The Court of the Gentiles Part 2, Book 2 · Chapter 5
CHAP. V. Of Pythagoras, and the Traduction of his Philoſophie from the Jews.
Of the ſundry Sects of Philoſophers. Teſtimonies proving, that Pythagoras traduced his Philoſophie from the Jewiſh Church. The Story of Pythagoras's Life. His extract from Phenicia. Pythagoras flouriſhed about the 60. Olymp. when the Jewiſh Garden was laid open to the Grecians. Pythagoras his Preceptors in Greece, and how he was firſt converted from a Pugil, to a Philoſopher. His firſt travels into Phenicia, and conferences with the Succeſſors of Mochus, Phenician Prieſts, and Jews. His travels into Egypt, familiar converſation with the Priests, as alſo with the Jews in Egypt: and the motives inclining him thereto. Pythagoras's travels into Babylon, and converſe with their Wiſe men, as alſo with the Jews under Chaldean titles, Zabratus, &c. The advantages he had for converſe with the Jews, and their Writings from his skill in the Egyptian, and Chaldee Tongues, &c. His Returne to Samos, and Voyage to Cre…e. Pythagoras's coming into Italie, and reſtoring many Cities to liberty, and unity by means of his Scholars; by whom he gave Laws to Italy. His Character, wherein appears his many eminent qualities, Natural, and acquired: his freedom from undue paſſions: his moderation in uſe of Creatures, care for his health, and huſbanding his time: his aweful preſence, and Severity, his contempt of honors, and contentation.
§.1. THe firſt Diſtribution of Philoſophers into the Ionick, and Italick Sects, has already paſſed under ſome general conſideration; with endeavors to demonſtrate, that Thales, and Pherecydes, the two Heads of theſe firſt Sects, received the main of their Philoſophie by tradition originally from the J…wiſh Church. But we now proceed to a more particular reflexion, on the Italick Sect, in regard to its more proper, and immediate Founder Pythagoras, who had his Schole in Italy (that part which was called Magna Graecia) where he vented his Phil…ſophie, which conſiſted moſtly of Jewiſh Myſteries, and Traditions, as it will be evident by what follows. His Adherents were termed Pythagoreans, as thoſe who followed Plato's Philoſophie Platonicks: whence alſo there ſprang up many other Sects of Philoſophers, which gave occaſion to a ſecond Diſtribution of Philoſophers into their ſeveral Sects, as we have it excellently laid down by Ammonius (not he, who was head of the Alexandrian Schole, but the Scholar of Proclus) on Ariſtotles Categories pag. 9. in theſe words.The 2. diſtribution of Ph…loſophers into Sects. 1. Pythagorea…s. 2. Platonicks. 3. Cyrenaicks. 4. Megaricks. 5. Acad…micks. 6. Sce…ticks. 7. Stoicks. 8. Cy…ic…s. 9. Epicurean…. 10. Perip…t…t…cks foreign· We muſt know that the Sects of Philoſophers had a ſeven fold Denomination; either from the Head of the Sect, as the Platonicks, and Pythagoreans; or from the Hereſiarchs Countrey, as the Cyrenaicks from Ariſtippus, and the Megaricks from Euclid; or from the place, wherein they taught, as the Academicks from Xenocrates, a…d the Stoicks from Zeno the Citiean; or from their Judgment in philoſophizing, as the Scepticks; or from their manner of life as the Cynicks, of whom Antiſthenes was Head: or from the End of their Philoſophie, as the Voluptuous Epicureans: or from ſome Accident, as the Peripateticks, from Ariſtotles walking, &c. Thus Ammonius: of which Sects we ſhall diſcourſe in their order, beginning with the Pythagoreans.
