Passages similar to: Life of Pythagoras — CHAP. XXXIII.
1...
Source passage
Neoplatonic
Life of Pythagoras
CHAP. XXXIII. (2)
These men, then, exhorted others to remove from true friendship, contest and contention, and if possible, indeed, from all friendship; but if not, at least from that which is parental, and universally from that which pertains to seniors and benefactors. For to strive or contend with such as these, in consequence of anger intervening, or some other such-like passion, is not the salvation of the existing friendship. But they said it is requisite that there should be the least possible scars and ulcers in friendships; and that this will be the case, if those that are friends know how to soften and subdue anger. If both indeed know this, or rather the younger of the two, and who ranks in some one of the above-mentioned orders [their friendship will be more easily preserved]. They also were of opinion, that corrections and admonitions, which they called pædartases , should take place from the elder to the younger with much suavity and caution; and likewise, that much sedulous and appropriate attention should be manifested in admonitions. For thus they will be decorous and beneficial. They also said, that confidence should never be separated from friendship, neither seriously nor even in jest. For it is no longer easy for the existing friendship to be in a sane condition, when falsehood once insinuates itself into the manners of those that acknowledge themselves to be friends. Again, according to them, friendship should not be abandoned on account of misfortune, or any other imbecility to which human life is incident; but they said, that the only approvable rejection of a friend and friendship, is that which arises from great and incorrigible vice. Likewise, that hatred should not be voluntarily entertained against those who are not perfectly bad; but that if it is once formed, it should be generously and strenuously retained, unless the object of it changes his manners, so as to become a better man. That the hostility also should not consist in words, but in deeds; And that this war is legitimate and holy, when it is conducted in such a way as it becomes one man to contend with another.
Chapter XIX: The True Gnostic Is An Imitator of God, Especially in Beneficence. (6)
We are taught that there are three kinds of friendship: and that of these the first and the best is that which results from virtue, for the love that...
(6) We are taught that there are three kinds of friendship: and that of these the first and the best is that which results from virtue, for the love that is founded on reason is firm; that the second and intermediate is by way of recompense, and is social, liberal, and useful for life; for the friendship which is the result of favour is mutual.
Some complain of the slights which are put upon them by relations, and they will tell you sadly of how many evils their old age is the cause. But to...
(329) Some complain of the slights which are put upon them by relations, and they will tell you sadly of how many evils their old age is the cause. But to me, Socrates, these complainers seem to blame that which is not really in fault. For if old age were the cause, I too being old, and every other old man, would have felt as they do. But this is not my own experience, nor that of others whom I have known. How well I remember the aged poet Sophocles, when in answer to the question, How does love suit with age, Sophocles,—are you still the man you were? Peace, he replied; most gladly have I escaped the thing of which you speak; I feel as if I had escaped from a mad and furious master. His words have often occurred to my mind since, and they seem as good to me now as at the time when he uttered them. For certainly old age has a great sense of calm and freedom; when the passions relax their hold, then, as Sophocles says, we are freed from the grasp not of one mad master only, but of many. The truth is, Socrates, that these regrets, and also the complaints about relations, are to be attributed to the same cause, which is not old age, but men’s characters and tempers; for he who is of a calm and happy nature will hardly feel the pressure of age, but to him who is of an opposite disposition youth and age are equally a burden. I listened in admiration, and wanting to draw him out, that he might go on—
Chapter II: The Subject of Plagiarisms Resumed. the Greeks Plagiarized From One Another. (34)
For Alcmaeon of Crotona having said, "It is easier to guard against a man who is an enemy than a friend," Sophocles wrote in the Antigone: "For what s...
(34) And in order that we may see that philosophy and history, and even rhetoric, are not free of a like reproach, it is right to adduce a few instances from them. For Alcmaeon of Crotona having said, "It is easier to guard against a man who is an enemy than a friend," Sophocles wrote in the Antigone: "For what sore more grievous than a bad friend?"
Chapter XIX: The True Gnostic Is An Imitator of God, Especially in Beneficence. (7)
And Hipppodamus the Pythagorean seems to me to describe friendships most admirably: "That founded on knowledge of the gods, that founded on the gifts ...
