CHAPTER XXXII

FORTITUDE

Fortitude, the subject of this chapter, has already been illustrated, by the heroism of Timycha, and those Pythagoreans who preferred death, to transgression of Pythagoras's prohibition to touch beans, and other instances. Pythagoras himself showed it in the generous deeds he performed when traveling everywhere alone, undergoing heart-breaking labors and serious dangers, and in choosing to leave his country and living among strangers. Likewise when he dissolved tyrannies, ordered confused commonwealths, and emancipated cities. He ended illegalities, and impeded the activities of insolent and tyrannical men. As a leader, he showed himself benignant to the just and mild, but expelled rough and licentious men from his society, refusing even to answer them, resisting them with all his might, although he assisted the former.

Of these courageous deeds, as well as of many upright actions, many instances could be adduced; but the greatest of these is the prevailing freedom of speech he employed towards the tyrant Phalaris, the most cruel of them, who detained him in captivity. A Hyperborean sage named Abaris visited him, to convers with him on many topics, especially sacred ones, respecting statues and worship, the divine providence, natures terrestrial and celestial, and the like. Pythagoras, under divine inspiration, answered him boldly, sincerely and persuasively, so that he converted all listeners. This roused Phalaris's anger against Abaris, for praising Pythagoras and increased the tyrant's resentment against Pythagoras. Phalaris swore proudly as was his wont, and uttered blasphemies against the Gods themselves. Abaris however was grateful to him, and learned from him that all things are suspended from, and governed by the heavens; which he proved from many considerations, but especially from the potency of sacred rites. For teaching him these things, so far was Abaris from thinking Pythagoras an enchanter, that his reverence for him increased till he considered him a God. Phalaris tried to counteract this by discrediting divination, and publicly denying there was any efficacy of the sacraments performed in sacred rites. Abaris, however, guided the controversy towards such things as are granted by all men, seeking to persuade him of the existence of a divine providence, from circumstances that lie above human influence, such as immense wars, incurable diseases, the decay of fruits, incursions of pestilence, or the like, which are hard to endure, and are deplorable, arising from the beneficent (purifying) energy of the powers celestial and divine. Shamelessly and boldly Phalaris opposed all this. Then Pythagoras, suspecting that Phalaris intended to put him to death, but knowing he was not destined to die through Phalaris, retorted with great freedom of speech. Looking at Abaris, he said that from the heavens to aerial and terrestrial beings there was a certain descending communication. Then from instances generally known he showed that all things follow the heavens. Then he demonstrated the existence of an indisputable power of freedom of will, in the soul; proceeding further amply to discuss the perfect energy of reason and intellect. With his (usual) freedom of will he even (dared to) discuss tyranny, and all the prerogatives of fortune, concerning injustice and human avarice, solidly teaching that all these are of no value. Further, he gave Phalaris a divine admonition concerning the most excellent life, earnestly comparing it with the most depraved. He likewise clearly unfolded the manner of subsistence of the soul, its powers and passions; and, what was the most beautiful of all, demonstrated to him that the Gods are not the authors of evils, and that diseases and bodily calamities are the results of intemperance, at the same time finding fault with the poets and mythologists for the unadvisedness of many of their fables. Then he directly confuted Phalaris, and admonished him, experimentally demonstrating to him the power and magnitude of heaven, and by many arguments demonstrated to him that reason dictates that punishments should be legal. He demonstrated to him the difference between men and other animals, scientifically demonstrating the difference between internal and external speech. Then he expounded the nature of intellect, and the knowledge that is derived therefrom; with its ethical corollaries. Then he discoursed about the most beneficial of useful things adding the mildest possible implied admonitions, adding prohibitions of what ought not to be done. Most important of all, he unfolded to him the distinction between the productions of fate and intellect, and the difference between the results of destiny and fate. Then he reasoned about the divinities, and the immortality of the soul. All this, really, belongs to some other chapter, the present one's topic being the development of fortitude. For if, when situated in the midst of the most dreadful circumstances, Pythagoras philosophised with firmness of decision, if on all sides he resisted fortune, and repelled it, enduring its attacks strenuously, if he employed the greatest boldness of speech towards him who threatened his life, it must be evident that he entirely despised those things generally considered dreadful, rating them as unworthy of attention. If also he despised execution, when this appeared imminent, and was not moved by its imminence, it is evident that he was perfectly free from the fear of death, (and all possible torments).