Pythagoras's Philoſophie traduced from the Jews, proved by Teſtimonies.§. 2. As for Pythagoras (the Hereſiarch of the Pythagoreans, as alſo the chief Founder of the Italick Sect) that he traduced the main, or choiceſt parts of his Philoſophie originally from the Jewiſh Church, and Scriptures, is a perſuaſion generally received by the Learned, both ancient, and modern, as well Pagans, as Jews and Chriſtians. As for Pagan Teſtimonies,Of Pagans. we have a famous Conceſſion of Hermippus (quoted by Joſephus lib. 1. againſt Apion) a moſt ancient, and diligent Writer of Pythagoras's Life, who, in his firſt book of Pythagoras, affirmes plainly, that he did foreign, tranſlate many of the Jewiſh Laws into his own Philoſophie: and he gives a particular mention of ſome Jewiſh opinions, which Pythagoras taught, viz. of the Soul, of Purification, of Excommunication, &c. to which he ſubjoynes foreign, and he was an Imitator of the Jewiſh, and Thracian opinions. Diogenes Laertius alſo affirmes, that he went to the Hebrews, as hereafter. So Strabo, that he went into Judea, and inhabited Mount Carmel, where the Prieſts ſhewed Pythagoras's Walks, even in his time. And Malchus (otherwiſe called Porphyrie) who writ alſo the Life of Pythagoras, ſaies that he went to the Arabians, Hebrews, and Chaldeans, and that amongſt the Chaldeans he had converſe with Zabratus: whom Selden makes to be Ezekiel, as hereafter. Amongſt the Jews we have the Teſtimonie of Ariſtobulus, Jews.Ariſtobulus Pythagoram ex Moſ…s lege multa didiceſſe non diſſitetur. Clemens. l. 1. Strom. Euſeb. praep. l. 9. c. 3. Joſeph. l. 1. contra Apion.a Jew of Egypt, who is ſuppoſed to have been the Maſter of Ptolemeus Philometer mentioned in the Maccabees (2 Mac. 1.10.) who ſaies expreſly of Pythagoras (as Clement Alexendrinus lib. 1. foreign.) (or as others foreign) foreign. Pythagoras has tranſlated many things from us, into his own Traditional Dogmes. So alſo Joſephus (contra Apion. l. 1.) ſpeaking of Pythagoras, ſaies, that he was foreign not only well skilled in our Diſcipline, but alſo embraced many things greedily. Amongſt the Fathers, Fathers.we have this Teſtimonie of Origen (lib. 1. contra Celſum). foreign It's ſaid, that Hermippus in the firſt of his Legiſlators reports, that Pythagoras traduced his Philoſophie from the Jews unto the Greeks; we have alſo concurring Teſtimonies of Modern Learned.Modern Learned. Thus Aug. Steuch. Eugub, de peren. phil. l. 2. c. 2. We have the Teſtimonie of all, that Pythagoras travelled into Egypt to hear their Prieſts: The like is ſaid of Solon, Eudoxus, Plato: Strabo writes, that in his time the Prieſts could ſhew their very Walks. It is reported, that Pythagoras brought his Symbols from them, and that he was circumciſed after the Egyptian (which we muſt underſtand of the Jewiſh) manner. That he was in Judea, and that he dwelt in Mount Carmel, is the report of Iamblichus; alſo that he travelled 22. years in Egypt, embraced their manners, and the Institutes of the Egyptian Prieſts, and deſired Polycrates the Tyrant, that he would write to his friend Amaſis King of Egypt, that he might participate of their Diſcipline, &c. To Steuchus Eugub. I ſubjoin our learned and pious Ʋſher in his Annals fol. 151. It may be proved (ſaies he) that Pythagoras converſed with the Jews, at Babylon; for as much as he tranſferred many of their Doctrines into his Philoſophie, as Hermippus declareth in his firſt book of things concerning Pythagoras, cited by Joſephus, and in his firſt book of Law givers, cited by Origen; which is likewiſe confirmed by Ariſtobulus the Jew (a Peripatetick) in his firſt book to Philometer; who moreover was induced by the ſame reaſon to believe, that the Books of Moſes were tranſlated into the Greek Tongue before the Perſian Empire; whereas it is much more probable that Pythagoras received that part of his Learning from the Converſation he had with the Hebrews, thus Ʋſher. Lud. Vives in Aug. Civ. l. 8. c. 11.Lud. Vives that learned Philologiſt ſuppoſeth, that Pythagoras might have, whilſt in Egypt, converſation with Jeremy the Prophet: That he traduced many things originally from Moſes his Writings (as Plato after him) he affirmes with ſome confidence, in his notes on Auguſt. Civ. lib. 8. c. 11. Selden de Jure Nat. Hebr. lib. 1. c. 6. §. 5. proves this at large. Caſſander in his Conſult. on Art. 21. aſſerts the ſame. Grotius on Mat. 10.29. ſaies, that many of the Hebrews held Gods Providence about men, but not about Beaſts; which Pythagoras may ſeem to have learned from the Hebrews, and to have taught the Grecians. And in his Votum, pag. 124. he ſaies, that Pythagoras lived amongſt the Jews, as Hermippus teſtifieth; and that he drew many of his Symbols from the Jews he affirmes very poſitively, in his Annotations on Mat. 7.6. and Mat. 8.22. as hereafter. Voſſius de philoſ. ſect. l. 2. c. 6. §. 5. proves at large, that Pythagoras owes much of his Philoſophie to the Jews. And Mr. Stillingfleet himſelf (the only learned man that I have met with ſeemingly contradicting our Hypotheſis) ſaies I will not deny, but that Pythagoras might have had converſe with the Jews in Chaldea, &c. Orig. ſacr. book 3. c. 2. ſect. 2. But we ſhall endeavor to make good our Aſſertion [that Pythagoras traduced the main Principles of his Philoſophie from the Jewiſh Church, and Scriptures originally] from the … rie of his Life, his Inſtitutes, and Philoſophie, both as to Matter, and Forme thereof.
