Pythagoras: His Life and Teaching, a Compendium of Classical Sources (8 page)

CHAPTER 11

H
IS
A
RRIVAL AT
C
ROTONA, AND
U
PON
W
HAT
O
CCASION
H
E
F
IRST
B
ECAME
E
MINENT
T
HERE

H
e came at first to Crotona, the state of which city in particular was this. At the beginning, the Crotonians joining with the Sybarites and the Metapontines, determined to expel the rest of the Grecians out of Italy. They first took the city Syrus. And taking it ill that at their besieging of Syrus, the Locrians assisted the adverse party, raised a war against them, related thus by Justin:
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The Locrians being terrified, recur to the Spartans for refuge, and beg their aid. They, oppressed with a long war, bade them seek help of Castor and Pollux. Neither did the ambassadors sleight the advice of the associate city, but going into the next Temple, they sacrificed, and implored the help of the Gods. Having offered victims and obtained, as they thought, what they requested—no less joyful than as if they were to carry the Gods themselves along with them—they made couches for them in the ship, and by a fortunate voyage brought comfort, instead of relief to their countrymen. This known, the Crotonians also sent ambassadors to the Oracle at Delphi, praying for victory, and a happy success of the war. Answer is made, that enemies must be overcome in vows first, before in arms. They vowed to Apollo the tenths of the spoil.

The Locrians understanding the vow of their enemies, and the answer of the God, vowed the ninths, and kept it secret less they might be outdone in vowing. Being drawn forth into the field, the Crotonian army consisting of 120,000 soldiers; the Locrians beholding how small a number they were (for they had but 15,000), gave over all hope of victory, and unanimously resolved to die. And so great courage did every man take from desperation that they conceived they should be conquerors if they did not die unwillingly. But while they sought to die honorably, they overcame more fortunately; neither was there any other cause of that victory, than that they despaired of it. While they were in fight, an eagle never left the Locrian army but flew about it all the while, until they had gained the victory. In the wings of the army also, two young men, armed
after a fashion different from all the rest, of extraordinary bigness, upon white horses, in crimson mantles, were seen to fight; and, after the fight, were seen no more. This wonder was increased by the incredible swiftness of same; for the very same day that this fight happened in Italy, the victory was reported at Corinth, Athens, and Lacedaemon. After this, the Crotonians used no military exercise, nor minded arms. For they hated what they had taken up unsuccessfully, and would have changed their life into luxury had it not been for Pythagoras the philosopher.

As soon as Pythagoras arrived in Italy and came to Crotona, Dicaearchus says that upon the coming of a person who was a great traveler and excellent—and through a peculiar advantage of nature, prosperously guided by fortune (for he was of a free presence, tall, graceful in his speech and gesture, and in all things else)—the citizens of Crotona were taken with him.
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Having won the affections of the old men, who were the magistrates of the city, he made an excellent and large discourse to the young men. He then, by command from the magistrates, made a second exhortation to the young men, and afterwards to the boys, who came flocking out of the school to hear him; and lastly to the women, assembled to that purpose. The occasion and manner mentioned, by Plutarch and Porphyry, is related thus by Iamblichus.
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At this time, walking from Sybaris to Crotona, upon the sea side, he lighted upon some fishermen; and while their net was yet at the bottom loaden, he told them exactly the number of fishes that they should draw up. The men, undertaking to do whatsoever he should command them if it fell out accordingly, he required them to turn back again the fishes alive after they had exactly numbered them. And, which is more wonderful, not one of all the number of the fishes, while they were out of the water, died. He being present, and giving the fishermen the price of the fish, departed to Crotona. But they divulged what was done, and, learning his name of the boys, declared it to everyone; which they hearing, desired to see the stranger, which was opportune to him. For he was of such an aspect, that whosoever saw him could not but admire him, and conceive him to be the person that he really was.

