The court of the gentiles, or, A discourse touching the original of human literature, both philologie and philosophie, from the Scriptures and Jewish church. Part 2, Of philosophie in order to a demonstration of 1. The perfection of Gods word and church light, 2. The imperfection of natures light and mischief of vain philosophie, 3. The right use of human learning and especially sound philosophie / by Theoph. Gale ...

CHAP. V. Of Pythagoras, and the Traduction of his Philosophie from the Jews.

Of the sundry Sects of Philosophers. Testimonies proving, that Pythago∣ras traduced his Philosophie from the Jewish Church. The Story of Pythagoras's Life. His extract from Phenicia. Pythagoras flou∣rished 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 con∣verse

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 com∣ing 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 tra∣dition originally from the J••wish Church. But we now proceed to a more particular reflexion, on the Italick Sect, in regard to its more pro∣per, and immediate Founder Pythagoras, who had his Schole in Italy (that part which was called Magna Graecia) where he vented his Phi∣l••sophie, which consisted mostly of Jewish Mysteries, and Traditions, as it will be evident by what follows. His Adherents were termed Pytha∣goreans, as those who followed Plato's Philosophie Platonicks: whence also there sprang up many other Sects of Philosophers, which gave oc∣casion 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 Aristo∣tles Categories pag. 9. in these words.* 1.1 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉· 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 philosophi∣zing, 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 Peripate∣ticks, from Aristotles walking, &c. Thus Ammonius: of which Sects we shall discourse in their order, beginning with the Pythagore∣ans.

* 1.2§. 2. As for Pythagoras (the Heresiarch of the Pythagoreans, as al∣so 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,* 1.3 we have a famous Concession of Hermippus (quo∣ted 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, translate many of the Jewish Laws into his own Phi∣losophie: and he gives a particular mention of some Jewish opinions, which Pythagoras taught, viz. of the Soul, of Purification, of Excom∣munication, &c. to which he subjoynes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and he was an Imitator of the Jewish, and Thracian opinions. Dio∣genes 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 Pytha∣goras, 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,* 1.4 * 1.5 a Jew of Egypt, who is supposed to have been the Master of Ptolemeus Philometer mentioned in the Macca∣bees (2 Mac. 1.10.) who saies expresly of Pythagoras (as Clement A∣lexendrinus lib. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.) (or as others 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

not only well skilled in our Discipline, but also embraced many things gree∣dily.

Amongst the Fathers,* 1.6 we have this Testimonie of Origen (lib. 1.

contra Celsum). 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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.* 1.7 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 Jo∣sephus, 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.* 1.8

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 te∣stifieth; and that he drew many of his Symbols from the Jews he af∣firmes

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 seeming∣ly contradicting our Hypothesis) saies

I will not deny, but that Pytha∣goras 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 As∣sertion [that Pythagoras traduced the main Principles of his Philoso∣phie from the Jewish Church, and Scriptures originally] from the ••¦rie of his Life, his Institutes, and Philosophie, both as to Matter, and Forme thereof.

* 1.9§. 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,* 1.10 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,* 1.11 it is evident, Pythagoras had a very great affinity unto, and so advantage from, the Phenicians, whereby to ac∣quaint himself with the Jewish Learning, and Mysteries.

* 1.12§. 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 ma∣ny 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 At∣tributes; the Production, or Creation of the World, and its first prin∣ciples, and all the Jewish Ceremonies. That Pythagoras went to Pheni∣cia, 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,* 1.13

the Father of Pythagoras, returning from Syria to Samus, brought up his Son in many excellent Sciences, committing him sometimes to Creo∣philus, sometimes to Pherecydes of Syrus. Diogenes Laertius saies, that Pythagoras's Father dying, he was committed by his Uncle Zoi∣lus to Pherecydes the Syrian, &c.

Augustin. Epist. 3.* 1.14 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 in∣to 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 in∣to Religious Rites, and Mysteries, addressed himself to Thales at Mi∣letus, 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 entertain∣ed 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 Know∣ledge 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 col∣lect how Pythagoras came by the first rudiments of his philosophick incli∣nations, and principles, namely from Thales, and Pherecydes; from the former we may suppose he received his Natural Philosophie, and Mathe∣maticks; 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 Anaxi∣mander the Physiologist.* 1.15

§. 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a good habitude, and clear∣nes 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 en∣clined,* 1.16 as well from a natural desire he had to the place, which he sup∣posed to be his own Native Countrey, as also that he might satisfie himself touching their Mysteries, and Philosophie. Here he had con∣ference 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 Institu∣tions 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 Iambli∣chus c. 13.* 1.17 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 affir∣med by great Authors, though all agree not to it.

However Iamblichus openly informes us, that he had conference with the Successors of Mo∣chus, who, as has be••n already proved, had his Philosophie from the Jews.

