CHAP. XXVII.
Many also of the political actions of his followers are [deservedly] praised. For it is reported that the Crotonians being once impelled to make sumptuous funerals and interments, some one of them said to the people, that he had heard Pythagoras when he was discoursing about divine natures observe, that the Olympian Gods attended to the dispositions of those that sacrificed, and not to the multitude of the sacrifices; but that, on the contrary, the terrestrial Gods, as being allotted the government of things less important, rejoiced in banquets and lamentations, and farther still, in continual libations, in delicacies, and in celebrating funerals with great expense. Whence, on account of his wish to receive, Pluto is called Hades. He suffers, therefore, those that slenderly honor him to remain for a longer time in the upper world; but he always draws down some one of those who are disposed to spend profusely in funeral solemnities, in order that he may obtain the honors which take place in commemoration of the dead. In consequence of this advice, the Crotonians that heard it were of opinion, that if they conducted themselves moderately in misfortunes, they would preserve their own salvation; but that if they were immoderate in their expenses, they would all of them die prematurely. A certain person also having been made an arbitrator in an affair in which there was no witness, led each of the litigants to a certain monument, and said to one of them, the man who is buried in this monument was transcendently equitable; in consequence of which the other litigant prayed that the dead man might obtain much good; but the former said that the defunct was not at all better for the prayers of his opponent. Pythagoras, therefore, condemned what the former litigant said, but asserted that he who praised the dead man for his worth, had done that which would be of no small importance in his claim to belief. At another time, in a cause of great moment, he decided that one of the two who had agreed to settle the affair by arbitration, should pay four talents, but that the other should receive two. Afterwards, he condemned the defendant to pay three talents; and thus he appeared to have given a talent to each of them. Two persons also had fraudulently deposited a garment with a woman who belonged to a court of justice, and told her she was not to give it to either of them unless both were present. Some time after, for the purpose of circumvention, one of them received the common deposit, and said that it was with the consent of the other. But the other, who had not been present [when the garment was returned], acted the part of a sycophant, and related the compact that was made at the beginning, to the magistrates. A certain Pythagorean, however, taking up the affair said, that the woman had acted conformably to the compact, as both parties had been present. Two other persons also appeared to have a strong friendship for each other, but had fallen into a silent suspicion through a flatterer of one of them, who told him that his wife had been corrupted by the other. It so happened however, that a Pythagorean came into a brazier’s shop, where he who conceived himself to be injured, was showing to the artist a sword which he had given him to sharpen, and was indignant with him because it was not sufficiently sharp. The Pythagorean, therefore, suspecting that the sword was intended to be used against him who was accused of adultery, said, This sword is sharper than all things except calumny. This being said, caused the man to consider with himself [what it was he intended to do], and not rashly to sin against his friend who was within, and who had been previously called [by him in order that he might kill him]. A zone also that had golden ornaments having fallen [at the feet] of a certain stranger in the temple of Esculapius, and the laws forbidding any one to take up that which had fallen on the ground, a Pythagorean advised the stranger, who was indignant at this prohibition, to take away the golden ornaments which had not fallen to the ground, but to leave the zone, because this was on the ground.[30] That circumstance, likewise, which by the ignorant is transferred to other places, is said to have happened in Crotona, viz. that during a public spectacle, some cranes flew over the theatre, and one of those who had sailed into the port, said to the person who sat near him, Do you see the witnesses? which being heard by a certain Pythagorean, he brought them into the court, consisting of a thousand magistrates, where being examined, it was found that they had thrown certain boys into the sea, and that they called the cranes who flew over the ship [at the time,] witnesses of the deed. When likewise certain persons who had recently become disciples of Pythagoras were at variance with each other, he who was the junior of the two came to the other and said to him, that there was no occasion to refer the affair to a third person, but that it rested with them to commit their anger to oblivion. He, therefore, to whom these words were addressed, replied that he was very much pleased in other respects with what had been said, but that he was ashamed that, being the elder, he had not first said the same thing to the other [who was the junior]. We might here also narrate what is said of Phinthias and Damon,[31] of Plato and Archytas, and likewise of Clinias and Prorus.[32] Omitting, however, these [for the present], we shall mention what is related of Eubulus the Messenian, who when he was sailing homeward, and was taken captive by the Tyrrhenians, was recognized by Nausitheus a Tyrrhenian and also a Pythagorean, because he was one of the disciples of Pythagoras, and was taken by him from the pirates, and brought with great safety to Messena. When the Carthaginians, also, were about to send more than five thousand soldiers into a desert island, Miltiades the Carthaginian, perceiving among them the Argive Possiden (both of them being Pythagoreans), went to him, and not manifesting what he intended to do, advised him to return to his native country, with all possible celerity, and having placed him in a ship that was then sailing near the shore, supplied him with what was necessary for his voyage, and thus saved the man from the dangers [to which he was exposed]. In short, he who should relate all that has taken place among the Pythagoreans in their associations with each other, would by the length of his narration exceed the proper quantity and the occasion of his treatise.