Pythagoras's extract and original from the Phenicians.§. 3. We ſhall begin with the Storie of Pythagoras's Life, who is ſaid to be a Samian; but whether he were born there, or elſewhere, is not certainly determined. Cleanthes (as Porphyrie de Vita Pythag.) ſaies, he was a Syrian of the Citie of Tyre in Ph…nicia (a part of Syria) whence making a Voyage to Samos (before Ionia) for traffick,Pythagoras Mneſarchi ſil…us, ut Apuleius Flo…id. 15. vel Demarati Samii, ut Juſtinus l. 20. vir ſuit ingenio acer, induſt…ia ſingulari… promptus ſimul & admirabundus. Horn. Hiſt. philoſ l 3. c. 11. at ſuch time, as the Samians were much preſt with famin, he ſupplied them with Corne; in acknowledgement whereof they made him free of their Countrey. Suidas ſaith, Pythagoras was a Samian by education, but a Tyrrhenian by Birth, brought over young by his father to Sam…s. So Ariſtoxenus makes him to be a Tyrrhenian, as Lud. Vives in Auguſt. Civ. l. 8. c. 2. and Grotius on Mat. 7.6. Many, ſaies he, make him to be a Tyrrhenian; others a Tyrian, &c. But the more general, and approved opinion is that of Iamblichus (de vita Pythag. cap. 2.) that Pythagoras's Father was a Samian, deſcended from Ancaeus, who firſt brought a Colony into Samos; and that Pythagoras his Son was born at Sidon in Phenicia, but educated at Samos. Which ever of theſe accounts we fix upon,Mneſarchus. it is evident, Pythagoras had a very great affinity unto, and ſo advantage from, the Phenicians, whereby to acquaint himſelf with the Jewiſh Learning, and Myſteries.
Pythagoras flouriſhed about the 60. Olympiad an…. 3360.§. 4. Pythagoras is ſuppoſed to have been borne about the 3. year of the 53. Olympiad, and he flouriſhed, as ſome think about, the time that Nebuchadnezar beſieged Jeruſalem an. mundi. 3360. or according to Laertius, about the 60. Olympiad. About which time the Jewiſh Garden, which had been before encloſed, was thrown open, and many of the Plants thereof removed and ſet in forrain parts; in Babylon, Egypt, Phenicia, &c. By which means Pythagoras and the reſt of the inquiſitive Grecians had a mighty advantage to informe themſelves in the Jewiſh Wiſdom, and Myſteries, touching God, his Names, and Attributes; the Production, or Creation of the World, and its firſt principles, and all the Jewiſh Ceremonies. That Pythagoras went to Phenicia, and thence into Egypt, where he ſtayed 22. years, and afterward into Babylon, where he continued 12. years, and had converſation with the Jews in thoſe parts, I now proceed to make evident.
§. 5. Iamblichus (Vit. Pythag. cap. 2.) tels us, that Mneſarchus, Pythagoras's Preceptors in Greece before his Travels.the Father of Pythagoras, returning from Syria to Samus, brought up his Son in many excellent Sciences, committing him ſometimes to Creophilus, ſometimes to Pherecydes of Syrus. Diogenes Laertius ſaies, that Pythagoras's Father dying, he was committed by his Uncle Zoilus to Pherecydes the Syrian, &c. Auguſtin. Epiſt. 3.Pythagoras how he was first changed from a Wreſtler into a Philoſopher. ad Voluſianum ſaies, That Pythagoras, hearing Ph…recydes diſputing amongſt the Greeks of the immortality of the Soul, was ſo moved with the novity of this Diſpute, that he was changed from a Pugil, or Wreſtler into a Philoſopher. That Pythagoras firſt was a Pugil, Laertius lib. 8. relates, as Voſſius de philoſoph. ſect. l. 2. c. 6. §. 8. The ſame Laertius (in the Life of Anaximenes) reckons Pythagoras amongſt the Diſciples of Thales. For (ſaies he, out of Anaximenes's Epiſtle to Pythagoras) Pythagoras, being from his youth greatly enclined to an inquiſition into Religious Rites, and Myſteries, addreſſed himſelf to Thales at Miletus, as to one, that could moſt advance him in this Enterprize. From Thales he received the firſt Elements of his Philoſophie. So alſo Iamblichus (de vita Pythag. lib. 1. c. 2.) tels us that Thales entertained him very civilly, with admiration of his excellent naturals, which ſurpaſſed other Youths; and after he had given him ſuch inſtructions, as he could, in the Mathematicks, he adviſed him to have recourſe to Egypt, there to converſe with the Prieſts of Memphis, eſpecially thoſe of Jupiter; from whom he himſelf had obtained thoſe pieces of Knowledge for which he was accounted Wiſe. Amongſt other things Thales adviſed him to emprove his time well, by reaſon whereof he abſtained from Wine, and Fleſh. See more Stanly on Thales. Whence we may collect how Pythagoras came by the firſt rudiments of his philoſophick inclinations, and principles, namely from Thales, and Pherecydes; from the former we may ſuppoſe he received his Natural Philoſophie, and Mathematicks; from the latter his myſtical and ſymbolick Theologie, as alſo his notions of the Souls Immortality, &c. which were derived originally from the Jewiſh Nation, as before▪ Voſſius de philoſ. l. 2. c. 6. §. 9. ſaies, that Pythagoras heard in Greece, beſides Pherecydes, Hermodamas, and Anaximander the Phyſiologiſt.Pythagoras's travelling into Phenicia.
