The Court of the Gentiles Part 2, Book 2 · Chapter 6
CHAP. VI. Pythagoras's College, and Diſcipline from the Jews.
Pythagoras's 2. Scholes 1. common. 2. His private College, wherein were 1. Novices, their examen, and probation. 2. foreign, or Intrinſicks, Phil. 3.12, 15. foreign. 1. Tim. 3.6. foreign. The Diſcipline of Pythagoras's College. Their conſociation founded on Virtue as Exod. 19.5, 6. ſet forth by Salt, from Lev. 2.13. Numb. 18.19. Covenant by Salt what? Luke 13.26. Ezra 4.14. Mark 9.49. Of the Eſſenes, their Collegiate Life, and the Pythagoreans Symbolizing with them in 16 Particulars. The Pythagoreans a ſort of Separatiſts Gal. 2.9. Their ſhunning worldly Pleaſures, and Company: their Celibat, and Abſtinenoes, as Col. 2.16, 21, 22. 1. Tim. 4.3. Their Purifications and Feſtivals. Their white Veſtments from Eccleſ. 8. Their perpetual Silence, and their concealing Myſteries. Their reverence towards their Elders. Their owning Providence, with their Devotion. Their dayly exerciſes, with morning premeditation, and night examination. Their Conſtancie, with their excommunication Mat. 8.22.
§. 1. HAving given the Storie of Pythagoras's Life, and Travels, and ſome account of his Converſation with Jews therein; we proceed to his Schole, Inſtitutes, and Diſcipline; wherein we doubt not, but to make diſcovery of many Jewiſh Inſtitutes, & traditions. Iamblichus, lib. 1. cap. 6. tels us, that Pythagoras, upon his ſettlement at Croto in Italy, drew unto him, by his perſwaſive Orations, many followers even unto the number of 600. perſons, who were by him won, not onelyonly to the embracing that Philoſophie he profeſſed; but alſo to ſubmit to his Rules of Diſcipline, and that Collegiate mode of life, which he preſcribed to them. For the more full underſtanding whereof, we muſt know, that Pythagoras had two ſeverall Scholes, and thence two ſorts of Diſciples, as Porphyrie, Iamblichus, and Clem. Alexandr. have obſerved. For 1. he had his Homocoeion or common Schole, for all;Pythagoras's 2. ſold Schole and Diſciples. 1. His Homoco… ion, or common Schole where were his foreign hearers. which Clemens Alexandrinus (foreign. 1.) enterprets foreign Church, where all ſorts of hearers were admitted: where the Diſciples that belonged to this Schole were called foreign, and foreign Auditors, or Pythagorites, theſe learned only the chiefe Principles of Philoſophie, without more exact explication. For theſe being either of more dull capacities, or elſe ingaged in civill affaires, had not Abilities, or leiſure to addict themſelves wholly to Pythagoras, and his Philoſophie; wherefore he expounded to them only the foreign or naked Heads of Philoſophie. Among theſe common hearers there were of all ſexes, ages, and conditions: men, women, adult, youth. The Citizens, and men of Croto he exhorted daily, and apart with a great ſplendor of Oration, to the ſtudy of Vertue. The Matrons alſo, who were thence ſtiled, Pythagoricae, he inſtructed frequently, and apart in their duties, as alſo the children apart from their parents, as Laert. lib. 8. and Hornius Hiſt. Philoſ. l. 7. c. 12.
2. Pythagoras alſo had his foreign coenobium, Pythagoras's College or Co… vent, where were his foreign or genuines.which Laertius calls foreign his Syſteme; and Caſſiodorus his College, as others his Family, and the Diſciples, that belonged to this Schole, or College, were called foreign Genuine, as alſo foreign Mathematicians, becauſe they being generally young, of quick apprehenſions, and as willing, as alſo able, to devote themſelves to the ſtudy of Philoſophie, Pythagoras expounded to them not onelyonly the foreign,Habebat (Pythagoras) domi ſuae plurimos jutenes, quos ex collatis opibus alebat; corúmque converſatio foreign dicta eſt. Gellius l. 1. c. 9. quod omnia iis communia eſſent. Laërt. lib. 8. Hora. Hiſt. Philoſ. l. 7. c. 12. In Pythagoras's College or Covent, 1 were his Novices or Probationers. but alſo the foreign, the Cauſes, and Reaſons of things; why it was ſo, and ſo, and why it could not be otherwiſe. Theſe Mathematicians being of Pythagoras's College, Covent, or Family, and by him inſtituted in the more full, and exact Reaſons of things, and deeper points of Philoſophie, were only eſteemed and called genuine Pythagoreans: the former acouſtiques, or common hearers, being called only Pythagorites. To theſe two ſorts of hearers Gellius l. 1. c. 4. addes a third foreign of naturaliſts. Yea the Author of the Pythagorean life addes more: of which ſee Photius cod. 249. Clemens Alexand. lib. 5 foreign V…ſſius de Philoſ. Sect. l. 2. c. 6. §. 18. Stanly of Pythag. Diſcip. Chap. 1.
§. 2 In Pythagoras's foreign, Convent, College or Family there were alſo two ſorts of Diſciples; ſome were only foreign Exoteriques, Novices or Probationers. Others were foreign, or foreign Intrinſiques, or Perfect. As for the Probationers or novices, Pythagoras, to render them capable of Philoſophy, prepared them by a moſt ſevere Diſcipline, and made them paſſe a very ſtrict examen. For Pythagoras ſtudied very much to know, and underſtand men; what every mans Diſpoſition was, what his natural capacity for Philoſophy, and what his inclinations thereto were: neither would he admit any into his College, or Family, before he had made ſome Phyſiognomicall obſervations concerning the man; If upon exact obſervation of all circumſtances, he found the perſon to be of good naturals, and of an awakened underſtanding, then he brought him under an Examen touching his morals; whether he were of good manners, and had affectionate inclinations to Philoſophy, &c. The perſon thus examined, and approved by Pythagoras, was admitted into his Society, or College as an Exoterique, or Probationer; as Iamblichus cap. 20. and Stanly of Pythagoras's Diſcipline chap 2.