(7) And the third and last we assert to be that which is founded on intimacy; others, again, that it is that variable and changeable form which rests on pleasure. And Hipppodamus the Pythagorean seems to me to describe friendships most admirably: "That founded on knowledge of the gods, that founded on the gifts of men, and that on the pleasures of animals." There is the friendship of a philosopher, - that of a man and that of an animal. For the image of God is really the man who does good, in which also he gets good: as the pilot at once saves, and is saved. Wherefore, when one obtains his request, he does not say to the giver, Thou hast given well, but, Thou hast received well. So he receives who gives, and he gives who receives. "But the righteous pity and show mercy."
We do, if they are equally wise. What though the one be favoured in body and in all else that does not help towards wisdom, still less towards virtue,...
(15) But suppose two wise men, one of them possessing all that is supposed to be naturally welcome, while the other meets only with the very reverse: do we assert that they have an equal happiness?
We do, if they are equally wise.
What though the one be favoured in body and in all else that does not help towards wisdom, still less towards virtue, towards the vision of the noblest, towards being the highest, what does all that amount to? The man commanding all such practical advantages cannot flatter himself that he is more truly happy than the man without them: the utmost profusion of such boons would not help even to make a flute-player.
We discuss the happy man after our own feebleness; we count alarming and grave what his felicity takes lightly: he would be neither wise nor in the state of happiness if he had not quitted all trifling with such things and become as it were another being, having confidence in his own nature, faith that evil can never touch him. In such a spirit he can be fearless through and through; where there is dread, there is not perfect virtue; the man is some sort of a half-thing.
As for any involuntary fear rising in him and taking the judgement by surprise, while his thoughts perhaps are elsewhere, the Sage will attack it and drive it out; he will, so to speak, calm the refractory child within him, whether by reason or by menace, but without passion, as an infant might feel itself rebuked by a glance of severity.
This does not make the Sage unfriendly or harsh: it is to himself and in his own great concern that he is the Sage: giving freely to his intimates of all he has to give, he will be the best of friends by his very union with the Intellectual-Principle.
You are speaking of a time which is not very near. Rather, I replied, of a time which is as nothing in comparison with eternity. Nevertheless, I do no...
(498) me, who have recently become friends, although, indeed, we were never enemies; for I shall go on striving to the utmost until I either convert him and other men, or do something which may profit them against the day when they live again, and hold the like discourse in another state of existence. You are speaking of a time which is not very near. Rather, I replied, of a time which is as nothing in comparison with eternity. Nevertheless, I do not wonder that the many refuse to believe; for they have never seen that of which we are now speaking realized; they have seen only a conventional imitation of philosophy, consisting of words artificially brought together, not like these of ours having a natural unity. But a human being who in word and work is perfectly moulded, as far as he can be, into the proportion and likeness of virtue—such a man ruling in a city which bears the same image, they have never yet seen, neither one nor many of them—do you think that they ever did? No indeed. No, my friend, and they have seldom, if ever, heard free and noble sentiments; such as men utter when they are earnestly and by every means in their power seeking after truth for the sake of knowledge, while they look coldly on the subtleties of controversy, of which the end is opinion and strife, whether they meet with them in the courts of law or in society. They are strangers, he said, to the words of which you speak. And this was what we foresaw, and this was the reason
Falling at his feet, they will make requests to him and do him honour and flatter him, because they want to get into their hands now, the power which...
(494) Falling at his feet, they will make requests to him and do him honour and flatter him, because they want to get into their hands now, the power which he will one day possess. That often happens, he said. And what will a man such as he is be likely to do under such circumstances, especially if he be a citizen of a great city, rich and noble, and a tall proper youth? Will he not be full of boundless aspirations, and fancy himself able to manage the affairs of Hellenes and of barbarians, and having got such notions into his head will he not dilate and elevate himself in the fulness of vain pomp and senseless pride? To be sure he will. Now, when he is in this state of mind, if some one gently comes to him and tells him that he is a fool and must get understanding, which can only be got by slaving for it, do you think that, under such adverse circumstances, he will be easily induced to listen? Far otherwise. And even if there be some one who through inherent goodness or natural reasonableness has had his eyes opened a little and is humbled and taken captive by philosophy, how will his friends behave when they think that they are likely to lose the advantage which they were hoping to reap from his companionship? Will they not do and say anything to prevent him from yielding to his better nature and to render his teacher powerless, using to this end private intrigues as well as public prosecutions?
Yes, said Adeimantus, they give us plenty of them, and their complaints are so like themselves. And you know, I said, that the old servants also, who ...
