The Court of the Gentiles Part 2, Book 2 · Chapter 9
CHAP. IX. Of Pythagoras's Symbols, and their Jewiſh Original, &c.
Pythagoras's Symbols from the Jews. 1. Give thy right hand to none but Pythagoreans; as Gal. 2.9. Abſtain from the dead, Matth. 8.22. Set down Salt, Lev. 2.13. Ethick Symbols Jewiſh. Pythagoras's Metempſychoſis Symbolical, from Dan. 4.32, 33. Pythagorean Abſtinences from Jewiſh Symbols. Pythagorean Numbers Symbolical. Pythagoras's Symbols of Divine Worſhip of Jewiſh extract; particularly that Worſhip bare-foot, from Exod. 3.5. Eccleſ. 5.1. Of Pythagoras's Works, that he left nothing in Writing. The Pythagorean Sect, their ruines. Pythagoras's Followers, and their Writings. Pythagorizing Philoſophers, …lato, &c. The pride of the Pythagoreans, and all other Sects.
§.1. HAving finiſhed our Diſcourſe touching the matter of the Pythagorean Philoſophie, we now proceed to its Forme, or Mode, Pythagoras's mode of Phil…ſophizing Symbolick.together with its Traduction from the Jewiſh Church. Porphyrie, in the Life of Pythagoras, informes us, that he uſed a two-fold Forme, or manner of Philoſophizing: the one foreign, which was more open, and eaſie: the other foreign, which was myſtick, and obſcure. Pythagoraei ſapientiam foreign quibuſdam, & integumentis repraeſentabant, quae ipſi Symbola appellant. In quibus ita Philoſophiae praecepta comprehenſ… erant, ut vel ambitionis diſſuaſionem, et otii ſugam, vel pravorum ſodalium declinationem contine…ent. Plut. l. d… edu…. Laert. l. 8. Hornius Hiſt. Philoſ. l. 7. c. 12.The choiceſt parts of Pythagoras's Philoſophie, eſpecially his Theologie, was wrapped up, and expreſſed in a Symbolick Forme, or Mode. Thus Iamblichus in the Life of Pythagoras, l. 1. c. 29. Pythagoras (ſaies he) uſed by ſhort ſentences to expreſs various ſignifications to his Diſciples, after a Symbolick Mode, as Apollo by ſhort enigmatick Oracles, vaticinated many abſtruſe things, and Nature by little ſeeds exhibits difficult effects. the ſame Iamblichus, lib. 1. cap. 5. Thus alſo Clemens Alexandrinus, 1. foreign. attributes to Pythagoras foreign, a Symbolick Mode of teaching. So Juſtin Martyr, in his cohortation to the Greeks, foreign Pythagoras the ſon of Mneſarchus, who delivered the Dogmes of his Philoſophie Myſtically by Symbols, as the Hiſtoriographers of his Life manifeſt.
Pythagoras's Symbols from … Jews.§. 2. That Pythagoras traduced this his Symbolick Forme, or Mode of Philoſophizing originally from the Scriptures, or Jewiſh Church is not without good grounds affirmed by the Learned, and will farther appear by inquirie into particulars. We find a rational affirmation hereof in Learned John Reuchlin his Explication of Pythagorick Doctrine, Artis Cabal. lib. 2. The way of teaching (ſaies he) by Symbols, and Silence (as other things) Pythagoras brought into Greece, from the Hebrews, with whom it was the cuſtome, that the Diſciple being to ask ſome ſublime queſtions, ſhould hold his peace, and being queſtioned ſhould only anſwer foreign. Thus the Cabaliſts anſwer foreign the Wiſe ſaid. Moreover all the Pythagorick Philoſophie, eſpecially that, which concerns Divine things, is myſtically expreſſed by Enigmes, and Symbols, becauſe 1. The Ancients uſed to deliver Wiſdom by Allegories: all their Philoſophers, and Poets are full of Riddles, avoiding by obſcuritie contempt. 2. It oft happens that abſtruſe things are beſt expreſſed by ſuch ſhort Enigmes. 3. As Generals uſe watch-words to diſtinguiſh their own Souldiers, ſo the Pythagorean Symbols were as diſtinctive marks of their Societie. 