The Court of the Gentiles Part 2, Book 2 · Chapter 7
CHAP. VII. Of Pythagoras's Philoſophie Natural, and Moral, &c.
The Original of Pythagoras's Philoſophie, from the Jews, &c. 1. His Mathematicks. 1. Arithmetick. 2. Muſick. 3. Aſtronomie. 4. The earths Motion, &c. 5. Geometry. 6. Weights, and Meaſures, from the Jews. 2. Pythagoras's Phyſicks. 1. Contemplative, The world's origine, its firſt Matter, Gen. 1.1, 2. Its Form, Gen. 1.13. Fire the great active principle in all things, from Gen. 1.2. 2. Medicine from the Jews. 3. Pythagoras's Moral Philoſophie. 1. Ethicks, Dogmatick, Preceptive, and Characteriſtick Ethick, Characters Jewiſh. Death a Character of a wicked ſtate, as Luk. 15.24. Salt of Grace, &c. The Summe of Pythagoras's Ethicks in foreign, and foreign. 2. Pythagoras's Politicks from Moſes's Politie: The Pythagoreans great Politicians. Their two great Maximes to preſerve 1. Liberty against Tyranny. 2. Ʋnity againſt Faction.
§ 1. HAving gone thorough the ſtory of Pythagoras's life, as alſo the Diſcipline of his Schole, and College, A diſtribution of Pythagorean Philoſophiewe now proceed to his Philoſophie; wherein we doubt not but to diſcover many Jewiſh Traditions, and Foot-ſteps. And to proceed methodically, we ſhall begin with the matter of his Philoſophie, and thence paſs on to his Form, or mode of Philoſophizing; each whereof will afford us very ſtrong Preſumptions (though not Phyſical demonſtration) that he traduced both the one, and the other from the Jewiſh ſacred fountaines. Some diſtribute Pythagoras's Philoſophie into two parts. Theologick, and Ethick: By Theologie, they underſtand that, which we uſually call Phyſicks, namely the knowledge of God, as the firſt cauſe of all things. Thus Danaeus in cap. 9. Auguſt. ad Laurent. and Hornius Hiſtor. Philoſ. l. 3. c. 11. But we ſhall follow the uſual Diſtribution thus. The matter, or body of Pythagoras's Philoſophie may be diſtributed into Natural, Moral, o… Supernatural. 1. His Natural philoſophie conteines, 1. His Phyſicks, or Natural philoſophie properly ſo called. 2. His Mathematicks. His Phyſicks were either, 1. Contemplative, which was nothing elſe but the ſtory of the Creation; or 2. Active conſiſting in Medicine. 2. His Moral philoſophie conſiſted, 1. in Ethicks, or moral precepts, 2. in Politicks. 3. His Supernatural philoſophie was 1. Diabolick, or Magick divination. 2. Theologick, and Divine: Pythagoras uſually began with the Mathematick Sciences, as preparatives to the contemplation of things more ſublime: So Porphyrie in the life of Pythagoras pag. 31. He is ſaid to be the firſt, that changed the proud title of foreign wiſdom into foreign a Love of Wiſdome as Auſtin. de civ. Dei l. 8. c. 2. They report, that the name Philoſophie ſprung from Pythagoras, whereas before they were called foreign wiſe-men, &c.
§. 2. Now that Pythagoras traduced the main parts, if not the whole, of this his Philoſophie from the Jewiſh Church originally, may in the general be demonſtrated from what we find in Iamblichus, and other Hiſtoriographers, concerning the original of Pythagoras's Philoſophie.Pythagoras received part of his Philoſophie. 1. from Orpheus. Iamblichus ſaies, that Pythagoras drew his Philoſophie, and the ſeveral parts thereof, foreign. 1. He ſaies, That Pythagoras drew part of his Philoſophie from the Orphicks, i. e. Doctrines of Orpheus. So elſewhere, he tells us, That Pythagoras derived much of his Theologick Science from Orpheus. That Orpheus's Theologie was ſymbolick, and myſtical, much the ſame with that of Pythagoras, we have already proved, out of Proclus in Theol. Plat. l. 1. c. 4. Alſo, that Orpheus had his Theologie originally from the Jews: which is farther evident by that famous fragment of the Orpheick Doctrine in Juſtin Martyr; wherein we find mention of Abraham, and the Moſaick tables, 2 part from Egypt.or Decalogue. 2. Iamblichus informes us, That Pythagoras received part of his Philoſophie from the Egyptian Prieſts. The like he affirmes lib. 1. cap. 5. Pythagoras, ſaies he, owes to the Egyptians foreign, &c. his ſymbolick mode of learning. So, Clemens Alexandrinus. 1. foreign, It is ſtoried that Pythagoras was instructed by Sonchedes the Egyptian Arch-prophet. That the Egyptians had their Philoſophie from the Jews, we have before proved book 1. chap. 2. Beſides we have ſhewen (book 2. chap. 5. §. 7.8.) That Pythagoras, while in Egypt, had immediate converſation with the Jews, (who reſorted thither in great numbers) by meanes of his skill in the Egyptian tongue, which was but a different Dialect of the Hebrew, ſo that he was thereby capacitated to read, and enquire into the Sacred Scriptures and Jewiſh bookes, without ſuppoſition of their being tranſlated into Greek, which was not till after times. 