Pythagoras: His Life and Teaching, a Compendium of Classical Sources (36 page)

CHAPTER
2

T
HE
S
YMBOLS
OF
P
YTHAGORAS
A
CCORDING
TO
I
AMBLICHUS.

T
he last way of exhortation to virtue, and dissuasion from vice, is that by symbols.
⁹⁰⁵
The first way of teaching being proper to the sect, not communicable to other Institutions; the second vulgar and common to them; the third is between both—neither absolutely public, nor wholly Pythagorean, nor quite different from either. Such are those they term symbols. As many as deserve commemoration, in our opinion, of the exhortatory form, we shall communicate and add a suitable interpretation. We conceive that hereby the exhortation to philosophy may be more prevalent on those that hear them, than if delivered more at large.

And forasmuch as we shall insert some Exoteric solutions common to all philosophy, it is to be understood as different from the meaning of the Pythagoreans. But inasmuch as we shall intermix some of the most particular opinions of the Pythagoreans consonant to each, this is wholly proper to them and dissonant from all other philosophers, but most fit to be alleged. This will insensibly lead us from the exoteric notions, bringing us to the others, and acquainting us with them. And to the exhortations framed according to this sect as a bridge or ladder by which we ascend from a depth to a great height, guiding the minds of those who addict themselves genuinely thereto.

For to this end it was framed, according to imitation of the things already mentioned. For the most ancient and such as were contemporary with and disciples to Pythagoras did not compose their writings intelligible, in a common vulgar style, familiar to everyone, as if they endeavored to dictate things readily perceptible by the hearer. But consonant to the silence decreed by Pythagoras concerning divine mysteries, which it was not lawful to speak of before those who were not initiated. They therefore clouded both their mutual discourses and writings by symbols; which—if not expounded by those that proposed them by a regular interpretation—appear to the hearers like old wives proverbs, trivial and foolish. But being rightly explained, and instead of dark, rendered lucid and conspicuous to
the vulgar, they discover an admirable sense no less than the divine oracle of Pythian Apollo, and give a divine inspiration to the philologists that understand them.
⁹⁰⁶

That therefore their benefit may be known, and their exhortative use manifest, we will give the solutions of every symbol, both after the exoteric and by the method of discourse, not omitting those things which were preserved in silence, not communicable to uninitiated persons. The Symbols are these:

