EXAMPLES OF NECROMANCY AND WITCHCRAFT FROM THE BIBLE.
The oldest and most authentic record from which we can derive our ideas on the subject of necromancy and witchcraft, unquestionably is the Bible. The Egyptians and Chaldeans were early distinguished for their supposed proficiency in magic, in the production of supernatural phenomena, and in penetrating into the secrets of future time. The first appearance of men thus extraordinarily gifted, or advancing pretensions of this sort, recorded in Scripture, is on occasion of Pharoah's dream of the seven years of plenty, and seven years of famine. At that period the king "sent and called for all the magicians of Egypt and all the wise men; but they could not interpret the dream," [5] which Joseph afterwards expounded.
Their second appearance was upon a most memorable occasion, when Moses and Aaron, armed with miraculous powers, came to a subsequent king of Egypt, to demand from him that their countrymen might be permitted to depart to another tract of the world. They produced a miracle as the evidence of their divine mission: and the king, who was also named Pharoah, "called before him the wise men and the sorcerers of Egypt, who with their enchantments did in like manner" as Moses had done; till, after some experiments in which they were apparently successful, they at length were compelled to allow themselves overcome, and fairly to confess to their master, "This is the finger of God!" [6]
The spirit of the Jewish history loudly affirms, that the Creator of heaven and earth had adopted this nation for his chosen people, and therefore demanded their exclusive homage, and that they should acknowledge no other God. It is on this principle that it is made one of his early commands to them, "Thou shalt not suffer a witch to live." [7] And elsewhere the meaning of this prohibition is more fully explained: "There shall not be found among you any one that useth divination, or an observer of times, or an enchanter, or a witch, or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer: [8] these shall surely be put to death; they shall stone them with stones." [9]
The character of an enchanter is elsewhere more fully illustrated in the case of Balaam, the soothsayer, who was sent for by Balak, the king of Moab, that he might "curse the people of Israel. The messengers of the king came to Balaam with the rewards of divination in their hand;" [10] but the soothsayer was restrained from his purpose by the God of the Jews, and, where he came to curse, was compelled to bless. He therefore "did not go, as at other times, to seek for enchantments," [11] but took up his discourse, and began, saying, "Surely there is no enchantment against Jacob, neither is there any divination against Israel!" [12]
Another example of necromantic power or pretension is to be found in the story of Saul and the witch of Endor. Saul, the first king of the Jews, being rejected by God, and obtaining "no answer to his enquiries, either by dreams, or by prophets, said to his servants, seek me a woman that has a familiar spirit. And his servants, said, Lo, there is a woman that has a familiar spirit at Endor." Saul accordingly had recourse to her. But, previously to this time, in conformity to the law of God, he "had cut off those that had familiar spirits, and the wizards out of the land;" and the woman therefore was terrified at his present application. Saul re-assured her; and in consequence the woman consented to call up the person he should name. Saul demanded of her to bring up the ghost of Samuel. The ghost, whether by her enchantments or through divine interposition we are not told, appeared, and prophesied to Saul, that he and his son should fall in battle on the succeeding day, [13] which accordingly came to pass.
Manasseh, a subsequent king in Jerusalem, "observed times, and used enchantments, and dealt with familiar spirits and wizards, and so provoked God to anger." [14]
It appears plainly from the same authority, that there were good spirits and evil spirits, "The Lord said, Who shall persuade Ahab, that he may go up, and fall before Ramoth Gilead? And there came a spirit, and stood before the Lord, and said, I will persuade him: I will go forth, and be a lying spirit in the mouth of all his prophets. And the Lord said, Thou shall persuade him." [15]
In like manner, we are told, "Satan stood up against Israel, and provoked David to number the people; and God was displeased with the thing, and smote Israel, so that there fell of the people seventy thousand men." [16]
Satan also, in the Book of Job, presented himself before the Lord among the Sons of God, and asked and obtained leave to try the faithfulness of Job by "putting forth his hand," and despoiling the patriarch of "all that he had."
Taking these things into consideration, there can be no reasonable doubt, though the devil and Satan are not mentioned in the story, that the serpent who in so crafty a way beguiled Eve, was in reality no other than the malevolent enemy of mankind under that disguise.