3. Iamblichus acquaints us,3 From the Chaldeans. That Pythagoras received part of his Philoſophie from the Chaldeans. Now that Pythagoras had converſe with the Jews, whileſt in Chaldea, by meanes of his skill in the Egyptian, and Chaldean tongues (which differed from the Hebrew only in Dialect) yea that the Jews themſelves, frequently paſt amongſt the Greeks, under the name of Chaldeans, becauſe they lived under their government, we have endeavoured to prove in chap. 5. §. 8. of this ſecond Booke.4 From the Thracians. 4. Iamblichus, together with Hermippus, tell us, That Pythagoras received part of his Philoſophie from the Thracians, ſo Joſephus lib. 1. contra Apion. That the Thracians had their Philoſophie originally from the Jews has been proved Book 1. chap. 5. parag. 7. 5. Porphyrie p. 4. acquaints us, That Pythagoras had part of his Philoſophie from the Phenicians, who had theirs from the Jews, as before. 6. Porphyry pag. 8. and Clements Alexandrinus foreign. 1. aſſure us, That Pythagoras learned the moſt excellent parts of his Philoſophie from the Barbarians. That by theſe Barbarians muſt be underſtood the Jews, in the firſt, and cheifeſt place, we have Teſtimonies of Juſtin Martyr, Clemens Alexandrinus, Epiphanius, Nicephorus, and Serranus on Plato's, Cratylus fol. 426. 7. What Pythagoras learned from his Preceptors, Thales and Pherecydes, owes its original to the Jews, as before, chap. 3.4. of this ſecond Book.
§. 3.Pythagoras begins with the Mathematicks. Having given a general Demonſtration touching the traduction of Pythagoras's Philoſophie from the Jews; we now proceed to its Particulars, and ſhall begin according to Pythagoras's own method, with his Mathematicks: So Porphyrie in his Life, pag. 31. The Mind (ſaies he) being purified by Diſciplines, ought to be applied to the moſt uſeful: Theſe Pythagoras procured by certain methods, and gradual mediums, bringing the mind by degrees to the contemplation of Eternal, Incorporeal, Real Beings. To this end, he firſt uſed the Mathematicks, as degrees of preparation to the contemplation of things that are, &c. This Pythagorean method of beginning with the Mathematick Sciences has been greatly applauded by ſome of our New Philoſophers (and that perhaps not without ſufficient grounds) as a method moſt proper for the fixing the Volatile vagrant ſpirits of young Students, in their entrance on Philoſophie. And this is much practiſed by the French Nobles, who ſtudie little elſe of Philoſophie beſides the Mathematicks.
Pythagoras firſt entred his Scholars in Arithmetick.§. 4. Amongſt the Mathematick Sciences, Pythagoras firſtly entered his Scholars in Arithmetick, So Stobaeus in Ecl. Phyſ. lib. 1. c. 11. foreign, Pythagoras ſeems of all Sciences to have eſteemed moſtly of Arithmetick, and to have brought it in uſe from Mercature; he compared all things to Numbers. That Pythagoras made great uſe of Numbers, is apparent, in that he does ſymbollically ſet forth, and deſcribe his chiefeſt myſteries by numbers, as hereafter. This part of his Mathematicks Pythagoras learned from the Phenicians, who by reaſon of their merchandizing made much uſe of Arithmetick.
§. 5. Pythagoras having laid a foundation in Arithmetick, proceeds to other parts of the Mathematicks, 2. His skill in Muſick.eſpecially to Muſick, of which alſo he made a very great ſymbolick uſe in all other parts of his Philoſophie:Pythagor…is certe moris f…it, & cum evigilaſſent animos ad lyram excitare, quo eſſent ad agendum erectiores, & cum ſomnum peterent, ad eandem lenire mentes, ut ſi quid fuiſſet turbidiorū cogitationum, componerent. Quintil. l. 9. c. 4. So Iamblichus de vita Pythag. cap. 29. foreign, &c. Of the Sciences, they ſay, the Pythagoreans did not a little eſteem of Muſick, &c. Thus Apuleitus Florid. 15. and Quint. l. 1. c. 16. tell us, that Pythagoras was a great eſteemer of, and very well skilled in Muſick, which he commended to his Scholars daily. This they practiſed morning, and evening: in the morning after ſleep to purge their minds from ſtupor, and impure imaginations; at evening to allay their more diſturbed affections by this kind of Harmonie, as Plut. de Iſide. and Horn. Hiſt. Phil. l. 7. Thence Pythagoras gives ſymbolical deſcriptions of the Heavens, of the Soul, and of other of the mysteries by Harmony, &c. This his Science of Muſick, I ſuppoſe he might receive from the Egyptians, who greatly affected Muſick, or rather immediately from the Jews, who were the firſt, and moſt skilful muſicians; receiving their Muſick by Divine Inſtitution, and Inſpiration, it being preſcribed them by God, as a medium, or Ceremonial Rite of his worſhip, and practiſed by them in Moſes's time, long before Orpheus, who (next to their Idol god Apollo) was ſtiled foreign.