§. 3. Now that Pythagoras traduced this part of his Diſcipline, as alſo the former relating to his Acouſtiques, Pythagoras's …mitting his Scholars after examen &c. from the Jewiſh rite of admitting Proſelites.or Common auditors from the Jewiſh Church, ſeems very probable. For who knows not, that the Jewes had two ſorts of Proſelites? 1. Thoſe of the Gates, i e. ſuch as lived within their gates, and partaked of ſome common privileges; unto whom Pythagoras's common Diſciples ſeem to anſwer: but ſecondly, there were Proſelites of the covenant, or of Righteouſneſſe, i e. ſuch as were incorporate into the Jewiſh Church, and ſo made partakers of all their privileges. Now in the admiſſion of theſe, Maimonides tels us, the Jewes were very ſtrict and ſevere, as Ainſworth out of him on Gen. 17.12. [Bought with money.] when a man or woman cometh to joyne a Proſelyte, they make a diligent enquiry after ſuch, leſt they come to get themſelves under the Law, for ſome Riches, they ſhould receive, or for Dignitie they ſhould obtain, or for Fear. If he be a Man, they enquire whether he have not ſet his affection on ſome Jewiſh woman; or a Woman her affections on ſome Young man of Iſrael. If no ſuch like occaſion be found in them, they make known to them the Weightineſſe of the Yoake of the Law, &c. to ſee if they will leave off. If they will take it upon them, and withdraw not, and they ſee, that they come of love, then they receive them as its written Ruth. 1.18. &c. Thus Ainſworth. By which we ſee, how near Pythagoras comes to the Jewes in his ſtrict, and ſevere examen, as to the Admiſſion of Diſciples, from whom we have ſome reaſon to perſwade us, that he tooke the whole Idea, or Platforme of his Schole and College. Yea if we may believe Clemens Alexandrinus (foreign. 1.) Pythagoras himſelf was circumciſed; and if ſo, we may ſuppoſe he was admitted as a Proſelyte, to partake of the Privileges, and Myſteries of the Jewiſh Church. And Porphyrie (pag. 2.) tels us, that he was cleanſed from the pollutions of his life paſt by one Zabratus, who according to S…lden was Ezekiel. Or if not a Proſelyte of the Covenant; yet we may with ſafety ſuppoſe him to be a Proſelyte of the Gates; that is, one that heard amongſt them, and ſo acquainted himſelfe with their Diſcipline, and Myſteries, and affected an imitation thereof, particularly in this rite of admitting his Diſciples and Probationers.
§. 4.Probationary Diſcipline, and Exerciſes. Pythagoras appointed his Exoteriques under Probation many Exerciſes for the purification of their minds, as alſo many Abſtinences from wine, fleſh, and other meats obſtructing the clearneſſe of underſtanding, with many other probationarie exerciſes: which probation or preparative Diſcipline they underwent uſually five yeares before they were admitted to be Intrinſiques, or compleat Pythagoreans. But the main Injunction, which Pythagoras laid on theſe Exoteriques, or Novices, was their foreign quinquenniall, or 5 years ſilence. The Pythagorean foreign or Silence.The cauſe of which ſilence was to inure his Diſciples to the right government of their Tongues, which of all things is moſt difficult, and yet the moſt uſefull, and neceſſary for Novices in any ſcience. Thence Iamblichus lib. 1. c. 31. foreign ▪ The Government of the Tongue is of all moſt difficult. So Apul. Florid. 15. The firſt Founder of Philoſophie firſt taught his Diſciples to hold their peace,Finis autem ſilentis bujus alius non erat, quam ut diſcentes initio intra modeſtiae terminos ſe continentes diſcerent diligenter voci praeceptoris auſcul tare. Horn. Hiſt. Philoſ. l. 7. c. 12. and his firſt mediation, in order to the procuring Wiſdome, was to bridle the Tongue, and keep our words within the wall of our teeth; for he forbad not ſpeech altogether, but loquacitie; requiring that they ſpoke more rarely, more ſubmiſſively, more modeſtly, which is a great vertue, though very difficult in Scholars: according to that of Quintilian, Decl. 19. I thinke there is no virtue more difficult, than that of Silence. This Pythagorean ſilence anſwers that of Job ch. 6. v. 24. Teach mee and I will hold my tongue. Others make the reaſon of this ſilence to be that the ſoule, turning inward to her ſelfe, might be diverted from externall objects, and all irregular paſſions. Hence his ſilence was termed foreign, that is, (ſaies Aulus Gellius lib. 1. c. 9.) foreign, or as Heſychius, and out of him Suidas from foreign, conteining within himſelfe his ſpeech. This Probationary ſilence of theſe Novices, Laertius lib. 8. calls foreign a quinquenniall ſilence. Laertius ſaies, that the Pythagorean Novices kept ſilence 5. years, only hearing Pythagoras's diſcourſes, but not ſeeing him, till they were fully approved, & then they became of his Family, which he cals foreign ſyſteme. So Servius on Virgil, Aen. 10. yet Aulus Gellius l. 1. c. 9. informes us, that this foreign 5 yeares ſilence was not required of all, but of ſome more, of ſome leſſe; but none were enjoyned leſſe than two yeares ſilence, as none more then five yeares. The like Apuleius in floridis tels us, that ſome were ſilent for a leſſer ſpace, eſpecially ſuch as were more grave: but thoſe who were more pratling, were enjoyned a quinquenniall ſilence. The Pythagoreans for this their ſilence continued in great honour even to Iſocrates's time, who in his Buſiris ſaies, that men more admired the Pythagoreans, who held their peace, than others, who had obtained the greateſt glory by ſpeaking. Yea Pythagoras enjoyned his Diſciples ſome kind of perpetuall ſilence, for he taught 1. That we ought to be ſilent, or to ſpeake things better than Silence. 2. to comprehend many things in few words, not few things in many words, whence Zeno blamed ſuch as inſtead of being foreign lovers of learning, were foreign lovers of words. 3. Pythagoras forbad his Scholars declaring his myſteries to others. Thoſe who after their five years preparative Diſcipline, and Probation, appeared by their moderation, commendable converſation, and other qualifications fit to participate of Pythagoras's more ſecret Philoſophie and Myſteries, were made Intrinſiques, being admitted to hear Pythagoras within the ſcreen, and to ſee him, and henceforward were accounted foreign i. e. perfect, which privileges the former Probationers, or Novices were not made partakers of. But if theſe Novices, after the time of their Probation, were not judged worthy to be received to the condition of the perfect, or compleat members of Pythagoras's foreign or Covent, then were they rejected, & a Coffin was made by the Diſciples of Pythagoras, & placed in their room, as a lively ſymbolique image of a perſon morally dead: ſo Iamblichus cap. 17. and Grot. on Mat. 8.2. as Hammond on Luke 25.24. of which hereafter in the Pythagorean Excommunication Par. 9.