4. They uſed Symbols alſo as Memorial notes. For in treating of things Divine, and Humane, the vaſtneſs of the ſubject require… ſhort Symbols, as conducing much to memorie. So Stanly of Pythag… fol. 136. wherein we have a full account of the original of Symbols as alſo of their proper uſe, both amongſt the Jews, and alſo the Grecians. As for the Jews it's evident, that God made uſe of this Forme or Mode of teaching them Heavenly, ſublime Myſteries by terren… Figures, Symbolick Images, Types, or Shadows out of condeſcentio… to their Infant State; which manner of teaching continued even to our Saviours time, who delivered the chief of his Doctrine concerning Heavenly Myſteries, under Earthly Parables, and Symbols, thereby to render them more plain and familiar; as he himſelf ſignifies, John 3.12. If I have told you Earthly things, &c. The Jewiſh Types, and Symbols were alſo as diſtinctive marks of God's People, and Church,foreign a Symbol amongſt the ancients ſignified a Scar…, or other mark, whereby Souldiers were diſtinguiſht from their ene…i…s: thus the … caſtles Creed was called … Symbol of Faith. whereby they were diſtinguiſhed from all the world beſides, (ſo the Greek foreign Symbol ſignifies a diſtinctive mark, or watch-word) which I ſuppoſe made Pythagoras the more ready to embrace the like garbe, as that, which was of Divine original, and ſo moſt honorable: The great Maxime, on which the Pythagorean, as well as the Jewiſh Symbols were founded, was this, foreign, Things corporeal are imitates (or images) of ſpirituals. That Pythagoras received this Symbolick mode of Philoſophizing originally from the Jewiſh Church, is farther confirmed by Serranus, who on Plato's Sympoſium ſpeaks thus: It was the manner of the Ancient Philoſophers to ſhadow forth the truth by Symbols. Theſe Plato followed, as it appears by this diſputation. And this mode of Philoſophizing was accurately framed by the Pythagoreans, the whole of whoſe Philoſophie was couched under the covert of Symbols, and Allegories, &c. But more particularly Serranus in his Preface to Plato's Works, laies down this general aſſertion, That it is the opinion of all Learned Chriſtian Antiquitie, that this Symbolick manner of Philoſophizing came originally from the Jewiſh Learning, delivered by Moſes, and the Prophets, though whether immediately, or mediately by the Egyptians, is not determined. Clemens Alexandr. 1. foreign. enclines to the latter, namely that Pythagoras received his Symbols immediately from the Egyptians, though originally from the Jews. We have the Teſtimonie of Grotius to the ſame purpoſe, on Mat. 7.6. and on Mat. 8.22.
§. 3. The full proof of our aſſertion touching the Traduction of the Pythagorean Symbols from the Jewiſh Church,An enumeration of Pythag. Symbols, which he received from the Jews. depends upon the conſideration of particulars, and their parallel with Jewiſh Symbols of like import. Pythagoras's Symbols related either to ſuch, as were aliens and ſtrangers to his ſchole, and Philoſophie, or to ſuch, as were within, and Diſciples thereof. As for thoſe, who were without, and Forreiners, Pythagoras had many Symbols to expreſs their ſtate, and to prohibite his Diſciples converſation with them. For Pythagoras eſteemed all that were not of his College as profane, wicked, dogs, &c. whence that Symbol,1 Symbol. Give the right of fellowſhip to none but Pythagoreans. Gal. 2.9. foreign, To give the right hand of fellowſhip to none but Pythagoreans. Which Symbol was plainly of Jewiſh extract. For amongſt the Jews, to give the right hand was an ordinarie Symbol of Friendſhip, and Communion, as Gal. 2.9. therefore they eſteeming the Gentiles as Profane, and Vnclean, would not ſalute them with the right hand of fellowſhip, i. e. they would not have Communion or Friendſhip with them. Hence alſo it followed, that the Pythagoreans forbad the Revealing of their Miſteries to ſuch Profane Dogs; which alſo was of Jewiſh extract, as it appears by that Jewiſh Symbol, cited by St. Mat. 7.6. [foreign:] where Grotius obſerves, that amongſt the Chaldeans, Hebrews, and Egyptians, their ancient Profeſſors of Wiſdom, delivered their Precepts foreign in Symbols, as Clemens Alexand. teacheth us. Pythagoras brought this mode into Greece, either from Egypt, where he lived ſome while, or from Syria, whence his Maſter Pherecydes was, and as ſome think Pythagoras himſelf. For that he was a Tyrrhenian many have affirmed: others ſay, he was a Tyrian. And indeed the Tyrrhenians, as we have ſaid, were originally Tyrians. But moreover he went to the Jews, as many writers have reported. Thus Grotius. See more of this Symbol, chap. 6. parag. 8.