3. His skill in Aſtronomie.§. 6. Pythagoras alſo was skilled in Aſtronomie, or the Science of the ſtars, which Porphyrie in his Life tels us, he received from the Chaldeans. That the Chaldeans at firſt received this Science of Aſtronomy from the Patriarchs, See Book 1. chap. 4. Paragr. 3. One great Aſtronominical Paradox, which the Phythagoreans maintained was,The Earths motion. That the Earth moved, and the Heavens ſtood ſtill. This was alſo the opinion of Ariſtarchus the Samian, who whether he were more ancient or latter then Pythagoras, is not determined. This likewiſe was the opinion of Gleanthes the Samian, Leucippus, Heraclides, and Ecphantus. That the Pythagoreans generally affirmed, That the Earth was not immovable, but moved in a circle about the fire: Plutarch in the life of Numa informes us. For they held, that Fire being the moſt excellent of creatures, was placed in the midſt of the world, which moved round about it. They aſſerted moreover, That the Sun was compoſed of Fire, &c. Which opinions, that they were from Jewiſh traditions, we ſhall hereafter prove: Laertius acquaints us, that Philolaus the Pythagorean was the firſt, who openly taught foreign, The Earth moved in a circle. Cicero in his 4o Academ. Qu…stion, attributes the ſame opinion to Hicetas the Syracuſian. Plutarch in Numa ſaies, that Plato in his old age aſſerted the ſame. The like is ſaid of Seleucus. This Hypotheſis of the Earths moving, has been ſince revived by Cardinal Cuſanus, lib. 2. c. 12. Doct. ignorant: but more profeſſedly defended by Nicol. Copernicus, who about the year 1540, writ a Book concerning it, which is Dedicated to Pope Paul 3d. who was followed herein by Joannes Keplerus, Mathematick Profeſſor to Rudolphus, Matthias, and Ferdinand the Emperours. Alſo by Chriſtopher Rothmannus, Michael Maeſt…inus, David Origanus, Mathematick Profeſſors. Lately, Patricius Galilaeus, Hoſcarius Italians, with, William Gilbert, our Engliſh Phyſician, famous for his Book de Magnete; wherein he aſſerts this Hypotheſis, having all maintained the ſame opinion: which albeit it was condemned by the Cardinals at Rome, Anno 1616, yet is it ſtill defended by many of the New Aſtronomers: Ticho Brahe, the famous Daniſh Aſtronomer went a middle way: affirming, that both Earth, and Heavens moved, though in a differing manner: See Voſſius ſect. Phil. l. 2. c. 6. ſ. 41.
§. 7. Pythagoras was alſo skilled in Geometrie, Geometrie.which I ſuppoſe he learned from Thales, or immediately from the Aegyptians, His Weights, and Meaſures of Jewiſh original.who were the firſt, amongſt the Nations, that practiſed this Art. Diogenes Laertius alſo tels us, that Pythagoras was the firſt, that brought Meaſures, and Weights into Greece; which alſo belongs to the Mathematicks; and as we have good reaſon to judge, he received them from the Jewiſh Weights, and Meaſures. To conclude this, as we began with Pythagoras's Mathematicks in the general: Iamblichus l. 1. c. 2. tels us, he was firſt initiated therein by Thales. And Porphyrie in the Life of Pythagoras (pag. 4.) ſaies, that the Mathematick Sciences he learned from the Egyptians, Chaldeans, and Phenicians. Now that theſe Nations received their firſt Rudiments from the Patriarchs, and Jews, has been already proved.
Pythagoras's Phyſicks.§. 8. Another branch of that Natural Philoſophie, which Pythagoras profeſſed was that, which we properly call Phyſicks, or Natural Philoſophie: Whereof there are two par…. 1. Contemplative. 2. Active. As for Pythagoras's skill in Contemplative Phyſicks, or Natural Science,1 Contemplative, which was the Hiſtorie of the worlds origine it was indeed nothing elſe but the Hiſtorie of the Creation, with ſome Experimental Obſervations and Concluſions, which we need no way doubt was traduced to him from the Jewiſh Church, and Sacred Fountaines originally. For Diogenes tels us, That Pythagoras whileſt he was in Babylon, had familiar converſation with one Zabratus, by whom he was cleanſed from the Pollutions of his life paſt, and learned this Science concerning Nature, and what are the Principles of the Univerſe. That this Zabratus was a Jew, we have endeavoured to prove afore, chap. 5. §. 8. And whether we affirm that Pythagoras received his Hiſtory of Nature, and of the principles of the Ʋniverſe, from his Maſters, Thales, and Pherecydes, or from the Egyptians, or Phenicians, yet that it came originally from Moſes's ſtorie of the Creation, I think will be prettie evident from a conſideration of Particulars.