§. 6. Pythagoras having learned of Thales to emprove his time, and inure himſelf to temperance, both as to the quantity, and quality of meats, whereby he acquired an foreign, a good habitude, and clearnes of mind, and an exact conſtant health of Body, he reſolves upon travelling into the Oriental parts; thereby to informe himſelf touching the firſt principles of Wiſdome, and ſacred Myſteries. And the firſt Voyage he made, was unto Sidon in Phenicia; whereunto he was enclined,His conference with the ſucceſſors of Mochus. as well from a natural deſire he had to the place, which he ſuppoſed to be his own Native Countrey, as alſo that he might ſatisfie himſelf touching their Myſteries, and Philoſophie. Here he had conference with the Prophets, Succeſſors of Mochus the Phyſiologiſt, with the Phenician Prieſts, and others; and was initiated in all the Myſteries of Byblus, and Tyre, and ſundry of the chief ſacred Inſtitutions in other parts of Syria, not undergoing theſe things out of ſuperſtition, but from his natural inclination and love to Wiſdome, and fear, leſt any thing worthy to be known, which was preſerved amongſt them, in the Myſteries of the Gods, might eſcape him. Thus Iamblichus c. 13.And with Jews. and Stanly out of him. That Pythagoras, whilſt he was in Phenicia, had converſation with ſome Jews, is not unlikely; for their own Countrey being depopulated, many of them fled for refuge to their neighbours the Egyptians, Phenicians, &c. Yea that Pythagoras viſited Judea, is affirmed by Strabo, who affirmes that Pythagoras viſited not only the Egyptians, Arabians, Chaldeans, but alſo penetrated into Judea it ſelf, and inhabited Mount Carmel, where the Prieſts even in his time ſhewed the Walks of Pythagoras. So Hornius Hiſt. philoſ. l 3. c. 11. That Pythagoras, ſaies he, penetrated into Judea it ſelf is affirmed by great Authors, though all agree not to it. However Iamblichus openly informes us, that he had conference with the Succeſſors of Mochus, who, as has be…n already proved, had his Philoſophie from the Jews.
His travels into Egypt and converſation with their Prieſts, etc. ſee more chap. 7. §. 2.§. 7. From Phenicia Pythagoras paſſed into Egypt, with recommendation from Polycrates the Tyrant, to Amaſis King of Egypt, who gave him Letters to the Prieſts, to whom he had recourſe. In the firſt place he went to thoſe of Heliopolis, who ſent him to the Prieſts of Memphis: from Memphis he was ſent to Thebes, where he was permitted to acquaint himſelf with all their Learning, which was never granted to any ſtranger before, as Porphyrie de Vita Pythag. p. 5. So Voſſius de philoſ. ſect. lib. 2. c. 2. §. 2. Pythagoras (ſaies he) was ſent by Thales into Egypt, Venit & ad Aegyptios Pythagoras, & Arabas, & Chaldaeos, à quibus rationem inſomniorum edidicit, vaticinio que , quod ſit thurc, primus uſus eſt, & in Aegypto cum Sacerdotibus eſt verſatus, ſapientiā que Aegyptiorum & ſermonem didicit. Sic Porphyrius, Steuch. Eugub. de peren. philoſ. l. 2. c. 2.to confer with the Prieſts of Memphis, and Dioſpolis where he arrived in the Reign of Semneſerteus, as Plinie, or of Amaſis, to whom he was recommended by letters from Polycrates the Samian Tyrant, as Laertius: Plutarch ſaies, he heard Oenuphis the Heliopolite, &c. Diogenes ſaith, whilſt he lived with theſe Prieſts, he was inſtituted, and informed in the Language, and Wiſdom of the Egyptians, and in their threefold kind of Writing, Epiſtolick, Hieroglyphick, and Symbolick; of which ſee Clemens Alexandr. Strom. 5. as before. Laertius alſo addes, that while he was in Egypt, he entred into the Egyptian Adyta, foreign, and was inſtituted in things unexpreſſible touching the Gods. Perhaps he means the Tetracty, and the other Jewiſh Myſteries, in which Pythagoras was inſtructed, of which hereafter. Clemens Alexandrinus foreign. 