Pythagoras: His Life and Teaching, a Compendium of Classical Sources (38 page)

Hence it is that Pliny says he condemned beans, because the souls of dead are in them. And Porphyry elsewhere, because they most partake of the nature of a living creature. Some, including Cicero, say it was because beans disturb the tranquility of mind. Wherefore to abstain from them, says Porphyry, makes our dreams serene and untroubled. Aulus Gellius says he meant, from venereal delights.
⁹³³
And Plutarch says he forbade beans because they conduce thereto. On the contrary, Clement of Alexandria affirms they were prohibited out of no other reason than that women feeding on them became barren.
⁹³⁴

For the thirty-ninth,
Abstain from the flesh of living creatures
, the most general reason is because they are of the same nature and temperament with us, and in a manner, allied unto us. But of this we spoke formerly.

CHAPTER
5

O
THER
S
YMBOLS

T
o the foregoing Symbols collected by Iamblichus, may be added these:

Take not up what falls from the Table.
Meaning that men should not accustom themselves to eat intemperately. Or alluding to some religious rite. For Aristophanes says that which falls so belongs to the Heroes, saying in his
Heroes:

Taste not what from the Table falls.
⁹³⁵

Break not Bread.
Divide not friends. Others refer it to the judgment in the Infernal places. Others, that it implies fear in War.
⁹³⁶

Set down Salt.
This is in remembrance of Justice. For Salt preserves all things, and is brought out of the purest thing, Water.
⁹³⁷

Pluck not a Crown.
That is offend not the Laws, for Laws are the crown of Cities.
⁹³⁸

Offer libation to the gods just to the ears of the cup.
This signifies that we ought to worship and celebrate the gods with Music, for that passes in at the ears.
⁹³⁹
And drink not of that libation.
⁹⁴⁰

Eat not
(which are unlawful)
generation, augmentation, beginning, end, nor that of which the first basis of all things consists.
Meaning, we must abstain from the loins,
[“testicles (and) genitals”]† marrow, feet, and head of victims. He called the loins “Basis,” because living creatures are settled upon them as their foundation,
, Generation,† for without the help of these, no living creature is engendered. Marrow he called “Increase,” it being the cause of augmentation in living creatures. The beginning, the feet; the head, the end; which have most power in government of the body.
⁹⁴¹

Eat not Fishes.
⁹⁴²
Some apply this to silence.
⁹⁴³
Others say he disapproved them because they are not used in sacrifice to the gods.

Put not meat in a Chamber-pot.
Meaning, communicate nothing that is wise to a rude and foolish person.
⁹⁴⁴

Sleep not at noon.
For at that time the Sun shows its greatest force.
⁹⁴⁵
We ought not to shut our eyes against the light when it is most manifest.

Quit not your station without the command of your General.
Our souls ought to be kept in the body, neither may we forsake this life without special leave from Him who gave it us, lest we seem to despise the gift of God.
⁹⁴⁶

Roast not what is boiled.
That is, change not meekness to anger.
⁹⁴⁷

Heap not up Cypress.
Of this wood they conceived the Scepter of Jupiter to be made.
⁹⁴⁸

Sacrifice even things to the Celestial deities, odd to the Terrestrial.
Of this, already in his Arithmetic.

When it thunders, touch the earth.
This calls to mind our own mortality.
⁹⁴⁹
Or, when a King is angry, the offender ought to humble himself.

Eat not sitting in a Chariot.
⁹⁵⁰
Some expound it, that we ought to eat in quiet, or that we ought not to give ourselves to luxury in a time of business.

Go into the Temple on the right hand, go out on the left.
Right and left seem to refer to the ceremonial numbers—as already discussed.

Where blood has been shed, cover the place with stones.
That is, abolish the very remembrance of any war or dissension.
⁹⁵¹

Hurt not a mild plant.
⁹⁵²
Some expound it, Harm not the harmless.

Pray aloud.
This implies not that God cannot hear such as pray softly, but that our prayers should be just.
⁹⁵³
They should be such as we need not care who hears.

