism From the Hebrews. (117)
Therefore "Happy is he who possesses the wealth of the divine mind," as appears according to Empedocles, "But wretched he, who cares for dark opinion ...
(117) But from what has been said, it tacitly devolves on us to consider in what way the Hellenic books are to be perused by the man who is able to pass through the billows in them. Therefore "Happy is he who possesses the wealth of the divine mind," as appears according to Empedocles, "But wretched he, who cares for dark opinion about the Gods."
After Pythagoras of Samos, its founder, the Italic or Pythagorean school numbers among its most distinguished representatives Empedocles, Epicharmus,...
(11) After Pythagoras of Samos, its founder, the Italic or Pythagorean school numbers among its most distinguished representatives Empedocles, Epicharmus, Archytas, Alcmæon, Hippasus, Philolaus, and Eudoxus. Pythagoras (580-500? B.C.) conceived mathematics to be the most sacred and exact of all the sciences, and demanded of all who came to him for study a familiarity with arithmetic, music, astronomy, and geometry. He laid special emphasis upon the philosophic life as a prerequisite to wisdom. Pythagoras was one of the first teachers to establish a community wherein all the members were of mutual assistance to one another in the common attainment of the higher sciences. He also introduced the discipline of retrospection as essential to the development of the spiritual mind. Pythagoreanism may be summarized as a system of metaphysical speculation concerning the relationships between numbers and the causal agencies of existence. This school also first expounded the theory of celestial harmonics or "the music of the spheres." John Reuchlin said of Pythagoras that he taught nothing to his disciples before the discipline of silence, silence being the first rudiment of contemplation. In his Sophist, Aristotle credits Empedocles with the discovery of rhetoric. Both Pythagoras and Empedocles accepted the theory of transmigration, the latter saying: "A boy I was, then did a maid become; a plant, bird, fish, and in the vast sea swum." Archytas is credited with invention of the screw and the crane. Pleasure he declared to be a pestilence because it was opposed to the temperance of the mind; he considered a man without deceit to be as rare as a fish without bones.
Chapter VIII: Women as Well as Men, Slaves as Well as Freemen, Candidates For the Martyr's Crown. (2)
A barbarous nation, not cumbered with philosophy, select, it is said, annually an ambassador to the hero Zamolxis. Zamolxis was one of the disciples...
(2) A barbarous nation, not cumbered with philosophy, select, it is said, annually an ambassador to the hero Zamolxis. Zamolxis was one of the disciples of Pythagoras. The one, then, who is judged of the most sterling worth is put to death, to the distress of those who have practised philosophy, but have not been selected, at being reckoned unworthy of a happy service.
Chapter XI: Abstraction From Material Things Necessary in Order to Attain To the True Knowledge of God. (1)
Now the sacrifice which is acceptable to God is unswerving abstraction from the body and its passions. This is the really true piety. And is not, on...
(1) Now the sacrifice which is acceptable to God is unswerving abstraction from the body and its passions. This is the really true piety. And is not, on this account, philosophy rightly called by Socrates the practice of Death? For he who neither employs his eyes in the exercise of thought, nor draws aught from his other senses, but with pure mind itself applies to objects, practises the true philosophy. This is, then, the import of the silence of five years prescribed by Pythagoras, which he enjoined on his disciples; that, abstracting themselves from the objects of sense, they might with the mind alone contemplate the Deity.
Chapter XI: The Mystical Meanings in the Proportions of Numbers, Geometrical Ratios, and Music. (13)
But he must by no means linger over these studies, except solely for the advantage accruing from them; so that, on grasping and obtaining this, he may...
(13) But he who culls what is useful for the advantage of the catechumens, and especially when they are Greeks (and the earth is the Lord's, and the fulness thereof), must not abstain from erudition, like irrational animals; but he must collect as many aids as possible for his hearers. But he must by no means linger over these studies, except solely for the advantage accruing from them; so that, on grasping and obtaining this, he may be able to take his departure home to the true philosophy, which is a strong cable for the soul, providing security from everything.
Pythagoras taught that friendship was the truest and nearest perfect of all relationships. He declared that in Nature there was a friendship of all...
(24) Pythagoras taught that friendship was the truest and nearest perfect of all relationships. He declared that in Nature there was a friendship of all for all; of gods for men; of doctrines one for another; of the soul for the body; of the rational part for the irrational part; of philosophy for its theory; of men for one another; of countrymen for one another; that friendship also existed between strangers, between a man and his wife, his children, and his servants. All bonds without friendship were shackles, and there was no virtue in their maintenance. Pythagoras believed that relationships were essentially mental rather than physical, and that a stranger of sympathetic intellect was closer to him than a blood relation whose viewpoint was at variance with his own. Pythagoras defined knowledge as the fruitage of mental accumulation. He believed that it would be obtained in many ways, but principally through observation. Wisdom was the understanding of the source or cause of all things, and this could be secured only by raising the intellect to a point where it intuitively cognized the invisible manifesting outwardly through the visible, and thus became capable of bringing itself en rapport with the spirit of things rather than with their forms. The ultimate source that wisdom could cognize was the Monad, the mysterious permanent atom of the Pythagoreans.