§. 5. That Pythagoras took the Idea, The Pythagorean diſtinction of Diſciples into Novices and perfect, from the Jews meerly. Phil. 3.12.and Platform of his probationary examen, Diſcipline, and preparative exerciſes from the Jewiſh Church the Learned aſſure us; and that upon more than conjecturall grounds. So Daillé in his Sermon on Philip. 3.12. foreign] This term [perfect] ſaies he, is taken from thoſe (viz. the Pythagoreans) amongſt the Pagans, who after many preparations and purifications rendred themſelves capable of the view, and participation of certaine great Idololatrique myſteries, which in thoſe times were had in great veneration, &c. Now that this mode of initiating Novices by ſuch preparative exerciſes, after which they became foreign or perfect, Phil. 3.15. foreign alludes to the Jewiſh foreign perfect.does originally belong to the Jewiſh Church, the ſame Daillé affirmes on Phil. 3.15. Parfaits perfect. The ancient Greek Pagans had in their Religion certain myſteries, & ſacred ceremonies, to the view, & participation of which they received not their Devoto's, till they had been prepared for the ſame by diverſe Diſciplines, calling them perfect, who were admitted thereto, and holding the others for Novices or Apprentices only — But theſe words were taken originally from the faſhion of the Jewiſh Church, in the Scholes whereof there were divers orders: ſome were more low, others more high, in which were taught the moſt ſublime myſteries: and this laſt part of their Theologie was called by a word, that ſignifies perfection, becauſe they held it for the top of their Diſcipline: and in like manner they, who had been inſtructed in this their ſublime Theology, were called The perfect foreign. Thus likewiſe the Levites (as ſome obſerve) had their quinquennial, or five yeares probation and preparation, by preparative Exerciſes, before they entred upon their compleat office: whence we ſee what affinity there is betwixt Pythagoras's Probationers, or Novices, 1 Tim. 3.6. foreign, a Novice.and thoſe in the Jewiſh Church, and Schole. Paul alſo 1 Tim. 3.6. makes mention of a foreign, that is, a Novice in the Chriſtian Church, which Oecumenius enterprets foreign, one newly initiated in the faith, a Catechumen, and Theophilact foreign, one newly baptized, and admitted into the Church, anſwering to the Hebrew foreign (which the LXX. render Job. 14.9. foreign) and as we may preſume with alluſion to the Novice in the Jewiſh Church. And this very cuſtome of initiating Novices by preparative Diſcipline the popiſh Monks, ſuch as are Regular, univerſally retain to this very day (both name and thing) in the admitting perſons into their Covents; which, we need no way doubt, they at firſt took up in imitation of, and compliance with the Pagans, eſpecially the Pythagoreans, and the Jewiſh Church; as alſo their whole Monaſtique Life, and Inſtitutes, of which hereafter. Laſtly, we ſhould be perfect foreign, and without blemiſh; ſuch were the Pythagorean foreign; and Plato's Prieſt, whom he requires to be foreign, perfect and genuine.
The Diſcipline of Pythagoras's Schole and College.§ 6. We have ſpoken of Pythagoras's Diſciples in common, as alſo of thoſe who belonged to his coenebium, or College, both his Novices, and perfect, with their cognation to, and derivation from the Jewiſh Church, and Scholes. We now proceed to treat of the Diſcipline Pythagoras exerciſed amongſt his Scholars, eſpecially thoſe of his foreign or College, wherein we doubt not, but to diſcover many remarkeable, and evident footſteps of Jewiſh diſcipline, and Traditions, whence we may ſuppoſe it was traduced.
The firſt thing conſiderable in the Diſcipline of Pythagoras's foreign or College was the Confoederation, The confoederation or conſociation in Pythagoras's College founded in virtue.League, or Covenant betwixt all thoſe, who were Members thereof. For as we have already proved, Pythagoras was very ſevere and ſtrict in the admiſſion of Members into his Syſteme or College. He judged, and that rightly, there could be no fraternity and laſting friendſhip, but what was grounded on Likeneſſe; and no true proper Likeneſſe, but what was founded in virtue, or reſemblance of God. Whence ſaies Iamblichus of the Pythagoreans, Their ſtudy of friendſhip by words and actions, had reference to ſome Divine temperament, and to union with God, and to unity with the Divine ſoule. So Stanly of Pythag. Philoſ. ch. 2. By which it is plain, that Pythagoras aſſerted both in Theſi, or Opinion, and in Hypotheſi, and Practice, that there could be no Conſociation, or friendſhip worthy of that name, but what was founded on Virtue, and Likeneſſe to God. This alſo was ſufficiently couched under two of Pythagoras's Symbols according to the explication of Iamblichus, as that Symbol 28. [Lay not hold on every one ſuddenly with your right hand] i. e. ſayes Iamblichus,See Stanly of Pythag. Symbols fol. 120. give not your right hand, or draw not eaſily to you into your ſociety perſons not initiated (foreign) i. e. ſuch as have not been long tryed by Doctrines and Diſciplines, nor are approved as worthy to participate, &c. Another of Pythagoras's Symbols, whereby he ſignified to us, that Virtue, or Likeneſſe to God, was the onelyonly ſolid and genuine foundation of ſtrict Friendſhip and Society, was this, Symbol. 35. [ſet downe ſalt] that is, ſaith Iamblichus Juſtice, of which ſalt is an embleme. This alſo Plato (Pythagoras's imitator) does much inſiſt upon, eſpecially in Lyſis (this Lyſis, whom Plato makes to be the ſubject of this diſcourſe of friendſhip, was Pythagoras's Scholar) foreign of Friendſhip, proving firſt that foreign Likeneſſe was the ground of all Friendſhip. 2. Thence foreign &c. that good men only were alike, and Friends, foreign, that wicked men had no likeneſſe, &c. Whence he concludes 3. foreign, there is no conjunction, or ſtable union amongst wicked men.
§. 7. Now that Pythagoras took this Foundation, Conſtitution, Pythagoras's College from the confoederation of the Jewiſh Church.or Idea of his Cellege from the Jewiſh Church their holy confederation, I thinke we have good conjectures, if not demonſtrative Arguments to prove it. For we know, the Jewiſh Church was by virtue of Gods Covenant, and gracious preſence with them a ſeparate, ſelect, peculiar, and holy people: Exod. 19.5. —and keep my covenant, then ſhall ye be a peculiar treaſure to mee above all people, foreign ſignifieth ones owne proper good, Exod. 19.5, 6. peculiar treaſure.which he loveth, and keepeth in ſtore for himſelfe, and for peculiar uſe: 1 Chr. 29 3. Here it is applyed to Gods Church, and tranſlated by the LXX. a peculiar people, and St Peter expreſſes it by a word, that ſignifies a people for peculiar poſſeſſion 1 Pet. 2.9. [foreign] i. e. as Camero obſerves foreign for foreign ſignifies primarily abundance, thence excellency, as choice, ſelect jewels, &c. Therefore God, though he were the Rector of all the earth, yet the Jewiſh Church was his peculiar treaſure, or poſſeſſion, as the Diademe on the head, or the ſeale on the hand: ſo Exod. 34.9. and take us for thine inheritance foreign we find the ſame Pſal. 135.4. For the Lord hath choſen Jacob to himſelfe, and Iſrael for his peculiar treaſure foreign it is the ſame word with Exod. 19.5. and ſo rendred foreign ſuch a ſeparate, peculiar, and holy relation had the Jewiſh Church by virtue of Gods Covenant, and their owne ſtipulation unto God. In imitation whereof, we may ſafely conjecture, Pythagoras framed his foreign Covent, or College, which was to him as a peculiar Family, Pythagoras's Symbol of Salt as a ſign of confoederation and covenant from the Jewiſh uſe of this type.or Church; and therefore look as Salt was of great uſe in the Jewiſh Church, and Sacrifices, as that which did lively, though but Symbolically, repreſent their holy friendſhip, and communion with God; ſo in like manner Pythagoras makes great uſe of this ſame Symbol [ſet down ſalt] to expreſſe the holy Friendſhip and Communion there ſhould be amongſt his Collegues. And that Pythagoras's Symbol of Salt, by which he ſignified that Covenant, and Friendſhip, which ought to be betwixt his Collegues, had its firſt riſe from the parallel uſe of Salt in the Jewiſh Church, will I thinke appeare very probable, if we conſult the Scriptures, where we find this Symbol mentioned, as alſo its uſe amongſt the Ancients.Levit. 