To abſtein from things dead Mat. 8.22. Numb. 6.6.§. 4. But the moſt livelie Symbol, which Pythagoras had to expreſs the Wicked, and Miſerable ſtate of profane ſinners, was That foreign, To abſtein from things Dead, or Mortal. By which Hierocles ſaies, Pythagoras called off his Diſciples from things dead, or mortal. Iamblichus alſo tells us, that Pythagoras ſaid puritie was acquired by abſteining from things that dyed of themſelves. This Symbol, we need not doubt, was of a Jewiſh origination. For we know the Jews in general were forbid to eat the fleſh of any creature, that dyed of it ſelf. And particularly the High Prieſts, and the Nazarites were forbid to come near, or touch a dead bodie, as Num. 6.6. Lev. 20. And the proper import of this divine Symbol ſeems this; That Sacred, and Holy perſons, are not to have Converſation, or Communion with perſons, or things ſpiritually deadly, or dead. That it was common amongſt the Jews to look upon wicked men as dead in ſin, is evident from what has been obſerved from Luke 15.24. (chap. 7. §. 13.) Thus alſo Philo foreign, Wicked men are dead in their ſouls. And that Pythagoras did really traduce his Symbol, of abſteining from the dead, from this Jewiſh Symbol is poſitively affirmed by Grotius on Mat. 8.22. [Let the dead burie the dead.] This alſo, as other Symbols, Pythagoras drew from the Oriental Philoſophie, who was foreign, an imitator of Jewiſh opinions, as Hermippus writes of him. For Pythagoras, foreign, went to the Hebrews, as Malchus (i. e. Porphyrie) writes out of Diogenes. Whence it was the manner, that ſuch who were expelled out of the Pythagorean Schole, had foreign a Coffin made, and placed in their room, which we read was executed on Hipparchus. Arrianus in Epictetum 4.5. foreign. This Jewiſh, and Pythagorean Symbol, of absteining from the dead, we find in the Books of Chryſippus thus foreign.
§. 5. As Pythagoras had Symbols to repreſent the Spiritual death of Wicked men, and the Dutie of his Scholars,Salt a Symbol of Covenants, Friendſhip, & Sanctitie, according to the Jewiſh rite. to ſeparate from them. So likewiſe to repreſent the ſtrict, and holy communion which ought to be amongſt his Collegues, he made uſe of this lively Jewiſh Symbol foreign, ſet down Salt. We have already proved that Pythagoras traduced this Symbol from the Jewiſh Church, (chap. 6. parag. 6.) where it has been ſhewn, how Salt was by God's inſtitution, a Symbol of their Holy Confederation, and Communion with God, and amongſt themſelves, as Numb. 18.19. 2 Chron. 13.5. &c. And to make this a little more evident, we muſt know (according to L' Empereur of the Jewiſh Temple) the Jews had their Store-houſes of Salt in, or about, the Temple, for the ſeaſoning of their Sacrifices. We find frequent references in the New Teſtament to to this Symbol, as before; and Luke 14.34. Lev. 2.13. And as in God's Sacrifices there was ever Salt to be uſed, ſo the like was uſually obſerved in Heathen Sacrifices, as appears by that of Plinie The great authoritie of Salt is diſcovered by the Sacreds of the Ancients, amongſt whom there were no Sacreds performed without Salt. And that Salt was uſed in thoſe federal Sacrifices, as a Symbol of Friendſhip appears by that Proverbial ſaying of Tullie, There must be many Buſhels of Salt uſed before there can be a full friendſhip completed. To the ſame purpoſe is that of the Scholiaſt on Homer Iliad. 1. foreign, becauſe Salt is a Symbol of friendſhip. Laſtly that this Pythagorean Symbol of Salt implies farther an Holy Confederation, or, according to the ſcripture Dialect, a Communion of Saints, is manifeſt by Laertius's interpretation of this Symbol. Pythagoras, ſaies he, bid men make uſe of Salt foreign, as a memoire of righteouſnes, for Salt preſerves all things. This was the proper ſignification of this Symbol of Salt in the Jewiſh Church, unto which Chriſt alludes in Mark 9.49, 50. Mat. 5.13. and we have ſufficient evidence from what has been obſerved, that Pythagoras traduced this his Symbol from the Jews, and uſed it in the ſame ſenſe that they did; namely to expreſs that holy, and ſtrickt confederation, and Friendſhip, which ought to be amongſt his Collegues.
Symbols relating to the Forme of Pythagoras's Philoſophie.§. 6. Pythagoras had ſome Symbols relating to his Philoſophie in general, eſpecially his Theologie, it's myſtical nature, and difficultie to be underſtood, without ſome Interpreter, or Divine light: Such were thoſe Symbols forementioned. [Diſcourſe not of Pythagorean things without Light.] [Looke not into a Glaſſe by Candle light.] [Concerning the Gods diſbelieve nothing wonderful.] all which, according to the Interpretation of Iamblichus, ſeems to be of Jewiſh original, as has been obſerved (chap. 8. §. 14.) I ſhall adde only one more, which ſeems to be the Foundation of all Pythagoras's Symbols, according to Laertius's interpretation, thus: foreign, To have Tapestrie alwaies bound up, i. e. ſaies Laertius foreign, a man's ſpeech ſhould not be alwaies ſpoken out, ſo as to have the meaning, and forme of it fully appear, but like Tapeſtrie when rolled up, the Forme, and Figure of it ſhould be conceled. This Pythagoras ſeems to have learnt from the Jews, who rolled up all their myſteries under Symbolick Types, and Figures, as before.