1. When you go to the Temple, worship, neither do nor say anything concerning life.
   
2. If there be a Temple in your way, go not in; no not though you pass by the very doors.
   
3. Sacrifice and worship barefoot.
   
4. Concerning the gods, disbelieve nothing wonderful, nor concerning divine doctrines.
   
5. Decline highways, and take the foot-path!
   
6. Abstain from the Melanure, for it belongs to the Terrestrial gods.
   
7. Above all things, govern your tongue, when you follow the gods.
   
8. When the winds blow, worship the noise.
   
9. Cut not fire with a sword.
   
10. Turn away from the self every edge.
    
11. Help a man to take up a burden, but not to lay it down.
    
12. Put on the shoe first on the right foot, but the left foot first into the basin.
    
13. Discourse not of Pythagorean things without light.
    
14. Pass not over a pair of Scales.
    
15. Travelling from home, turn not back; for the Furies go back with you.
    
16. Pass not Urine, being turned towards the Sun.
    
17. Wipe not a seat with a torch.
    
18. A cock keep, but not sacrifice; for it is consecrated to the Moon and the Sun.
    
19. Sit not upon a
    Choenix.
    
20. Breed nothing that has crooked talons.
    
21. Cut not in the way.
    
22. Receive not a swallow into your house.
    
23. Wear not a ring.
    
24. Grave not the image of God on a ring.
    
25. Look not in a glass by candlelight.
    
26. Be not taken with immoderate laughter.
    
27. At a sacrifice, pare not your nails.
    
28. Lay not hold on everyone readily with your right hand.
    
29. When you rise out of bed, disorder the coverlet, and deface the print.
    
30. Eat not the heart.
    
31. Eat not the brains.
    
32. Spit upon the cuttings of your hair, and the parings of your nails.
    
33. Receive not an Erythrine.
    
34. Deface the print of a pot in the ashes.
    
35. Take not a woman that has gold, to get children of her.
    
36. First honor the figure and steps, a figure and a Triobolus.
    
37. Abstain from beans.
    
38. Set mallows, but eat it not.
    
39. Abstain from living creatures.
    

CHAPTER
3

A
N
E
XPLICATION
OF
THE
P
YTHAGOREAN
S
YMBOLS
BY
I
AMBLICHUS

A
ll these symbols are in general exhortative to all virtue; and every one of them in particular conduces to some particular virtue, and part of philosophy, and learning; as the first are exhortative to devotion, and divine knowledge.

SYMBOL I

When you go to the temple, worship, neither do nor say anything concerning life.
This exhortation observes the divinity after such manner, as it is in itself—pure and unmixed. He joins pure to the pure, and takes care, that no worldly business insinuate itself into the divine worship. For they are things wholly different and opposite to one another. Moreover, this conduces much to science; for we ought not to bring to the divine science any such thing as human consideration, or care of outward life. Thus nothing is hereby commanded, but that divine discourses, and sacred actions ought not to be intermixed with the instable manners of men.

SYMBOL II

To that is consonant the next symbol:
If a temple lie in your way, go not in, not though you pass by the very doors.
For if like is delightful to its like, it is manifest that the gods, having the chief essence of all things, ought to have the principal worship. But if any man does it upon occasion of any other thing, he makes that the second which is the first and chief of all; and by that means he subverts the whole order of worship, and science. The most excellent good ought not to be ranked in the latter place as inferior to human good; neither ought our own affairs to have the place of the chief end and better things either in our words or thoughts.

SYMBOL III

That which follows—
Sacrifice and worship barefoot
—is an exhortation to the same. For this signifies that we ought to serve the gods
and perform their knowledge decently and moderately, not exceeding the order in the earth. Another way that we ought to perform their service and knowledge is to be free and without fetters. This, the symbol commands to be observed not in the body only, but in the acts of the soul. That such acts be not restrained by passions, nor by the infirmity of the body, nor by our external generation, but all free and ready for communication with the gods.

SYMBOL IV

There is another symbol of this kind exhorting to the same virtue:
Concerning the gods, disbelieve nothing wonderful, nor concerning divine doctrines.
This rule is religious, and declares the superlative excellence of the gods, instructing us and putting us in mind that we ought not to estimate the divine power by our own Judgment. To us who are corporeal, and generated, and corruptible, and transitory, and obnoxious to several diseases, and to narrowness of habitation, and to aggravation of motion towards the center, and to sleepiness, and to indigence, and to abundance, and to imprudence, and to infirmity, and to impediment of soul and the like—some things will seem difficult, and impossible. Yet have we many excellencies by nature. But we are quite short of the gods. Neither have we the same power or ability. This symbol, therefore, chiefly advises to a knowledge of the gods, as of those who are able to do all things; whence it admonishs to disbelieve nothing concerning the gods. There is added,
nor concerning divine doctrines
, meaning those which are declared by the Pythagorean philosophy. Because, they being settled by mathematics and scientific speculation, will show by demonstration, strengthened by necessity, that there are true beings existent void of fallaciousness.

These may also exhort to the science concerning the gods and persuade that such a Science is to be acquired, as by which we shall not disbelieve
⁹⁰⁷
anything concerning the gods. The same may advise to divine doctrines and to proceed by mathematics; for they only clear the eyes and are illuminative of all beings to him that will behold them. For by participation of mathematics, one thing is constituted before all: that we disbelieve not anything, either concerning the nature of the gods, or their essence, or their power. Nor of those Pythagorean doctrines which seem monstrous to persons
not initiated into mathematics. Thus “disbelieve not” is equivalent to “acquire and possess those things by means whereof you shall not disbelieve”—that is mathematics, and Scientific demonstrations.

