Pythagoras: His Life and Teaching, a Compendium of Classical Sources (4 page)

Verses XVII-XX read, “Support with patience your lot, be it
what it will, and never repine at it; but endeavor what you can to remedy it. And consider that fate does not send the greatest portion of these misfortunes to good men.”

Verses XL-XLIV read, “Never suffer sleep, to close your eyelids, after going to bed—till you have examined by reason, all your actions of the day. Wherein have I done amiss? What have I done? What have I omitted that I ought to have done? If in this examination, you find that you have done amiss, reprimand yourself severely for it, and if you have done any good, rejoice.”

Verses LIX-LX read, “Likewise know, that men draw upon themselves their own misfortunes voluntarily, and of their own free choice, wretches as they are! They neither see, nor understand, that their good is near them. There are very few of them who know how to deliver themselves out of their misfortunes. Such is the fate that blinds mankind, and takes away their senses. Like huge cylinders, they roll to and fro, always oppressed with ills without number. For fatal contention is innate in them and pursuing them everywhere, tosses them up and down, nor do they perceive it. Instead of provoking and stirring it up, they ought to be yielding to avoid it.”

At times, Pythagoras taught by means of aphorisms, some of which follow: “Decline from public ways, walk in unfrequented paths,” meaning that wisdom must be sought in solitude; “Assist a man in raising a burden, but do not assist him in laying it down,” meaning that the diligent merit assistance, but the indolent deserve no help; “Having departed from your house, turn not back, for the furies will be your attendants,” meaning that once the disciple sets foot upon the path of truth, he must not turn back to former ignorant ways, which will only cause confusion and suffering.

According to our informants, Pythagoras was known for his prophecies and miracles. His very presence was surrounded by a charismatic splendor. One report states that Pythagoras, while walking from Sybaris to Crotona, came upon fishermen and told them the exact number of fish they would have in their nets. The fishermen said that, if this be true, they would do whatever he commanded. When the fish were counted there were exactly the number foretold. Pythagoras requested that the fish be returned to the sea, whereupon he paid them for their catch, and proceeded to Crotona.

Pythagoras had unusual influence upon rational and irrational creatures alike. One time, stroking a bear, which had done harm to the people, he gave her maize and fruits and directed her not to attack living creatures. As reported, the bear went to the woods and caused no further damage to any living thing. At times, Pythagoras would relate what another had in mind before the other had spoken it. He foretold earthquakes. On one occasion he predicted correctly that a certain ship, though under pleasant breeze at the time, would be wrecked. He was known for counteracting pestilence, and caused violent winds to cease. He is also said to have had the ability to visit the other world and bring back reports to friends of their deceased acquaintances. Pythagoras too spoke of his former lives. Once he appeared, at the same time, before two of his disciples who were at different places, and had conversation with them both. He practiced the art of divination by numbers, and is reported to have developed a round object containing numbers and letters by means of which he could analyze character, and predict future events.

Among the achievements to be accredited Pythagoras are:

1.  An improved status of mathematics to a level above mere practicality by introducing the method of axioms, postulates, definitions, and proofs;

2.  The discovery and proof of the angle-sum of a triangle;

3.  Demonstration that the square erected on the hypotenuse of a right triangle is equivalent in area to squares erected on its other two sides;

4.  The concept that the earth is a globe, and astronomical thoughts which led Copernicus to affirm that from the Pythagoreans he arrived at his heliocentric hypothesis;

5.  Founded the harmonic science as a result of his laws yielding the fourth, fifth, and octave of a note;

6.  The first to use the terms philosophy, and mathematics;

7.  Combined geometry and arithmetic, as much later the relation between algebra and geometry was established;

8.  Developed the principle that numbers are the essences of all things;

9.  Brought to clearer focus the meaning of transmigration and the immortality of the soul;

10.  Discovered a Way for man by establishing his relation to universals;

11.  Made prophecy and mystical experience commensurate with practical living;

12.  Formulated essential parts of Euclid's Elements of Geometry. Based on such thoughts and discoveries, Pythagoras' Academy came to be recognized as the most significant scientific school of the ancient world.

Pythagoras died at the age of 80. His demise came as he counseled with friends at the home of one Milo. The home was set afire out of envy by Clyo, a wealthy, prominent, but tyrannical man who, having applied for discipleship, was found unworthy, and so refused. Others say that the Crotonians, for political reasons, perpetrated the massacre in which some forty of the brothers lost their lives.

The cause may, indeed, have been political, for it cannot be denied that Pythagoras and his disciples were zealous in matters of statescraft. They presented directives and laws of good government to many cities so that their magistrates eliminated dissension from their midst. The Pythagoreans had also acquired a powerful influence upon the magistrates and administrations of these cities by establishing a political conference, which amounted to promoting aristocratic government. During this time democratic trends had gained the ascendancy. The result was, the Pythagoreans were persecuted.

It is possible that Pythagoras, aided by his associates, escaped to Metapontum, and there died sometime later. He may have gone to the temple of the Muses, and after forty days, passed on as a result of not having drunk or eaten during this time. Thus ended the career of a noble and wise man, one of the greatest scientists and most prophetic of mystics the world has produced and known.

Part One

The Life of Pythagoras

Among the earliest coins from Southern Italy, this silver stater of c.540–530
B.C.
was issued at Metaptontum, a city some ancient authorities claim to be the home town of Pythagoras' father. The coin has an unusual configuration in which the barley ear of the reverse form-fits within the raised design of the obverse. This required precision in the cutting of the dies and in the striking of the coin. This unusual minting process may be attributable to Pythagoras, though it is far from certain.
Photo courtesy of Numismatica Ars Classica

CHAPTER 1

T
HE
C
OUNTRY
, P
ARENTS, AND
T
IME OF
P
YTHAGORAS

T
he Italic Sect was distinct from the Ionic, in respect of the author, place, discipline, and doctrine. It was denominated from that part of Italy which, from the frequency of Greek colonies, was called Magna Graecia. Yet was not the author, Pythagoras, an Italian,
¹
for though some think his father was of Metapontum;
²
some, a Tyrrhene of Etruria in Italy; yet Diogenes and others report him a Tyrrhene of the race of those who inhabited Lemnus, Imbrus, and Scyrus.
³
And that coming upon traffic to Samos, he settled there and was made free. With these concurs Aristoxenus (to whom Clement of Alexandria joins Aristarchus and Theopompus
⁴
), who says in his life of Pythagoras, that he was born in one of those islands which the Athenians won and expelled thence the Tyrrhenians. Whence Suidas says that Pythagoras was a Samian, but by birth a Tyrrhenian, brought over young by his father from Tyrrhenia to Samos.
⁵
And indeed, his country seems inscrutable to Lycus;
⁶
and to Josephus no less difficult to find out than that of Homer.
⁷

Nor is it strange that the country of his father should be questioned, since it is not agreed concerning his name and quality.
⁸
Justin calls him Demaratus (and Johannes Sarisburiensis, from Justine, Maratus
⁹
), others, Mamercus. But the greatest part of writers agree, that he was called Mnesarchus.
¹⁰
His profession, according to Hermippus and others, a graver of rings; according to others, a merchant.
¹¹

Some there are who affirm he was a Phliasian. Pausanias reports that he was son of Euphron, grandson of Hippasus, who upon the taking of Phlius by the Dorians, fled to Samos. Others, that he was the son of Hippasus. Hippasus was son of Euthyphron of Cleonymus, who was banished out of Phlius; and that Mamercus (or rather Mnesarchus) lived in Samos, whence Pythagoras was said to be a Samian.
¹²
Cleanthes relates he was a Syrian, of the city Tyrus in Syria (or rather in Phoenicia), whence making a voyage to Samos for traffic, at such time as the Samiams were much oppressed with
famine, he furnished them with corn; in requital whereof, they made him free of their country. Hippobotus says that Pythagoras was a Samian.
¹³

Indeed, the most general and approved opinion is that Mnesarchus was a Samian, descended from Ancaeus, who first brought a colony into Samos. And that Pythagoras, his son, was born at Sidon in Phoenicia; but by education, as well as extraction, a Samian also. This is ratified by the authority of Iamblichus, who begins his life with the following fabulous narration.

