Pythagoras: His Life and Teaching, a Compendium of Classical Sources

by Wasserman, James

  The city was so populous, that it contained no less then 300,000 persons. At that time Telys was chief magistrate, who, accusing the greatest men, procured of the Sybarites to banish 500 of the richest citizens, and to confiscate their goods. These banished men went to Crotona, and there, after the manner of suppliants, fled to the Altars erected in the Forum. Hereupon Telys sent ambassadors to the Crotonians to declare, that they should either deliver up the banished men or expect war. (These Sybarite ambassadors had been instrumental in the murder of some friends of Pythagoras, perhaps some of the thirty Crotonians whom they slew.164) Amongst them, one there was who had killed some of the ambassadors with his own hands; another was son to one of the same murderers who had since died. Moreover, he was of those kinds of persons, who, being oppressed with want, stir up sedition that they may take occasion thereby to fall on the goods of others.

  These Sybarites came to Pythagoras and blamed him; and one of them (which was he that had a hand in the death of his friends) demanding a reason of his reproof, he said that he did not give Laws. Whereupon they accused him as if he had made himself Apollo, and especially for that before, upon a question being asked, “Why these things were so,” he asked him that propounded the question, whether, when Apollo delivered his oracles, he would require him to render a reason? The other deriding, as he thought, those discourses in which Pythagoras declared the return of the soul, and telling him that when he went into the other world, he would give him a letter to carry to his father, and desired him to bring an answer of it when he came back. “I shall not,” replied Pythagoras, “go to the place of the wicked, where murderers are punished.”

  The ambassadors having thus reviled him, and he going to the seaside, and washing himself, many followed him. One of those who advised the Crotonians said—when he had sufficiently spoken against all the other things that they did—at last he accused them especially for offering to oppose and abuse Pythagoras, of whom when heretofore, as fables report, beasts could speak, no one of them durst ever speak an ill word.

  Diodorus says that a council being called,165 and it being put to the question whether they should deliver up the Italiotes to the Sybarites, or undergo a war with an enemy more powerful than themselves,166 the Senate and people made some doubt. The people first inclined to the delivery of the suppliants rather than endure the war. But afterwards, Pythagoras the philosopher advising them to protect the suppliants, they changed their opinion and determined to fight in their defense.

  The Sybarites came into the field, with an army of 300,000; the Crotonians had but 100,000. They were led by Milo, the wrestler, who at the first onset himself put to flight that wing of the army which was opposite to him; for he was of invincible strength. This man having courage answerable to his strength, had been six times victor at the Olympic Games. And when he began this fight, he was crowned with Olympic wreaths, wearing like Hercules a lion's skin and carrying a club; and obtaining the victory for his countrymen, was much admired by them.

  The Crotonians likewise made use of a stratagem, whereby they got the day. The Sybarites were so much addicted to luxury, that they taught their horses to dance at feasts.167 This the Crotonians knowing, as Aristotle relates, in the midst of the fight they commanded some pipers, whom to that purpose they had brought along with them, to play dancing tunes. The horses, as soon as they heard the music, not only fell a dancing but carried their riders violently over to their enemies. Thus the Sybarites being put to flight, the Crotonians spared none that they took, but put all to the sword, whereby the greater part of the army was slain, and the city, after a dishonorable surrender, laid waste. This according to Diodorus, happened sixty-three years before the second of the eighty-third Olympiad [ca. 443 B.C.], which falls upon the first year of the sixty-eighth Olympiad [ca. 504 B.C.].

  Agrigentum was also by the counsel of Pythagoras freed from the tyranny of Phalaris in this manner. Pythagoras was detained by Phalaris,168 a most cruel tyrant with whom he stayed six months.169 Abaris the Hyperborean, a wise person, came to converse with him and asked him questions—particularly concerning sacred rites, images, divine worship, providence of the gods, as well of those in heaven, as conversant about the earth, and such like demands. Pythagoras, as being highly inspired, answered him with much truth and persuasion, insomuch as he drew the standers by to his opinion. Whereupon Phalaris, seeing the people taken with him, was angry with Abaris for praising Pythagoras. He grew fierce against Pythagoras himself, and at last came to that height as to speak all blasphemies against the gods as were possible for such a kind of person. But Abaris acknowledged himself thankful to Pythagoras for the things he learned of him: that all things depend upon heaven and are disposed of from thence, which he collected as from many other things, so especially from the efficacy of sacrifices. Far therefore was he from thinking that Pythagoras, who taught him these things, was a deceiver; but he rather admired him, as a person supernaturally inspired. Phalaris, in answer hereunto, denied plainly and openly all things that were done in sacred rites.