2.13. Salt of the Covenant. Numb. 18.19. Covenant of Salt. It is ſaid Lev. 2.13. Thou ſhalt not ſuffer the Salt of the Covenant of thy God to be lacking; with all thine offerings thou ſhalt offer ſalt. So Numb. 18.19. we read of a Covenant by Salt. The like 2. Chron. 13.5. where the ſalt, that was caſt upon all the Sacrifices, is called the Salt of the Covenant, becauſe the Covenant of God with his people was confirmed by Sacrifice, as Pſal. 50.5. Gather my Saints together unto mee, The Covenant by Salt the ſame with the Covenant by Sacrifice.thoſe who have made a Covenant with me by Sacrifice. The original of which Covenant by Sacrifice we find Gen. 15.9, 10. which was afterwards imitated by the Heathens in the confirmation of their ſolemn Covenants: ſo that this Covenant by Salt is the ſame with the Covenant by Sacrifice, becauſe theſe Covenants by Sacrifice, both in the Jewiſh Church, and alſo amongſt the Greeks, were ſolemnized by Eating, and drinking the Sacrifices, whereunto Salt was alwayes a neceſſary appendix. For God by theſe feaſtings upon the Sacrifices, wherein Salt was uſed, did confirme his Covenant with thoſe, who did participate of them; in as much as they did in ſome ſort eat and drinke with God: as Luke 13.26. We have eaten and drunke in thy preſence. Luk 13.26. Salt uſed as a Symbol of Covenants and friendſhip.i. e. we have eaten and drunke together with thee of thy Sacrifices, or at thy Communion Table, for the ratifying our Covenant, and in token of our friendſhip with thee. And, that Salt was alwayes accounted by the Ancient Jewes, as an eſſentiall concurrent of their feaſts, eſpecially ſuch as were for the confirmation of Covenants, Love, and Friendſhip, appears by that common proverb, foreign Every feaſt wherein is not ſome ſalt, is no feaſt. We have a great inſtance, and proofe of this Jewiſh cuſtome to make uſe of Salt for the confirmation of their Covenants,Ezra. 4.14. in Ezra 4.14. where the original Chaldee (different from our verſion) runs thus foreign becauſe we have eaten of the Kings ſalt. i. e. becauſe we have engaged our ſelves in a Covenant of Friendſhip to him, by eating of his meat. So that we ſee this Rite of making Covenants by Salt was freſh amongſt the Jewes even then, when Pythagoras flouriſhed, and lived amongſt them in Chaldea. Hence learned Cudworth (in his Diſcourſe of the true notion of the Lords Supper pag. 68.) having ſhewen how Salt was uſed amongſt the Ancients as a Symbol of Covenants, and friendſhip, addes, Thus I underſtand that Symbol of Pythogoras foreign, to ſet downe Salt for Friendſhip, and hoſpitality.— Becauſe Covenants and reconciliations were made by eating, and drinking, where ſalt was alwaies uſed. Salt it ſelfe was accounted amongſt the Ancients a Symbol of friendſhip, foreign Salt, and the Table was uſed proverbially amongſt the Greeks to expreſſe friendſhip by: thence Origens quotation out of Archilochus foreign, to tranſgreſſe the Salt and Table, was to violate the moſt ſacred league of Friendſhip. Aeſchines in his Oration de perperam habita Legatione hath a paſſage very pertinent to this purpoſe, foreign. For he ſaith, that he ought greatly to eſteem the Salt, and common Table of the City. Thus Cudworth, &c. By which we ſee how, and why the Ancients both Jewes, and Greekes made Salt a Symbol of their Covenants, and friendſhip. But yet I conceive there was ſomething more couched under this Symbol of Salt, than learned Cudworth hath taken notice of, which will give further illuſtration, and proofe to our Aſſertion, that Pythagoras traduced it from the Jewiſh Church. For God inſtituting Salt, as a Symbol of his Covenant, to be eaten with the Sacrifices, as Lev. 2.13. did thereby repreſent to the life that ſanctity, or holineſſe, Salt alſo uſed as a Symbol of Sanctitie.which he required, and expected from ſuch, as entered into Covenant with him: For who knows not, that Salt, as it gives a ſavour, and reliſh to meats, ſo its chief uſe is to preserve from putrefaction: this explication Chriſt himſelf gives of this Symbol, Marke 9.49, 50.Marke 9.49. Every one ſhall be ſalted with fire, and every Sacrifice ſalted with Salt, &c. Salted, i. e. purifyed, and preſerved by Grace, as fleſh by Salt: the like Symbolique uſage of Salt is given by Chriſt Mat. 5.13. Yee are the ſalt. So Luke 14.34. Coloſſ. 4.6. ſeaſoned &c. That this was a main uſe of Salt amongſt the Heathens, and that they traduced this uſage from the Jewiſh Church, is aſſerted and proved by Francis Valeſius de Sacra Pholoſophia, cap. 16. on Levit. 2.13. It is a wonder (ſaith he) that it was a ſolemn Rite, not only in the Sacrifices of the true God, but alſo in thoſe of the falſe gods, to uſe ſalt, as you may underſtand by Pliny lib. 31. cap. 7. where diſcourſing of the praiſes of Salt, he ſaith, that its autority is much underſtood in Sacreds, ſeeing no Sacrifices are performed without Salt. Whence I conjecture that this cuſtome was derived from the firſt Sacrifices of the infant world, which were offered to the great God. And that it was thence derived into the Sacred Rites of all the Gentiles: for we have much reaſon to judge, that thoſe falſe Miniſters of Sacreds, received this cuſtome from the true Prieſts, according to the Devils inſtitution, thereby to have the Divine Sacrifices offered to him. Plato in his Dialogue of Natures ſaies, that Salt is a body friendly to God, which accords with this preſent text: for God requires every Sacrifice to be ſeaſoned with Salt, as that which was gratefull and friendly to him. — Namely Salt ſeems to be a Symbol of Integrity, and Incorrupti…n, and thence of Innocence. For Salt, as tis manifeſt by experience (and from Ariſtotle Problemat. 26. Sect.) dries, and thence preſerves things from Corruption. Deſervedly therefore is Salt made a Symbol of Juſtice, and ſo commanded in the Sacrifices. To which belongs that Numb. 18.19. Its a covenant of ſalt for ever. He calls it a covenant of Salt. i. e. a covenant of Sacrifices, &c. Here Valetius ſeems to take in both notions: namely, as ſalt ſignifies an inviolable covenant of friendſhip, and moreover Integrity and Holineſſe, both which are couched under this borrowed Symbol of Salt, and both conveighed from the uſe of Salt in the Church of God to the like uſage of it amongſt the Pythagoreans, and other Heathens. And thus much indeed Pythagoras underſtood by this Symbol of his foreign, to place ſalt. i. e. ſaies Iamblichus in his explication, as a ſigne of Juſtice, Righteouſneſſe or Holineſſe. Thus alſo Diogenes explaines this Symbol of Salt as preſervative of meats, &c. For Pythagoras conceived there could be no right conſociation or friendſhip, but what was founded in virtue (as before) and therefore was he ſo ſtrict in the examen or tryall of his Probationers, and ſo ſevere in the whole Diſcipline of his College, which that it all ſprang from the Jewiſh Diſcipline, and his affectation thereof, will farther appeare by what follows.