I shall therefore rather pass on to show, that some of the Pythagoreans were political characters, and adapted to govern. For they were guardians of the laws, and ruled over certain Italian cities, unfolding to them, and counselling them to adopt the most excellent measures, but abstaining from public revenues. And though they were greatly calumniated, yet at the same time the probity of the Pythagoreans, and the wish of the cities themselves prevailed, so that they were desired by them to administer their political concerns. But at this time the most beautiful of polities appear to have existed in Italy and in Sicily. For Charondas the Catanean, who appears to have been one of the best legislators, was a Pythagorean; as were also the Locrians Zaleucus and Timares, who were celebrated for their legislation. Those also who established the Rheginic polities, that polity which is called Gymnasiarchic, and that which is denominated from Theocles, are said to have been Pythagoreans. Phytius likewise, Theocles, Elecaon, and Aristocrates, excelled among the Pythagoreans in their studies and manners, which also the cities in those places adopted at those times. In short, it is asserted that Pythagoras was the inventor of the whole of political erudition, when he said that nothing is pure among things that have an existence; but that earth participates of fire, fire of air, air of water, and water of spirit. And in a similar manner the beautiful participates of the deformed, the just of the unjust, and other things conformably to these. From this hypothesis, however, the reasoning tends to either part. He also said, that there are two motions of the body and the soul; the one being irrational, but the other the effect of deliberate choice. That three certain lines also constitute polities, the extremes of which mutually touch each other, and produce one right angle; so that one of them has the nature of the sesquitertian; another that of the diapente; and the third is a medium between the other two.[33] But when we consider by a reasoning process the coincidences of the lines with each other, and also of the places under these, we shall find that they represent the best image of a polity. Plato has made the glory of this invention his own; for he clearly says in his Republic, “that the sesquitertian progeny conjoined with the pentad produces two harmonies.”[34] It is also said, that Pythagoras cultivated the moderation of the passions, and mediocrity, and that by the conjunction of a certain precedaneous good, he rendered the life of each of his disciples happy. And in short, it is said that he discovered the choice of our good, and of the works adapted to our nature. It is likewise narrated of him, that he withdrew the Crotonians from harlots, and universally from an association with women that were not affianced. For the wives of the Crotonians came to Theano the wife of Brontinus, one of the Pythagoreans, a woman of a wise and excellent soul, (and who was the author of that beautiful and admirable saying, “that it is lawful for a woman to sacrifice on the very day in which she has risen from the embraces of her husband,” which some ascribe to Theano the wife of Pythagoras) the Crotonian wives came therefore to her, and entreated her to persuade Pythagoras to discourse to them on the continence which was due from them to their husbands. This she promised to do; and Pythagoras having accordingly made an oration to the Crotonians, which had the desired effect, the incontinence which then prevailed was entirely destroyed. It is further related likewise, that when ambassadors came to the city of the Crotonians from Sybaris, for the purpose of demanding the exiles, Pythagoras beholding one of the ambassadors, who with his own hand had slain one of his friends, made him no answer. But when the man interrogated him, and wished to converse with him, Pythagoras said, that it was not lawful to discourse with homicides. Whence also by certain persons he was thought to be Apollo. All these particulars, therefore, and such as we have a little before mentioned concerning the destruction of tyrants, and the liberation of the cities of Italy and Sicily, and many other circumstances, are indications of the benefits conferred on mankind by Pythagoras in political concerns.
CHAP. XXVIII.