  Whereupon Abaris transferred his discourse from these things to such as appear manifestly to all men, and by the divine operations which are in all extremities—as in extraordinary wars, and in incurable diseases, destruction of fruit, transmission of pestilence from country to country. By these difficult irremediable causes, he endeavored to prove that there is a divine providence which overrules all human hope and power. But Phalaris impudently opposed it.

  Hereupon Pythagoras, knowing that this day would be fatal to Phalaris, spoke very freely; and looking upon Abaris, said, that there is a passage from heaven to the aerial and terrestrial parts; and did likewise discourse scientifically, concerning the dependence of all things upon Heaven; and did irrefragably demonstrate the free power of the soul; and proceeded to show the perfect operation of the reason and of the mind. Then he spoke boldly concerning tyranny, and all excess of fortune, all injustice, all covetousness, strongly maintaining that they are all worth nothing. After this, he made a divine exhortation concerning the best life, and made a resolute opposition against the worst, and did most plainly deliver the doctrine concerning the power and passions of the soul. And what was more then all these, he demonstrated that the gods are not the causes of ills; and that diseases and passions are seeds of the intemperance of the body. And he reprehended mythographers and poets for such things as they had falsely delivered; and sharply reproved Phalaris, and showed what the power of heaven is, and how great, by its operations.

  As concerning infliction of punishment by law, he gave many instances thereof, and clearly showed the difference between man and other living creatures. He likewise scientifically discoursed concerning intrinsical and enunciative reason, and concerning the mind, and the knowledge proceeding from it, with many other moral documents dependent thereon. He treated of what things are useful in life, making an exhortation to the pursuit of the useful, and condemning the hurtful. And that which is most of all, he made a distinction between the things done according to fate, and according to the mind, and of those which are done according to necessity, and according to decree. Moreover he discoursed concerning daemons, and the immortality of the soul, much and wisely (whereof we shall have occasion to speak elsewhere). He showed that these things do confer most to fortitude, seeing that he himself in the midst of all dangers, did with a constant mind discourse philosophy and arm himself against Fortune; as also for that he slighted and condemned the person that attempted to hurt him, and despised the fear of death, and all human contingencies; nor was he at that instant at all concerned for them.

  Indeed (continues Iamblichus) it is manifest, that he was nothing troubled with the fear of death, but had a far more noble design—the freeing of Sicily from the oppression of tyranny. That it was he who did it is manifest from the oracle of Apollo, which declared that Phalaris, when his subjects grew better and more unanimous, should lose his authority; which they did at the coming of Pythagoras through his exhortations and Ins
tructions. But a clearer evidence hereof is from the time: for that very day that Phalaris went about to bring Pythagoras and Alaris into danger of death, he was himself slain. The manner is thus related by Tzeizes.170

  It chanced, that a hawk pursued a great flight of pigeons; which Phalaris seeing, said to those that stood by him, “Behold friends, how much an ignoble fear can do; for if but one of all these pigeons would turn again, it would presently give a stop to the pursuer.” This speech an old man that was present no sooner heard, when taking up a stone he threw it at Phalaris; and the rest, following his example, did the like. Some say they stoned him to death; others, that they put him into chains, and wrapped him in a sheet of lead, wherein he died miserably.

  To the Locrians, besides Charondas and Zeleucus already mentioned, he sent Timaratus also to make laws for them.171 To the Rheginenses, he sent upon the same employment Theatetus, Helicaon, Aristrocrates and Phytius.172

  Thus, as Porphyry says, Pythagoras and his friends were for a long time so much admired in Italy, that many cities committed themselves to be governed by them.173

  CHAPTER 18

  WONDERS RELATED OF HIM

  If we may credit (says Porphyry, and from him Iamblichus174) 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

  HIS DEATH

  The 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.