Ethick Symbols.§. 7· As to the Matter of Pythagoras's Philoſophie, he had many Ethick Characters, or Symbols of Moralitie, whereby he excited his Scholars to Virtue, and diſcouraged them from Vice. Such as theſe, [Receive not a Swallow, (i. e. a ſloathful perſon) into your houſe.] [Stir not the Fire with a Sword] i. e. provoke not a wrathful, or potent perſon. [Eate not the heart.] i. e. by diſtracting cares. [Paſſe not over the Ballance.] i. e. do juſtice. Pythagoras alſo called Virtue harmonie, which is a ſymbolick image of its Beautie, Order, Amiablenes, &c. as before chap. 7. §. 13. There were other Ethick Symbols, by which Pythagoras allured his Diſciples to the embracing of Virtue, as that, [Eate not the Brain.] i. e. ſaies Iamblichus, deſtroy not your principal inſtrument of Wiſdom. Agen, [Sleep not at noon.] i. e. (according to Iamblichus) Shut not your eies againſt the light, when it is moſt manifeſt▪ Farther, [When it Thunders touch the earth.] i. e. (ſaies Iamblichus When a King is angrie humble thy ſelf. Agen, [Pluck not a Crown] i. e. Offend not the King. Laſtly Pythagoras ſaid, [Declining high waies, walk in path waies.] i. e. (as Iamblichus will have it) Leave the popular courſe of life, and purſue that, which is ſeparate, and divine, anſwerable to that of Chriſt, Mat. 7.13.14. That all theſe Pythagorean Symbols have their parallel in the Scriptures, and Jewiſh Doctrine, might with eaſe be proved.
§. 8. Yea ſome make the Pythagorean Metempſychoſis to be but a Symbolick Image, or Ethick Character. Thus Velcurio in his Phyſicks,Pythagoras's Metempſychoſis Symbolical of Morals &c. lib. 4. cap. 38. I would think (ſaies he) that Pythagoras's foreign, and foreign. Metempſychoſis, and Redintegration of the ſoul, did belong to the Variable morals, Affections, and Habits of the Soul. For as a man is variouſly affected, or moralized, ſo he acts the part of a Lyon, of a Bear, of a Wolf, &c. according to the varietie of his conditions. Thus is Ovid's Metamorphoſis referred to Morals. Yea Plutarch gave this Interpretation of Pythagoras's Metempſychoſis, and out of him the French Montaigne Eſſaies livre 2. chap. 11. Pythagoras emprunta la Metempſychoſe &c. That is in Engliſh, Pythagoras borrowed his Metempſychoſis from the Egyptians, but ſince it has been received by other Nations, and particularly by our Druides. The Religion of our ancient Gaules ſuppoſed the Soul to be Immortal, and thence, that it never ceaſed to move from one bodie to another. If it had been Valiant, it moved to the bodie of a Lyon: if it had been Voluptuous, it then creeped into that of a Swine: if Timerous, into that of an Hart, &c. And the Interpretation, which Plutarch gives to this Errour, is very appoſite: for he ſaies, that it was not the Cat, or the Oxe (for example) that the Egyptians adored, but ſome images of Divine powers which they conceived to lodge in theſe beaſts, as in the Oxe they adored Divine patience, and Ʋſefulneſs, as in the Cat vivacitie, &c. Thus Flutarch, and Montaigne. That the Egyptians were the firſt, that taught this Doctrine of Metempſychoſis, is affirmed by Herodotus in Enterpe. Where he addes, That the Greeks (meaning the Pythagoreans) firſt received it from Egypt, though they delivered it as their own dogme: So Voſſius de Philoſ. ſect. lib. 2. cap. 6. §. 3. That Pythagoras took up this Metempſychoſis only as an Ethick Symbol, is the judgment of John Reuchlin Artis Cabaliſt. lib. 2. where he tells us, That Pythagoras in affirming that the Soul of a Timerous perſon went into a woman, and of a Cruel man into a Lyon, and of a Libidinous man into a Sow, and of a Vaine, Light perſon, into a Bird, as of a Sloathful perſon into a Fiſh,, from their reſemblance in manners; he did not ſpeak thus, as if he thought ſo, but only to affrighten the vulgar ſort, by ſuch kind of Fables, from Vice, as we were wont to affright Children by Bugbears. That the Egyptians (from whom Pythagoras is ſaid to have received this Symbol) underſtood their Metempſychoſis in a Symbolick, Hieroglyphick ſenſe, ſeems very probable: and