Pythagoras: His Life and Teaching, a Compendium of Classical Sources (10 page)

CHAPTER 18

W
ONDERS
R
ELATED OF
H
IM

I
f we may credit (says Porphyry, and from him Iamblichus
¹⁷⁴
) what is related of Pythagoras by ancient and creditable authors, his commands had an Influence even upon irrational creatures. For he laid hold of the Daunian bear which did much hurt to the people thereabout, and having stroked her awhile, and given her
mazza
and fruits, and sworn her that she never more touch any living creature, he let her go. She straightaway hid herself in the hills and woods, and from thenceforward never assaulted any living creature.

Seeing an ox at Tarentum in a pasture wherein grew several things, munching on green beans, he came to the shepherd and counseled him to speak to the Ox that he should abstain from the beans.
¹⁷⁵
But the shepherd mocked him, and said he could not speak the language of oxen. Pythagoras himself went up to the ox and whispered in his ear. The animal not only refrained immediately from Beans at that time, but from thenceforward would never touch any. He lived many years after about Juno's temple at Tarentum till he was very old; and called the sacred ox, eating such meats as everyone gave him.

At the Olympic Games, as Pythagoras was by chance discoursing to his friends concerning auguries, omens, and divine signs, and that there are some messages from the gods to such men as have true piety towards them, an eagle flew over his head. He is said by certain words to have stopped her, and to have caused her to come down.
¹⁷⁶
After he had stroked her awhile, he let her go again.
¹⁷⁷
This perhaps was that white eagle that Iamblichus reports he stroked at Croto, and she endured it quietly. For the Crotonians instituted games, which they called Olympic in emulation of the Grecians.

There is also the story of a river (which Porphyry calls Caucasus;
¹⁷⁸
Apollonius,
[“a river near Samos”]; Laertius and Iamblichus, Nessus; Aelian, Cosa; St. Cyril, Causus). As he passed over it with many of his friends, the river spoke to him and said with a plain clear voice,
“Hail Pythagoras.”

In one and the same day, almost all affirm, that he was present at Metapontum in Italy, and at Tauromenium in Sicily, with the friends which he had in both places. He discoursed to them in a public convention, when as the places are distant many
stadia
by sea and land, and many days journeys asunder.
¹⁷⁹
Apollonius relates this as done at Croto and Metapontum.

At the public solemnity of the Olympic Games, he stood up and showed his golden thigh;
¹⁸⁰
as he did in private to Abarus, to confirm him in the opinion that he was Hyperborean Apollo, whose priest Abarus was.
¹⁸¹

A ship coming into the harbor, and his friends wishing they had the goods that were in it, Pythagoras told them, “Then you will have a dead body.” And, when the ship came at them, they found in it the body of a dead man.
¹⁸²

To one who much desired to hear him, he said that he would not discourse until some sign appeared.
¹⁸³
Not long after, one coming to bring news of the death of a white bear in Caulonia, he prevented him and related it first.

They affirm, he foretold many things and that they came to pass.
¹⁸⁴
Insomuch that Aristippus the Kyrenaean, in his book on Physiology, says he was named “Pythagoras” from speaking things as true as Pythian Apollo.
¹⁸⁵
He foretold an earthquake by the water which he tasted out of a well; and foretold, that a ship, which was then under sail with a pleasant gale, should be cast away.

At Sybarus, he took in his hand a serpent of deadly biting and let it go again. And at Tyrrhenia, he took a little serpent and biting it, killed it with his teeth.

A thousand other more wonderful and divine things are related constantly, and with full agreement, about him; so that, to speak freely, more was never attributed to any, nor was any more eminent. For his predictions of earthquakes most certainly are remembered, and his immediate chasing away of the pestilence. And his suppression of violent winds and hail, and his calming of storms—as well in rivers as upon the sea for the ease and safe passage of his friends—from whom Empedocles, Epimenides, and Abaris learning it, often performed the like, which their poems plainly attest. Besides,
Empedocles was surnamed
Alexanemos
, the Chaser away of Winds; Epimenides,
Cathartes
, the Lustrator; Abaris,
Aethrobates
, the walker in the air (for, riding upon an arrow of Hyperborean Apollo which was given him, he was carried in the air over rivers and seas and inaccessible places, which some believed to have been done by Pythagoras when he discoursed with his friends at Metapontum and Tauromenium upon the same day).