We are in the same manner informed of the oracles of the false Gods; and an example occurs of a king of Samaria, who fell sick, and who "sent messengers, and said to them, Go, and enquire of Baalzebub, the God of Ekron, whether I shall recover of this disease." At which proceeding the God of the Jews was displeased, and sent Elijah to the messengers to say, "Is it because there is not a God in Israel, that you go to enquire of Baalzebub, the God of Ekron? Because the king has done this, he shall not recover; he shall surely die." [17]
The appearance of the Wise Men of the East again occurs in considerable detail in the Prophecy of Daniel, though they are only brought forward there, as discoverers of hidden things, and interpreters of dreams. Twice, on occasion of dreams that troubled him, Nebuchadnezzar, king of Babylon, "commanded to be called to him the magicians, and the astrologers, and the sorcerers, and the Chaldeans" of his kingdom, and each time with similar success. They confessed their incapacity; and Daniel, the prophet of the Jews, expounded to the king that in which they had failed. Nebuchadnezzar in consequence promoted Daniel to be master of the magicians. A similar scene occurred in the court of Belshazzar, the son of Nebuchadnezzar, in the case of the hand-writing on the wall.
It is probable that the Jews considered the Gods of the nations around them as so many of the fallen angels, or spirits of hell, since, among other arguments, the coincidence of the name of Beelzebub, the prince of devils, [18] with Baalzebub, the God of Ekron, could scarcely have fallen out by chance.
It seemed necessary to enter into these particulars, as they occur in the oldest and most authentic records from which we can derive our ideas on the subject of necromancy, witchcraft, and the claims that were set up in ancient times to the exercise of magcial power. Among these examples there is only one, that of the contention for superiority between Moses and the Wise Men of Egypt in which we are presented with their pretensions to a visible exhibition of supernatural effects.
THE MAGI, OR WISE MEN OF THE EAST.
The Magi, or Wise Men of the East, extended their ramifications over Egypt, Babylonia, Persia, India, and probably, though with a different name, over China, and indeed the whole known world. Their profession was of a mysterious nature. They laid claim to a familiar intercourse with the Gods. They placed themselves as mediators between heaven and earth, assumed the prerogative of revealing the will of beings of a nature superior to man, and pretended to show wonders and prodigies that surpassed any power which was merely human.
To understand this, we must bear in mind the state of knowledge in ancient times, where for the most part the cultivation of the mind, and an acquaintance with either science or art, were confined to a very small part of the population. In each of the nations we have mentioned, there was a particular caste or tribe of men, who, by the prerogative of their birth, were entitled to the advantages of science and a superior education, while the rest of their countrymen were destined to subsist by manual labour. This of necessity gave birth in the privileged few to an overweening sense of their own importance. They scarcely regarded the rest of their countrymen as beings of the same species with themselves; and, finding a strong line of distinction cutting them off from the herd, they had recourse to every practicable method for making that distinction still stronger. Wonder is one of the most obvious means of generating deference; and, by keeping to themselves the grounds and process of their skill, and presenting the results only, they were sure to excite the admiration and reverence of their contemporaries. This mode of proceeding further produced a re-action upon themselves. That which supplied and promised to supply to them so large a harvest of honour and fame, unavoidably became precious in their eyes. They pursued their discoveries with avidity, because few had access to their opportunities in that respect, and because, the profounder were their researches, the more sure they were of being looked up to by the public as having that in them which was sacred and inviolable. They spent their days and nights in these investigations. They shrank from no privation and labour. At the same time that in these labours they had at all times an eye to their darling object, an ascendancy over the minds of their countrymen at large, and the extorting from them a blind and implicit deference to their oracular decrees. They however loved their pursuits for the pursuits themselves. They felt their abstraction and their unlimited nature, and on that account contemplated them with admiration. They valued them (for such is the indestructible character of the human mind) for the pains they had bestowed on them. The sweat of their brow grew into a part as it were of the intrinsic merit of the articles; and that which had with so much pains been attained by them, they could not but regard as of inestimable worth.
EGYPT.
The Egyptians took the lead in early antiquity, with respect to civilisation and the stupendous productions of human labour and art, of all other known nations of the world. The pyramids stand by themselves as a monument of the industry of mankind. Thebes, with her hundred gates, at each of which we are told she could send out at once two hundred chariots and ten thousand warriors completely accoutred, was one of the noblest cities on record. The whole country of Lower Egypt was intersected with canals giving a beneficent direction to the periodical inundations of the Nile; and the artificial lake Moeris was dug of a vast extent, that it might draw off the occasional excesses of the overflowings of the river. The Egyptians had an extraordinary custom of preserving their dead, so that the country was peopled almost as numerously with mummies prepared by extreme assiduity and skill, as with the living.