1. ſaies, he was Diſciple to Sonchedes, a chief Prophet, or Prieſt of the Egyptians; Diog. Laertius ſaies, that he learned the Egyptian Tongue. And Iamblichus (l. 1. c. 4.) ſaies, that being thus acquainted with the Learning of the Egyptians, See Stanly of Pythagoras ch. 4.he gained the obſervations of many Ages; and, whilſt he lived amongſt them, was admired, and beloved of the Prophets, and Priests, with whom he converſed; by which means he gave himſelf exact information concerning perſons, and things; not omitting any perſon eminent a… any time for Learning, or any kind of Religious Rites; neither leaving any place unviſited, wherein he conceived, he might find ſomewhat extraordinary. Now that Pythagoras had converſe with the Jews, is more than probable. Some incline to think he might have conference with Jeremy. So Lud. Vives in Aug. de Civ l. 8. c. 11. tels us, that Jeremy went with the Tribe of Juda, and Benjamin into Egypt, and dyed at Tanis; where he was worſhipped by the Natives, for a preſent remedy againſt the stinging of Serpents. Euſebius placeth the beginning of Jeremy's Prophecie in the firſt year of the 36. Olympiad. Then afterwards making mention of ſundry Platonick Myſteries of God his infinite Eſſence, His conference with the Jews in Egypt.and Idea's traduced from Exod. 3.14. foreign he concludes thus: Although I do no way doubt, but that Pythagoras himſelf learned theſe Myſteries in Egypt from the Sacred Volumnes; and the conference with Jeremy, The motives which might enduce him to enquire into Jewiſh Mysteries.rather agrees to him, than to Plato. Though it is poſſible, Jeremy might be dead before Pythagoras came into Egypt. Yet we need no way doubt, but that his fame was then living, which together with the great repute the Jewiſh Nation had for ancient Wiſdom, Records, and Myſteries, could not but prove a prevailing motive, and quickening of Pythagoras's inquiſitive humor, to make ſome inquiſition into the Jewiſh Records, Rites, Wiſdome, and Mysteries, contained in the ſacred Volumnes, according to this poſitive affirmation of Lud. Vives. And indeed how can we rationally imagine, that Pythagoras, who was ſo greedy after oriental Traditions, Wiſdome, and Myſteries; and ſo curious to pry into every corner of Egypt (where he ſtaid 22. years) to examine all perſons, and things, eſpecially ſuch as pretended to any ancient Records, Religious Rites, or Myſteries; I ſay, how can we imagine, that he ſhould paſſe by thoſe multitudes of Jews, he met with in Egypt, without enquiry into their ancient Wiſdom, and Records, which infinitely excelled thoſe few broken Traditions, and corrupt derivations, which the Egyptians had extracted from their ſacred Fountains? Yea Clemens Alexandrinus foreign. 1. tels us, that Pythagoras, to ſatisfie his curioſitie in theſe his enquiries in Egypt, ſuffered himſelf to be circumciſed, and ſo learned things not uſually communicated, concerning the Gods, and their Myſteries. Now we know this Rite of circumciſion was proper to the Jews, not uſed by Egyptians.
Pythagoras's travels unto Babylon, &c.§. 8. Pythagoras, quitting Egypt, went to Babylon; of which Voyage Iamblichus l. 1. c. 4. gives this relation: that Cambyſes having (in the 63. Olympiad) conquered Egypt, Pythagoras was taken priſoner by him,See Stanly of Pythagoras ch. 5. and ſent to Babylon, where he converſed with the moſt eminent amongſt the Chaldeans (I ſuppoſe the Zabii) as alſo with the Perſian Magi, who entertained him very curteouſly, and gave him inſight into their more hidden Myſteries, and Religious Rites of worſhip performed to their Gods, as alſo in the Mathematicks. Thus Voſſius de philoſoph. ſect. l. 2. c. 6. §. 4. treating of Pythagoras, ſaies, out of a deſire to get Learning, he was converſant with the Perſian Magi, and with the Aſſyrians, or Chaldeans; as, beſides others, Laertius teſtifieth, who ſaith, that he was initiated in all the Grecian, and Barbarian Myſteries; and that he learned the Egyptian Tongue, and thence had converſation with the Chaldeans in Aſſyria, and the Magi in Perſia. The ſame Voſſius ſaies (de philoſ. l. 2. c. 1.) that from the Chaldeans he learned Aſtronomie. Laertius ſaies, that he was moſt converſant with theſe Chaldeans. Now that by theſe Chaldeans, with whom Pythagoras was ſo intimate,Pythagoras's converſe with Jews under the name of Chaldeans, Zabratus, &c. we may juſtly underſtand incluſively (if not excluſively) the Jews, I think, will be pretty clear, if we conſider that the Jews having loſt their own viſible ſtate, and Nation, lived now under the Chaldean Government, and State; and ſo might paſſe amongſt the Grecians for Chaldeans. And this will be farther evident, if we reflect on what is mentioned by Diogenes (cited by Porphyrie) of the Chaldeans, with whom Pythagoras converſed in Babylon; amongſt whom he particularizeth one Zabratus, by whom he was cleanſed from the defilements of his Life, and informed in many things concerning Nature, and the firſt principles of the Ʋniverſe. This Zabratus (Selden de Jure Nat. Heb. l. 1. c. 2.) enclines to believe was Ezekiel: for he takes notice that Ezekiel, and Pythagoras flouriſhed about the ſame time, betwixt the 50. and 52. Olympiad. The like is mentioned by Selden Syntag. 