To these add his trick with a looking glass, as the scholiast of Aristophanes calls it, who describes it thus. The Moon being in the full, he wrote whatsoever he pleased in blood upon a looking glass. And telling it first to the other party, stood behind him, holding the letters towards the Moon; whereby he who stood between him and the Moon, looking steadfastly upon her, read all the letters which were written in the looking glass in the Moon, as if they were written in her.
¹⁸⁶

But these things, some even of the ancients have imputed to Goetic Magic, as Timon, who terms Pythagoras,
a Magician.† Others impute these to imposture, as appears by this relation of Hermippus and the scholiast of Apollonius. They say that when he came into Italy he made a vault underground, and charged his mother to give out that he was dead, and to set down in a table-book all things that happened, expressing the times punctually. Then he went down and shut himself up in the vault, and his mother did as he ordered her, until such time as he came up again. After a while, Pythagoras came up lean and withered. Approaching the congregation, he declared that he was returned from the Infernal Regions,
¹⁸⁷
and related to them what was done there, and told them many prodigious stories concerning the Reborn, and the things of the Infernal Regions; telling the living news of their dead friends with whom he said he met in the Infernal Regions.
¹⁸⁸
Hieronymus relates that he saw there the soul of Hesiod bound with brass to a pillar, screeching; and that of Homer hung up on a tree, encompassed by serpents, for the fables which he had raised concerning the gods. Those likewise were tormented who used not the company of their own wives.
¹⁸⁹

For this he was much honored by the Crotonians. They being much moved at what he said, wept and lamented, and hereupon
conceived such an esteem of Pythagoras as being a divine person, that they sent their wives to him to be instructed in his doctrine, which women were called “Pythagoreans.” Thus says Hermippus. The scholiast adds that hereby he raised an opinion concerning himself: that before the Trojan War he was Aethalides, the son of Mercury; then Euphorbus; then Hermotimus; then Pyrrhus, a Delian; lastly, Pythogoras.
¹⁹⁰
And, as Laertius says in his writings, he reported of himself that he had come from the Infernal Regions to men 207 years since. Of this, more in the Pythagoran Doctrine, see Part 3, The Transmigration of the Soul [page 256].

CHAPTER 19

H
IS
D
EATH

T
he time of the death of Pythagoras has been formerly touched. It was, according to Eusebius, in the fourth year of the seventieth Olympiad [ca. 493
B.C.
], after he had lived, as Justin says, at Crotona for twenty years.
¹⁹¹

The occasion is differently related by Laertius, who says Pythagoras died in this manner: As he sat in counsel together with his friends, in the house of Milo, it happened that the house was set on fire by one who did it out of envy, because he was not admitted. Some affirm the Crotonians did it out of fear of being reduced to a tyranny. Pythagoras, running away, was overtaken when, coming to a field full of beans, he made a stop saying, “It is better to be taken than to tread, and better to be killed than to speak.” So the pursuers slew him. In the same manner died most of his disciples, about forty in number. Some few only escaped, of whom were Archytas the Tarentine, and Lysis, of whom we spake before.

Dicaearchus says that Pythagoras fled to the Temple of the Muses at Metapontum, and died for want of food, having lived there forty days without eating. Heraclides, in his Epitome of the
Lives of Satyrus
, relates that having buried Pherecydes, he returned to Italy where, finding the faction of Cyclo prevalent, he departed to Metapontum and there starved himself, not willing to live any longer. Hermippus says that the Agrigentines and Syracusians warring against one another, Pythagoras with his friends went to the Agrigentines and was head of them. But they being vanquished, and he flying to a field of beans, was there slain; the rest (being thirty five) were burned at Tarentum for intermeddling with the governors and rule of the commonwealth.

Iamblichus, from Aristoxenus and others, gives a more particular account. There were, says he, some who opposed these men and rose up against them. That this conspiracy happened in the absence of Pythagoras is acknowledged by all; but they disagree concerning his journey. Some say he was gone to Pherecydes, the Syrian; others to Metapontum. The causes of this conspiracy are diversely related also.
One is said to have proceeded from the men who were called Cylonians. Cylo, a Crotonian—who in race, honor, and wealth excelled all the rest of the citizens, but was otherwise of a harsh, violent, turbulent, and tyrannical humor—was exceedingly desirous to participate in the Pythagorean institution. Coming to Pythagoras, who was now very old, he was repulsed for the reasons aforesaid. Hereupon there arose a great contest, Cylo and his friends opposing Pythagoras and his friends. And so eager and violent was the malice of Cylo and his party, that it extended even to the last of the Pythagoreans. Pythagoras therefore for this reason departed to Metapontum where it is said that he died.

The Cylonians (so called) continued to exercise their hatred and enmity towards the Pythagoreans, and the kindness of the cities (which was so great as to be governed by them) was prevalent. But at last, they so plotted against the Pythagoreans, that surprising them assembled in the house of Milo at Crotona consulting about military affairs, they burned them all except two, Archippus and Lysis, who being youthful and strong escaped out of doors.