And, in proportion to their edifices and labours of this durable sort, was their unwearied application to all the learning that was then known. Geometry is said to have owed its existence to the necessity under which they were placed of every man recognising his own property in land, as soon as the overflowings of the Nile had ceased. They were not less assiduous in their application to astronomy. The hieroglyphics of Egypt are of universal notoriety. Their mythology was of the most complicated nature. Their Gods were infinitely varied in their kind; and the modes of their worship not less endlessly diversified. All these particulars still contributed to the abstraction of their studies, and the loftiness of their pretensions to knowledge. They perpetually conversed with the invisible world, and laid claim to the faculty of revealing things hidden, of foretelling future events, and displaying wonders that exceeded human power to produce.
A striking illustration of the state of Egypt in that respect in early times, occurs incidentally in the history of Joseph in the Bible. Jacob had twelve sons, among whom his partiality for Joseph was so notorious, that his brethren out of envy sold him as a slave to the wandering Midianites. Thus it was his fortune to be placed in Egypt, where in the process of events he became the second man in the country, and chief minister of the king. A severe famine having visited these climates, Jacob sent his sons into Egypt to buy corn, where only it was to be found. As soon as Joseph saw them, he knew them, though they knew not him in his exalted situation; and he set himself to devise expedients to settle them permanently in the country in which he ruled. Among the rest he caused a precious cup from his stores to be privily conveyed into the corn-sack of Benjamin, his only brother by the same mother. The brothers were no sooner departed, than Joseph sent in pursuit of them; and the messengers accosted them with the words, "Is not this the cup in which my lord drinketh, and whereby also he divineth? Ye have done evil in taking it away." [19] They brought the strangers again into the presence of Joseph, who addressed them with severity, saying, "What is this deed that ye have done? Wot ye not that such a man as I could certainly divine?" [20]
From this story it plainly appears, that the art of divination was extensively exercised in Egypt, that the practice was held in honour, and that such was the state of the country, that it was to be presumed as a thing of course, that a man of the high rank and distinction of Joseph should professedly be an adept in it.
In the great contention for supernatural power between Moses and the magicians of Egypt, it is plain that they came forward with confidence, and did not shrink from the debate. Moses's rod was turned into a serpent; so were their rods: Moses changed the waters of Egypt into blood; and the magicians did the like with their enchantments: Moses caused frogs to come up, and cover the land of Egypt; and the magicians also brought frogs upon the country. Without its being in any way necessary to enquire how they effected these wonders, it is evident from the whole train of the narrative, that they must have been much in the practice of astonishing their countrymen with their feats in such a kind, and, whether it were delusion, or to whatever else we may attribute their success, that they were universally looked up to for the extraordinariness of their performances.
While we are on this subject of illustrations from the Bible, it may be worth while to revert more particularly to the story of Balaam. Balak the king of Moab, sent for Balaam that he might come and curse the invaders of his country; and in the sequel we are told, when the prophet changed his curses into a blessing, that he did not "go forth, as at other times, to seek for enchantments." It is plain therefore that Balak did not rely singly upon the eloquence and fervour of Balaam to pour out vituperations upon the people of Israel, but that it was expected that the prophet should use incantations and certain mystical rites, upon which the efficacy of his foretelling disaster to the enemy principally depended.
STATUE OF MEMNON.
The Magi of Egypt looked round in every quarter for phenomena that might produce astonishment among their countrymen, and induce them to believe that they dwelt in a land which overflowed with the testimonies and presence of a divine power. Among others the statue of Memnon, erected over his tomb near Thebes, is recorded by many authors. Memnon is said to have been the son of Aurora, the Goddess of the morning; and his statue is related to have had the peculiar faculty of uttering a melodious sound every morning when touched by the first beams of day, as if to salute his mother; and every night at sunset to have imparted another sound, low and mournful, as lamenting the departure of the day. This prodigy is spoken of by Tacitus, Strabo, Juvenal and Philostratus. The statue uttered these sounds, while perfect; and, when it was mutilated by human violence, or by a convulsion of nature, it still retained the property with which it had been originally endowed. Modern travellers, for the same phenomenon has still been observed, have asserted that it does not owe its existence to any prodigy, but to a property of the granite, of which the statue or its pedestal is formed, which, being hollow, is found in various parts of the world to exhibit this quality. It has therefore been suggested, that the priests, having ascertained its peculiarity, expressly formed the statue of that material, for the purpose of impressing on it a supernatural character, and thus being enabled to extend their influence with a credulous people. [21]
TEMPLE OF JUPITER AMMON: ITS ORACLES.