2. de Diis Syris cap. 1. Truely the moſt accurate Chronologie teacheth us, that Pythagoras, and Ezekiel flouriſhed together, between the L. and LII. Olympiads. Therefore the account of time hinders not, but that Nazaratus (who is ſaid to be Pythagoras's Maſter) ſhould be the ſame with Ezekiel. He alſo is the ſame with foreign Zabratus, who by Malchus in the Life of Pythagoras is called his Maſter, &c. Godefred Wendelin aſſerts, that Pythagoras derived his Tetractie from the Jews; and particularly from Daniel, the chief of the Magi, who was then, when Pythagoras lived in thoſe parts, about 70. years old. So Selden Syntag. 2. de Diis Syris cap. 1. affirmes, that Pythagoras had ſome rude notices of the foreign, or Gods name foreign Jehovah, which he called foreign Tetracte. That Pythagoras had converſation with, and ſome traditions from, the Jews, whilſt he was in Babylon appears farther, by what Diogenes in his Treatiſe of incredible things beyond Thule (quoted by Porphyrie pag. 8.) affirmes of Pythagoras; that he went alſo to the Hebrews, &c. That Pythagoras viſited Egypt, and Babylon, at thoſe very times, when the Jews had their abode there, is affirmed by Euſebius lib. 10. praepar. c. 2. They report, that Pythagoras was an Auditor, not only of Pherecydes Syrius, but alſo of the Perſian Magi, and of the Egyptian Divinators, at that very time, when ſome of the Jews went to Babylon, and others of them to Egypt. That there were a quantity, or great number of Jews in Babylon, when Pythagoras was there, is moſt evident: for ſuppoſe we fix the time of his being in Babylon after the Captivity of the Jews, and their Returne to Judea; yet it is certain, there were great numbers of them never returned, but continued in Babylon, where they had 3. famous Scholes, or Ʋniverſities, Sora, Pompeditha, and Neharda (as has been afore obſerved) which we cannot conceive, that Pythagoras, ſo curious an Inquiſitor into Antiquity, would paſſe by, without obſervation for 12. years ſpace, for ſo long he continued in Babylon, according to Iamblichus. That,The advantages he had for converſation with the Jews, f…om his skill in the Egyptian and Chaldee tongues. which gave Pythagoras the greateſt advantage, and encouragement to converſe with the Jews in Babylon, was his skill in the Egyptian Tongue (as Diogenes, and others aſſert) which indeed differed not in Subſtance, but only in Dialect, from the Hebrew, and Chaldee, as we have endeavored to prove out of Bochart, and others; ſo that we need not, with Ariſtobulus, ſuppoſe the Tranſlation of Moſes's books into Greek before the Perſian Monarchie; for Pythagoras being skilled in the Egyptian, and, I ſuppoſe, alſo the Chaldean Tongue, having lived in Chaldea 12. years, might without difficulty, read Moſes's Writings, at leaſt have converſation, and conference with the Jews, who could, without doubt, (having lived ſo long in Chaldea) ſpeake the Chaldean Tongue, &c. That Pythagoras really had converſation with the Jews at Babylon, and tranſlated many things out of their Doctrines into his Philoſophie, has been already proved by ſundry Teſtimonies collected by Learned Ʋſher, as alſo by the conceſſion of Stillingfleet; of which ſee §. 2. of this Chapter.
His returne to Samos, and departure thence.§. 9. Pythagoras having ſpent 12. years at Babylon, in converſation with the Perſian Magi, Chaldeans, and Jews, about the 56 year of his age he returned to Samos, where hee endeavored to inſtruct the Samians in that Symbolick mode of philoſophizing, he had learned in Egypt, and other oriental parts, but the Samians, not affecting his obſcure, and enigmatick Philoſophie, did not give him any great encouragement to continue long with them, as Iamblichus de vita Pythag. l. 1. c. 5. Laertius informes us, that the occaſion of his departure from Sames, was the Tyranny it lay under by reaſon of Polycrates his uſurpation. So Voſſius de phil. ſect. l. 2. c. 6. §. 1. That Pythagoras was a great aſſertor of the peoples Liberties (as Plato) but an inveterate enemy of Tyranny, will appear in its place.