This falling out, and the cities not taking any notice of the misfortune, the Pythagoreans gave up their business. This happened from two causes: as well by reason of the unconcernment of the cities (for they had no regard of the murder, to punish the authors hereof), as by reason of the death of the most excellent persons—two only of them were saved, both Tarentum. But Lysis, out of hatred of the neglect they had received from the cities, departed into Greece and lived at Achaea in Peloponnesus. Thence, upon a particular design, he removed to Thebes, where Epimanondas heard him, and called him Father, and there he died.

The rest of the Pythagoreans, all but Arthitas the Tarentine, forsook Italy and assembling at Rhegium, they lived there together. But in progress of time, the management of public affairs decayed. The most eminent of these were Phanto, and Echecrates, and Polymnastus, and Diocles (both Phliasians), and Xenophilus, a Chalcidean of Chalcis in Thrace. These preserved the customs and doctrines from the beginning, but with the sect itself, at last they were wholly extinguished. This is related by Aristoxenus.

Nicomachus agrees in all things with this relation. Except in that
he says this Insurrection happened at the time Pythagoras was gone to Delos to visit Pherecydes, who was sick of a Phthiriasis. Then were they stoned and burned by the Italiotes and cast forth without burial. Hitherto Iamblichus.

With these also agrees the relation of Neanthes, thus delivered by Porphyry.
¹⁹²

Pythagoras and his friends, having been a long time so much admired in Italy, many cities committed themselves to them. At last they became envied, and a conspiracy was made against them in this manner. Cylo was a Crotonian, who in extract, nobility, and wealth exceeded all the rest of the citizens, but otherwise was of a violent, rigid, and tyrannical disposition, and one that made use of the multitude of his friends to compass his unjust ends. As he esteemed himself worthy of all excellent things, so most particularly to partake of the Pythagorean philosophy, he came to Pythagoras and much extolled himself and desired his conversation. But Pythagoras presently observing the nature and manners of the person, and perceiving by the signs which he observed in the bodies of such as came to him what kind of disposition he was of, bade him depart and go about his business. Hereat Cylo was not a little troubled, taking it for a great affront, being of himself a person of a rough violent spirit. Therefore, calling his friends together, he began to accuse Pythagoras and to conspire against him and his disciples. Whereupon, as some relate, the friends of Pythagoras were gathered together in the house of Milo the wrestler. Pythagoras himself was absent for he was gone to Delos to visit Pherecydes, the Syrian, formerly his master, who was desperately fallen sick of a Phthiriasis, and to attend on him. Cyclo's men set the house on fire, and burned and stoned them all, except two who escaped the fire, Archippus and Lysis, as Neanthes relates, of whom Lysis went into Greece to Epimanondas, whose master he had formerly been.

But Dicaerchus and other more accurate authors affirm that Pythagoras himself was there present when this conspiracy was perpetrated; for Pherecydes died before he left Samos.
¹⁹³
Of his friends, forty being gathered together were beset in a house; most of them going dispersedly to the city were slain. Pythagoras, his friends being
taken, first escaped to the Caulonian haven, thence went to the Locrians. The Locrians sent some old men to the borders of their country who gave him this answer, “We have heard, Pythagoras, that thou art a person wise and of great worth; but we have nothing in our laws that is reprehensible, and therefore we will endeavor to preserve them. Go to some other place, taking of us whatsoever you have need of.” Hereupon leaving the city of the Locrians, he sailed to Tarentum, where receiving the same entertainment he had at Crotona, he went to Metapontum. For great seditions were raised against him in every part which are remembered by the inhabitants to this day. They recount the seditions against the Pythagoreans, as they call them, for all that faction which sided with Pythagoras were called Pythagoreans. In the Metapontine faction, Pythagoras is said to have died, flying to the Temple of the Muses and staying there forty days, through want of necessaries.
¹⁹⁴

Others relate that when the house wherein his Friends used to meet was fired, his friends threw themselves into the fire to make a way for their master, spreading their bodies like a bridge upon the first; and that Pythagoras, escaping out of the burning, destitute of all his friends, for grief ended his days.

With these men, oppressed with this calamity, failed their knowledge also—which till then they had preserved secret and concealed, except some things difficult to be understood, which the auditors that lived without the screen, repeated by heart. Lysis and Archippus escaping, and as many as were at that time in other parts, preserved some little sparks of philosophy, obscure and difficult to be found out. For being not left alone, and much grieved at the perpetration of that wickedness, fearing lest the name of Philosophy should be quite extinguished amongst men, and that for this reason the gods would be angry with them, they made some summary commentaries. And having rendered the writings of the ancients, and those which they remembered into one body, everyone left them in the place where they died, charging their sons, daughters, and wives that they should not communicate them to any outside their own family. Thus privately continuing it successively to their successors, they observed it a long time. And for this reason, says Nicomachus,
we conjecture that they did purposely avoid friendship with strangers; and for many ages they preserved a faithful constant friendship amongst themselves.