that they traduced it originally from the Jewiſh Church, appears as likely. For that the Phariſees aſſerted this Metempſychoſis, is affirmed by Joſephus de Bello Jud. lib. 2. cap, 8. And we may preſume the Jews before them held the ſame. Yea ſome, and that not without probable conjectures, make the whole ſtorie of Nebuchadnezzar's being Transformed into a Peaſt, &c. Dan. 4.32, 33. to be Symbolical of his Brutiſh life, ſeparate from humane ſocietie. For that he was not really transformed into a Beaſt, is moſt likely. And hence it is ſuppoſed, this Egyptian Pythagorean Metempſychoſis had its original, even from Nebuchadnezzar's Symbolical Transformation into a Beaſt: and that which gives this conjecture the more likelyhood;Nebuchadnezzars Metempchoſyſis, Dan. 4.32, 33. The riſe of the Pythagoreans. is that this Transformation of Nebuchadnezzar into a Brutiſh condition was but juſt before, if not at the very ſame time, that Pythagoras lived at Babylon. For whether it were in Ezechiel's time, as Selden, or in Daniel's time, as Wendelin (of Pythagoras's Tetractie) that Pythagoras was in Babylon, yet it could not be long after this Metamorphoſis, or, as we may truely ſtile it, Metempſychoſis of Nebuchadnezzars. Neither can we imagine that Pythagoras, who was ſo curious an Inquiſitor into all the works of Divine Providence, ſhould let paſſe this ſtupendious, and amazing Providence of God on Nebuchadnezzar (which made all the Empire ring of it) without obſervation. Why therefore may we not conclude, that both Pythagoras, and the Egyptians derived their Symbolical Metempſychoſis from this Metempſychoſis, or Transmigration of Nebuchadnezzar into the Symbolick Forme of a Beaſt. Or, if we had rather, we may ſuppoſe Pythagoras's Metempſychoſis to be a Symbolick image of the Souls Divine Original, and Infuſion into the bodie by God, as alſo of it's Separation by death, Reunion at the Reſurrection,The Pythagorean Abſtinence from Fleſh Symbolical in imitation of the Jews. and immortal eſtate: ſo Plato, Serr… nus, and Reuchlin ſeem to encline, as before, chap. 8. parag. 13.
§. 9. We have alſo good conjectures to perſwade us, that Pythagoras's precepts touching Abſtinence from Fleſh were muchly Symbolical, and that his followers did not abſtein from all kinds, or all parts of Fleſh, but only from ſuch as were of Sacred uſe, or of Symbolical ſignification, anſwerable to the Jewiſh Abſtinences. For firſt, That Pythagoras himſelf abſteined not wholly from Fleſh, we have for it the Teſtimonie of Ariſtoxenus the Muſician, Diſciple of Ariſtotle, quoted by Gellius lib. 4. cap. 11. That Pythagoras (ſaies he) did eat of young Pigges, and tender Goates is affirmed by Ariſtoxenus, which he ſeems to have learnt from Xenophilus the Pythagorean, his familiar, and from ſome others more ancient, who lived not much diſtant from Pythagoras. And that Pythagoras ate of Animals, Alexis the Poet teacheth in the Comedie of Pythagoras's Life. Thus Gellius, who, in what followes, relates, that Ariſtotle affirmes, the Pythagoreans abſteined not from all Fleſh, but only from ſome parts, namely the Heart, Brain, &c. which were of Symbolick uſe. And Porphyrie in his firſt Book of Abſtinence from Animals, ſaies, foreign &c. They ſay, that the Pythagoreans themſelves abſteined not from all Fleſh, when they ſacrificed. So Athenaeus lib. 7. ſaies, That the Pythagoreans eat but moderately of ſome fleſh, and ſome they ſacrifice, but of Fiſhes they taſte not, &c. and he gives a Symbolick reaſon why they eat not of Fiſhes foreign. For ſilence, which they eſteem as Divine. Diogenes Laertius gives the like Symbolick account of their abſteining from Fiſhes. And we need not doubt, but that the main of their Symbolick Abſtinences from Fleſh, and Fiſh, had it's original from the Jewiſh Symbolick Abſtinences from things unclean, &c. Though we may not denie, but that Pythagoras, and his Followers were very abſtemious as to Fleſh, upon a Medicinal, and Natural account, thereby to keep their mind, & bodie, in foreign a good Habitude, and diſpoſition of Health, as before.