But he did something still more generous, effecting the dissolution of the tyranny, restraining the tyrant when he was about to bring the most deplorable calamities on mankind, and liberating Sicily from the most cruel and imperious power. That it was Pythagoras who accomplished this, is evident from the oracles of Apollo, which had predicted that the dominion of Philaris would come to an end when his subjects would become better men, and cooperate; which also happened through the presence of Pythagoras, and his imparting to them instruction and good principles. The best proof of this may be found in the time when it happened. For on the very day that Phalaris condemned Pythagoras and Abaris to death, he himself by stratagem slain. Another argument for the truth of this are the adventures of Epimenides. He was a disciple of Pythagoras; and when certain persons planned to destroy him, he invoked the Furies and the avenging divinities, and thereby caused those who had attempted his life to destroy each other. In the same way Pythagoras, who assisted mankind, imitating both the manner and fortitude of Hercules for the benefit of men punished and occasioned the death of him who had behaved insolently and in a disorderly manner towards others; and this through the very oracles of Apollo, in the class of which divinity both he and Epimenides had naturally since birth belonged. This admirable and strenuous deed was the effect of his fortitude.

We shall present another example of preservation of lawful opinion; for following it out he did what to him seemed just and dictated by right reason without permitting himself to be diverted from his intention by pleasure, labor passion or danger. His disciples also preferred death to transgression of any precept of his. They preserved their manners unchanged under the most varying fortunes. Being involved in a myriad of calamities could not cause them to deviate from his rules. They never ceased exhorting each other to support the laws, to oppose lawlessness from birth to train themselves to a life of temperance and fortitude, so as to restrain and oppose luxury. They also used certain original melodies as remedies against the passions of the soul; against lamentation and despondency, which Pythagoras had invented, as affording the greatest relief in these maladies. Other melodies they employed against anger and rage, through which they could increase or diminish those passions, till they reduced them to moderation, and compatability with fortitude. The thought which afforded them the greatest support in generous endurance was the conviction that no human casualty should be unexpected by men of intellect, but that they must resign themselves to all vicissitudes beyond human control. Moreover, whenever overwhelmed by grief or anger, they immediately forsook the company of their associates, and in solitude endeavored to digest and heal the oppressing passion. They took it for granted that studies and disciplines implied labor, and that they must expect severe tests of different kinds and be restrained and punished even by fire and sword, so as to exorcise innate intemperance and greediness; for which purpose no labor or endurance should be spared. Further, to accomplish they un-selfishly abstained from animal food, and also some other kinds. This also was the cause of their slowing of speech and complete silence, as means to the entire subjugation of the tongue, which demanded year-long exercise of fortitude. In addition, their strenuous and. assiduous investigation and resolution of the most difficult theorems, their abstinence from wine, food and sleep, and their contempt of wealth and glory. Thus by many different means they trained themselves to fortitude.

But this is not all. They restrained themselves from lamentations and tears. They abstained from entreaty, supplication, and adulation as effeminate and abject (or humble). To the same practice of fortitude must be referred their peculiarity of absolute reserve among their arcana of the principal principles of their discipline, preserving them from being divulged to strangers, committing them unwritten to memory, and transmitting them orally to their successors as if they were the mysteries of the Gods. That is why nothing worth mentioning of their philosophy was ever made public and though it had been taught and learned for a long while, it was not known beyond their walls. Those outside who might call the profane, sometimes happened to be present; and under such circumstances the Pythagoreans would communicate only obscurely, though symbols, a vestige of which is retained by the celebrated precepts still in circulation, such as fire should not be poked with a sword, and other like ones, which taken literally, resemble old-wives' tales; but which, when properly unfolded, are to the recipients admirable and venerable.

That precept which, of all others, was of the greatest efficacy in the achievement of fortitude is that one which helps defend and liberate from the life-long bonds that retain the intellect in captivity, and without which no one can perceive or learn anything rational or genuine, whatever be the sense in activity. They said:

"Tis mind that sees all things, and hears them all; All else is deaf and blind."

The next most efficacious precept is that one which exhorts excessively to be studious of purifying the intellect, and by various methods adapting it through mathematical disciplines to receive something divinely beneficial, so as neither to fear a separation from the body, nor, when directed towards incorporeal natures, through their most refulgent splendor to be compelled to turn away the eyes, nor to be converted to those passions which fasten and even nail the soul to the body, and makes her rebellious to all those passions which are the progeny of procreation, degrading her to a lower level. The training of ascent through all these is the study of the most perfect fortitude. Such are important instances of the fortitude of Pythagoras and his followers.