1. The world made by God.§. 9. Firſt Pythagoras held Poſitively that the World was made by God, and by Him adorned with an excellent Order, Harmonie and Beautie, as to all its parts, whence He was the firſt that called it foreign from foreign, to Adorn, or Beautifie, anſwerable to Gen. 1.31. Very good. Gen. 1.31.2. The firſt Matter, Gen. 1.1, 2.&c. 2. Pythagoras's foreign, or firſt matter, was the ſame with that of Plato; concerning which he treats ſo largely in his Tima…s, proving that it was foreign, &c. without Forme &c. This Timaus the Locrian, whom Plato here brings in, thus diſcourſing of the Origine of the Ʋniverſe, its firſt Matter, &c. was indeed a Pythagorean, from whom Plato borrowed much of his Natural Philoſophie, as Hieronymus in his Apologie againſt Ruffinus aſſures us. And that Plato's Timaeus, or diſcourſe of the Origine of the Univerſe was traduced from the firſt chap. of Geneſis, and other parts of the Moſaick hiſtorie, I conceive will receive a ſtrong probabilitie, from what ſhall be laid down in the original of Plato's Philoſophie. At preſent let any but compare this foreign or firſt Matter, aſſerted by Pythagoras, and Plato, with Sanchoniathons foreign, or ſlime, and Thales's foreign water, they will find all to anſwer exactly to Moſes's deſcription of the firſt Matter, Gen. 1.1, 2. &c. 3. As for the Forme of the Univerſe, Pythagoras, Plato, and the foregoing Philoſophers, dreamt not of any ſuch Forme, as Ariſtotle invented to be educed out of the paſſive power of the Matter: no;3. The Forme of the World, its Order, &c. Gen. 1.13. all the Forme they aſſerted, was the Harmonie, Beautie Order, and Perfe…ion of the Univerſe, and all its parts, reſulting from that Law of Nature, which Divine Wiſdom ſtamped on the Beings of all Things, together with that Divine foreign, or Providence, which Inſpired, and Influenced the whole Creation; Governing and Directing all things to their proper Offices, Functions, and Ends, which they ſtiled foreign, the ſoul of the world. From this Order, Beautie, or Perfection of things, the word Forme had its original; for foreign comes from foreign Beauty, by an eaſie tranſpoſition of φ into the place of μ, on which account Pythagoras called the World foreign, as before. Yea Pythagoras made Harmonie the Forme, and Soul of all things, as Gen. 1.3.
§. 10.The main Active principle Fire. But the main Active principle of all things in the Univerſe, according to the Pythagorean Philoſophie, was Fire. So Ariſtotle, lib. 2. de Coelo, cap. 13, tels us, That the Pythagoreans placed Fire in the middle of the world, as that which was the moſt excellent Principle, and preſervative of all things: he addes alſo that Fire was called foreign Jupiter's cuſtodie. This alſo was the opinion of Numa Pompilius, as Plutarch in his Life affirms: whence it is generally thought, that Numa had converſation with Pythagoras; but this cannot be, becauſe Numa was more ancient: only we may ſuppoſe they both had their perſwaſion from the ſame original, namely the Moſaick Inſtitutes, by the hands of the Phenicians, or ſome other. The ſame Plutarch tels us, That Numa cauſed the Temple of Veſta to be made round according to the Figure of the World, in the midſt whereof was placed the eternal Fire (preſerved by the Veſtal Nuns) as a ſymbolick image of the Sun. That the main Ceremonies of this Temple were inſtituted by ſome Pythagorean Preſcript, in imitation of the Jewiſh Temples, we ſhall endeavour hereafter to prove, both from the name Veſta, which comes from the …reek foreign, and this from foreign Es Jah the Fire of Jehovah, according to Lev. 6.12, 13. where the Prieſts are commanded to preſerve the Fire on the Altar, &c. as alſo from the Veſtal Nuns, and Prieſts, &c. At preſent, it may ſuffice to ſhew, that the Pythagoreans had a great reverence of Fire, as that, which being the moſt active, and noble principle of all things, diffuſeth it ſelf thorough out the whole Univerſe; and therefore they placed its main ſeat in the midſt of the World, whence it might, as the Heart in mans body, ſhed abroad its natural vivifick heat, and influences into all ſublunarie bodies, for their nouriſhment, and conſervation. Plato