(549) ill-treatment which women are so fond of rehearsing. Yes, said Adeimantus, they give us plenty of them, and their complaints are so like themselves. And you know, I said, that the old servants also, who are supposed to be attached to the family, from time to time talk privately in the same strain to the son; and if they see any one who owes money to his father, or is wronging him in any way, and he fails to prosecute them, they tell the youth that when he grows up he must retaliate upon people of this sort, and be more of a man than his father. He has only to walk abroad and he hears and sees the same sort of thing: those who do their own business in the city are called simpletons, and held in no esteem, while the busy-bodies are honoured and applauded. The result is that the young man, hearing and seeing all these things—hearing, too, the words of his father, and having a nearer view of his way of life, and making comparisons of him and others—is drawn opposite ways: while his father is watering and nourishing the rational principle in his soul, the others are encouraging the passionate and appetitive; and he being not originally of a bad nature, but having kept bad company, is at last brought by their joint influence to a middle point, and gives up the kingdom which is within him to the middle principle of contentiousness and passion, and becomes arrogant and ambitious. You seem to me to have described his origin perfectly.
Do you not remark, I said, how great is the evil which dialectic has introduced? What evil? he said. The students of the art are filled with...
(537) Do you not remark, I said, how great is the evil which dialectic has introduced? What evil? he said. The students of the art are filled with lawlessness. Quite true, he said. Do you think that there is anything so very unnatural or inexcusable in their case? or will you make allowance for them? In what way make allowance? I want you, I said, by way of parallel, to imagine a supposititious son who is brought up in great wealth; he is one of a great and numerous family, and has many flatterers. When he grows up to manhood, he learns that his alleged are not his real parents; but who the real are he is unable to discover. Can you guess how he will be likely to behave towards his flatterers and his supposed parents, first of all during the period when he is ignorant of the false relation, and then again when he knows? Or shall I guess for you? If you please. Then I should say, that while he is ignorant of the truth he will be likely to honour his father and his mother and his supposed relations more than the flatterers; he will be less inclined to neglect them when in need, or to do or say anything against them; and he will be less willing to disobey them in any important matter. He will. But when he has made the discovery, I should imagine that he would diminish his honour and regard for them, and would become more devoted to the flatterers; their influence over him would greatly increase; he would now live after
What is most required? he asked. That we should take counsel about what has happened, and when the dice have been thrown order our affairs in the way ...
(604) thing is of serious importance, and grief stands in the way of that which at the moment is most required. What is most required? he asked. That we should take counsel about what has happened, and when the dice have been thrown order our affairs in the way which reason deems best; not, like children who have had a fall, keeping hold of the part struck and wasting time in setting up a howl, but always accustoming the soul forthwith to apply a remedy, raising up that which is sickly and fallen, banishing the cry of sorrow by the healing art. Yes, he said, that is the true way of meeting the attacks of fortune. Yes, I said; and the higher principle is ready to follow this suggestion of reason? Clearly. And the other principle, which inclines us to recollection of our troubles and to lamentation, and can never have enough of them, we may call irrational, useless, and cowardly? Indeed, we may. And does not the latter—I mean the rebellious principle—furnish a great variety of materials for imitation? Whereas the wise and calm temperament, being always nearly equable, is not easy to imitate or to appreciate when imitated, especially at a public festival when a promiscuous crowd is assembled in a theatre. For the feeling represented is one to which they are strangers.
'Confine yourself to simple statements of fact, shorn of all superfluous expression of feeling, and your risk will be small.' "In trials of skill, at...
(9) 'Confine yourself to simple statements of fact, shorn of all superfluous expression of feeling, and your risk will be small.' "In trials of skill, at first all is friendliness; but at last it is all antagonism. Skill is pushed too far. So on festive occasions, the drinking which is in the beginning orderly enough, degenerates into riot and disorder. Festivity is pushed too far. It is in fact the same with all things: they begin with good faith and end with contempt. From small beginnings come great endings. "Speech is like wind to wave. Action is liable to divergence from its true goal. By wind, waves are easily excited. Divergence from the true goal is fraught with danger. Thus angry feelings rise up without a cause. Specious words and dishonest arguments follow, as the wild random cries of an animal at the point of death. Both sides give way to passion. For where one party drives the other too much into a corner, resistance will always be provoked without apparent cause. And if the cause is not apparent, how much less will the ultimate effect be so? "Therefore it is said in the Fa-yen, 'Neither deviate from nor travel beyond your instructions. To pass the limit is to go to excess.' "To deviate from, or to travel beyond instructions, may imperil the negotiation. A settlement to be successful must be lasting. It is too late to change an evil settlement once made. "Therefore let yourself be carried along without fear, taking refuge in no alternative to preserve you from harm on either side. This is the utmost you can do. What need for considering your obligations? Better leave all to Destiny, difficult as this may be."
