Pythagoras: His Life and Teaching, a Compendium of Classical Sources (2 page)

P
REFACE

M
ANLY
P. H
ALL

I
t is now generally acknowledged that Thomas Stanley was the first English historian of philosophy. He had an orderly but versatile mind and gained distinction during his own lifetime, as a poet and a translator of poetical works. His father Sir Thomas Stanley was the author of some prose and poetical fragments, but never attained the recognition that came to his illustrious son.

The Thomas Stanley, with whom we are directly concerned, was born in Hertfordshire, England in 1625. His early education was under the personal direction of William Fairfax, son of the translator of Tasso, the 16th century Italian poet. While still young, Stanley became a good classical scholar, with fluency in French, Italian and Spanish languages.

When Stanley went to Pembroke Hall, Cambridge, Fairfax accompanied him. Stanley graduated from Cambridge with the degree of Master of Arts in 1641, and took up residence in the Middle Temple, where he combined the practice of law with his studies of philosophy and the classics, and the composition of poetry. During the Civil War he apparently considered it discreet to travel on the continent, where he devoted himself principally to his literary projects. Stanley died in London on April 12, 1678.

If it seems extraordinary that Thomas Stanley could have studied in both Cambridge and Oxford and graduated at the age of sixteen, it should be noted that he entered Cambridge in his fourteenth year, apparently having received most of his fundamental education by private tutoring. Actually, he issued the first volume of
The History of Philosophy
in 1655, when he was only thirty years old. The engraved frontispiece [reproduced here on
page 17
] shows Stanley as a young and handsome man, with long hair hanging on his shoulders. His son of the same name was also educated at Pembroke Hall and at the age of fourteen made a translation of Aelian's
Various Histories
, which passed through three editions.

The
History of Philosophy
was issued in sections between 1655 and 1662. It was reprinted complete in one large folio volume in 1687, and this is referred to as the second edition. There was a third edition in 1700, and a fourth (which included a life of the author) in 1743. Parts of the work were translated into Latin and French. The present text was taken from the edition of 1687. At the beginning of the section devoted to Pythagoras is an engraved portrait of the philosopher. [See frontispiece.]

Stanley's account of the Italic Sect is compiled from most records preserved by ancient authors and draws heavily upon the historical writings of Diogenes Laertius, who flourished in the 3rd century A.D. Stanley's account of the Pythagorian system is quite extensive, covering nearly one hundred double column pages, in folio. It is divided into convenient headings under which related material is organized in proper sequence. Very little of basic importance can be added to Stanley's compilation, and writings on Pythagoras are few and for the most part difficult to secure.

In order to make Stanley's text available at a time when there is considerable demand for authentic information on the Pythagorian philosophy, it seems desirable that Stanley's contribution should be republished. The earlier editions, though not listed as great rarities, are extremely difficult to find, and demand has long exceeded the supply.

There are other books which are useful to the study of the Pythagorean philosophy. One of these is the
Theoretic Arithmetic
, compiled by Thomas Taylor. On the title page of this volume, Taylor describes his book as “Containing the substance of all that has been written on this subject by Theo of Smyrna, Nicomachus, lamblichus, and Boetius.” Only one hundred copies of this book were issued in London in 1816. It is so rare that I reprinted the volume in 1934, and this reprint is also long out of print. Taylor also translated the
Life of Pythagoras
by lamblichus. This first appeared in London in 1818 and there have been several reprints.

It seems to me that Stanley's study of the Italic Sect will interest several types of readers. It has been said that Orpheus, Pythagoras and Plato excelled all the other Greeks in their contributions to the enlightenment of mankind. Orpheus was the divine theologian, Pythagoras the great scientist, and Plato the inspired philosopher. The Orphic Mysteries have descended to us only in the form of hymns and fragments of mystical rituals. Very little has survived of the authentic writings of Pythagoras, and his words have been preserved mostly as quotations in the writings of other ancient scholars. Most of the dialogues of Plato have descended to this present time, but it remained for the Neo-Platonists to restore the esoteric parts of his teachings.