SYMBOL V

The next symbol tends (as I conceive) to the same effect:
Declining highways, walk in pathways.
For it commands to leave the public popular course of life and to pursue that which is separate and divine. Likewise, that we despise the common opinions, and much esteem the private which are not to be divulged. And to condemn the pleasure which tends towards men; but to value exceedingly that felicity which is joined with the divine will. And to leave human customs as vulgar; but to apply ourselves to the worship of the Gods, which far excels the ordinary course of life. Allied to this, is that which follows.

SYMBOL VI

Abstain from the Melanure, for it belongs to the Terrestrial Gods.
We shall say more upon this in our explication of the exhortative Symbols. It advises to make choice of the Heavenly Journey and to adhere to the Intellectual Gods. To withdraw ourselves from Material nature, and to direct our course to that life which is pure, void of matter, and to make use of the best way of Divine worship and that which is most suitable to the chief deities. These Symbols are exhortative to the knowledge and worship of the Gods.

SYMBOL VII

The following symbols exhort to Wisdom:
Above all things govern your Tongue, following the Gods.
For the first work of Wisdom is to revert our speech into itself, and to accustom it not to pass forth, that it may be perfect within ourselves, and in its conversion towards ourselves. Moreover in
following the Gods:
for nothing renders the mind so perfect as when a man, being reverted into himself, follows the Gods.

SYMBOL VIII

This symbol likewise,
When the winds blow, worship the noise
, is an exhortation to Divine Wisdom. For it implies that we ought to love
the similitude of Divine Natures, and Powers. And when they make a reason suitable to their efficacies, it ought exceedingly to be honored and reverenced.

SYMBOL IX

The next symbol,
Cut not fire with a sword
, also exhorts to wisdom. For it excites in us a convenient knowledge that we ought not to give sharp language to a man full of fire and anger, nor to contest with him. For you may often by words exasperate and trouble a rude and unlearned person. Of this Heraclitus witnesses. To contest with anger (says he) is hard, for whatsoever it would have done, it will purchase, though at the expense of life. And he said truly: for many gratifying their own anger have exchanged their Souls and preferred death before them. But from continence of the tongue and peacefulness, this happens: that out of contention arises friendship, the wrathful fire being extinguished, and thou thyself wilt appear not to be void of reason. This symbol is confirmed by that which follows.

SYMBOL X

Turn away from thyself every edge;
for towards whomsoever it shall be turned, it will hurt him. This symbol commands to use prudence, not anger. For that edge of the mind which we call anger is void of reason and prudence. For anger boils like a pot upon the fire, never dividing the mind to that which is past. You must therefore settle your mind in tranquility, diverting it from anger, and diligently controlling yourself—as a man makes brass sound not without touching it. This passion therefore must be suppressed by reason.

SYMBOL XI

This symbol,
Help to lay on a burden, but not to take it off
, advises to fortitude. For whosoever lays on a burden, signifies labor and action; but he who takes it off, rest and remissness. The meaning therefore of the Symbol is this. Be not the cause, either to thyself or any other, of negligence of mind and soft life; for every useful thing is acquitted by labor. This Symbol Pythagoras called Herculean, as being sealed by his labors. For while he lived amongst men, he passed frequently through fire and many difficulties, shunning idleness. From actions and labor proceed a right office, but not from sloth.

SYMBOL XII

Pluck off your right shoe first, but put your left foot first into the basin
exhorts to active prudence. That good actions, as right, are to be set round about us; but the ill, as left, to be laid aside and rejected.

SYMBOL XIII

Discourse not of Pythagorean things without light
is chiefly exhortatory that the mind acquire prudence. For that resembles the light of the mind which, being indefinite, limits and reduces it, as it were, out of darkness into light. It is therefore chiefly requisite to look upon the mind as the guide of all good actions in life. But in the Pythagorean doctrines this is most particularly necessary. For it is not possible to understand what they are without light.

SYMBOL XIV

Pass not over a balance
, commands us to do justly. And above all things to respect equality and mediocrity. And to know justice, the most perfect Virtue which completes the rest, and without which the rest profit nothing. Neither must we know it superficially only, but by Theorems and Scientific Demonstration. This knowledge is the work of no Art and Science, but only of the philosophy of Pythagoras, which prefers Mathematics before all things else.