Another of what may be considered as the wonders of Egypt, is the temple of Jupiter Ammon in the midst of the Great Desert. This temple was situated at a distance of no less than twelve days' journey from Memphis, the capital of the Lower Egypt. The principal part of this space consisted of one immense tract of moving sand, so hot as to be intolerable to the sole of the foot, while the air was pregnant with fire, so that it was almost impossible to breathe in it. Not a drop of water, not a tree, not a blade of grass, was to be found through this vast surface. It was here that Cambyses, engaged in an impious expedition to demolish the temple, is said to have lost an army of fifty thousand men, buried in the sands. When you arrived however, you were presented with a wood of great circumference, the foliage of which was so thick that the beams of the sun could not pierce it. The atmosphere of the place was of a delicious temperature; the scene was every where interspersed with fountains; and all the fruits of the earth were found in the highest perfection. In the midst was the temple and oracle of the God, who was worshipped in the likeness of a ram. The Egyptian priests chose this site as furnishing a test of the zeal of their votaries; the journey being like the pilgrimage to Jerusalem or Mecca, if not from so great a distance, yet attended in many respects with perils more formidable. It was not safe to attempt the passage but with moderate numbers, and those expressly equipped for expedition.
Bacchus is said to have visited this spot in his great expedition to the East, when Jupiter appeared to him in the form of a ram, having struck his foot upon the soil, and for the first time occasioned that supply of water, with which the place was ever after plentifully supplied. Alexander the Great in a subsequent age undertook the same journey with his army, that he might cause himself to be acknowledged for the son of the God, under which character he was in all due form recognised. The priests no doubt had heard of the successful battles of the Granicus and of Issus, of the capture of Tyre after a seven months' siege, and of the march of the great conqueror in Egypt, where he carried every thing before him.
Here we are presented with a striking specimen of the mode and spirit in which the oracles of old were accustomed to be conducted. It may be said that the priests were corrupted by the rich presents which Alexander bestowed on them with a liberal hand. But this was not the prime impulse in the business. They were astonished at the daring with which Alexander with a comparative handful of men set out from Greece, having meditated the overthrow of the great Persian empire. They were astonished with his perpetual success, and his victorious progress from the Hellespont to mount Taurus, from mount Taurus to Pelusium, and from Pelusium quite across the ancient kingdom of Egypt to the Palus Mareotis. Accustomed to the practice of adulation, and to the belief that mortal power and true intellectual greatness were the same, they with a genuine enthusiastic fervour regarded Alexander as the son of their God, and acknowledged him as such.—Nothing can be more memorable than the way in which belief and unbelief hold a divided empire over the human mind, our passions hurrying us into belief, at the same time that our intervals of sobriety suggest to us that it is all pure imposition.
CHALDEA AND BABYLON.
The history of the Babylonish monarchy not having been handed down to us, except incidentally as it is touched upon by the historians of other countries, we know little of those anecdotes respecting it which are best calculated to illustrate the habits and manners of a people. We know that they in probability preceded all other nations in the accuracy of their observations on the phenomena of the heavenly bodies. We know that the Magi were highly respected among them as an order in the state; and that, when questions occurred exciting great alarm in the rulers, "the magicians, the astrologers, the sorcerers, and the Chaldeans," were called together, to see whether by their arts they could throw light upon questions so mysterious and perplexing, and we find sufficient reason, both from analogy, and from the very circumstance that sorcerers are specifically named among the classes of which their Wise Men consisted, to believe that the Babylonian Magi advanced no dubious pretensions to the exercise of magical power.
ZOROASTER.
Among the Chaldeans the most famous name is that of Zoroaster, who is held to have been the author of their religion, their civil policy, their sciences, and their magic. He taught the doctrine of two great principles, the one the author of good, the other of evil. He prohibited the use of images in the ceremonies of religion, and pronounced that nothing deserved homage but fire, and the sun, the centre and the source of fire, and these perhaps to be venerated not for themselves, but as emblematical of the principle of all good things. He taught astronomy and astrology. We may with sufficient probability infer his doctrines from those of the Magi, who were his followers. He practised enchantments, by means of which he would send a panic among the forces that were brought to make war against him, rendering the conflict by force of arms unnecessary. He prescribed the use of certain herbs as all-powerful for the production of supernatural effects. He pretended to the faculty of working miracles, and of superseding and altering the ordinary course of nature.—There was, beside the Chaldean Zoroaster, a Persian known by the same name, who is said to have been a contemporary of Darius Hystaspes.
GREECE.