On August 20, 1955, special observances were held on the Island of Samos to honor the 2,500th. Anniversary of the founding of the first school of Philosophy by Pythagoras. A special set of four postage stamps was issued, two of which contained reproductions of a Samian coin depicting Pythagoras. Another stamp showed a map of Samos, and there was a third design featuring the celebrated 47th Proposition of Euclid, now generally referred to as the Pythagorean Theorem.

In the Ceramicus in Athens, Greece, there stands a monument popularly believed to be the Tomb of Pythagoras. A white limestone shaft is supported by a platform of four receding squares. The monument has been the subject of considerable speculation by those concerned with Pythagorean symbolism.

While it is obvious that many doctrines have been attributed to Pythagoras upon very slender evidence, it is also true that he was an original thinker, whose concepts strongly influenced the course of all Western learning. We believe that the republishing of Stanley's researches may assist in defining the actual boundaries of Pythagorean religious, philosophical and scientific speculations. Of special interest, are the philosophical disciplines which he taught, and which have continued to have exponents even to the present time. His theories on symbolic numbers have inspired countless books on numerology and divination by such devices as the wheel of Pythagoras, described by the English Rosicrucian writer Robert Fludd in his
De Numero et Numeratione.
There is also a Greek Cabala, by which numbers are substituted for the letters of the Greek alphabet. These numbers are then involved in an esoteric system similar to Jewish Cabalism. Godfrey Higgins goes into considerable detail on this subject in his massive work
Anacalypsis.

In these days of unrest, the political thinking of Pythagoras and his contributions to practical philosophy are most timely. There has long been an interest in those theories of the Pythagoreans which are primarily concerned with problems of health. Here also many little known beliefs, traceable to the Pythagorean School, are set forth. There is also a brief discussion of the descent of the Pythagorean School and later scholars, who are known to have been in legitimate descent from the Master.

So far as is known, there is no surviving likeness of Pythagoras. A small Samian coin is considered a possible portrait, but this is found in such poor condition that it gives no idea of the great philosopher's appearance. He is nearly always represented as bearded and of noble appearance, and is sometimes accompanied by a bear. The portrait in my book
The Secret Teachings of All Ages, is
a composite of traditional likenesses.

Dr. Oliver, who issued several important volumes on Masonic Symbolism, notes in his posthumously published work
The Pythagorean Triangle
, that Justin Martyr (100-165?), an early Church Father, approached a Pythagorean teacher and sought to enter his school. He was rejected, however, because he lacked proper qualifications in geometry, astronomy and music.

The Life of Pythagoras
by M. Dacier, translated into English in 1707, and including a translation of the “Golden Verses,” translated from the Greek by M. Rowe, Esq., is worthy of careful study. It includes the elaborate commentaries of Hierocles, who seems to have been an Alexandrian Neoplatonist. On the title page of Dacier's book is the same Samian coin reproduced on the Greek stamp of 1955.

Bronze coins naming Pythagoras, and showing him placing a wand against a celestial globe, were issued on the island of Samos during the 2nd and 3rd centuries A.D.
From M. Dacier,
The Life of Pythagoras

The distinguished Masonic scholar, General Albert Pike, thus summarizes the deeper learning that arose in the Golden Age of the Hellenic States: “Among the Greeks, the scholars of the Egyptians, all the higher ideas and severer doctrines on the Divinity, his Sovereign Nature and Infinite Might, the Eternal Wisdom and Providence that conducts and directs all things to their proper end, the Infinite Mind and Supreme Intelligence that created all things, and is raised far above external nature—all these loftier ideas and nobler doctrines were expounded more or less perfectly by Pythagoras, Anaxagoras, and Socrates, and developed in the most beautiful and luminous manner by Plato, and the philosophers that succeeded him.” (See
Morals and Dogma).

We sincerely trust that the republication of Thomas Stanley's history of the Pythagorean sect will be of practical use to the many students of Greek learning and the societies dedicated to the study of the Pythagorean writing. In his biographical article, S. Austin Allibone summarizes the value of the
History of Philosophy
by Stanley in these carefully chosen words: “To those who would make a vast parade of learning at little expense, it is of great utility.”