Sail not on the ground.
Signifying, that we ought to forbear raising taxes, and such revenues as are troublesome and unstable.
⁹⁵⁴

Beget children.
For it is our duty to leave behind us such as may serve the gods in our room.
⁹⁵⁵

Neither dip in a basin, nor wash in a bath.
⁹⁵⁶

Put not away thy wife.
For she is a suppliant.
⁹⁵⁷

Counsel nothing but what is best.
For counsel is a sacred thing.
⁹⁵⁸

Plant not a Palm.
⁹⁵⁹

Lastly: Hither may be referred the Symbolic Letter Y. They said that the course of human life is like that letter, for everyone arriving at the first state of youth where the way divides itself into two, stands at a gaze, not knowing which to take. If he meets with a guide that leads to the better—that is, if he learn Philosophy, Oratory, or some honest art which may prove beneficial, but cannot be attained without much labor—they affirm that he shall lead an honorable and plentiful life. But if not lighting upon such a Master, he takes the left hand way which seems at first to be the better and to lead to virtue—that is if he gives himself over to sloth and luxury, which seem pleasant at first to him who is ignorant of true good—he shall e're long lose both his credit and estate, and live thence forward, ignominiously, and miserably. Thus Lactantius, perhaps alluding to the old verses.
⁹⁶⁰

The Pythagorean Y
From Geoffroy Tory,
Champfleury
, 1529

The Pythagorean Letter two ways spread,
Shows the two paths in which Man's life is led.
The right hand track to sacred Virtue tends,
Though steep and rough at first, in rest it ends;
The other broad and smooth, but from its Crown,
On rocks the Traveller is tumbled down.
He who to Virtue by harsh toils aspires,
Subduing pains, worth and renown acquires:
But who seeks slothful luxury, and flys,
The labour of great acts, dishonour'd dies!

CHAPTER
6

T
HE
G
OLDEN
V
ERSES
OF
P
YTHAGORAS

A
Summary of the Pythagorean Doctrine is extant in verse entitled
The Golden Verses of Pythagoras;
or as others,
of the Pythagoreans.
For, says Hierocles, as Gold is the best and purest of Metals, so these are the best and most Divine of verses. They are these:

First, in their ranks, th' Immortal Gods adore,
Thy Oath keep; next, great Heroes; then implore,
Terrestrial Daemons with due sacrifice.
Thy Parents reverence, and near Allies:
Him that is first in Virtue make thy Friend,
And with observance his kind speech attend:
Nor (to thy power) for Light faults cast him by,
Thy pow'r is neighbour to Necessity.

These know, and with intentive care pursue;
But anger, sloth, and luxury subdue.
In sight of others or thyself forbear
What's ill; but of thyself stand most in fear.
Let Justice all thy words and actions sway;
Nor from the even course of Reason stray:
For know that all men are to die ordain'd,
And riches are as quickly lost as gain'd.
Crosses that happen by divine decree,
(If such thy lot) bear not impatiently.
Yet seek to remedy with all thy care,
And think the Just have not the greatest share.
'Mongst men, discourses good and bad are spread,
Despise not those, nor be by these misled.
If any some notorious falsehood say,
Thou the report with equal Judgment weigh.
Let not men's smoother promises invite,
Nor rougher threats from just resolves thee fright.
If ought thou wouldst attempt, first ponder it;
Fools only inconsiderate acts commit.
Nor do what afterwards thou may repent;
First learn to know the thing on which th' art bent.
Thus thou a life shalt lead with joy repeat.

Nor must thou care of outward health forget.
Such temp'rance use in exercise and diet,
As may preserve thee in a setled quiet.
Meats unprohibited, not curious chose,
Decline what any other may accuse.
The rash expence of vanity detest,
And sordidness: A mean in all is best.
Hurt not thyself: Before thou act, advise;
Nor suffer sleep at night to close thine eyes,
Till thrice thy acts that day thou hast ore-run,
How slipped? what deeds? what duty left undone?
Thus thy account summ'd up from first to last,
Grieve for the ill, joy for what good has past.

These study, practise these, and these affect;
To sacred virtue these thy steps direct.
Eternal Nature's fountain I attest,
Who the Tetractys on our soul imprest.
Before thy mind thou to this study bend,
Invoke the Gods to grant it a good end.
These if thy labour vanquish, thou shalt then
Know the connection both of Gods and men;
How everything proceeds, or by what staid,
And know (as far as fit to be survey'd)
Nature alike throughout: that thou mayest learn
Not to hope hopeless things, but all discern.
And know those Wretches whose perverser wills
Drawn down upon their head spontaneous Ills;
Unto the good that's nigh them deaf and blind:
Some few the cure of these misfortunes find.

This only is the Fate that harms, and rolls,
Through miseries successive, human souls.
Within is a continual hidden fight,
Which we to shun must study, not excite.
Great Jove? how little trouble should we know,
If thou to all men wouldst their Genius show?

But fear not thou. Men come of heav'nly race,
Taught by diviner Nature what t' embrace:
Which if pursu'd, thou all I named shalt gain,
And keep thy Soul clear from thy body's stain.
In time of Prayer and cleansing, meats denied
Abstained from; thy mind's reign let reason guide.

Then strip'd of flesh up to free Aether soar,
A deathless God, Divine, mortal no more.

Part Four

Pythagorean Commentators

Timaeus the Locrean
John Reuchlin