Pythagoras drew the pattern of his Collegiate life from the Eſſenes.§. 9. As Pythagoras tooke the Idea or platform of his Syſteme, and College from the Jewiſh Church in general, that holy, and peculiar relation they had to God, and to each other, by virtue of that mutual confederation or covenant betwixt them and God. So I conceive he had a peculiar regard, in framing this his College, to the particular Confoederation, or Monaſtique conſociation of the Eſſenes, with whom he does in the chiefe parts of his Collegiate Diſcipline Symbolize, as it will appear, when we deſcend to particulars. Now here to make the way to this demonſtration clear, we are to conſider the Riſe, conſtitution, and Diſcipline of theſe Eſſenes. As for the origination of their name they were called foreign i. e. according to the Greeks foreign, and according to our Engliſh Dialect Pure. Now the Origination or Riſe of theſe Eſſenes I conceive (by the beſt conjectures I can make from Antiquity) to be in, or immediately after the Babylonian Captivity, (though ſome make them later) and the occaſion of their ſeparation, or conſociation, ſeems this. Many of the carnall Jewes defiling themſelves either by beeing too deeply plunged in Worldly Affaires, even to the neglect of their Religion, or, which was worſe, by ſinfull compliances with their Idolatrous Lords, thereby to ſecure their carnall intereſts, theſe foreign, or Eſſenes to preſerve themſelves from theſe common pollutions ſeparated, and retired themſelves from the croud of worldly affaires into an holy ſolitude, and private condition of life;The Diſcipline of the Eſſenes. where entering into a ſtrict confederation, or conſociation, to lead together a Collegiate devout life, they 1. ſhunned all carnall pleaſures, which might entice them from their Devotion. 2. They avoyded all profane company, and conformity to the world, as alſo all affectation of Secular dignity, applauſe and honour. 2. They engaged in a ſtrict fraternal communion amongſt themſelves, profeſſing a community of goods, &c. 4. They did in time of perſecution, ſo far as they were able, lead a Monaſtique life, forbearing marriage, &c. 5. They were very abſtemious and moderate in the uſe of creature comforts; forbearing wine, drinking water, &c. 6. They had their Diſtinctive garments, or white veſtments. 7. They uſed Ceremoniall purifications, according to their Law; as alſo moral mortification of ſin. 8. They enjoyned ſilence on their Novices, and were all ſtudious for the right government of their ſpeech, &c. 9. They forbad Oathes. 10. They had their Elders in great eſteem. 11. They acknowledged all things to be diſpoſed by a particular over-ruling Providence. 12. They did in a peculiar manner devote themſelves to the worſhip of God by Prayers, and Sacrifices, eſpecially of manimates. 13. They divided their Lives, and Studies into two parts, 1. contemplative. 2. active: they ſpent their time moſt in Action, beſides what they employed in their Devotions; the principal ſtudy they addicted themſelves unto was Medicine: they gave themſelves alſo to gardening, and other labours of the hand. 14. They diſtributed the Day into times for Prayer, for Reading, for Study, for labour with their hands, and for naturall Refreſhments. 15. They endeavoured much exactneſſe in their Morals, to lead an exemplary Life. 16. Such as prov'd Apoſtates, or Scandalous, they excommunicated by the common conſent of all the Fraternity, or Society. And to conclude with the character of Viret. (in his interim pag. 122.) In ſumme their Eſtate was in their firſt conſtitution an excellent Schole of Medicine, of Doctrine, and of Examples of virtue: all things were done amongſt them in good order, and I thinke the firſt Christian Monks took their pattern from theſe Eſſenes. But the later Monks have rather followed the example of the Sadduces, and Phariſes. Thus Viret. Indeed the Sadduces, and Phariſes ſeem to be orders of much later conſtitution, and but a ſpurious degenerate off-ſpring of the ancient devout foreign Eſſenes. For although they both affected the opinion and eſteem of eminent Saints, or Separatists (for ſo their name Phariſee imports) yet all their pretended ſanctity was but apparent hypocriſie, as far ſhort of the ſanctity and devotion of the firſt foreign or Eſſenes, as the pretended Popiſh mortifications of the later Monkes comes ſhort of the ſanctity and devotion of the firſt Chriſtian foreign, or Puritans. He that will ſee more of theſe Jewiſh foreign or Eſſenes may conſult Druſius de 3. ſectis Judaeorum, &c.
The Pythagoreans imitation of the Eſſenes.Having laid downe the original of the Eſſenes, their Collegiate Conſtitution, Order, and Diſcipline, I ſhall now proceed to ſhew, how much the Pythagorean College, or Syſteme did Symbolize, and agree therewith: which will give a great confirmation to our Hypotheſis; that Pythagoras traduced the Idea of his College, and its Diſcipline from the Jewiſh Church, &c.
1. The Pythagoreans great Separatiſts from all that were not of their Societie.1. The Pythagoreans, as the Eſſenes, ſeparated themſelves from the reſt of men, whom they accounted Profane; not at all regarding their Riches, Honours, or Pleaſures. Hence that great Law amongſt them foreign, to give the Right hand of fellowſhip to none but to Pythagoreans: i. e. ſaies Iamblichus, to have communion with none, who are not initiated, or tryed by Doctrines, and Diſciplines, &c. The ſame phraſe was uſed in the Jewiſh Church, to denote communion. So Paul ſpeakes of the Right hand of fellowſhip given to him by Peter, Gal. 2.9. See Chap. 9. Parag. 3.James, and John. Gal. 2.9. according to the Jewiſh Dialect. And as the Jews accounted all, that were not of their Church, as dogs, profane, without, &c. So likewiſe the Pythagoreans, called all thoſe, who were not of their Society foreign or foreign not initiated; & foreign & foreign, thoſe without, profane, &c. So Grotius on Mat. 7.6.Mat. 7.6. [caſt not what is holy to dogs] obſerves this Symbolick mode was brought by Pythagoras out of the Oriental parts. Yea Iamblichus tels us, that the Pythagoreans excluded all, ſave their Parents, foreign, from their converſation; hence thoſe verſes touching Pythagoras.
foreign,
foreign.