His going to Crete and Sparta.§. 10. Iamblichus alſo (cap. 5.) acquaints us, that, before his going into Italy, he went to Crete to acquaint himſelf with the Laws of Minois, as alſo to Sparta, to gain Knowledge in thoſe of Lycurgus, which then had the Vogue for great Legiſlators. Laertius tels us, while he was in Crete, he had converſation with Epimenides, with whom he entred the Idean Cave. This Epimenides is by Apuleius in 2. Florid, ſtiled the famous Diviner, where alſo he addes, that Pythagoras made uſe of one Leodamas the diſciple of Creophilus for his Maſter; but Laert. l. 8. and Suidas call him Hermodamas. Caſaubon thinks, that he might have heard Solon alſo, but Voſſius gainſays it, Voſſius de phil. ſect. l. 2. c. 6. § 4.
§. 11. Pythagoras, quitting Greece, Pythagoras's coming into Italy, and reſtoring thoſe Cities to their liberty, and unity, by communicating good Laws, &c.went into Italy (that part which was called Magna Graecia) and firſt arrived at Croto, where, by his graceful preſence, Rhetorical Orations, and friendly complaiſance, he gained the affections of the Citizens, both Magiſtrates, and others; as Iamblichus cap. 8. The ſame Iamblichus (cap. 6.) tels us, that, at the firſt Speech he made in Croto, he attracted many followers, in ſo much that in a ſhort time he gained 600. Diſciples. And that he had a general eſteeme amongſt the Romans, is evident by the Statue, they erected to him, at Rome; of which Plinie lib. 34. cap. 6. thus ſpeaks: I find Statues erected to Pythagoras, and Alcibiades in the hornes of the Comitium. ſee Voſſius philoſ. l. 2. c. 6. §. 28. &c. And indeed no wonder, that the Italians had ſo great an eſteeme for, and affection to Pythagoras: for he had been a great Inſtrument of delivering them from Oppreſſion, and Sedition amongſt themſelves, as alſo of communicating to them Good Laws (which he had from the Jews) and ſuch a conſtitution of their Common Wealth, as tended moſt to the preſervation of Libertie, and Ʋnitie; the main pillars of any State. So Porphyrie in the Life of Pythagoras, pag. 14. and Iamblichus out of him l. 1. c. 7. informe us, that whatſoever Cities Pythagoras in his travels through Italie, and Cicilie found in ſubjection one to another, he inſtilled into them, by his Diſciples, a principle of Libertie. Thus he freed Crotona, Sybaris, Catana, Rhegium, Himera, Agrigentum, and other Cities where his Diſciples prevailed. Yea indeed many of the moſt eminent Rectors of the Italian common wealths proceeded from Pythagoras's Schole, as Zaleucus, who gave Laws to the Locrians, and Charondas the Catanaean, who gave Laws to the Thurii, with other Legiſlators, of whom ſee Iamblichus l. 1. cap. 30. By means of which Pythagorean Laws, and Governors, theſe Cities were a long time well governed. Pythagoras wholly took away diſſention. So Iamblichus. Some alſo ſay, that Numa Pompilius had his Laws from Pythagoras; but of this more hereafter.
§, 12. From Pythagoras's ſettlement, and Schole in Italie, the Italick Sect received its denomination. That part of Italie, wherein Pythagoras taught, was called Magna Graecia, which comprized Tarentum, Metapontus, Heraclea, Croto, and the Thurii. Pythagoras having lived at Croto 20 years, dyed in the laſt year of the 70. Olympiad, as Euſebius will have it. He had indeed an univerſal eſteeme amongſt all:Pythagoras's character by Iamblichus. but a particular reverence from his Scholars, who, as long as he lived, were wont to ſtile him foreign the Theologue; but after his death they called him foreign the man. Iamblichus de vita Pythag. l. 1. c. 2.His eminent qualities both natural and acquired. gives him this honorable character. Pythagoras (ſaies he) after the death of his Father, grew up in Wiſdome, and Temperance, being even from his youth generally honored by the moſt ancient. His graceful preſence, and taking Diſcourſe drew all perſons to him; in ſo much that many affirmed him to be the ſon of ſome God. He being thus confirmed by the common vogue of all men concerning him, by the education given him in his youth, and by his excellent Naturals, made himſelf dayly more deſerving of theſe advantages; adorning himſelf with Religious Exerciſes, natural Sciences, exemplary converſation, His freedome f…om irregular paſſions.ſtability of mind, grave deportment, and with an amiable imitable ſerenitie. He was never tranſported by unlawful paſſion, laughter, emulation, contention, or any other diſorder. He lived like ſome good Genius comeing to converſe in Samos, whence he was ſtiled the Samian Comet. His care of his health, moderation in uſe of the Creature, & diligence in emproving time.Iamblichus (chap. 13.) gives us a farther account of his Moderation in the uſe of creature comforts, and refreſhments; of his exact Wiſdome, and diligence to preſerve a good habitude, and diſpoſition of body, and mind: as alſo of his great care in redeeming, and emproving his time. Pythagoras (ſaies he) having learned of Thales above all things to husband his time well, he did for that reaſon abſtain from Wine, and Fleſh; having before abſtained from eating much, and accuſtomed himſelf to ſuch meates, as were of more eaſie digeſtion; by which means he acquired an habit of watchfulnes, ſerenity, and vivacity of mind, and an equal continued health of body.
