The Golden Verses Of Pythagoras And Other Pythagorean Fragments

Florence M. Firth

• Publisher: Youcanprint
• Year: 2017
• ISBN:
  9788892672420
• Topic: Literature
• Subtopic: Classics
• Index: Literature

Pythagoras of Samos (born between 580 and 572 BC, died between 500 and 490 BC) was an Ionian Greek mathematician and founder of the religious movement called Pythagoreanism. He is often revered as a great mathematician, mystic and scientist; however some have questioned the scope of his contributions to mathematics and natural philosophy. He is best known for the Pythagorean theorem, which bears his name. Known as "the father of numbers†, Pythagoras made influential contributions to philosophy and religious teaching in the late 6th century BC. He was the first man to call himself a philosopher, or lover of wisdom, and Pythagorean ideas exercised a marked influence on Plato. Unfortunately, very little is known about Pythagoras because none of his writings have survived. Many of the accomplishments credited to Pythagoras may actually have been accomplishments of his colleagues and successors.

THE SYMBOLS OF PYTHAGORAS

All the Symbols are exhortatory in common to the whole of virtue; but particularly each to some particular virtue. Different symbols also are differently adapted to parts of philosophy and discipline. Thus for instance the first Symbol directly exhorts to piety and divine science.

SYMBOL 1.

When going to the temple to adore Divinity neither say nor do any thing in the interim pertaining to the common affairs of life.

Explanation.--This Symbol preserves a divine nature such as it is in itself pure and undefiled: for the pure is wont to be conjoined to the pure. It also causes us to introduce nothing from human affairs into the worship of Divinity; for all such things are foreign from, and contrary to, religious worship. This Symbol also greatly contributes to science; for in divine science it is necessary to introduce nothing of this kind; such as human conceptions, or those pertaining to the concerns of life. We are exhorted to nothing else, therefore, by these words than this: that we should not mingle sacred discourses and divine actions with the instability of human manners.

SYMBOL 2.

Neither enter into a temple negligently, nor in short adore carelessly, not even though you should stand at the very doors themselves.

Explanation.--With the preceding this symbol also accords. For if the similar is friendly and allied to the similar, it is evident that since the gods have a. most principal essence among wholes, we ought to make the worship of them a principal object.

But he who does this for the sake of anything else, gives a secondary rank to that which takes the precedency of all things, and subverts the whole order of religious worship and knowledge. Besides, it is not proper to rank illustrious goods in the subordinate condition of human utility, nor to place our condition in the order of an end, but things more excellent, whether they be works or conceptions, in the condition of an appendage.

SYMBOL 3.

Sacrifice and adore unshod.

Explanation.--An exhortation to the same thing may also be obtained from this Symbol. For it signifies that we ought to worship the gods and acquire a knowledge of them orderly and modestly, and in a manner not surpassing our condition on earth. It also signifies that in worshipping them, and acquiring this knowledge, we should be free from bonds, and properly liberated. But the Symbol exhorts that sacrifice and adoration should be performed not only in the body, but also in the energies of the soul; so that these energies may neither be detained by passions, nor by the imbecilities of the body, nor by generation, with which we are externally surrounded, But everything pertaining to us should be properly liberated, and prepared for the participation of the gods.

SYMBOL 4.

Disbelieve nothing wonderful concerning the gods, nor concerning divine dogmas.

Explanation.--This Symbol in like manner exhorts to the same virtue. For this dogma sufficiently venerates and unfolds the transcendency of the gods. Affording us a viaticum and recalling to our memory that we ought not to estimate divine power from our judgment. But it is likely that some things should appear difficult and impossible to us, in consequence of our corporeal subsistence, and from our being conversant with generation and corruption; from our having a momentary existence; from being subject to a variety of diseases; from the smallness of our habitation; from our gravitating tendency to the middle; from our somnolency, indigence and repletion; from our want of counsel and our imbecility; from the impediments of our soul, and a variety of other circumstances, although our nature possesses many illustrious prerogatives. At the same time, however, we perfectly fall short of the gods, and neither possess the same power with them, nor equal virtue, This Symbol, therefore, in a particular manner introduces the knowledge of the gods, as beings who are able to effect all things. On this account it exhorts us to disbelieve nothing concerning the gods. It also adds, nor about divine dogmas, that is to say, these belonging to the Pythagoric philosophy. For these being secured by discipline and scientific theory, are alone true and free from falsehood, being corroborated by all various demonstration accompanied with necessity. The same Symbol also is capable of exhorting us to the science concerning the gods; for it urges us to acquire a science of that kind through which we shall be in no respect deficient in things asserted about the gods. It is also able to exhort the same things concerning divine dogmas. and a disciplinative progression, For disciplines alone give eyes to and produce light about all things in him who intends to consider and survey them. For from the participation of disciplines, one thing before all others is effected, that is to say, a belief in the nature, essence, and power of the gods, and also in those Pythagoric dogmas which appear to be prodigious to such as have not been introduced to, and are uninitiated in, disciplines. So that the precept disbelieve not is equivalent to participate, and acquire, those things through which you will not disbelieve; that is to say, acquire disciplines and scientific demonstrations.