* 1.18§. 7. From Phenicia Pythagoras passed into Egypt, with recom∣mendation 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,* 1.19 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 recom∣mended 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and was instituted in things unexpressible touch∣ing the Gods.

Perhaps he means the Tetracty, and the other Jewish Mysteries, in which Pythagoras was instructed, of which hereafter. Clemens Alexandrinus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 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,* 1.20 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 infor∣mation concerning persons, and things; not omitting any person e∣minent a•• any time for Learning, or any kind of Religious Rites; nei∣ther 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 Benja∣min 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,* 1.21 and Idea's traduced from Exod. 3.14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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,* 1.22 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 quicken∣ing 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 ima∣gine, 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 de∣rivations, which the Egyptians had extracted from their sacred Foun∣tains? Yea Clemens Alexandrinus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 1. tels us,

that Pythagoras, to satisfie his curiositie in these his enquiries in Egypt, suffered him∣self to be circumcised, and so learned things not usually communi∣cated, concerning the Gods, and their Mysteries.

Now we know this Rite of circumcision was proper to the Jews, not used by Egypti∣ans.

* 1.23§. 8. Pythagoras, quitting Egypt, went to Babylon; of which Voyage Iamblichus l. 1. c. 4. gives this relation:

that Cambyses hav∣ing (in the 63. Olympiad) conquered Egypt, Pythagoras was taken prisoner by him,* 1.24 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, Laer∣tius 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,* 1.25 we may justly understand inclu∣sively (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 Baby∣lon; amongst whom he particularizeth one Zabratus,

by whom he was cleansed from the defilements of his Life, and informed in ma∣ny things concerning Nature, and the first principles of the Ʋni∣verse.

This Zabratus (Selden de Jure Nat. Heb. l. 1. c. 2.) enclines to believe was Ezekiel: for he takes notice that Ezekiel, and Pythago∣ras flourished about the same time, betwixt the 50. and 52. Olympiad. The like is mentioned by Selden Syntag. 2. de Diis Syris cap. 1.

True∣ly the most accurate Chronologie teacheth us, that Pythagoras, and E∣zekiel flourished together, between the L. and LII. Olympiads. There∣fore 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Zabratus, who by Malchus in the Life of Pythagoras is called his Master, &c.

Godefred Wendelin as∣serts, that Pythagoras derived his Tetractie from the Jews; and par∣ticularly 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Gods name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Jehovah, which he called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 (quo∣ted 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 Ʋni∣versities, Sora, Pompeditha, and Neharda (as has been afore observed) which we cannot conceive, that Pythagoras, so curious an Inquisitor in∣to Antiquity, would passe by, without observation for 12. years space, for so long he continued in Babylon, according to Iamblichus. That,* 1.26 which gave Pythagoras the greatest advantage, and encourage∣ment to converse with the Jews in Babylon, was his skill in the Egyp∣tian 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.

* 1.27§. 9. Pythagoras having spent 12. years at Babylon, in conversa∣tion 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 ob∣scure, and enigmatick Philosophie, did not give him any great encourage∣ment 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 asser∣tor of the peoples Liberties (as Plato) but an inveterate enemy of Ty∣ranny, will appear in its place.

* 1.28§. 10. Iamblichus also (cap. 5.) acquaints us, that, before his go∣ing 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 Pytha∣goras made use of one Leodamas the disciple of Creophilus for his Ma∣ster; 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,* 1.29 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 won∣der, that the Italians had so great an esteeme for, and affection to Py∣thagoras: for he had been a great Instrument of delivering them from Oppression, and Sedition amongst themselves, as also of communica∣ting to them Good Laws (which he had from the Jews) and such a constitution of their Common Wealth, as tended most to the pre∣servation 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 Ita∣lick Sect received its denomination. That part of Italie, wherein Py∣thagoras taught, was called Magna Graecia, which comprized Taren∣tum, 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:* 1.30 but a particular reverence from his Scholars, who, as long as he lived, were wont to stile him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Theologue; but after his death they called him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the man. Iamblichus de vita Pythag. l. 1. c. 2.* 1.31 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 be∣ing thus confirmed by the common vogue of all men concerning him, by the education given him in his youth, and by his excellent Natu∣rals, made himself dayly more deserving of these advantages; a∣dorning himself with Religious Exercises, natural Sciences, exemplary conversation,* 1.32 stability of mind, grave deportment, and with an ami∣able imitable serenitie. He was never transported by unlawful pas∣sion, 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.* 1.33

Iamblichus (chap. 13.) gives us a farther account of his Moderation in the use of creature comforts, and re∣freshments; of his exact Wisdome, and diligence to preserve a good ha∣bitude, 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 ha∣bit 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 Zoi∣lus 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. Af∣ter that he went to Crete, where he conversed with Epimenides. In Egypt he entered the Adytum, and was instructed in the ineffable my∣steries of the Gods. At his return to Samos, finding his Countrey un∣der Tyranny by Polycrates, he went to Croto in Italie: where he gave Laws to the Italians; and was honored by his Scholars.* 1.34 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:* 1.35 thus Laertius.