His Aſſociates he eſteemed equall to the bleſſed Gods: but as for others he eſteemed them not either in ſpeech, or number; Iamblichus lib. 1. cap. 35. This Pythagorean ſeparation; and contempt of all others, but their own Collegues, gained them much envie, ſo that as ſome obſerve, they being once aſſembled in their College, or the place where they were wont to meet, ſome ill-willers accuſed them of a conſpiracie againſt the City, which cauſed them to be almoſt all maſſacred, of which ſee Voſſius de Philoſ. ſect. l. 2. c. 6. par. 26. This is moſt probable, that the Pythagoreans were ſtrict and ſevere ſeparatiſts, as the Eſſenes, and Jews before them.
2. The Pythagoreans, as well as the Eſſenes, ſhunned all carnal pleaſures, all mundane Honours, Riches, and Grandeur,2. Their ſhunning worldly pleaſures, &c. affecting an foreign a mental ſelf-ſufficiencie. Thus Pythagoras in his Epiſtle to Hiero (of which before chap. 5.) pretends to an foreign, a ſelf-ſufficiencie, which made him ſcorne the Honours, Pleaſures, and Pomp of Hiero's court. Herein the Pythagareans were followed by the moroſe Cynicks, who affected a great averſation from all worldly pleaſures, dignities, and conformities: as alſo by the Stoicks, who placed happineſſe in an foreign a ſelf-ſufficiencie, thence Epictetus begins his Enchiridion with his foreign, &c.
3. The Pythagoreans made not only a ſeparation from the world,3. Their ſtrict conſociation & community of goods. both perſons and things; but alſo a ſtrict Conſociation, or Confoederation amongſt themſelves; profeſſing a community of goods, or enjoying all things in common; wherein they did exactly imitate the Collegiate Diſcipline of the Eſſenes. Thus Iamblichus (cap. 17.) Pythagoras,Inter Pythagoraeos col…batur ſociet as inſeparabilis, quod à communione appellabatur foreign. Hunc morem foreign apud Judaeos imitati ſunt Eſſenes, qui omnia communia habebant. Horn. Hiſt. Philoſ. l. 7. c. 12. ſaies he, appointed a Community of Eſtates, & conſtituted an inviolable Confederacie, and Societie as being that ancient way of conſociation (perhaps he meanes in the Jewiſh Church, which was moſt ancient) which is truly ſtiled foreign a Covent or College. This was agreable to the Dogmes of Pythagoras foreign, all things ought to be common amongſt Friends, And foreign Friendſhip is an equality: whence his precept, Eſteem nothing your own. So Diog. Laër. ſaies, the Pythagoreans put their eſtates in one cōmon ſtock, &c. Thus Voſſius de Phil. Sect. l. 2. c. 6. §. 25. The Pythagoreans, ſaies he, maintained the ſtricteſt conjunction amongst themſelves; alſo a communion of Goods. But as for the Friendſhips of other men, they no way eſteemed them, albeit they abounded with Riches, and Honours. And Plato proceeding upon the very ſame principles with Pythagoras, viz: That all things muſt be common among friends, &c. enjoynes a Community of all things in his Common-wealth: of which hereafter.
Their Celibate from the Eſſenes, or Jewiſh Prieſts.4. As the Eſſenes, and devout Jewes did, if they had ability, forbear marriage in times of perſecution, eſpecially thereby to avoid many ſnares, and encumbrances; ſo likewiſe the Pythagoreans, who did not only look on Celibate, or ſingle life as expedient for ſome times, and conditions; but enjoyned it in their ſect, as a thing ſacred, and holy. This learned Bochart. proves at large in his excellent Treatiſe againſt Veron. part 3. chap. 25. ſect. 4. Art. 1. (in French pag. 1338.) where he ſhews, that the Injunction of celibat, or Monaſtique life, was one great part of the doctrine of Daemons (mentioned 1. Tim. 4.1.3.) which, ſaies he, was one of the ſuperſtitions Pythagoras brought out of Egypt, when he returned into Greece. For (as Clem Alexandr. foreign. l. 1.) he forbad marriage to thoſe of his ſect, and erected a Cloyſter of Virgins (or Nuns) the charge of which he gave to his Daughter. Plato held the ſame ſentiment, and Heraclitus, and Democritus, and Zeno the Prince of the Stoiques, who never touched a Woman. Thus Bochart. But 'tis poſſible, Pythagoras might take up this his injunction of Celebat from the Jewiſh Prieſts, who at ſome times were enjoyned abſtinence from Women. So Grotius on Coloſ. 2.21. having ſhewne how theſe Injunctions did not refer to the Jewiſh Law, but to ſome Traditions of the Jews, and Dogmes of Philoſophers, eſpecially the Pythagoreans, he concludes thus, This laſt phraſe foreign handle not, refers to ſeparation from Women, which the Jewiſh Prieſts at ſome certain times were enjoyned, but the Pythagoreans alwaies, &c. Hammond on 1. Tim. 4.3. [forbidding to marry] ſhows, how the Gnoſticks received this part of their character forbidding marriages, &c. from the Pythagorean Philoſophers, as Clemens Alexandr. Strom. lib. 3. &c.Pythagorean abſtinences from Jewes and Eſſenes.
5. As the Eſſenes had their particular Rules for Abſtinences from wine, &c. And the Jews in general had their Abſtinences from ſeverall meats, and at ſeveral times. So alſo the Pythagoreans in imitation of them. Thus Jerom tels us, that the Eſſenes abſtained from fleſh: whence ſome conceive Pythagoras brought this ſuperſtition into Greece, as Horn. Hiſt. Phil. l. 7. c. 12. Thus alſo Stanley of Pythagoras's Diſcipline, ch. 5. out of Iamblichus. Moreover Pythagoras commanded his Diſciples to abſtain from all things, that had life, and from certain other meats, which obſtruct the clearneſs of underſtanding: likewiſe from wine, alſo to eat, and ſleep little. So Diogenes Laertius tels us, that Pythagoras held things dedicated to God were holy, and ſo not to be uſed for common uſes:Col. 2.16. Pythagorean Praecepts. thence that fiſhes were not to be eaten foreign, &c. And Grotius on Col. 2.16 gives us a full account hereof, foreign, in meat, or drinke.] In one clauſe, ſaies Grotius, he comprehends both thoſe, who Judaized, and Pythagorized. To abſtain from wine was not a perpetual Jewiſh Inſtitute, but in ſome [perſons and Times] but amongſt the Pythagoreans it was frequent. The Jewes abſtained from ſome meats; the Pythagoreans from many more. Thus Grotius. The like he addes on verſ. 20. To the rudiments of the world, foreign, ſaies Grotius, Rudiments, &c. every inſtitution, Gal. 4.3.9. where you'l ſee why they are called rudiments of the world, namely becauſe they were common to the Jewes with other Nations. There was nothing in theſe Rites proper to the Jewes, &c. The ſame he addes on verſ. 21. foreign] Here is,Col. 2.21.22. Pythagoras's Dogmes. ſaies Grotius, a foreign, the note whereof the Syriack has placed here. For thus theſe maſters ſpake. Tertullian againſt Marcion 5. denyes that this belongs to the Law of Moſes. He ſeems to mee to have uſed common words which ſhould comprehend both the Jewes and Philoſophers, eſpecially the Pythagoreans. And theſe firſt words foreign, touch not, taſt not, chiefly belong to meats: the later foreign refer to Women, &c. So again, v. 22. foreign] This, ſaies Grotius, refers to the foreign, v. 20. Theſe things were invented by men, they came not primarily from God. foreign precepts were ſuch as were commanded by mens Laws: foreign, ſuch things as were enjoyned by the Pythagoreans, as before. Thus likewiſe Hammond in his Paraph on 1. Tim. 4.3.1. Tim. 4.3. Commanding to abſtain from meats. Forbidding to marry, and commanding to abſtain from meats affirmes that the Gnoſticks had theſe Doctrines from the Pythagorean Philoſophers. And Mede in his Apoſtacie of the latter times, on theſe words 1. Tim. 4.3. forbidding to marry, &c. proves at large that theſe Monkiſh Abſtinences were but imitations, and branches of the Doctrines of Daemons (mentioned v. 1.) brought into Greece by Pythagoras, Plato, and other Philoſophers.