SYMBOL 5.

Declining from the public ways, walk in unfrequented paths.

Explanation.--I think that this Symbol also contributes to the same thing as the preceding. For this exhorts us to abandon a popular and merely human life; but thinks fit that we should pursue a separate and divine life. It also signifies that it is necessary to look above common opinions; but very much to esteem such as are private and arcane; and that we should despise merely human delight; but ardently pursue that felicitous mode of conduct which adheres to the divine will. It likewise exhorts us to dismiss human manners as popular, and to exchange for these the religious cultivation of the gods, transcending a popular life.

SYMBOL 6.

Abstain from Melanurus ⁸; for it belongs to the terrestrial gods.

Explanation.--This Symbol also is allied to the preceding. Other particulars therefore pertaining to it we shall speak of in our discourse about the Symbols.⁹ So far then as it pertains to exhortation it admonishes us to embrace the celestial journey, to conjoin ourselves to the intellectual gods, to become separated from a material nature, and to be led, as it were in a circular progression to an immaterial and pure life. It further exhorts us to adopt the most excellent worship of the gods, and especially that which pertains to the primary gods.¹⁰ Such, therefore, are the exhortations to the knowledge and worship of Divinity. The following Symbols exhort to wisdom.

SYMBOL 7.

Govern your tongue before all other things, following the gods.

Explanation.--For it is the first work of wisdom to convert reason to itself and to accustom it not to proceed externally, but to be perfected in itself and in a conversion to itself. But the second work consists in following the gods. For nothing so perfects the intellect as, when being converted Into Itself, it at the same time follows Divinity.

SYMBOL 8.

The wind is blowing, adore the wind.

Explanation.--This Symbol also is a token of divine wisdom. For it obscurely signifies that we ought to love the similitude of the divine essences and powers, and when their words accord with their energies, to honour and reverence them with the greatest earnestness.

SYMBOL 9.

Cut not fire with a sword.⁴

Explanation.--This Symbol exhorts to prudence. For it excites in us an appropriate conception with the respect to the propriety of not opposing sharp words to a man full of fire and wrath, nor contending with him. For frequently by words you will agitate and disturb an ignorant man, and will yourself suffer things dreadful and unpleasant. Heraclitus also testifies to the truth of this Symbol, for he says, "It is difficult to fight with anger; for whatever is necessary to be done, benefits the soul." For many by gratifying anger have changed the condition of the soul, and have made death preferable to life. But by governing the tongue and being quiet, friendship is produced from strife, the fire of anger being extinguished, and you yourself will not appear to be destitute of intellect.

SYMBOL 10.

Remove yourself from every vinegar bottle.

Explanation.--The truth of the preceding is testified by the present Symbol. For it exhorts to prudence and not to anger; since that which is sharp in the soul and which we call anger is deprived of reasoning and prudence. For anger boils like a kettle heated by the fire, being attentive to nothing but its own emotions, and dividing the judgment into minute parts. It is proper therefore that the soul being established in quiet should turn from anger, which frequently attacks itself as if it touched sounding brass. Hence it is requisite to suppress this passion by the reasoning power.

SYMBOL 11.

Assist a man in raising a burden; but do not assist him in laying it down.

Explanation.--This Symbo...

Table of contents

• INTRODUCTION
• THE GOLDEN VERSES OF PYTHAGORAS
• NOTES ON THE GOLDEN VERSES OF PYTHAGORAS FROM THE COMMENTARIES OF HIEROCLES
• THE GOLDEN SENTENCES OF DEMOCRATES
• THE PYTHAGOREAN SENTENCES OF DEMOPHILUS
• THE SIMILITUDES OF DEMOPHILUS
• PYTHAGOREAN ETHICAL SENTENCES FROM STOBÆUS
• SELECT SENTENCES OF SEXTUS THE PYTHAGOREAN
• PYTHAGOREAN SENTENCES FROM THE PROTREPTICS OF IAMBLICHUS
• THE SYMBOLS OF PYTHAGORAS