CHAPTER 12

H
IS
O
RATION TO THE
Y
OUNG
M
EN

S
ome few days after, he went into the public school, and the young men flocking to him, it is said that he made discourses to them wherein he exhorted them to respect their elders, declaring the following:
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That in the world, and in life, and in cities, and in nature, that which is precedent in time is more honorable than that which is subsequent: as the east than the west, the morning than the evening, the beginning than the end, generation than corruption, natives than strangers. In like manner: in colonies the leader and planner of cities; and generally the gods than daemons, daemons than semi-gods, heroes than men—and of these (men), the cause of generation than the younger.

This he said by way of induction, to make them have a greater esteem of their parents, to whom he said they had as much obligation as a dead man might owe to him that should raise him again to life. Moreover, that it was just to love above all, and never to afflict, the first and those who have done us greatest benefits. But parents only, by the benefit of generation, are the first. And predecessors are the causes of all things that succeed rightly to their successors; showing, that they are nothing less beneficial to us than the gods, against whom it is not possible to offend in so doing.

And the gods themselves cannot but in justice pardon those who reverence their parents equal to them; for it is from them that we learn to worship the deity; whence Homer gives the king of the gods the same style, calling him, Father of Gods and Mortals. And many other fabulous writers have delivered that the chief of the gods was ambitious to make up the divided love of children by a new conjunction of parents. And for this end, making a new supposition of father and mother, Jupiter brought forth Minerva, Juno, and Vulcan, of a contrary sex to their own, that they might participate of that love which was more remote.

Now all persons granting the judgment of the gods to be strongest, he demonstrated this particularly to the people of Croto. Because
that Hercules was of affinity with them, therefore they ought willingly to obey the injunctions of their parents, since they understood that this god, in obedience to another elder than himself, underwent his labors and presented to his father, as the song of victory of his actions, the Olympic Games.

He declared likewise that in their conversation to one another, they should so behave themselves that they might hereafter never become enemies to their friends, but might soon become friends to their enemies; as to their friends, they should never become enemies, but to their enemies quickly become their friends.
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And that they should study in their behavior towards their elders, their reverence towards their parents, and in their love to one another, their community towards their brethren.

Furthermore he discoursed concerning Temperance, saying, that young men should make trial of their nature at that time in which they have their desires vigorous. Then he advised them that it was worth their observation that this only virtue was convenient both for children, and maids, and women, and old men, but especially for young men. Further, this virtue only declares that they understand the goods of the body and soul, seeing it preserves health, and a desire to the best studies. This is manifest from the contrary: for the Barbarians and the Grecians contending about Troy, both parties for the intemperance of one man fell into extraordinary calamities; those in the war, these in their voyage home. And God appointed ten years, and a thousand years—only for the punishment of this injustice; foretelling by oracle the taking of Troy, and the sending of the virgins by the Locrians to the temple of Minerva the Ilian.

He likewise exhorted the young men to love learning—telling them how absurd it was to judge learning to be the most advantageous of all things, and to wish for it above all things, yet to bestow no time or pains in that exercise. Especially, seeing that excessive attention to the care of our bodies is like evil friends (which soon forsake us); but that the pursuit of Instruction like the good, which stay with a man till death—procuring to some immortal glory after death.

He framed many other things—partly out of history, partly out of doctrines—showing, that learning was a common nobility of those
who were first in every kind, for their inventions were the education of the rest. Thus is this naturally advantageous: that of some commendable things, it is not possible to communicate to another—such as strength, beauty, health, courage. Of other commendable things, whosoever imparts them to another cannot retain them himself—such as riches, government, and the like. But for education, you may receive it of another, and yet the giver have nothing the less of it.

Moreover, some a man cannot gain if he would. He may receive training if he will. Then he may apply himself to the affairs of his country, not upon self-confidence, but institution. For by education, men differ from beasts, Greeks from Barbarians, freemen from slaves, philosophers from the vulgar. Further, he said that those who have in general this advantage are rare. That as of those who run swifter than others, there had been seven out of this their own city at one celebration of the Olympic Games. But of such as did excel
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in wisdom, there had been found but seven in the whole world. And in the following times in which he lived, there was but one who did excel all others in philosophy. For he called himself by that name (philosopher) instead of Sophos, a wise man.