SYMBOL XV

To the same purpose is this:
Travelling from home, turn not back, for the furies go back with you.
This Symbol exhorts to Philosophy and free action about the mind. It likewise manifestly teaches thus. When you study philosophy, separate thyself from all corporeal and sensible things intelligible, which are always the same and after the same manner; proceeding (without turning back) by Mathematics, conducing thereto. For as travel is the change of place, death is the separation of the Soul from the Body. But we must so study philosophy as to make use of the pure mind sincerely—without the acts of corporeal sense—to the comprehension of the truth which is in things that are, which is acknowledged to be wisdom. But after you have once applied yourself to study philosophy, turn not back, nor be drawn back to the former corporeal things in which you were bred up. For you will much repent hereof, being hindered from
sacred comprehensions by the darkness which is in corporeal things. Repentance they call
Erinys
, or Fury.

SYMBOL XVI

Pass not Urine while being turned towards the Sun
admonishes that we offer not to do any bestial action—but to study and practice philosophy, looking upon Heaven and the Sun. And remember that in the study of Philosophy, you never bear a low mind; but by the contemplation of heavenly things, ascend to the gods and to wisdom. And having applied yourself to study philosophy and to the light of truth that is in it—purifying yourself and converting yourself wholly to that design: to Theology, and Physiology, and Astronomy, and Etiology which is above all the rest—do nothing irrational or bestial.

SYMBOL XVII

The same meaning is of the next:
Wipe not a seat with a Torch.
For not only because a torch is purificative, as partaking of much quick fire like sulphur, it advises that this ought not to be defiled—its nature being such as it dispels all things that defile. Nor ought we to oppose natural habitude by defiling that whose nature is repugnant to defiling. Much less ought we to join and mix things proper to wisdom with those which are proper to animality. For a torch in respect of its brightness is compared to philosophy; a seat in respect of its lowness to animality.

SYMBOL XVIII

The symbol—
Breed a Cock, but do not sacrifice it, for it is sacred to the Moon and the Sun
—admonishes us to nourish and cherish (and not to neglect so as to suffer them to perish and corrupt) the great evidences of the union, joining together, sympathy and conspiration of the World. It therefore advises to address ourselves to contemplation of the Universe, and to philosophy. For the truth of all things is by nature concealed, and hard to be found out, yet requisite to be sought and investigated by man chiefly through philosophy (for to do it by any other study is impossible). Philosophy receiving some little sparks from nature, blows them up and makes them greater and more perspicuous by its doctrines; it therefore ought to be studied.

SYMBOL XIX

This,
Sit not upon a Choenix
, may appear to be more Pythagorean from what was already said. For because aliment is to be measured by corporeity and animality, not by the Choenix, rest not, nor lead thy life uninitiated into philosophy. But applying thyself thereto, take greatest care of that in thee which is most Divine—the Soul. And the aliment of the Soul, chiefly the mind, is not measured by the Choenix, but by contemplation and discipline.

SYMBOL XX

This,
Breed nothing that has crooked talons
, advises to a thing which is yet more Pythagorean. Be free and communicative, and endeavor to make others such also, accustoming thyself to give and receive without grudging or envy; not to take all things insatiably and to give nothing in return. For the natural condition of those Fowls which have crooked talons is to receive and snatch readily and quickly, but not easily to let go or impart to others, by reason of the tenacity of their talons, being crooked. Such is also the nature of shrimps, that they quickly lay hold of a thing but very hardly part with it unless they be turned upon their backs. Now we having hands given us by nature, proper to communicate, and straight not crooked fingers, ought not to imitate those which have crooked talons, unlike us. But rather mutually to communicate to and participate with one another, as being excited thereto by those who first gave names to things; who named the more honorable hand
the right, not only
from receiving; but likewise,
from being ready to receive in communicating.† We must therefore do justly, and for that reason philosophize; for Justice is a return and remuneration, exchanging and supplying excess and defect.