Moderatus says that this Pythagorean philosophy came at last to be extinguished. First, because it was enigmatic. Next, because their writings were in the Doric dialect which is obscure; and by which means the doctrines delivered in it were not understood, being spurious and misapprehended. Because moreover, they who published them were not Pythagoreans.
¹⁹⁵
Besides, Plato, Aristotle, Speusippus, Aristoxenus, and Xenocrates, as the Pythagoreans affirm, vented the best of them as their own, changing only some few things in them. But the more vulgar and trivial, and whatsoever was afterwards invented by envious and calumnious persons to cast a contempt upon the Pythagorean school, they collected and delivered as proper to that sect.

But forasmuch as Apollonius gives a different account of these things, and adds many things which have not yet been spoken, let us give his narration also concerning the insurrection against the Pythagoreans.
¹⁹⁶
He says that the Pythagoreans were envied from their very childhood; for the people, as long as Pythagoras discoursed with all that came to him, loved him exceedingly; but when he applied himself only to his disciples, they undervalued him. That he should admit strangers, they well enough suffered; but that the natives of the country should attribute so much to him, they took very ill, and suspected their meetings to be contrivements against them. Besides, the young men being of the best rank and estate, it came to pass that after a while they were not only the chief persons in their own families, but governed even the whole city. They becoming many as a society (for they were above 300 persons), but being a small part as to the city, which was not ordered according to their manners and institutions. Notwithstanding, as long as they possessed the place they were in only, and Pythagoras lived there, the city followed the original government thereof, though much perplexed, and watching for an opportunity for change.

But after they had reduced Sybaris, and that he departed, and they distributed the conquered country into colonies as they pleased; at length, the concealed hatred broke forth, and the multitude began
to quarrel with them. The leaders of this dissension were those who had been nearest allied to the Pythagoreans. Many things had in the past grieved them, according as they were particularly affected. But one of the greatest was that Pythagoras only should be thought incapable of disrespect. For the Pythagoreans used never to name Pythagoras; but while he lived, they called him “Divine”; after death, “the Man,” as Homer introduces Eumaeus mentioning Ulysses:

I to pronounce his name, though absent, fear;

So great is my respect, and he so dear.

In like manner, dissenters were disturbed by the disciplines of the Pythagorean community. Not to rise out of bed after the Sun is up, nor to wear a ring whereon the image of God is engraved; but to observe the Sun that they may adore his rising, and not to wear a ring lest they might chance to have it on at a funeral or carry it into any unclean place. Likewise, not to do anything without premeditation, nor anything whereof they could not give a good account; but that in the morning they should consider what they were to do, and at night they should make a recollection thereof, as well to ponder the things themselves as to exercise the memory. Likewise, if anyone of that community had appointed to meet another in any place, he should stay there day and night until the other came. The Pythagoreans likewise accustomed themselves to be mindful of what is said, and to speak nothing rashly. But above all things, as an inviolable precept to be kept even until death, he advised them not to reproach, but always to use good words as at sacrifices.

These things much displeased all in general, as I said, forasmuch as they admitted men to be educated in this singularity amongst them. But in that the Pythagoreans reached forth the hands to fellow members only, and not to any of their own family except their parents; likewise, in that they had their estates in common, wholly alienated from their own domestics; hereat their allies were much displeased. And they, beginning the dissension, the rest readily joined themselves and engaged in it.

And at the same time, Hippasus, Diodorus, and Theages said that it was fit everyone should partake of the public government and
convention; and that the magistrates, being chosen by lot, ought to give account. But on the other side, the Pythagoreans Alcimachus, Dimachus, Meto, and Democedes opposed it, and forbid that the government of the country should be abrogated. These taking the part of the commons, got the better. But afterwards, many of the common people understood that there was a division in the public convention. The orators Cylo and Nino framed an accusation against the Pythagoreans: the first was one of the best quality; the other of the vulgar sort. To this effect, a long discourse being made by Cylo, the other continued it, pretending that he had found out the greatest secrets of the Pythagoreans. But indeed having forged and wrote such things as thereby he might chiefly traduce them; and having delivered the book to a notary, had him read it. The title was
The Sacred Discourse.
The sum whereof was this: That friends ought to be reverenced as the gods themselves, but all other men tyrannized over like beasts. That the same sentence of Pythagoras himself reduced to verse, was thus rehearsed by his disciples: