Pythagoras: His Life and Teaching, a Compendium of Classical Sources (6 page)

CHAPTER 5

H
OW
H
E
W
ENT TO
B
ABYLON

A
masis, dying in the third year of the sixty-third Olympiad
⁵⁹
[ca. 522
B.C.
] (which was the 223rd of Nabonasser), his son Psamminitus succeeded him, who is by Cresias named Amistaeus. And he seems to be the same whom Pliny calls Semniserteus
⁶⁰
(though others interpret it of Amasis
⁶¹
), in whose reign, says he, Pythagoras was in Egypt. At this time, Cambyses invaded and conquered Egypt,
⁶²
by whom Pythagoras was taken prisoner and sent to Babylon. There he lived with the most excellent among the Chaldeans,
⁶³
the Persian Magi (for so Cicero,
⁶⁴
Apuleius,
⁶⁵
and Eusebius
⁶⁶
term them), in respect that Babylon was then under that monarchy. This is the meaning also of Valerius Maximus,
⁶⁷
and Lactantius,
⁶⁸
who affirm, that he went from Egypt to the Persians (not to Persia, as some conceive
⁶⁹
), and resigned himself to the most exact prudence of the Magi to be formed.

The Magi received him kindly, and instructed him in the most profound and sublime mysteries of the worship of the gods.
⁷⁰
By their means also he arrived at the height of Arithmetic, Music, and other Mathematical Sciences. From them, says Valerius Maximus, he with a docile mind, received the motions of the stars: their power, property, and effects, their states and periods;
⁷¹
the various effects of both in the nativities of men, as likewise the remedies of diseases, which are purchased at vast rates by sea and land.
⁷²

Of the Chaldeans with whom he lived in Babylon, Diogenes particularly mentions Zabratus, by whom he was cleansed from the pollutions of his life past, and instructed from what things virtuous persons aught to be free, and learnt the discourse concerning Nature (Physic), and what are the principles of the Universe.
⁷³
This Zabratus was probably the same with that Zoroastres, one of the Persian Magi, whom Apuleius says he chiefly had for teacher, terming him,
Omnis divini Arcanum antistate
[“Chief Priest of every Divine Mystery”].
⁷⁴
He was also probably the same as Nazaratus, the Assyrian, whom Alexander, in his book of Pythagorean Symbols, affirms to have been master to Pythagoras.
⁷⁵
Also the same person whom
Suidas calls Zares;
⁷⁶
Cyril, Zaran; Plutarch, Zaratas. Whence some conceive that they all mean Zoroastres, the Magus, who was also called Zarades, as evidently appears from Theodoret and Agathias.
⁷⁷
Indeed, he could not hear Zoroastres himself, as being some ages later; yet it appears from the relation of Apuleius, that many conceived Pythagoras to have been a follower of Zoroastres. Perhaps him whose doctrine Pythagoras embraced (for Clemens says he explained Zoroastres the Persian Magus
⁷⁸
), posterity believed to have been his master. This Nazaratus the Assyrian was also by some supposed to be the Prophet Ezekiel, which opinion Clemens disputes. Nevertheless (as Mr. Selden observes), the most accurate chronology teaches that Ezekiel and Pythagoras flourished together, between the fiftieth and fifty-third Olympiad [ca. 576 to 565
B.C
]; and therefore the account of time hinders not, but that this Nazaratus might be Ezekiel.

Diogenes (in his treatise of
Incredible Things Beyond Thule
⁷⁹
) adds that Pythagoras went also to the Hebrews, which Lactantius expressly denies.
⁸⁰
Eusebius says he is reported to have heard the Persian Magi, and the diviners of the Egyptians, at the time some of the Jews were gone to Babylon, others to Egypt.
⁸¹
That he conversed with the Jews at Babylon (says the Bishop of Armagh
⁸²
) may be argued, for that he transferred many of their doctrines into his philosophy, as Hermippus declares in his first book of things concerning Pythagoras, cited by Josephus.
⁸³
And in his first book of Lawgivers, cited by Origen.
⁸⁴
This is likewise confirmed by Aristobulus the Jew, a Peripatetical philosopher, in his first book to Philometor. He moreover was induced to believe that the Books of Moses were translated into Greek before the Persian Empire;
⁸⁵
whereas it is much more probable that Pythagoras received that part of his learning from the conversation which he had with the Hebrews.

Alexander adds that Pythagoras heard the Galatae and the Brahmans.
⁸⁶
From Chaldea, says Apuleius, he went to the Brahmans. These are wise persons of the nation of India, for which reason he went to their Gymnosophists. The Brahmans conferred many things to his philosophy: what are the documents of minds; what the exercises of bodies; how many are the parts of the soul; how many the vicissitudes of life; what torments or rewards, according to their merits, are allotted to men after death.

Diogenes adds that he went also to Arabia and lived with the king there.
⁸⁷
But it is not easy to find the name of the court of the king of that wandering nation.

As concerning his learning, it is generally said that he learned the most excellent parts of his philosophy of the Barbarians.
⁸⁸
Diogenes affirms he gained the greatest part of his wisdom from these nations. The sciences which are called Mathematical, he learnt of the Egyptians, and the Chaldeans, and the Phoenicians; for the Egyptians, were of old studious of geometry; the Phoenicians, of numbers and proportions; the Chaldeans, of astronomical theorems, divine rites, and worship of the gods; and other institutions concerning the course of life, he learned and received of the Magi.
⁸⁹
These are more generally known, as being committed to writing; but the rest of his institution are less known.

Hermippus says he embraced the opinions of the Thracians;
⁹⁰
which some interpret of Pittaeus, whose father Hyrrhadius was of that country.
⁹¹
But with more reason may it be understood of Orpheus, from whom Iamblichus acknowledged that Pythagoras derived much of the theological part of his science.