I
NTRODUCTION

D
R
. H
ENRY
L. D
RAKE

A
fter many centuries, Pythagoras' name still flares across the conscious horizon of learned men. He was a polydynamic figure whose encyclopedic understanding influenced the ancient world in a strange and powerful way. Born in Samos about 580
B.C.
, the impact of his life and work is felt, even today, in the areas of science, mathematics, music, religion, mysticism, and philosophy. The world has not heard the last of Pythagoras, but there is a record as to how we first heard of him. His father Mnesarchus, engraver of rings, with his wife Parthenis, visited the oracle of Delphi and were told that she would bear a son who would excel in grace and wisdom.

This early sage was accepted by some as a Hero, meaning that he was, indeed, a virtuous man who possessed divine powers. He was regarded as one who had come to earth for the specific purpose of enlightening mankind. He sought to produce an advanced type of human being—the insightful, creative man of character, inquiring mind, depth of feeling, thoughtful disposition, practical understanding, and above all, spiritual sensitivity.

According to Pythagoras each individual has within his basic nature certain qualities which, when cultivated under proper instruction, make it possible for him to mature into the likeness of a divine being. Manly P. Hall states, “Pythagoras believed that ultimately man would reach a state where he would cast off his gross nature and function in a body of spiritualized ether…From this he would ascend into the realm of the immortals, where by divine birthright he belonged.”

Pythagoras chose to reveal his deeper meanings only by the spoken word. If he left any writings they have been lost. What we know of him derives mainly from his disciples, the Pythagoreans. His chief biographers, among them Porphyry, Iamblichus, and Diogenes Laertius, wrote of Pythagoras several hundred years after his demise. Plato and Aristotle left us meaningful insights about the Pythagoreans. Plato's significant dialogues the Phaedo and Timeaus are deeply influenced by Pythagorean ideas and ideals. Plato, speaking
of Pythagoras, says that he taught his disciples, “A way of Life.” They so revered him that, after his death, none ever took credit for any Pythagorean theory or discovery, but referred them to The Master, or That Man, as they called Pythagoras, thus evidencing their esteem for his greatness.

Vagueness surrounds the life and work of Pythagoras as well as his affirmed charismatic nature. It is appropriate to ponder what significant difference, if any, this makes. He, as with other great teachers, taught a meaning common to all mankind. The fact of Christ's existence, or the exact words of Buddha, is secondary to the significant truth inherent in the message they portrayed. Pythagoras' message is as vital now as it was then as a way for man to follow in pursuing and developing his own being and well-being. The message is that what one man has done each man can do. This Pythagoras taught, stressing that each must attain integration of his soul for himself, since there is no vicarious attainment. Legitimate integration comes only from a depth of commitment to and an insightful understanding and application of fundamental, Divine principles which, being scientific, are the same for all mankind.

During Pythagoras' youth, he was recognized for temperance, serenity, gentleness, prudence, and for his abilities generally. Even at this age, he was respected and honored. His discourse attracted many, including significant persons, so that some said this man must be the son of a deity, perhaps Apollo. Coming to knowledge, and understanding its functioning within himself, he attended to those endeavors which aided him in comprehending reality. His abilities to relate with others, and “Living like some good genius,” caused worthy reports regarding him to spread. Men of insight such as Thales, Bias, and many others, took note of him, and he came to be called, the “fair-haired Samian.”

As Pythagoras matured, he was regarded as comely, and his presence was one of power and awesomeness. Recognizing his own power, he was ever mindful of his manner of speaking, for a reproach from him, would to some, be like death. In habits he was modest, partaking little of food and drink, and often, only of honey. He cared not only for the body, but for the emotion, and mind as well. He was not subject to excess and, “No man ever saw him rejoice or mourn.” He
composed his soul with the Lyre, and strove to maintain harmony within his being. He would walk with small groups of companions in groves or temples which were pleasant and remote from the confusion of daily living. When the tyrant Polycrates came to power, Pythagoras realized that under such a government he could not pursue learning or disseminate his findings. It was then that he left his country to found his Academy in Crotona.

At an advanced age, Pythagoras married Theano, a disciple and a good woman. After his death, she assisted with the government of the school. Of this marriage, seven children are mentioned, three sons and four daughters. One daughter, Damo, is said to have been left the writings of her father for safekeeping with the admonition, to which she was faithful, that she, at no cost, should communicate them to anyone outside of the family. Some maintain that Pythagoras left nothing in writing; others even name works ascribed to him, for instance, The Sacred Discourse, and The Magical Virtues of Herbs. Among the many men influenced by The Master are: Plato, Aristotle, Marcus Aurelius, Julian, St. Augustine, St. Thomas Aquinus, and Francis Bacon.

Pythagoras' instruction came from his contact and studies with the wise of many countries, and from the unfoldment of his own inner being. He first voyaged to Therecydes. It was from the mentor Anaximander that he learned of nature's secrets. He was a disciple of Pherecydes and a student of Hermodanias. Before he established himself at Crotona, in Southern Italy, it is possible that he visited Phoenica, Palestine, Chaldea, Persia, Arabia, and India. His wish for truth also determined him to venture a voyage to Egypt, where, with the aid of King Amasis, he became acquainted with the priests of Heliopolis and Memphis. These priests, not prone to share their wisdom with strangers, and wishing to test Pythagoras, confronted him with the most difficult disciplines. Nevertheless, he gained their confidence and was finally accepted into the Mysteries of Isis, at Thebes.

In Babylon the Magi received Pythagoras kindly and initiated him into their arcanum, including music, the mathematical sciences, and sublime methods of worshiping the gods. He learned of the motions of the stars and their effects upon the nativities of men. The Magi also shared their remedies for many diseases, and taught
him the principles ruling the Universe. It was here too that he came to know the Zoroastrians.

While in India, Pythagoras visited the Brahmans. These worthy priests communicated deep insights to Pythagoras regarding aspects of the mind, nature of the soul, means of solving the vicissitudes of life, and methods by which man becomes a positive agent in his own evolutionary process. He was allowed to share in profound doctrines taught at Elephanta and Ellora.

Pythagoras was also instructed by the Rabbis regarding the inner traditions of Moses. He went to Crete and Sparta to learn the renowned laws of Minos and Lycurgus. In Phoenicia the significance of the Adonic mysteries were conferred upon him. He learned all there was to know from the Greek philosophers, and was probably an initiate of the Eleusinian mysteries. The probability of these travels is strengthened in that such journeys were possible, travel was the best manner of acquiring knowledge, and Pythagoras' teachings were influenced by oriental philosophy and mysticism.

When Pythagoras returned to Samos, he lived in a cave outside of the city, that he might devote himself to developing his philosophy and way of life. He was now regarded by his countrymen with even greater admiration than before, for he seemed to them even wiser and more majestic. He was asked to instruct them in the deeper meaning of what he had learned, especially regarding the symbolic way to knowledge.

It appears that Pythagoras was, indeed, one of those dedicated to clarifying for man the real purpose of existence. Penetrating mind and conviction of feeling may ponder well the validity of the opinion that esoteric meanings existed in early times and, having been passed on from master to disciple, have been perpetuated even to us, and, living on, operate constructively in various ways and at many levels.

Admission to Pythagoras' Academy was by choice and by trial. The choice was selective and the trials difficult, for this was not a school where instruction was sold. The Pythagoreans did not “…open their souls like the gates of an inn, to everyone that came to them.” There is another sense in which the instruction was not open. Pythagoras' lectures were delivered from behind a screen, and were veiled in language to be fully understood only by the most advanced
disciples. In this manner the esoteric instruction was perpetuated and kept pure, as was the case with mystery schools.

Before admission to the Academy, Pythagoras would know the petitioner: his relations with parents, friends, and associates, the appropriateness of his laughter, silence, and manner of discourse, his handling of anger, passion, and ambition, his capacity for joy and grief, and what caused these sentiments. All elements of the personality were seriously appraised.

