The True Story vs. Myth of Witchcraft. William Godwin
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modesty of this appellation however did not altogether suit with the deep designs of Pythagoras, the ascendancy he resolved to acquire, and the oracular subjection in which he deemed it necessary to hold those who placed themselves under his instruction. This wonderful man set out with making himself a model of the passive and unscrupulous docility which he afterwards required from others. He did not begin to teach till he was forty years of age, and from eighteen to that period he studied in foreign countries, with the resolution to submit to all his teachers enjoined, and to make himself master of their least communicated and most secret wisdom. In Egypt in particular, we are told that, though he brought a letter of recommendation from Polycrates, his native sovereign, to Amasis, king of that country, who fully concurred with the views of the writer, the priests, jealous of admitting a foreigner into their secrets, baffled him as long as they could, referring him from one college to another, and prescribing to him the most rigorous preparatives, not excluding the rite of circumcision. 57 But Pythagoras endured and underwent every thing, till at length their unwillingness was conquered, and his perseverance received its suitable reward.
When in the end Pythagoras thought himself fully qualified for the task he had all along had in view, he was no less strict in prescribing ample preliminaries to his own scholars. At the time that a pupil was proposed to him, the master, we are told, examined him with multiplied questions as to his principles, his habits and intentions, observed minutely his voice and manner of speaking, his walk and his gestures, the lines of his countenance, and the expression and management of his eye, and, when he was satisfied with these, then and not till then admitted him as a probationer. 58 It is to be supposed that all this must have been personal. As soon however as this was over, the master was withdrawn from the sight of the pupil; and a noviciate of three and five, in all eight years, 59 was prescribed to the scholar, during which time he was only to hear his instructor from behind a curtain, and the strictest silence was enjoined him through the whole period. As the instructions Pythagoras received in Egypt and the East admitted of no dispute, so in his turn he required an unreserved submission from those who heard him: autos iphae “the master has said it,” was deemed a sufficient solution to all doubt and uncertainty. 60
To give the greater authority and effect to his communications Pythagoras hid himself during the day at least from the great body of his pupils, and was only seen by them at night. Indeed there is no reason to suppose that any one was admitted into his entire familiarity. When he came forth, he appeared in a long garment of the purest white, with a flowing beard, and a garland upon his head. He is said to have been of the finest symmetrical form, with a majestic carriage, and a grave and awful countenance. 61 He suffered his followers to believe that he was one of the Gods, the Hyperborean Apollo, 62 and is said to have told Abaris that he assumed the human form, that he might the better invite men to an easiness of approach and to confidence in him. 63 What however seems to be agreed in by all his biographers, is that he professed to have already in different ages appeared in the likeness of man: first as Aethalides, the son of Mercury; and, when his father expressed himself ready to invest him with any gift short of immortality, he prayed that, as the human soul is destined successively to dwell in various forms, he might have the privilege in each to remember his former state of being, which was granted him. From, Aethalides he became Euphorbus, who slew Patroclus at the siege of Troy. He then appeared as Hermotimus, then Pyrrhus, a fisherman of Delos, and finally Pythagoras. He said that a period of time was interposed between each transmigration, during which he visited the seat of departed souls; and he professed to relate a part of the wonders he had seen. 64 He is said to have eaten sparingly and in secret, and in all respects to have given himself out for a being not subject to the ordinary laws of nature. 65
Pythagoras therefore pretended to miraculous endowments. Happening to be on the sea-shore when certain fishermen drew to land an enormous multitude of fishes, he desired them to allow him to dispose of the capture, which they consented to, provided he would name the precise number they had caught. He did so, and required that they should throw their prize into the sea again, at the same time paying them the value of the fish. 66 He tamed a Daunian bear by whispering in his ear, and prevailed on him henceforth to refrain from the flesh of animals, and to feed on vegetables. By the same means he induced an ox not to eat beans, which was a diet specially prohibited by Pythagoras; and he called down an eagle from his flight, causing him to sit on his hand, and submit to be stroked down by the philosopher. 67 In Greece, when he passed the river Nessus in Macedon, the stream was heard to salute him with the words “Hail, Pythagoras!” 68 When Abaris addressed him as one of the heavenly host, he took the stranger aside, and convinced him that he was under no mistake, by exhibiting to him his thigh of gold: or, according to another account, he used the same sort of evidence at a certain time, to satisfy his pupils of his celestial descent. 69 He is said to have been seen on the same day at Metapontum in Italy, and at Taurominium in Sicily, though these places are divided by the sea, so that it was conceived that it would cost several days to pass from one to the other. 70 In one instance he absented himself from his associates in Italy for a whole year; and when he appeared again, related that he had passed that time in the infernal regions, describing likewise the marvellous things he had seen. 71 Diogenes Laertius, speaking of this circumstance affirms however that he remained during this period in a cave, where his mother conveyed to him intelligence and necessaries, and that, when he came once more into light and air, he appeared so emaciated and colourless, that he might well be believed to have come out of Hades.
The close of the life of Pythagoras was, according to every statement, in the midst of misfortune and violence. Some particulars are related by Iamblichus, 72 which, though he is not an authority beyond all exception, are so characteristic as seem to entitle them to the being transcribed. This author is more circumstantial than any other in stating the elaborate steps by which the pupils of Pythagoras came to be finally admitted into the full confidence of the master. He says, that they passed three years in the first place in a state of probation, carefully watched by their seniors, and exposed to their occasional taunts and ironies, by way of experiment to ascertain whether they were of a temper sufficiently philosophical and firm. At the expiration of that period they were admitted to a noviciate, in which they were bound to uninterrupted silence, and heard the lectures of the master, while he was himself concealed from their view by a curtain. They were then received to initiation, and required to deliver over their property to the common stock. They were admitted to intercourse with the master. They were invited to a participation of the most obscure theories, and the abstrusest problems. If however in this stage of their progress they were discovered to be too weak of intellectual penetration, or any other fundamental objection were established against them, they were expelled the community; the double of the property they had contributed to the common stock was paid down to them; a head-stone and a monument inscribed with their names were set up in the place of meeting of the community; they were considered as dead; and, if afterwards they met by chance any of those who were of the privileged few, they were treated by them as entirely strangers.
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