ſpeaks to the ſame purpoſe of a Fire that diffuſeth it ſelf through the Ʋniverſe, for the production of diverſe effects, which agrees exactly with the words of Moſes, Gen. 1.2. according to the interpretation of Beza, and Serranus out of him, on Plato's Timeus, fol. 10. The element of Fire, ſaies Serranus, was nothing elſe, but that fiery ſpirit, or efficacy, which is variouſly diffuſed, in the Symmetrie of the Univerſe, for the nouriſhing and ſomenting all things according to their reſpective natures. Which vivifick natural heat Moſes, Gen. 1.2.Gen. 1.2. calls the Spirit of God: and Plato foreign, effective Fire. And whereas it is ſaid, this ſacred Fire, which the Pythagoreans ſo much adored, was a Symbol of the Sun; I ſuppoſe, this ſprang from that common opinion amongſt the Ancients (eſpecially the Chaldean Philoſophers) that the Sun was a fierie bodie: which how far it is conſonant to truth, and Moſaick Tradition, we intend hereafter to examine, when we come to the Philoſophie of Plato; who alſo affirmed the ſame. To conclude; This Pythagorean principle, That Fire is the great Active principle of all things; was alſo held by Heraclitus the Founder of the Heraclitian Sect, which was but a branch of the Pythagorean: Alſo Xenophanes the Colophonian, the Founder of the Eleatick Sect (another branch of the Pythagorean Sect) held the Sun conſiſts of a collection of little Fires; &c. Plato alſo held the Heavens to be Fire, as Auguſt. lib. 8. c. 11. which ſeemes moſt conſonant to Scripture ſtory; for foreign comes from foreign, which ſignifies both Light, and Fire: as alſo the Greek foreign ſignifies Fire, as well as Light; ſo Mark. 14.54. of which more in Plato's Philoſophie where foreign is defined foreign: The Stoicks alſo made Fire the chief Principle of all things.
Pythagoras's Medicine.§. 11. Pythagoras and his followers were much verſed in Medicine, or active Phyſick. So Iamblichus (de vita Pythagorae cap. 20.) ſaies, That amongſt the Sciences, which the Pythagoreans were verſed in Medicine was one of the chief: then he addes foreign. The chiefeſt part of their Medicine conſiſted in an exact Regiment, or right order of Diet. Where Iamblichus ſubjoynes many other particulars of the Pythagorean Medicine. So Cornelius Celſus in Praefat. amongſt the famous Profeſſors of Medicine reckons up Pythagoras for one, who flouriſhed under Cyrus, Cambyſes, and Darius: as Laertius, Solinus, Euſebius, and Voſſiu…. That Pythagoras was very ſevere in his Preſcripts, or Rules of Dyet, both to himſelf and his Followers, we have already ſhewn: how that he Preſcribed to himſelf, and his Followers, Abſtinence from all Meats, that might too much heate the bloud; as from Fleſh, and Wine: alſo from ſuch meats as did load the ſtomack, and were not eaſily digested; likewiſe from ſuch as were obſtructive, and bred ill humours; as Beanes, &c. Laſtly from all ſuch meats as might bring a foreign, an ill habitude of bodie, or mind. For the great end, and ſcope of all the Pythagorean Preſcripts, and Abſtinencies, was to preſerve an foreign, a good Healthfull Complexion of Bodie, and cleannes of Mind. As for the original of Pythagoras's Medicinal skill, Apuleius tels us, That he received it from the Chaldeans; i. e. as I concieve the Jews; who in Pythagoras's time lived amongſt, and were ſubject to the Chaldeans; and therefore might well paſſe under their name; as before: Neither do we find any conſiderable mention of the Chaldeans, their skill in Medicine; but that the Jews were excellently verſed therein, we have ſufficient proof, both from what is mentioned of Solomon, 1. Kings 4.3, 4. touching his skill in Plants, and Animals, &c. Alſo by Euſebius, who ſaies he was excellently skilled in Medicine, and curing of Diſeaſes, &c. (as book 1. cap. 1. par. 11.) Likewiſe from what Cunaeus (de repub. Jud.) relates of the Jewiſh Phyſicians, that belonged to the Temple for curing the ſick Prieſts, and Levites. But amongſt the Jews none more famous for skill in Medicine than the Eſſenes, who had a particular inclination, and devotion to this Studie, whom the Pythagoreans affected an imitation of, in this, as in other parts of their Diſcipline, as before.