It is reported that Ancaeus, who lived at Same in Cephalenia, was descended from Jupiter
¹⁴
(others say from Neptune and Astypalaea), an opinion occasioned by his virtues or some particular greatness of soul.
¹⁵
In prudence and magnanimity he excelled all other Cephalenians. This Ancaeus was commanded by the Pythian Oracle to gather together a colony out of Cephalenia, Arcadia, and Thessaly, augmenting it from Athens, Epidaurus, and Chalcis. And that having got them together under his command, he should people an island, named from the richness of the soil Melamphyllos (black-leaf), and call the city which they built Samos, from Same in Cephalenia.
¹⁶
The Oracle was thus:

Instead of Same, Samos thou (an isle)
Shalt plant Aneaeus, which men Phyllas style.

That this colony was drawn from those several places appears not only from their religious rites and sacrifices (which are derived from the countries out of which those people came), but also from the affinities and mutual conventions made by the Samians. Mnesarchus and Pythais, the parents of Pythagoras, are said to be descended from the family of the same Ancaeus who planted this colony there. (Of Pythais it is confirmed by Apollonius.
¹⁷
) Which nobleness of their extraction, being much celebrated amongst their countrymen, a Samian poet declared him to be the son of Apollo in these words:
¹⁸

Pythais of all Samians the most fair,
Jove-loved Pythagoras to Phoebus bare.

Which report was raised thus. This Mnesarchus the Samian, being upon occasion of traffic at Delphi with his wife, who was at that time newly with child and not known to be so; he enquired of the Oracle concerning his voyage to Syria. The Prophetess told him that his journey should be, according to his mind, very advantageous. That his wife was already with child, and should bring forth a son that should exceed all men that ever were in Beauty and Wisdom, and through the whole course of his life bring much benefit to mankind. Mnesarchus considering that the Oracle would not have spoken of his son, seeing that he demanded nothing concerning him, if there were not something extraordinary to be expected from him, immediately hereupon changed the name of his wife, which was Parthenis, to Pythais, from the Prophetess.

And as soon as she was delivered at Sidon in Phoenicia, they called the child Pythagoras. For Epimenides, Eudoxus, Xenocrates (and others mentioned by Apollonius
¹⁹
) are to be rejected who affirm Apollo at that time lay with Pythais,
²⁰
and got her with child (she not being so before) and thereupon foretold it by the Prophetess. This is not to be admitted. But that the soul of Pythagoras, being of the regimen of Apollo (whether as a follower, or some other way more near to him), was sent to men none can doubt—since it may be evinced by these circumstances of his birth, and the universal wisdom of his mind. This much (says Iamblichus) concerning his generation. Whence we see the Greeks did so much admire his wit that they thought it could be nothing less than divine, and thereupon fabled Apollo to be his father.

Pythagoras was the youngest of three sons: the eldest Cleanthes calls Eunostus;
²¹
Laertius and Suidas called him Eunomus; the second was called Tyrrhenus. He had likewise an uncle Zoilus, mentioned by Laertius.

The reasons for establishing the times concerning Pythagoras's life will hereafter be set forth upon the occasion of his going into Italy. In the meantime, I shall desire it may be admitted, that he was born about the third year of the fifty-third
Olympiad
[ca. 562
B.C.
, see Glossary—Ed.]. That being eighteen years old, he heard Thales and others. Then he went to Phoenicia, thence into Egypt, where
he stayed twenty-two years; afterwards at Babylon twelve years; then returned to Samos, being fifty-six years old; and from thence went into Italy. The particulars whereof shall in their several places be more fully discoursed.

The island of Samos, off the Ionian coast, was a prolific issuer of coinage. This silver tetradrachm was struck in about 450
B.C.
It shows the badge of the city, a facing lion scalp, and on its reverse the forepart of ox and an olive branch. The ∑A above the ox indicates it is a coin of the Samians.

Photo courtesy of Classical Numismatic Group, Inc.