That which follows after this, we shall no longer discuss generally, but direct our attention particularly to the works resulting from the virtues of Pythagoras. And we shall begin in the first place from the Gods, as it is usual to do, and endeavour to exhibit his piety, and the admirable works which he performed. Let this, therefore, be one specimen of his piety, which also we have before mentioned, that he knew what his soul was, and whence it came into the body, and also its former lives, and that of these things he gave most evident indications. After this also, let the following be another specimen; that once passing over the river Nessus with many of his associates, he spoke to it, and the river in a distinct and clear voice, in the hearing of all his followers, answered, Hail Pythagoras! Farther still, nearly all historians of his life confidently assert, that in one and the same day he was present at Metapontum in Italy, and Tauromenium in Sicily, and discoursed in common with his disciples in both places, though these cities are separated from each other by many stadia both by land and sea, and cannot be passed through in a great number of days. The report, also, is very much disseminated, that he showed his golden thigh to the Hyperborean Abaris, who said that he resembled the Apollo among the Hyperboreans, and of whom Abaris was the priest; and that he did this in order that Abaris might apprehend this to be true, and that he was not deceived in his opinion. Ten thousand other more divine and more admirable particulars likewise are uniformly and unanimously related of the man: [such as infallible predictions of earthquakes], rapid expulsions of pestilence and violent winds, instantaneous cessations of the effusion of hail, and a tranquillization of the waves of rivers and seas, in order that his disciples might easily pass over them. Of which things also, Empedocles the Agrigentine, Epimenides the Cretan, and Abaris the Hyperborean, receiving the power of effecting, performed certain miracles of this kind in many places. Their deeds, however, are manifest. To which we may add, that Empedocles was surnamed an expeller of winds; Epimenides, an expiator; and Abaris, a walker on air; because being carried on the dart which was given to him by the Hyperborean Apollo, he passed over rivers and seas and inaccessible places, like one walking on the air. Certain persons likewise are of opinion, that Pythagoras did the same thing, when in the same day he discoursed with his disciples at Metapontum and Tauromenium. It is also said, that he predicted there would be an earthquake from the water of a well which he had tasted; and that a ship which was sailing with a prosperous wind, would be merged in the sea. And let these, indeed, be the indications of his piety.
Again, however, assuming a more elevated exordium, I am desirous to exhibit the principles of the worship of the Gods, which Pythagoras and his followers established; viz. that all such particulars as they define with respect to doing or not doing a thing, have for the mark at which they aim, a consent with divinity. This also is with them the principle, [of piety] and their whole life is arranged with a view to follow God. The language, too, of their philosophy is this, that men act ridiculously in exploring good from any other source than the Gods; and that their conduct in this respect resembles that of a man, who in a country governed by a king should reverence one of the magistrates in the city, and neglect him who is the ruler of all of them. For they were of opinion that such was the conduct of mankind. For since God is, and is the Lord of all things, it is universally acknowledged that good is to be requested of him. For all men impart good to those whom they love, and to those with whom they are delighted; but they give the contrary to good, to those to whom they are contrarily disposed. It is evident, therefore, that those things are to be done, in which God delights. It is, however, not easy for a man to know what these are, unless he obtains this knowledge from one who has heard God, or has heard God himself, or procures it through divine art. Hence also, the Pythagoreans were studious of divination. For this alone is an interpretation of the benevolence of the Gods. And in short, he will conceive an employment of this kind to be worthy of regard, who believes that there are Gods; but he who thinks that either of these is folly, will also be of opinion that both are foolish. Many of the mandates, however, of the Pythagoreans were introduced from the mysteries; for they did not conceive them to be the productions of arrogance, but to originate from a certain divinity. And in a similar manner, all the Pythagoreans believe such things as are mythologically related of Aristeas the Proconesian, and Abaris the Hyperborean, and other particulars of a like nature. For they consider every thing of this kind to be credible; and of many [such] things they make trial themselves. They also frequently recollect such-like particulars as appear to be fabulous, as not disbelieving in any thing which may be referred to divinity. A certain person therefore relates, that Eurytus said, that a shepherd feeding his sheep near the tomb of Philolaus, heard some one singing. But the person to whom this was related, did not at all disbelieve the narration, but asked what kind of harmony it was? Both of them, however, were Pythagoreans, and Eurytus was the disciple of Philolaus. It is likewise said, that a certain person told Pythagoras, that he appeared to himself once to converse with his father who was dead, and that he asked Pythagoras what this indicated? Pythagoras replied, that it indicated nothing; but that he had in reality conversed with his father. As therefore, said he, nothing is signified by my now discoursing with you, so neither is any thing signified by your conversing with your father. Hence, in all particulars of this kind, they did not think that they were stupid, but those that disbelieved in them. For they did not conceive that some things are possible to the Gods, but others impossible, as those fancy who reason sophistically; but they believed that all things are possible to the Gods. And this very assertion is the beginning of the verses, which they ascribe to Linus, and which are as follow:
All things may be the objects of our hope,
Since nothing hopeless any where is found:
All things with ease Divinity effects,
And nought can frustrate his almighty power.