6 Their purifications both Ceremonial and Moral.6. The Jewes in general, but more particularly the Eſſenes had their Purifications, or Purgatories, both Ceremonial, and Moral. So in like manner the Pythagoreans. Thus Iamblichus of Pythagoras. He ſaid (quoth he) that purity is acquired by expiations, and bathings, and ſprinklings, &c. So Diogenes Laertius in his life. Pythagoras, ſaies he, held, that cleaneſſe is acquired by expurgations, waſhings, and ſprinklings, with ſeparation from all that defileth. And Juſtin Martyr. Apolog. 2. gives us this general aſſertion, that all theſe waſhings, which the Heathens uſed in their ſacreds, had their original, though by a Diabolique imitation, from our Sacred Scriptures, &c.
7. Their obſervation of Feſtivals.7. The Jewes in general, and the Eſſenes in particular, were very exact in their obſervation of their Feſtivals. So likewiſe were the Pythagoreans. For, ſaith Iamblichus, Pythagoras commanded that upon holy dayes we cut not our hair, nor pair our nailes: See Stanley of Pythag.'s Diſcipline, chap. 3. fol. 92.
8. Their white distinctive veſtments from Eccleſ. 9.8. Let thy garments be white.8. Again the Pythagoreans, as well as the Jewes and Eſſenes, had their white diſtinctive veſtments, or garments. So Iamblichus (cap. 20.) ſpeaking of Pythagoras's Diſciples, ſaies, They wear a white, and clean garment: So Diogenes Laertius ſaies, that Pythagoras held the Gods to be worſhiped foreign, with a good conſcience (ſo foreign is uſed by Plato) and white Veſtment, &c. as Eccleſ. 9.8. Let thy Veſtment be alwayes white, &c. Hence I ſuppoſe the Pythagorean white. P. Virgil quaeſt. 4, de Inv. Rer. 7. ſuppoſeth that the Hebrews borrowed their white Garment from the Egyptians, whence alſo Pythagoras received the ſame: for Herod. l. 2. acquaints us, that the Egyptian Prieſts uſed a pure white Veſtment, and rejected the Woollen, as profane. But it ſeems evident, that both the Egyptians, and Pythagoreans traduced their white Veſtments from the Jewes, who received them from ſacred Inſtitution.
9. As the Eſſenes, ſo the Pythagoreans enjoyned ſilence, Their perpetual ſilence, or conceling their myſteries from strangers.and that not only on their Exotericks, or Novices; but alſo on their foreign, or Intrinſicks: for beſides the five years ſilence which Pythagoras preſcribed his novices, he had another called foreign a continual ſilence, which properly belonged to his perfect Diſciples, who were enjoyned ſecreſie, or concelement of the Pythagorean myſteries from all thoſe who were not of their ſocietie, whom the Pythagoreans termed foreign, uninitiated, prophane, &c. therefore not meet to have notice of their myſteries. Thus Iamblichus, ſpeaking of the Pythagoreans, ſaith. That the Principal, and moſt myſterious of their Doctrines they reſerved amongſt themſelves unwritten, as not fit to be publiſhed, but to be delivered by oral tradition to their Succeſſors, as myſteries of the Gods. To which that of Cicero lib. 1. de nat. Deor. refers. Thou maiſt not concele it from me, as Pythagoras was wont to concele his myſteries from aliens. Thus Voſſius de Philoſ. ſect. l. 2. c. 6. §. 24. having ſpoken of the Pythagorean quinquennial ſilence ſaies, They had another ſilence, which was perpetual: by which it was unlawful for the Pythagoreans to diſcourſe (not amongſt themſelves, but) with ſtrangers of thoſe myſteries, which they had received. This indeed exactly anſwereth the Jewiſh ſilence, or ſecreſie in conceling from the Gentiles their myſteries. viz. the name Jehovah, which they (as 'tis ſaid) would alwaies pronounce by the other more common name Adonai, thereby to concele it, &c. For the Jews accounted the Gentiles, but as profane, and Dogs; therefore not fit to be made partakers of their myſteries. To which Chriſt ſeems to allude Mat. 7.6. give not what is holy to Dogs. Yea indeed the Pythagoreans were not without ſome kind of ſilence amongſt themſelves, for they eſteemed the right government of our ſpeech, one of the hardeſt, and therefore beſt governments; as Iamblichus l. 1. cap. 31. Thence Pythagoras enjoyned his Diſciples, 1. Perpetual ſilence, unleſs they could ſpeak ſomewhat more profitable than their ſilence. 2. When they did ſpeak, to utter many things in few words, nor few things in many words: For Pythagoras was a profeſſed enemy to tatling; thence that Symbol of his: Receive not a Swallow into your houſe, i. e. ſaies Voſſius, admit not of tatlars. So Zeno, the Prince of the Stoicks, when he heard any talk much, was wont to ſay. That man's ears were fallen down into his tongue. 3. Pythagoras enjoyned his ſcholars not to ſpeak raſhly without premeditation. 4. Not to diſcourſe of Pythagorean myſteries without Light: For, ſaies Iamblichus, it is impoſſible to underſtand Pythagorean Doctrines without Light. 5. Pythagoras required a particular ſilence, or right ordering of ſpeech in ſpeaking of, or drawing near unto the Gods. So Iamblichus on Pythagoras's Seventh Symbol. [Above all things govern your tongue in following the Gods.] The firſt work of wiſdom (ſaith he) is to turn our ſpeech inward upon our ſelves (by meditation) for nothing does more perfect the ſoul, than when a man turning inward upon himſelf followeth the Gods. 6. And touching the Pythagorean ſilence in general, Apuleius in floridis tels us, That the firſt thing Pythagoras taught his Diſciples, was to hold their peace; and the firſt meditation of him who would be wiſe, ſhould be for an univerſal bridling of his tongue; and having clipped the wings of his words, which the Poets call birds, to ſhut them up within the walls of his white teeth. 7. The Pythagoreans, as the Eſſenes, forbad Oathes.