CHAPTER 6

H
OW
H
E
R
ETURNED TO
S
AMOS

H
aving lived at Babylon twelve years,
⁹²
he returned to Samos about the fifty-sixth year of his age (that he was redeemed by one Gyllus, Prince of Crotona, Apuleius cites but for a less creditable relation). Being known by some of the most ancient persons, he was looked upon with greater admiration than before, for he seemed to them more wise, more beautiful, and more divinely majestic. His country summoned him to some public employment that he might benefit the generality, and communicate his knowledge. Which he, not refusing, endeavored to instruct them in the symbolical way of learning, altogether resembling that of the Egyptians in which he himself had been taught. But the Samians not affecting this way, did not apply themselves to him.

Pythagoras, though he saw that no man came to him or sincerely affected his learning, endeavored nevertheless all possible ways to continue amongst them, not despising or undervaluing Samos because it was his country. And while he was very desirous that his countrymen should taste, though against their wills, the sweetness of his Mathematics, he observed in a gymnasium, a young man that played at tennis dexterously and nimbly, but otherwise poor and indigent. Imagining that this youth would be wholly guided by him, if without labor he should supply him with necessaries, when they had done washing, he called him to him. He told him that he would continually furnish him with all things sufficient for his maintenance, if he would learn briefly, and without labor, and constantly (that he might not be over-burdened), some Mathematics—which he himself, when he was young, had learned of the Barbarians, which had now left him by reason of old age and forgetfulness.

The youth promising, and being allured by the hopes of maintenance, he endeavored to initiate him in Arithmetic and Geometry, drawing the demonstration of each in a table. And teaching him, he gave the young man for every scheme (or diagram) three
oboli
as a reward and compensation. And this he continued to do a long time
out of a love of glory, and industriously brought him into the theory by an exact method.

But when the young man, having made a good progress, was sensible of the excellence, both of the pleasure and the consequences in Mathematics, the wise man perceiving it, and that he would not now quit his learning, what inconvenience soever he might suffer, pretended, that he had no more
trioboli
to give him. “Tis no matter,” said the youth, “I am able to learn and receive your Arithmetics without it.” Pythagoras replied, “But I have not sufficient to find food for myself, wherefore I must now give over to acquire necessaries for everyday, and daily food; nor is it fit now to be taken up with tables and fruitless studies.” Whereupon the young man, loathe to be hindered from continuing his learning, replied, “I will supply you, and in some manner requite you; for I will give you for every scheme three oboli.”

And from thenceforward became so much in love with Mathematics, that he alone of all the Samians was commended with Pythagoras, being likewise of the same name, son of Eratocles. His Aleiptiek Commentaries are extant, and his directions to the wrestlers of the time, to eat flesh instead of dried figs—which by some are falsely ascribed to Pythagoras the son of Mnesarchus (as was formerly intimated), but by Pliny,
⁹³
to one of that name who professed exercises of the body, which agrees with the relation of Iamblichus.

CHAPTER 7

T
RAVELS TO
D
ELOS
, D
ELPHI
, C
RETE, AND
S
PARTA

N
ot long after, according to the relation of Iamblichus, Pythagoras went to Delos, where he was much admired by the inhabitants.
⁹⁴
For he prayed only at the Altar of Apollo Genitor
⁹⁵
(which stands behind the horn altar), called unbloody, because at it were offered only wheat, barley, and cakes,
⁹⁶
but no victim—as Aristotle says in his Treatise concerning the Delian Commonwealth—and applied himself to none but the attendants thereof.

From Delos, Iamblichus says he went to all places of Oracle.
⁹⁷
At Delphi he wrote an elegy upon the Tomb of Apollo whereby he declared that Apollo was son of Silenus, but slain by Pytho, and buried in the place called Trisops, which was so named for that the three daughters of Triopas mourned there for Apollo.
⁹⁸
At Delphi also (Aristoxenus says) he learned many moral documents of Themistoclea.
⁹⁹

He went also to Crete and Sparta to acquaint himself with the Laws of Minos and Lycurgus, which at that time were much renowned, as Justine
¹⁰⁰
and Iamblichus
¹⁰¹
affirm.

Neither was Crete less famous for religious ceremonies. It was esteemed the place where Jupiter was born and brought up by the Corybantes—or Dactyli priests of Cybele—in a cave of the Mountain Ida, which they so named after that of Phrygia whence they came. They had also a tradition that Jupiter was buried there, and showed his tomb. Here Pythagoras addressed himself to the priests of Morgus, one of the Idaen Dactyli, who purified him with the Ceraunian Stone (so called in that it is conceived to be a piece of Jupiter's thunderbolt, and therefore perhaps used by his priests
¹⁰²
). In the morning he lay stretched forth upon his face by the seaside; at night by a river, crowned with a wreath made of the wool of a black lamb.

He also applied himself to the Cretan Epimenides, that eminent soothsayer, as Apuleius calls him.
¹⁰³
He went down with him into the Idean Cave, wrapped in black wool, and stayed there three times nine days according to the custom.
¹⁰⁴
He saw the throne which is
made yearly there for Jupiter, and wrote an epigram upon his tomb, beginning thus:

Here Zan deceased lies, whom Jove they call.

Thus was he initiated into all religious rites, Grecian as well as Barbarian.
¹⁰⁵

This silver stater was issued for Olympic Games held in the early 4th century
B.C.
—
perhaps for the 98th Olympiad of 388
B.C.
It honors honors Zeus, the supreme deity of the Greek pantheon and patron of the Games by showing a round shield emblazoned with his eagle tearing at a ram, and on the reverse his thunderbolt.

Photo courtesy of Numismatica Ars Classica