CHAPTER 13

H
IS
O
RATION TO THE
S
ENATORS

T
hus he discoursed to the young men in the school. But they, relating to their Fathers what he had said, the thousand men summoned Pythagoras to the court. They commended him for the advice he had given to their sons, and commanded him, that if he had anything which might benefit the people of Crotona, he should declare it to the magistrates of the commonwealth.
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The Crotonians (says Valerius Maximus) did earnestly entreat him that he would permit their Senate, which consisted of a thousand persons, to use his advice.
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Hereupon he first advised them to build a Temple to the Muses, that they might preserve their present concord.
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For these goddesses have all the same appellation, and have a reciprocal communication and delight, chiefly in honors common to them all;
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and the chorus of the Muses is always one and the same. Moreover, concord, harmony, rhythm, all those things which procure unanimity, are comprehended. He likewise showed them, that their power did not only extend to the excellent, but to the concord and harmony of beings.

Further, he said they ought to conceive they received their country as a deposit from their people. Wherefore they ought so to manage it as being hereafter to resign up their trust with a just account to their own children. That this will certainly be if they be equal to all their citizens and excel other men in nothing more than in justice; knowing that every place requires justice. He showed it out of the mythology: that Themus has the same place with Jupiter, as Dice with Pluto, and law among cities. So that he who did anything unjustly in things under his charge seemed to abuse the whole world, both above, below, and on earth.

That it is convenient in courts of judicature that none attest the gods by oath, but rather always speaks such things as that he may be believed without oath.
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Moreover, that everyone should so govern his family as that they should refer themselves to their own house as to a court of
justice. And that they should be naturally affectionate to such as are descended of them, as having only of all creatures received the sense of this affection. And that they should converse with the woman that is partner of their life. For as some men making contracts with others wrote them in tables and pillars; those with wives are in the children. And that they should endeavor to be beloved of those which come from them—not by nature, of which they are not the cause—but by election, for that kindness is voluntary.

That they should likewise take care, that they know no women but their wives; and that the wives do not adulterate the race through the carelessness and wickedness of their husbands.

Further, they must consider they take the wife from the altar with libations, as a Votaress in the sight of the gods. And so to go in unto her. And that she become in order and temperance a pattern to those that live in the house with her, and to the women of the city.

And that they should see carefully that none transgress, lest, not fearing the punishments of law such as do unjustly lie hid; but having a respect to honestly in their carriage, they may be incited to justice.

Further, he commanded, that in all their actions they should avoid idleness; for there is no other good than the opportunity in every action.

He asserted that it is the greatest of Injustices to separate children and parents from each other.

That he is to be thought the greatest person who can of himself foresee what is advantageous. The next in greatness is he who by those things which happen to other men, observes what is good for himself. The worst is he who stays to learn what is best by the experience of suffering ill.

He said that they who are desirous of glory shall not do amiss if they imitate those who are crowned for running. For they do no harm to their adversaries, but desire that they themselves may obtain the victory. And it is suitable to magistrates not to be rigid to those who contradict them, but to benefit those who obey them.

He likewise exhorted everyone that aimed at true glory to be indeed such as he desired to appear to others. For it is not so sacred
a thing to be advised by another as to be praised for what is done; for one is only requisite to men, the other much more used by the gods.

In conclusion, he said that their city chanced to be built by Hercules. When he drove Gerion's oxen through Italy, being injured by Laecinius, Croto came to help him. Hercules, not knowing Croto by reason of the night, and thinking him to be one of his enemies, slew him. And then he promised at his grave that he would build a city which should bear his name, if ever he came to be a god. In gratitude for the kindness of Hercules, Pythagoras said it behooved them to govern their commonwealth justly.

They hearing this built a temple to the Muses, and put away the concubines which they used to keep; and entreated him to discourse severally in the temple of Pythian Apollo to the boys, and in the temple of Juno to the women.
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