Do not then deny my request, but make our house your resort and keep company with these young men; we are old friends, and you will be quite at home w...
(328) For let me tell you, that the more the pleasures of the body fade away, the greater to me is the pleasure and charm of conversation. Do not then deny my request, but make our house your resort and keep company with these young men; we are old friends, and you will be quite at home with us. I replied: There is nothing which for my part I like better, Cephalus, than conversing with aged men; for I regard them as travellers who have gone a journey which I too may have to go, and of whom I ought to enquire, whether the way is smooth and easy, or rugged and difficult. And this is a question which I should like to ask of you who have arrived at that time which the poets call the ‘threshold of old age’—Is life harder towards the end, or what report do you give of it? I will tell you, Socrates, he said, what my own feeling is. Men of my age flock together; we are birds of a feather, as the old proverb says; and at our meetings the tale of my acquaintance commonly is—I cannot eat, I cannot drink; the pleasures of youth and love are fled away: there was a good time once, but now that is gone, and life is no longer life.
Do not trust anyone as a friend, for this whole world has come into being deceitfully, and every man is troubled in vain. All things of the world are...
(32) Do not trust anyone as a friend, for this whole world has come into being deceitfully, and every man is troubled in vain. All things of the world are not profitable, but they happen in vain. There is no one, not even a brother (who is trustworthy), since each one is seeking his own advantage.
"Which friends to friends for ever, binds, To cities, cities - to allies, allies, For equality is what is right for men; But less to greater ever...
(10) "Which friends to friends for ever, binds, To cities, cities - to allies, allies, For equality is what is right for men; But less to greater ever hostile grows, And days of hate begin," as is said with poetic grace.
If a man looks after the faults of others, and is always inclined to be offended, his own passions will grow, and he is far from the destruction of...
(253) If a man looks after the faults of others, and is always inclined to be offended, his own passions will grow, and he is far from the destruction of passions.
Empedocles, too, enumerates friendship among the elements, conceiving it as a combining love: "Which do you look at with your mind; and don't sit...
(3) Empedocles, too, enumerates friendship among the elements, conceiving it as a combining love: "Which do you look at with your mind; and don't sit gaping with your eyes."
And if my reasoning appease thee not, Thou shalt see Beatrice; and she will fully Take from thee this and every other longing. Endeavour, then, that s...
(4) And the more people thitherward aspire, More are there to love well, and more they love there, And, as a mirror, one reflects the other. And if my reasoning appease thee not, Thou shalt see Beatrice; and she will fully Take from thee this and every other longing. Endeavour, then, that soon may be extinct, As are the two already, the five wounds That close themselves again by being painful." Even as I wished to say, "Thou dost appease me," I saw that I had reached another circle, So that my eager eyes made me keep silence. There it appeared to me that in a vision Ecstatic on a sudden I was rapt, And in a temple many persons saw; And at the door a woman, with the sweet Behaviour of a mother, saying: "Son, Why in this manner hast thou dealt with us? Lo, sorrowing, thy father and myself Were seeking for thee;"—and as here she ceased, That which appeared at first had disappeared. Then I beheld another with those waters Adown her cheeks which grief distils whenever From great disdain of others it is born,
Chapter 75: Of some certain tokens by the which a man may prove whether he be called of God to work in this work (3)
I say not that it shall ever last and dwell in all their minds continually, that be called to work in this work. Nay, so is it not. For from a young...
(3) I say not that it shall ever last and dwell in all their minds continually, that be called to work in this work. Nay, so is it not. For from a young ghostly prentice in this work, the actual feeling thereof is ofttimes withdrawn for divers reasons. Sometime, for he shall not take over presumptuously thereupon, and ween that it be in great part in his own power to have it when him list, and as him list. And such a weening were pride. And evermore when the feeling of grace is withdrawn, pride is the cause: not ever pride that is, but pride that should be, were it not that this feeling of grace were withdrawn. And thus ween ofttimes some young fools, that God is their enemy; when He is their full friend.