§. 12. As Pythagoras was well skilled in Phyſicks,Pythagoras's Moral Philoſophie. or Natural Sciences, both Contemplative, and Active; ſo was he likewiſe no leſse verſed in Moral Philoſophie; which according to the Third foreign, or Relation of men· 1. To Themſelves, or, 2. To their Families, or, 3. To the Cities, or Common-wealths they live in, admits of a Three-fold Diſtribution. 1. Into Ethicks, 2. Into Oeconomicks, 3. Into Politicks. The Pythagoreans were skill'd in all theſe. 1. As for that part of Moral Philoſophie, the Greeks call foreign, Ethicks, 1. Ethicks.which concerns the right government of man's ſelf, Pythagoras, and his Adherents were much in the Studie, and Practice thereof. Yea indeed Pythagoras eſteemed all Philoſophie but Vain, which did not ſome way conduce to the m…liorating, or bettering of a man's ſelf. Thus Stobaeus Serm. 80. brings in Pythagoras thus Philoſophizing: foreign. That diſcourſe of a Philoſopher is Vain, which cures not ſome paſſion of a man: For look as that Medicine is uſeleſſe, which frees not the bodie from diſeaſes, ſo likewiſe Philoſophie, which drives not away evil from the ſoul. The Learned divide Ethicks into 3 parts foreign 1.1. Pythagorean Dogmes relating to Moral Philoſophie. 1. foreign, Dogmatick. 2. foreign, Exhortative, or Preceptive. 3. foreign, Characteriſtical. Pythagoras, and his Diſciples were verſed in each of theſe. Concerning the Dogmatick part of Ethicks, the Pythagoreans laid down many wholeſome Principles relating to the Object, Subject, and End, &c. of Moral Philoſophie, viz· That the Souls happines lay only in God its chiefeſt Good: That the proper Subject of Ethicks was the Humane Soul, as capable of the chiefeſt Good: That its chief End was to cure the Soul of its foreign its ſick diſeaſed paſſions, and to bring it to an foreign, or good healthie complexion, which conſiſted in vittuous Diſpoſitions, and Acts. Theſe Dogmes, albeit they were not Formally, and Methodically treated of, according to that accurate Method of Definition, Diviſion, &c. to which Ariſtotle reduced them, yet were they all ſeminally, and virtually compriſed in the Pythagorean Philoſophie. And particularly Pythagoras expreſly aſſerted foreign &c. That virtue conſiſted in Harmonie; yea that all health of bodie, and minde, yea all good, yea God himſelf, and ſo all things elſe conſiſted in Harmonie, as Diogenes Laertius informs us. Pythagoras farther taught his Scholars 3 Mediums, by which they might become Maſters of Philoſophie, and better themſelves: 1. By converſation with the Gods. 2. By Well doing, for that is proper to God, and therein they were imitators of God. 3. By Death, whence he affirmed, that the moſt conſiderable of all things, is to inſtruct the Soul aright, touching Good and Evil: and that men have perfect felicitie in having a good Soul, as Iamblichus, and Stanly out of him of Pythagoras's Philoſophie, part. 3. chap. 1. fol. 83.2 Their pathetick precepts, and exhortations to virtue. And as the Pythagoreans held many uſeful Dogmes of Moralitie; ſo were they not leſſe verſed in the Hortative, and Preceptive part of Ethicks; as it appears by the model of their Diſcipline before mentioned; as alſo from that great Apothegme of Pythagoras, which he frequently inculcated on his Diſciples, as the ſumme of his Philoſophie, viz. That in all things they ſhould endeavour to avoid exceſſe, &c. of which hereafter.
§. 13. But the chief part of the Pythagorean Ethicks was Characteriſtical: for Pythagoras taught moralitie moſtly,Characteriſtical Ethicks. A wicked ſtate repreſented by a Coffin, and Death. Virtutis ſtudium litera Y. ſignificabat Lactant. foreign by Ethick Characters; i. e. Lively deſcriptions of Virtues, and Vices, by Symbols, Fables, Emblems, Images, or Signes, and Effects, anſwerable to Aeſops-Fables, Philoſtratus's-Fables, and alſo the Scriptural Types, and Parables. Pythagoras alſo exhorted his Scholars to Virtue under that Symbolick letter Y, as Lactant. l. 6. c. 3. which was thence called Pythagoras's Letter; not that he was the firſt Inventor of it, as ſome conceive (for it was found out 600 years before his time, by Palamedes) but becauſe he was the firſt, that applied it to this Myſtical. ſenſe, as Hornius Hiſt. Philoſ. l. 7. c. 12. Thus Pythagoras expreſſed to the Life, the condition of a Debauched Profligate Wretch, by his Symbol of a Coffin, which ſignified his being dead in ſin, exactly anſwerable to the Jewiſh, and Scriptural Phraſiologie; whence we need no way doubt, but that Pythagoras borrowed this Symbolick Image. Thus the Father of the Prodigal ſpeaks, Luk. 15.24.Luk. 15.24. [This my Son was dead.] where Hammond (out of Grotius) obſerves, That