We have a good evidence of Pythagoras's contentati∣on, and contempt of wordly grandeur by his Epistle to Hiero, in an∣swer 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 Sici∣lian table. Pythagoras, wheresoever he comes, has all things suffi∣cient for the day; but to serve a Lord is heavy, and intolerable for one unaccustomed to it. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 Pythago∣ras'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 Geo∣metrie: but his mind being not satiated with these Siences, he thence goes to the Chaldeans, and hence to the Brachmanes, and Gymnoso∣phists. The Chaldees teach the Sideral Science, or Astronomie, the sta∣ted ambitus of the wandring Stars, and the various effects of both in the Genitures of men; also Medicine, &c. The Brachmanes also con∣tribute much to his Philosophie. Moreover Pythagoras embraced Phe∣recydes, 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 O∣rigine 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 Cro∣to, where, by his Authoritie, he reduced the people fallen into Luxu∣ry, to the use of frugality. He enumerated the ruines of the Ci∣ties, 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 or∣naments 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, fre∣quently explicated the practick part of Wisdom. Pythagoras leaving Croto went to the Metapontines, who had him so greatly in admira∣tion, as that after his death, they made his house a Temple, and wor∣shipt him as a God. Justin lib. 20.

Notes

• * 1.1

  The 2. distribu∣tion of Ph••loso∣phers 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
• * 1.2

  Pythagoras's Philosophie tra∣duced from the Jews, proved by Testimonies.
• * 1.3

  Of Pagans.
• * 1.4

  Jews.
• * 1.5

  Aristobulus Py∣thagoram ex Mo∣s••s lege multa di∣dicesse non dissi∣tetur. Clemens. l. 1. Strom. Euseb. praep. l. 9. c. 3. Joseph. l. 1. con∣tra Apion.
• * 1.6

  Fathers.
• * 1.7

  Modern Learn∣ed.
• * 1.8

  Lud. Vives in Aug. Civ. l. 8. c. 11.
• * 1.9

  Pythagoras's extract and ori∣ginal from the Phenicians.
• * 1.10

  Pythagoras Mne∣sarchi sil••us, ut Apuleius Flo••id. 15. vel Dema∣rati Samii, ut Justinus l. 20. vir suit ingenio acer, indust••ia singulari•• promp∣tus simul & ad∣mirabundus. Horn. Hist. phi∣los l 3. c. 11.
• * 1.11

  Mnesarchus.
• * 1.12

  Pythagoras flou∣rished about the 60. Olympiad an••. 3360.
• * 1.13

  Pythagoras's Preceptors in Greece before his Travels.
• * 1.14

  Pythagoras how he was first changed from a Wrestler into a Philosopher.
• * 1.15

  Pythagoras's travelling into Phenicia.
• * 1.16

  His conference with the succes∣sors of Mochus.
• * 1.17

  And with Jews.
• * 1.18

  His travels into Egypt and con∣versation with their Priests, etc. see more chap. 7. §. 2.
• * 1.19

  Venit & ad Aegyptios Pytha∣goras, & Ara∣bas, & Chaldae∣os, à quibus ra∣tionem insomnio∣rum edidicit, vaticinio{que}, quod sit thurc, primus usus est, & in Aegypto cum Sa∣cerdotibus est ver∣satus, sapientiā∣{que} Aegyptiorum & sermonem didicit. Sic Por∣phyrius, Steuch. Eugub. de peren. philos. l. 2. c. 2.
• * 1.20

  See Stanly of Pythagoras ch. 4.
• * 1.21

  His conference with the Jews in Egypt.
• * 1.22

  The motives which might en∣duce him to en∣quire into Jew∣ish Mysteries.
• * 1.23

  Pythagoras's tra∣vels unto Baby∣lon, &c.
• * 1.24

  See Stanly of Py∣thagoras ch. 5.
• * 1.25

  Pythagoras's converse with Jews under the name of Chalde∣ans, Zabratus, &c.
• * 1.26

  The advantages he had for con∣versation with the Jews, f••om his skill in the Egyptian and Chaldee tongues.
• * 1.27

  His returne to Samos, and de∣parture thence.
• * 1.28

  His going to Crete and Spar∣ta.
• * 1.29

  Pythagoras's coming into Ita∣ly, and restoring those Cities to their liberty, and unity, by commu∣nicating good Laws, &c.
• * 1.30

  Pythagoras's character by Iamblichus.
• * 1.31

  His eminent qualities both natural and ac∣quired.
• * 1.32

  His freedome f••om irregular passions.
• * 1.33

  His care of his health, modera∣tion in use of the Creature, & diligence in em∣proving time.
• * 1.34

  His aweful pre∣sence & rebukes.
• * 1.35

  His contentation and contempt of honors.