Their Revere…ce towards their Elders.10. The Pythagoreans in imitation of the Eſſenes, and Jews, had their Elders in great eſteem. They never made mention of Pythagoras, without ſome note of reverence, calling him foreign the Theologue &c. And foreign he ſaid it, had with Pythagoras's Diſciples the ſame authoritie, as a firſt principle with other Philoſophers, or a Scriptural teſtimony with a Jew, and Chriſtian. This is obſerved by Laert. l. 8. Cicero l. 1. de. N. Deor. Quint. l. 11. c. 1. and others; who tell us that Pythagoras's Authoritie anſwered all objections: for when he ſpake, he was eſteemed as the Pythian oracle: ſo that the ſolemn formule was foreign: And 'tis not unlikely, but this title alſo he borrowed from the Sacred Records: for foreign, or thus ſaith he, is a title given to God in Scripture; as Hornius Hiſt. Philoſ. l. 7. c. 12. foreign an honorable appellation is attributed not only to Prophane, but alſo to Sacred Writers; ſo that it is not given to any, but the moſt excellent, yea to God himſelf: for ſo He more eaſily gain'd credit to his Doctrine, and Authoritie to Himſelf.
They own Fate.11. The Pythagoreans, as the Eſſenes, acknowledged all things to be diſpoſed by a particular providence, which they called Fate.
Their Devotion.12. The Jews, and particularly the Eſſenes, did in a peculiar manner, eſpecially in times of Perſecution, and captivity, devote themſelves to the worſhip of God, by prayers, &c. in order whereto, they had their foreign praying houſes. So likewiſe the Pythagoreans were generally Devoto's, or much addicted to devotion: of which hereafter.
13. The Pythagoreans, as the Eſſenes, divided their life, Their ſtudies, Contemplative, Active.and ſtudies into Contemplative, and Active. In their ſtudies they much addicted themſelves to Medicine; in their bodily exerciſes to Gardening, &c.
14. The Pythagoreans, in imitation of the Eſſenes, diſtributed the day into ſeveral parts, for Devotion, Study, Labour, &c. The Pythagorean dayly exerciſes, with their morning Premeditations, and evening Recollection of all.So Iamblichus of Pythagoras cap. 20. Thoſe who were taught by Pythagoras, ſpent their morning walk alone, and in ſuch places, where they might be moſt retired, and free from diſturbances. After their morning walk, they met together in the Temple, or place of Devotion. After that, having ſpent ſome time in their ſtudies, they went to their morning Exerciſes. At Dinner they uſed (moſtly) bread and honey. Their afternoon they employed in Political affairs. All the actions of the day they contrived in the morning before they roſe, and examined the ſame at night before they went to ſleep.Pythagoraei exercendae memoriae cauſa, ſingulis diebus quid egiſſent, quid legiſſent, quid profeciſſent, in Vita, in Doctrina, veſperi commemorabant: benefacta laudem, malefacta vituperium merebantur. Hornius. Hiſt. Philoſ. l. 7. c. 12. A Pythagorean roſe not out of his bed, before he had called to mind the Actions of the day paſt, which recollection he performed in this manner. He endeavoured to call to mind what he had heard, or done in the firſt, ſecond, third place (and ſo in order) after his riſing: And then after his going forth, whom he met with firſt, whom next, &c. and what diſcourſes he had with the firſt, what with the ſecond, &c. for he endeavoured to keep a Diarie, Journal, or memoires of all that happened throughout the day; and ſo to repeat every thing in order as it happened. Thus they cheifly exerciſed their memories; for they conceived nothing conduceth more to knowledge, experience, and wiſdome, then to remember many things. He taught his Diſciples to do nothing without premeditation; nor any thing whereof they could not give a good account; but that in the morning they ſhould conſider what they were to do; and at night make a recollection thereof: ſo Porphyrie on the life of Pythag. pag. 26. ſaith, That Pythagoras adviſed his Scholars, to have regard chiefly to two things. 1. The time of their going to bed. 2. The time of their riſing: at each of theſe to conſider what actions are paſt, and what to come: of the paſt to require from themſelves an account; of the future to have a Providential circumſpection, and care. So Virgil ex Pythag. inter Epigr.
Non prius in dulcem declinat lumina ſomnum,
Omnia quam longi reputaverat acta diei;
Quae praetergreſſus, quid geſtum in tempore, quid non:
See more Stanly, of Pythagoras's diſcipline cap. 9, 10.
Conſtancie, and againſt Apoſtacie.15. The Pythagoreans, as the Eſſenes, affected a great conſtancy in their principles, and morals: in order whereto they had many cautionary precepts againſt Apoſtacy. So Iamblichus explaines that 15th. Symbol of Pythagoras. [Travelling from home turn not back, for the Furies go back with you.] i. e. ſaith Iamblichus after you have applyed your ſelf to Philoſophie, turn not back, &c. Which alſo was a Proverbial Symbol amongſt the Jews; to which our Saviour ſeems to allude, when he giveth thoſe cautions againſt Apoſtacie: viz. Remember Lots Wife: and He that puts his hand to the Plow and looketh back, &c.
Their Excommunication.16. As the Eſſenes were ſevere in their Excommunication of Apoſtates, and Scandalous perſons, ſo the Pythagoreans. Thus Iamblichus cap. 17. Thoſe, who were caſt out of Pythagoras's Schole, had foreign, a coffin made by his Diſciples, placed in their room, as if they had been dead: for all, that were about Pythagoras, ſpake of them as dead; and when they met them, behaved themſelves toward them, as if they had been ſome other perſons; for the men themſelves they ſaid were dead, &c. That Pythagoras traduced this Symbolick Embleme, of perſons dead in ſins, from the Jewiſh Church, is well obſerved, and proved by Grotius on Mat. 8.22. Let the dead bury their dead: and Hammond (out of him) on Luke 15.24. of which hereafter.
17. As the Pythagorean Novices had their probationarie year, or years; ſo the Jewiſh Eſſenes. Thus Hornius Hiſt. Philoſ. l. 7. c. 15. The Eſſenes, who alone are worthy the name of Philoſophers among the Jews, did not preſently admit their Diſciples, till after one year, (or more) they had probation of their behavior, &c.
I have in theſe ſeverals drawn the Parallel betwixt the Jewiſh Eſſenes and the Pythagoreans:A general Parallel 'twixt the Eſsenes & Pythagoreans. and for the farther conviction, that all this was not a meer figment of mine own, without foundation, or preſcript, ſee ſomething of this Parallel in Godwins Jewiſh Antiquities l. 1. c. 12. of the Eſſenes, whom he makes to ſymbolize with the Pythagoreans. 1. In that both profeſſed a Communion of goods. 2. Both ſhunned pleaſures. 3. Both wore White garments. 4. Both forbad Oathes. 5. Both had their Elders in ſingular reſpect. 6. Both drank Water. 7. Both aſſerted Fate. 8. Both enjoyned ſilence, &c.
Now that the Pythagoreans derived theſe parts of their Diſcipline from the Eſſenes, and Jews, will be further evident by what follows.