this is according to the ordinarie Notion of Pythagoras, who for any, that had forſaken his Schole, i. e. refuſed to live according to his Rules of Philoſophie, had a foreign, an emptie Coffin ſet in his place, to ſignifie him to be morally dead. This was a common Symbolick manner of ſpeech amongſt the Jews, to expreſſe a wicked ſtate of Spiritual, or moral death. So Philo defines this Moral death, foreign, when the ſoul is dead as to the life of Virtue, and lives only the life of ſin, as elſewhere, foreign, wicked men are dead in their ſouls. And that this Symbol was by Tradition from the Jews univerſally received amongſt the Oriental Barbarick Philoſophers, and thence traduced into Greece, appears by what follows, foreign. For in the Barbarick Philoſophie (which takes in alſo the Jewiſh) they call men fallen from their Principles dead; as ſuch alſo, who ſubjugate their Minds to their Senſual paſſions. But more of this, when we come to diſcourſe of Pythagoras's Symbols.2. Salt a Symbol of holie Communion. 2. Another Ethick Character, or Symbol, which Pythagoras uſed to expreſs his Moral Precepts by, was that foreign, to ſet down Salt: by which he ſignified, that Holy, and Intimate Communion, and Friendſhip, which ought to be amongſt all thoſe of his Society. For Salt was uſed firſt in the Jewiſh Church, and thence in the Pythagorean College, as a Symbol, 1. Of Confederation, or Covenant, 2. Of Communion, and Friendſhip, 3. Of Sanctitie, as we have proved already, and ſhall give farther proof thereof. 3. Another Characteriſtical Symbol, under which Pythagoras couched a reproof againſt Sloathful, or Pratling Scholars was this.3. The Swallow a Symbol of a ſ…loathful Student. [Receive not a Swallow into your houſe] i. e. ſaith Iamblichus, Admit not a ſloathful perſon unto your Philoſophie, which requireth great induſtrie, and unwearied patience. The Swallow comes but in one ſeaſon, and ſtaies not long; but ſleeps a good part of the year. Others by Pythagoras's Swallow intend a great pratler, or babler. This Ethick Character againſt ſloath, and vain diſcourſe, doth Symbolize with many of Solomons Proverbs, againſt ſloathful perſons. 4. Under this Symbolick Character, 4. Againſt Paſsion. 5. foreign.[Turn away from thy ſelf every edge.] Pythagoras exhorted men to the uſe of prudence, rather then paſſion, as Iamblichus. 5. By this Symbol [Stir not the Fire with a ſword] Pythagoras adviſed his Diſciples not to provoke the paſſions of Potent men; as Diogenes underſtands it; or not to provoke a man full of Fire, and Anger,Diogen. is for Patience. 6. Againſt Covetuouſnes. 7. Fortitude. 8. Againſt diſtracting Cares 9. Juſtice. 10. Virtue expreſſed by Harmonie, Health, &c. as Iamblichus. 6. Pythagoras's Ethick Character, or Symbol, by which he dehorted men from Covetouſnes, was this, [Breed nothing that has crooked Talons,] i. e. ſaith Iamblichus, be not tenacious. 7. Pythagoras taught his Diſciples Patience, and Fortitude, &c. by this Symbol, [Help to lay on a burden, but not to take it off.] This ſaith Iamblichus, teacheth Fortitude, &c. 8. Pythagoras taught his Scholars to avoid anxious heart-diſtracting cares by this Symbolick Character, [Eat not the heart.] i. e. Conſume not thy heart by cares, &c. anſwerable to that of Chirſt, Mat. 6.27.31, 32.27. foreign. 9. Pythagoras exhorted men to Juſtice under that lively Symbol [Paſſe not over the ballance] This, ſaith Iamblichus, commands to do juſtice, to obſerve equalitie, &c. which agrees exactly to that Ethick Character, or Proverb, uſed frequently by Solomon, as Prov. 11.1. A falſe ballance is an abomination to the Lord; but a juſt weight, &c. The like Prov. 16.11 Prov. 20.23.10. And laſtly Pythagoras to draw his Scholars to a chearful embracing of Virtue, was wont to give it many amiable, and lively characters under the Symbolick Images of Bodilie Health, Sanitie, and Beautie; but principally under the Symbol of Muſical Harmonie; for what ever was excellent he compared to Harmonie; which ſuites very much with the Characters of Grace in Scripture, which ſtiles it the Beautie, Health, and Harmonie of the Soul. But more of theſe Symbols hereafter.
§. 14. We have now diſpatched Pythagoras's Ethicks, The ſumme of Pythag.'s Ethicks. foreign.which may be ſummed up in theſe two words, foreign, i. e. forbear moral evils, or the evils of action; and bear phyſical natural evils, or the evils of paſſion: for all Ethicks, or morals are comprehended under active, and paſſive moralitie, or under Abſtinence, and Tollerance. i. e. forbearing what is evil in manners, and bearing (which implies doing alſo, as well as ſuffering) what is evil to nature.Pythagoras's Politicks.