§. 10.Abſtinence from Beans Symbolical. The like Symbolick account ſome give of Pythagoras's precept for Abſtinence from Beans; the which we find mentioned in Clemens Alexandrinus, lib. 3. foreign. in this verſe foreign, It is an equal crime to eat a Bean, as to eat the heads of Parents. This Lucian brings in Pythagoras aſſerting in Hell, and Chryſoſtome in his 1. Homil. on the Goſpel of St. John, attributes the ſame to Pythagoras. Gellius, lib. 4. chap. 11. cites a Verſe, which is ſuppoſed to be one of Empedocles's (who was a Pythagorean, and Auditor of Pythagoras) to the ſame purpoſe foreign foreign,Pythagoras foreign ſuis dicebat & à venere illicita abſtinendum docebat. foreign enim notabant vaſa ſeminaria ſive teſticulos. Horn. l. 7. c. 12. O ye miſerable wretches touch not Beanes with your hand. Yet ſome think this Pythagorean prohibition againſt eating Beans, ought to be underſtood Symbollically, and Enigmatically only; in as much, as ſome of great authoritie affirme, that Pythagoras himſelf abſteined not from Beans. Thus Ariſtoxenus the Muſician in his Book of Pythagoras, as Gellius lib. 4. cap. 11. and Voſſ. de Philoſ. l. 2. c. 6. §. 39. Others by foreign underſtand the Teſticles, and ſo by Pythagoras's foreign, conceive the illicite uſe of Venerie to be forbid; as Hornius Hiſt. Philoſ. l. 7. c. 12. 'Tis poſſible it was both Phyſical, and Symbolical, as the former of theſe.
Symbols of things Divine. Numbers Symbols of God, &c.§. 11. As Pythagoras had many Ethick Symbols to expreſs his moral Precepts by; ſo alſo his Theologick Mysteries were in a more particular manner couched under, and expreſſed by Enigmatick, Symbolick Images, eſpecially by Numbers, and Figures, which, as he conceited, had an Analogie, and conſent with all things: Whence he expreſſed Apollo by Unitie, Diana by the number Two, Minerva by the number Seven; and Plato in his Timaeus ſeems to imitate him. That Pythagoras expreſſed God by Unitie, appears by that of Laertius, foreign, &c. Unitie is the Principle of all things. Whence the Pythagoreans accounted the number of Two accurſed, becauſe it was the firſt departure from Unitie. And the reaſon why Pythagoras expreſſed God by Unitie, is given us by Reuchlin (Art. Cabal. lib. 2.) thus, The Divine mind, the receptacle of Principles, Pythagoras Symbollically calls Number, ſaying, Number is the principle of all things. So Plutarch, de Philoſoph. Placit. By Number Pythagoras underſtands the mind; a very proper Symbol: for in Incorporeals nothing more Divine, than the mind; in Abſtractions, number is moſt ſimple: thus he. All this was couched under that great Pythagorean Maxime, foreign, one and many; of which before.
Pythagoras's Symbols of Divine Worſhip of Jewiſh extract.§. 12. The Symbols, whereby Pythagoras expreſſed that Spiritual Divine Worſhip due to God, were ſuch as theſe [Grave not the Image of God in a Ring] i. e. worſhip not graven Images. Agen, [When you go to the Temple-worſhip, neither do, nor ſay any thing concerning this life.] i. e. let not the world mix with your hearts, &c. of which ſee Chap. 8. §. 10. And more particularly that great Pythagorean Symbol, foreign, [Sacrifice, and Worſhip bare-foot] which was but an imitation of the Jewiſh Cuſtom of Diſcalceation, when they went to worſhip; as Mede on Eccleſ. 5.1. or elſe 'tis poſſible Pythagoras might derive this Symbol immediately from God's command to Moſes Exod. 3.5. Put off thy ſhoes from off thy feet, &c. For Pythagoras (as we have before obſerved, Chap. 5. §. 8.) having acquired the Egyptian, and as we may preſume the Chaldean Languages, was thereby enabled not only to converſe with the Jews, but alſo to read the ſacred Scriptures in their Original, the Egyptian, and Chaldean Tongues differing only in ſome Dialect from the Hebrew. And this may ſerve us as a Key to this whole Diſcourſe touching Pythagoras's traduction of his Philoſophie, both Matter, and Forme from the Scriptures, and Jewiſh Church: Namely, his skill in the Oriental Languages, eſpecially the Egyptian, and Chaldee, which gave him an huge advantage for his more thorough ſearching into the Sacred Oracles, and Jewiſh Doctrines.