§. 13. To give a brief Abſtract of what Diogenes Laertius does more at large relate touching Pythagoras. He was (ſaith he) the firſt Inſtitutor of the Italick Sect; all the others were called Ionick from Thales. Pythagoras, when young, was committed by his Uncle Zoilus to Pherecydes a Syrian. When he was young, and moſt ſtudious of Learning, he initiated himſelf in the Barbarian, and Grecian Rites ▪ and Mysteries. At length he went to Egypt, with commendatory Letters from Polycrates, where he learned the Egyptian Tongue; but he was moſt converſant with the Chaldeans, and the Magi. After that he went to Crete, where he converſed with Epimenides. In Egypt he entered the Adytum, and was inſtructed in the ineffable myſteries of the Gods. At his return to Samos, finding his Countrey under Tyranny by Polycrates, he went to Croto in Italie: where he gave Laws to the Italians; and was honored by his Scholars.His aweful preſence & rebukes. He is reported to have been of a moſt awful majeſtick preſence, which made ſo deep an impreſſion on ſuch, as had converſation with him, that a young man being ſeverely rebuked by him, immediately hanged himſelf; whereupon Pythagoras ever after forbore to reprove any:His contentation and contempt of honors. thus Laertius. We have a good evidence of Pythagoras's contentation, and contempt of wordly grandeur by his Epiſtle to Hiero, in anſwer to an invitation he made him, to come and live with him. My life, ſaies Pythagoras, is ſecure, and quiet, but yours will no way ſuit with me: a moderate, and ſelf denying perſon needs not a Sicilian table. Pythagoras, whereſoever he comes, has all things ſufficient for the day; but to ſerve a Lord is heavy, and intolerable for one unaccuſtomed to it. foreign ſelf ſufficiency is a great, and ſafe thing; for it hath none, that envyeth or conſpires againſt it. Whence that life ſeemeth to come neareſt to God. Therefore write not to Pythagoras to live with you: for Phyſicians will not fall ſick, to bear their patients company. Stanlie Life of Pythagoras chap. 22.
§. 14. Apuleius Florid. 15. gives us this brief account of Pythagoras's Travels, Inſtructors. and Philoſophie: The common fame goes, that of his own accord he ſought after the Egyptian Sciences, and learnt there of the Prieſts the incredible efficacies of their Ceremonies, the admirable changes of Numbers, the moſt exact formules of Geometrie: but his mind being not ſatiated with theſe Siences, he thence goes to the Chaldeans, and hence to the Brachmanes, and Gymnoſophiſts. The Chaldees teach the Sideral Science, or Aſtronomie, the ſtated ambitus of the wandring Stars, and the various effects of both in the Genitures of men; alſo Medicine, &c. The Brachmanes alſo contribute much to his Philoſophie. Moreover Pythagoras embraced Pherecydes, who ſprang out of the Scyran Iland, for his Maſter. It is ſaid, that he ſtudied Natural Philoſophie with Anaximander: alſo that he followed Epimenides of Crete, that famous Prophet, and Poet, for Science ſake: alſo Leodamas, the Diſciple of Creophilus, &c. To which we may adde that of Juſtin Hiſt. lib. 20. He went firſt to Egypt, then to Babylon to learn the motions of the Stars and the Origine of the Ʋniverſe. Whence returning he came to Crete, and Lacedemon, to underſtand the Laws of Minos, and Lycurgus, at that time moſt famous. With which being inſtructed he came to Croto, where, by his Authoritie, he reduced the people fallen into Luxury, to the uſe of frugality. He enumerated the ruines of the Cities, which had been deſtroyed by the peſt of Luxurie. He frequently taught the Women apart from the Men, and the Children apart from their Parents. And he gained thus much by his continual Diſputation, that the Matrones laid aſide their golden garments, and other ornaments of their Dignitie, accounting Chaſtitie, and not fine Clothes, to be the true ornaments of Matrones: Thus Juſtin. Pythagoras, the more effectually to forme, and ſhape the Manners of the Citie, frequently explicated the practick part of Wiſdom. Pythagoras leaving Croto went to the Metapontines, who had him ſo greatly in admiration, as that after his death, they made his houſe a Temple, and worſhipt him as a God. Juſtin lib. 20.