Included in the prerequisites was the severe probation of five years silence, which assured poise under difficult circumstances. To those who were to know philosophy, science, and the mysteries, a reason for silence was given: “That the soul might be converted into herself from external things, and from the irrational passions in her, and from the body, even into her own life, which is to live forever.” Again, he who is silent hears what is said. Profundity is to stop talking and to learn to meditate. “We ought either to be silent, or to speak things that are better than silence.” A stone thrown at random is more worthy than speaking an idle word. In communication use few words, and say much.

Pythagoras would observe the countenance and bearing of the petitioner and, from this, determine many things he desired to know. If the person was found desirable—a lover of knowledge, capable of learning, retaining, and following what he would be taught—he was admitted. Otherwise, he was summarily dismissed.

The mind alone sees and knows. Hence, it must be freed of the fetters which have hampered it since infancy. In no other way can it comprehend what is true, or perceive if the senses are functioning properly. Thus, once disciples were accepted, Pythagoras assisted them with many exercises for the purification of mind and soul, especially the strengthening of will.

Pythagoras advised his disciples that it is best to commence one's day in silent meditation, and thus compose one's own soul. He felt that meditation placed one in the presence of powerful constructive and directive forces. This practice he himself pursued, often retiring into the desert for the purpose, though he placed no merit upon solitude as such.

There were also disciplines such as abstinence regarding food
and sleep, temperance, and not being attached to honors. Important too, was their strict rule of secrecy concerning speaking of their more profound doctrines with outsiders, nor did they accept, without caution, the opinion of others. The hearts and minds of the uninitiated are not prepared for basic instruction and, “The goods of wisdom ought not to be communicated to those whose soul is not purified.” The Master admonished his disciples not to conceal faults with words, but amend them with constructive action, and to appreciate one who legitimately reproves us, for this leads to improvement through self-discovery. He maintained that it is better to lie on the ground with settled and calm nature, than to lie upon a golden bed and be troubled. No man is free who cannot command himself. Only the most dedicated disciple could pass Pythagoras' means of testing. Yet, the procedures for qualification and purification were indispensable for those who desired to know That Man.

It was at Crotona, a seaport of much wealth and commercial activity, that Pythagoras, about the year 529
B.C.
, established his Academy. It was a secret scientific-religious brotherhood. The school prospered with centers of the society developing in other parts of the known world. The number of disciples and auditors numbered several hundred. The more serious students were divided into the classes of Probationers or Exoterics, and Mathematicians or Esoterics. To attain advancement in this academy, it was required that science, especially mathematics and astronomy, be mastered as subjects best fitted for the enlightenment of man. The disciples needed also to deepen their religious insights, master their feelings, and purify their souls, thus mitigating the necessity for rebirth.

Wisdom results when the intellect is so integrated as to partake in intuitive cognition of vital causes. Pythagoras taught that with developed capacities one may comprehend and become a part of creative principles by relating to them with one's inner being. He accepted the reality of a constant interchange of energies and consciousness between the universe and man. Man and his greater environment are related as microcosm and macrocosm, and at no point in time or space is there a break in continuity, no dichotomy. Again, true wisdom is hidden from the profane and must be discovered by looking, not outward, but inward. Therein is to be revealed all that man will ever know.

The Master was accredited the ability to communicate to each disciple what was most proper for him to know at a particular time. Not being alike, it is fitting that they not partake alike. The distinction between Exoteric and Esoteric disciples was significant, for the latter were entitled to an inner instruction in which the others were not privileged to partake. This distinction had to do with the difference between the lesser and greater initiations, between lesser preparatory concerns, and complete consecration.

By degrees, the serious disciple experienced a transition from the mundane to the contemplation of incorporeal elements in nature. Gradually, the eye of the mind turned inward toward the realization of eternal principles which do not change and which, when partaken of, make man wise. Pythagoras believed mathematics capable of abstracting the soul from sensibles, preparing it for intellectual and emotional ascension, and making it possible to intuit things inherent in Divine mind. The Master, “Seeing that they could not in words express incorporeal forms and first principles, had recourse to demonstration by Numbers,” realizing that God himself is the number of numbers. Without mastering mathematics, the disciple could never become a Pythagorean. Men usually know what they want, but seldom what they need. Pythagoras assisted his disciples with the needs required by nature to comprehend the meaning and purpose of life.