§. 13. Having diſcourſed of Pythagoras's Philoſophie, Pythagoras's Works, whether he left any thing in Writing.both as to Matter, and Forme, its traduction from the Jewiſh Church: before we ſhut up this Chapter, we ſhall a little touch on his Works, and Diſciples, which gave foundation to moſt of the following Sects, and their Philoſophie. Touching Pythagoras's Works, it is a great controverſie amongſt the Learned, whether Pythagoras left any thing in Writing. Laertius makes mention of three Pieces of Pythagoras: his foreign. Heraclides in Sotion's Epitome, attributes more to Pythagoras, as Laertius affirmes, who alſo upbraids thoſe, as Fools, who think that Pythagoras left no Works behinde him, whom he confutes out of Heraclitus the Phyſiologist, who quotes ſome things out of Pythagoras's Works. Yet Auguſtin (lib. 1. De Conſenſu Evangeliſt. cap. 7.) denies that Pythagoras left any Writing behinde him. Cedrenus makes mention of an Historie compiled by Pythagoras, touching the War betwixt Cyrus, and the Samians his Country-men, but this is rejected by Voſſius, de Hiſtor. Graec. l. 4. As for the foreign, the Golden Verſes which paſſe under Pythagoras's name, Laertius aſſures us, that they were not made by him, but by Lyſis the Pythagorean. foreign, &c. As for the Golden Verſes which paſſe under the name of Pythagoras, they are Lyſis's a Pythagorean of Tarantum. This alſo is affirmed by others. We have an excellent Comment on theſe Golden Verſes of Lyſis, by Hierocles, who though a Stoick, yet exactly expreſſeth the minde of the Pythagoreans. That Pythagoras indeed left nothing in Writing behinde him, is alſo aſſerted by Lucian, foreign, Divine Pythagoras vouchſafed not to leave behinde him any part of his Doctrine in Writing. So Joſephus, lib. 2. Ant. foreign. There is no Writing of Pythagoras owned; of which ſee Voſsius, de Hiſtor. Graec. lib. 4. pag. 435. As for Pythagoras's Symbols, which contained the choiceſt part of his Philoſophie, there have been Collections, with Interpretations made of them by many; particularly by Laertius in his Life; by Iamblichus; by Plutarch; and amongſt Modern Writers, by Eraſmus in the beginning of his Chiliads; eſpecially by Lilius Gyraldus, who has written an accurate Treatiſe of Pythagoras's Symbols. Touching Pythagoras's Philoſophie, Euſebius on Hierocles tells us, that Philolaus had committed his chiefeſt Dogmes to Writing. 'Tis ſaid alſo, that Ariſtotle, Androcydes, Antiphanes, Alexander, Didymus, and Mederatus Gaditanus, writ profeſſedly of Pythagoras's Philoſophie: but the moſt that we have now extant of it, is in the Hiſtoriographers of Pythagoras's Life, Diogenes Laertius, Porphyrie, and Iamblichus, beſides what is mentioned by Cicero, and Plutarch. That Ariſtotle writ a Book, foreign; as alſo another, foreign, is affirmed by Laertius. Porphyrie, in the Life of Plotinus, tells us, that Plotinus did more clearly explicate the Principles of the Pythagorick Philoſophie, as well as of the Platonick. Of which ſee more, Voſſius de Philoſ. l. 2. c. 6. §. 12, 44.
The Pythagorean Sect deſtroyed, and why. Hornius Philoſ. Hiſt. l. 3. c. 11.§. 14. As for Pythagoras's Schole, and Diſciples, there ſucceeded him, Theano his Wife, and Telauges with Menaxarchus, his Sons, as Euſeb. lib. 10. praepar. cap. 3. There flouriſhed of his Diſciples, Ocellus, Architas, Philolaus, Parmenides. Ocellus was the glorie of Italie: whoſe Book, foreign, full of ancient myſterious erudition, is yet extant: out of which Ariſtotle borrowed not a little. Architas the Tarentine was alſo one of the moſt ancient Philoſophers of Italie. 'Twas he, who by Mechanick Art, made the volatile or ſlying wooden Dove, as Gellius, lib. 10. cap. 12. Parmenides is ſaid to ſpend 18 whole years in a Rock, feeding his minde with Logick Contemplations. As for Philolaus, of what great repute he was, is evident by the eſteem Plato had of him, who purchaſed his Books at 10000 Denaries; as Gellius, lib. 10. c. 17. Diogenes ſaith, that his College continued for nineteen Generations. Yet Moderatus Gaditanus ſaith, that the Pythagorick Sect was extinguiſhed for the obſcuritie of their Philoſophie. Juſtin. lib. 20. tells us, that 300 Pythagoreans being under a ſtrict Confederation, and Separate Life, were accuſed of a ſecret Conjuration againſt the Citie, and thence, when they were met in their College, 60 of them were deſtroyed, and the reſt baniſhed. Porphyrie, and Iamblichus mention the ſame, & ſay, that there ſled only two, Archippus, and Lyſis the Preceptor of Epaminondas. And Iamblichus addes, that when the Innocencie of the Pythagoreans appeared to others of the Citie, they ſtoned thoſe who deſtroyed the Pythagoreans. We find both theſe reaſons joyned together by Carion, in his Chronicon, l. 2. The Italick Philoſophie, ſaies he, being obſcure, and full of Enigmes, and the Pythagoreans having their private Meetings, and peculiar Rites, they were deſtroyed upon ſuſpicion of the Tyrants, &c.