§. 15. Pythagoras taught not only Ethicks, but alſo the two other parts of Moral Philoſophie; viz. Oeconomicks, which regard the Government of Families; and Politicks, which reſpect the Government of Cities, and Nations. This latter Pythagoras, and his Followers, were greatly verſed in: for 'tis ſaid that Pythagoras had his foreign, book of Politicks, which he compoſed, and gave to his Scholars, as Laertius relates. Iamblichus ſaies, That Pythagoras uſed to ſay, that amongſt Being's, nothing was pure, but every thing partaked of ſome other, as Earth of Fire, &c. farther, That there was a friendſhip of all to…ards all, anſwerable to that ſaying, man is foreign on which he grounded his Politicks. Iamblicus ſaies alſo That men hold Pythagoras was the firſt Inventor of all Politick Science. 'Tis true there were Lawgivers more ancient, as Minos of Crete, and Lycurgus of Sparta, whoſe laws Pythagoras conſulted (as Iamblichus cap. 5, (but yet we read not (as I conceive) of any publick Profeſſor of the Science of Politicks more ancient than Pythagoras, The original of Pythag.'s Politicks from the Jewiſh & Moſaick Laws.who made it a main deſign of his Travels, & Studies to informe himſelf, touching the ancient Laws, and the beſt Maximes of Politie; this put him upon a journie to Crete, to conſult Minos's Laws; and upon another to Sparta to informe himſelf in the Conſtitutions of Lycurgus. But amongſt all the Conſtitutions, Laws, and Maximes of Politie, he met with none afforded him greater light, and aſſiſtance, for the framing his Bodie of Politicks, than the Moſaick Laws, and Politick Constitutions. And that Pythagoras did in truth traduce the beſt of his Laws, and Principles of Politie from Moſes's Laws, and Politie, will be more evident hereafter, when we come to treat of the traduction of all Humane Laws from the Divine Moſaical Law. At preſent take only this proof hereof: It is well known, that Zaleucus, the great Founder of the Locrian Laws, was Diſciple to Pythagoras, from whom we may preſume he received the Bodie of his Politie, now that the Locrian Laws were many of them of Jewiſh extract, and original, is evident. I ſhall only mention one, which Ariſtotle in his Politicks takes notice of, telling us, that the Locrenſes were forbid to ſell their Anceſtors poſseſſions: which was plainly a Moſaick inſtitute. I might inſtance in the Roman 12 Tables, the Agrarian Laws, and others, which, were traduced originally from the Moſaick Laws, by the hands of Pythagoras, or ſome other.
The Pythagoreans greatly verſt in Politicks.§. 16. Pythagoras, as he had an high eſteem of this Science of Politicks, ſo it was the laſt piece of Philoſophie he acquainted his Diſciples with; as Varro, and out of him Augustin in his laſt Book de ordine. Iamblichus (cap. 20.) tels, That the Pythagoreans imployed their time after Dinner in Political affaires. And that the chief Politicians of Italie proceeded from Pythagoras his Schole we are aſſured by Iamblichus, (l. 1. c. 29.) and by Voſſius, de philoſ. ſect. l. 2. c. 6. §. 27. This, ſaies he, was the great glorie of Pythagoras, that in Italie ſo many excellent Rectors of Common-wealths proceeded out of his Schole. Amongſt theſe the moſt famous were 1, Zalencus, who gave Laws to the Locrenſes, and is ſuppoſed to have been the firſt, who committed his Laws to writing. For Strabo ſaies of the Locrenſes, That they are beleived to be the firſt that enjoyed written Laws. As for the Laws of Lycurgus, he forbad the writing of them. 2. Alſo Charondas the Catanean another of Pythagoras's Diſciples, who gave Laws to the Thurii, &c.
The two main Pythagorean principles of Politie, were 1. For Libertie, 2. againſt Faction.§. 17. The great Maximes of Politie, or Reaſons of State, which Pythagoras inſtilled into his Diſciples, as the main Foundations of Human Politie, and Government, were theſe Two: 1. The extirpation of Tyrannie, and Preſervation of Libertie. 2. The Prevention, and removing of Diſſentions: Theſe Principles he endeavoured to put in Practice, where ever he came. So Porphyrie pag. 14, and Iamblichus cap. …. informe us. That whatſoever Cities Pythagoras in his travels through Italie, and Sicilie found ſubjected one to the other, he inſtilled into them Principles of Libertie by his Scholars, of whom he had ſome in every Citie. Thus he freed Croto, Sybaris, Catana, Rhegium, Himera, Agrigentum, &c. To whom he ſent Laws by Charondas the Catanean, and Zaleucus the Locrian; by means whereof they laſted a long time well governed. He wholly took away diſſention: for he did frequently utter his great Apothegme, Pythagoras's great Apothegm.(which was a kind of abſtract of his Philoſophie) That we ought to avoid with our utmoſt endeavour, and to cut off even with Fire, and Sword, from the Bodie Sicknes; from the Soul Ignorance; from the Bellie Luxurie; from a Citie Sedition; from a Familie Diſcord; from all things Exceſs. Which Apothegme comprehends the ſumme of all his Morals, both Ethicks, Oeconomicks, and Politicks: of which ſee Stanly of Pythag. cap. 17.