The True Story vs. Myth of Witchcraft. William Godwin
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man, or, as he is in one place styled, the prince, of Crotona, had manifested the greatest partiality to Pythagoras. He was at the same time a man of rude, impatient and boisterous character. He, together with Perialus of Thurium, submitted to all the severities of the Pythagorean school. They passed the three years of probation, and the five years of silence. They were received into the familiarity of the master. They were then initiated, and delivered all their wealth into the common stock. They were however ultimately pronounced deficient in intellectual power, or for some other reason were not judged worthy to continue among the confidential pupils of Pythagoras. They were expelled. The double of the property they had contributed was paid back to them. A monument was set up in memory of what they had been; and they were pronounced dead to the school.
It will easily be conceived in what temper Cylon sustained this degradation. Of Perialus we hear nothing further. But Cylon, from feelings of the deepest reverence and awe for Pythagoras, which he had cherished for years, was filled even to bursting with inextinguishable hatred and revenge. The unparalleled merits, the venerable age of the master whom he had so long followed, had no power to control his violence. His paramount influence in the city insured him the command of a great body of followers. He excited them to a frame of turbulence and riot. He represented to them how intolerable was the despotism of this pretended philosopher. They surrounded the school in which the pupils were accustomed to assemble, and set it on fire. Forty persons perished in the flames. 73 According to some accounts Pythagoras was absent at the time. According to others he and two of his pupils escaped. He retired from Crotona to Metapontum. But the hostility which had broken out in the former city, followed him there. He took refuge in the Temple of the Muses. But he was held so closely besieged that no provisions could be conveyed to him; and he finally perished with hunger, after, according to Laertius, forty days’ abstinence. 74
It is difficult to imagine any thing more instructive, and more pregnant with matter for salutary reflection, than the contrast presented to us by the character and system of action of Pythagoras on the one hand, and those of the great enquirers of the last two centuries, for example, Bacon, Newton and Locke, on the other. Pythagoras probably does not yield to any one of these in the evidences of true intellectual greatness. In his school, in the followers he trained resembling himself, and in the salutary effects he produced on the institutions of the various republics of Magna Graecia and Sicily, he must be allowed greatly to have excelled them. His discoveries of various propositions in geometry, of the earth as a planet, and of the solar system as now universally recognised, clearly stamp him a genius of the highest order.
Yet this man, thus enlightened and philanthropical, established his system of proceeding upon narrow and exclusive principles, and conducted it by methods of artifice, quackery and delusion. One of his leading maxims was, that the great and fundamental truths to the establishment of which he devoted himself, were studiously to be concealed from the vulgar, and only to be imparted to a select few, and after years of the severest noviciate and trial. He learned his earliest lessons of wisdom in Egypt after this method, and he conformed through life to the example which had thus been delivered to him. The severe examination that he made of the candidates previously to their being admitted into his school, and the years of silence that were then prescribed to them, testify this. He instructed them by symbols, obscure and enigmatical propositions, which they were first to exercise their ingenuity to expound. The authority and dogmatical assertions of the master were to remain unquestioned; and the pupils were to fashion themselves to obsequious and implicit submission, and were the furthest in the world from being encouraged to the independent exercise of their own understandings. There was nothing that Pythagoras was more fixed to discountenance, than the communication of the truths upon which he placed the highest value, to the uninitiated. It is not probable therefore that he wrote any thing: all was communicated orally, by such gradations, and with such discretion, as he might think fit to adopt and to exercise.
Delusion and falsehood were main features of his instruction. With what respect therefore can we consider, and what manliness worthy of his high character and endowments can we impute to, his discourses delivered from behind a curtain, his hiding himself during the day, and only appearing by night in a garb assumed for the purpose of exciting awe and veneration? What shall we say to the story of his various transmigrations? At first sight it appears in the light of the most audacious and unblushing imposition. And, if we were to yield so far as to admit that by a high-wrought enthusiasm, by a long train of maceration and visionary reveries, he succeeded in imposing on himself, this, though in a different way, would scarcely less detract from the high stage of eminence upon which the nobler parts of his character would induce us to place him.
Such were some of the main causes that have made his efforts perishable, and the lustre which should have attended his genius in a great degree transitory and fugitive. He was probably much under the influence of a contemptible jealousy, and must be considered as desirous that none of his contemporaries or followers should eclipse their master. All was oracular and dogmatic in the school of Pythagoras. He prized and justly prized the greatness of his attainments and discoveries, and had no conception that any thing could go beyond them. He did not encourage, nay, he resolutely opposed, all true independence of mind, and that undaunted spirit of enterprise which is the atmosphere in which the sublimest thoughts are most naturally generated. He therefore did not throw open the gates of science and wisdom, and invite every comer; but on the contrary narrowed the entrance, and carefully reduced the number of aspirants. He thought not of the most likely methods to give strength and permanence and an extensive sphere to the progress of the human mind. For these reasons he wrote nothing; but consigned all to the frail and uncertain custody of tradition. And distant posterity has amply avenged itself upon the narrowness of his policy; and the name of Pythagoras, which would otherwise have been ranked with the first luminaries of mankind, and consigned to everlasting gratitude, has in consequence of a few radical and fatal mistakes, been often loaded with obloquy, and the hero who bore it been indiscriminately classed among the votaries of imposture and artifice.
Epimenides.
Epimenides has been mentioned among the disciples of Pythagoras; but he probably lived at an earlier period. He was a native of Crete. The first extraordinary circumstance that is recorded of him is, that, being very young, he was sent by his father in search of a stray sheep, when, being overcome by the heat of the weather, he retired into a cave, and slept fifty-seven years. Supposing that he had slept only a few hours, he repaired first to his father’s country-house, which he found in possession of a new tenant, and then to the city, where he encountered his younger brother, now grown an old man, who with difficulty was brought to acknowledge him. 75 It was probably this circumstance that originally brought Epimenides into repute as a prophet, and a favourite of the Gods.
Epimenides appears to have been one of those persons, who make it their whole study to delude their fellow-men, and to obtain for themselves the reputation of possessing supernatural gifts. Such persons, almost universally, and particularly in ages of ignorance and wonder, become themselves the dupes of their own pretensions. He gave out that he was secretly subsisted by food brought to him by the nymphs; and he is said to have taken nourishment in so small quantities, as to be exempted from the ordinary necessities of nature. 76 He boasted that he could send his soul out of his body, and recal it, when he pleased; and alternately appeared an inanimate corpse, and then again his life would return to him, and he appear capable of every human function as before. 77 He is said to have practised the ceremony of exorcising houses and fields, and thus rendering them fruitful and blessed. 78 He frequently uttered prophecies of events with such forms of ceremony and such sagacious judgment, that they seemed to come to pass as he predicted.
One of the most memorable acts of his life happened in this manner. Cylon, the head of one