§. 15. Although Pythagoras left nothing in Writing behinde him,Pythagoras's Followers, & their Writings. yet what his Philoſophie was, may be gathered by thoſe of his Sect, who followed, of whom we have many things extant. As Hippodamus the Thurian his Tract of Felicitie. Euryphamus of Life. Hipparchus of the minde's Tranquilitie. Archytas of a good Man, and of the Doctrine of Moralitie. Theagis of Virtues. Clinias of the cauſes of Virtue. Crito of Prudence, and Felicitie: with Polus of Juſtice. Beſides, we have Lyſis's Golden Verſes, who ſlying to Thebes, was Preceptor to Epaminondas the moſt famous of his Age. We muſt reckon alſo amongſt the Pythagoreans, Epicarmus, otherwiſe Cous, who for his repute amongſt the Philoſophers, was eſteemed as the Sun amongſt the Stars. He writ of Being, of Ideas, and of the nature of Things. Alſo Timaeus the Locrian was a Pythagorean, who writ a Book of the Univerſe, of Ideas, &c. as Lud. Viv. in Aug. l. 8. cap. 11. We may adde to theſe the two great Law-givers, Zaleuchus who gave Laws to the Locrians; and Charondas to the Thurians: both Pythagoreans. Laſtly, Sextus the Pythagorick Philoſopher, who writ an Enchiridion of Sentences, which Ruffinus tranſlated into Latin.
§. 16. There were other Philoſophers, who did very much Pythagorize, although they were not altogether Pythagoreans. Pythagorizing Philoſophers.Of this number was Parmenides of the Eleatick Sect, who did Pythagorize in the Doctrine of Ideas, for which he was ſo eminent, though ſome make Parmenides a more complete Pythagorean, as before §. 14. Alſo Empeodocles the Agrigentine Diſciple of Pythagoras, and Parmenides wh… Symbolized with Pythagoras in the Doctrine of the Metempſychoſis, the prohibition of Beans, &c. and is by Laertius ſuppoſed to be the firſt Inventor of Rhetorick. But amongſt the differing Sects, there was none that did Pythagorize more then Plato, eſpecially in Divine matters, as Ariſtotle, and Laertius have obſerved. Yea the choiceſt of his Metaphyſick Contemplations ſeem to be traduced from Pythagoras, and his Followers; beſides what he brought out of Egypt. Plato's foreign, &c. his Ideas, his Diſcourſe of the Univerſe, his Metempſychoſis, and Daemons, were all aſſerted by the Pythagoreans. Yea many of the Helleniſtick Jews did greatly Pythagorize, as Philo Judaeus the Alexandrine, who (ſaith Euſeb. Hiſt. l. 2. c. 4.) foreign, greatly burning with love of Platonick, and Pythagorick Philoſophie, &c.
The Pride of the Pythagoreans, and all other Philoſophers.§, 17. Laſtly, Albeit the Pythagoreans were thus famous for Judaick myſterious Wiſdom, and many Moral, as well as Natural Accompliſhments, yet were they not exempted from Boaſting, and Pride, which was indeed a Vice moſt Epidemick, and as it were Congenial among all the Philoſophers; but in a more particular manner among the Pythagoreans: ſo Hornius, Hiſt. Philoſ. l. 3. c. 11. The manners of the Pythagoreans were not free from boaſting: They were all foreign, ſuch as abounded in the ſenſe and commendation of their own Excellences, and boaſting even almoſt to the degree of immodeſtie, and impudence, as great Heinſius ad Horat. has rightly obſerved. Thus indeed does proud Nature delight to walk in the ſparks of its own fire. And although many of theſe old Philoſophers, could, by the ſtrength of their own Lights, and Heats, together with ſome common elevations, and raiſures of Spirit (peradventure from a more than ordinarie, though not ſpecial, and ſaving aſſiſtance of the Spirit) abandon many groſſer Vices; yet were they all deeply immerſed in that miſerable curſed Abyſſe of Spiritual pride; ſo that all their Natural, Moral, and Philoſophick Attainments, did feed, nouriſh, ſtrengthen, and render more inveterate this hell-bred peſt of their Hearts: Yea, thoſe of them that ſeemed moſt modeſt, as the Academicks, who profeſſed they knew nothing; and the Cynicks who greatly decried, both in words, and habits, the pride of others, yet even theſe abounded with notorious, and viſible pride. So connatural, and morally eſſential to corrupt Nature is this envenomed root, fountain, and plague of Spiritual pride, eſpecially where there is any Natural, Moral, or Philoſophick Excellence to feed the ſame: whence Auſtin rightly judged all theſe Philoſophick Virtues to be but ſplendid Sins.