Thus obscure and general is our information respecting the Babylonians. But it was far otherwise with the Greeks. Long before the period, when, by their successful resistance to the Persian invasion, they had rendered themselves of paramount importance in the history of the civilised world, they had their poets and annalists, who preserved to future time the memory of their tastes, their manners and superstitions, their strength, and their weakness. Homer in particular had already composed his two great poems, rendering the peculiarities of his countrymen familiar to the latest posterity. The consequence of this is, that the wonderful things of early Greece are even more frequent than the record of its sober facts. As men advance in observation and experience, they are compelled more and more to perceive that all the phenomena of nature are one vast chain of uninterrupted causes and consequences: but to the eye of uninstructed ignorance every thing is astonishing, every thing is unexpected. The remote generations of mankind are in all cases full of prodigies: but it is the fortune of Greece to have preserved its early adventures, so as to render the beginning pages of its history one mass of impossible falsehoods.
DEITIES OF GREECE.
The Gods of the Greeks appear all of them once to have been men. Their real or supposed adventures therefore make a part of what is recorded respecting them. Jupiter was born in Crete, and being secreted by his mother in a cave, was suckled by a goat. Being come to man's estate, he warred with the giants, one of whom had an hundred hands, and two others brethren, grew nine inches every month, and, when nine years old, were fully qualified to engage in all exploits of corporeal strength. The war was finished, by the giants being overwhelmed with the thunderbolts of heaven, and buried under mountains.
Minerva was born from the head of her father, without a mother; and Bacchus, coming into the world after the death of his female parent, was inclosed in the thigh of Jupiter, and was thus produced at the proper time in full vigour and strength. Minerva had a shield, in which was preserved the real head of Medusa, that had the property of turning every one that looked on it into stone. Bacchus, when a child, was seized on by pirates with the intention to sell him for a slave: but he waved a spear, and the oars of the sailors were turned into vines, which climbed the masts, and spread their clusters over the sails; and tigers, lynxes and panthers, appeared to swim round the ship, so terrifying the crew that they leaped overboard, and were changed into dolphins. Bacchus, in his maturity, is described as having been the conqueror of India. He did not set out on this expedition like other conquerors, at the head of an army. He rode in an open chariot, which was drawn by tame lions. His attendants were men and women in great multitudes, eminently accomplished in the arts of rural industry. Wherever he came, he taught men the science of husbandry, and the cultivation of the vine. Wherever he came, he was received, not with hostility, but with festivity and welcome. On his return however, Lycurgus, king of Thrace, and Pentheus, king of Thebes, set themselves in opposition to the improvements which the East had received with the most lively gratitude; and Bacchus, to punish them, caused Lycurgus to be torn to pieces by wild horses, and spread a delusion among the family of Pentheus, so that they mistook him for a wild boar which had broken into their vineyards, and of consequence fell upon him, and he expired amidst a thousand wounds.
Apollo was the author of plagues and contagious diseases; at the same time that, when he pleased, he could restore salubrity to a climate, and health and vigour to the sons of men. He was the father of poetry, and possessed in an eminent degree the gift of foretelling future events. Hecate, which was one of the names of Diana, was distinguished as the Goddess of magic and enchantments. Venus was the Goddess of love, the most irresistible and omnipotent impulse of which the heart of man is susceptible. The wand of Mercury was endowed with such virtues, that whoever it touched, if asleep, would start up into life and alacrity, and, if awake, would immediately fall into a profound sleep. When it touched the dying, their souls gently parted from their mortal frame; and, when it was applied to the dead, the dead returned to life. Neptune had the attribute of raising and appeasing tempests: and Vulcan, the artificer of heaven and earth, not only produced the most exquisite specimens of skill, but also constructed furniture that was endowed with a self-moving principle, and would present itself for use or recede at the will of its proprietor. Pluto, in perpetrating the rape of Proserpine, started up in his chariot through a cleft of the earth in the vale of Enna in Sicily, and, having seized his prize, disappeared again by the way that he came.
Ceres, the mother of Proserpine, in her search after her lost daughter, was received with peculiar hospitality by Celeus, king of Eleusis. She became desirous of remunerating his liberality by some special favour. She saw his only child laid in a cradle, and labouring under a fatal distemper. She took him under her protection. She fed him with milk from her own breast, and at night covered him with coals of fire. Under this treatment he not only recovered his strength, but shot up miraculously into manhood, so that what in other men is the effect of years, was accomplished in Triptolemus in as many hours. She gave him for a gift the art of agriculture, so that he is said to have been the first to teach mankind to sow and to reap corn, and to make bread of the produce.
Prometheus, one of the race of the giants, was peculiarly distinguished for his proficiency in the arts. Among other extraordinary productions he formed a man of clay, of such exquisite workmanship, as to have wanted nothing but a living soul to cause him to be acknowledged as the paragon of the world. Minerva beheld the performance of Prometheus with approbation, and offered him her assistance. She conducted him to heaven, where he watched his opportunity to carry off on the tip of his wand a portion of celestial fire from the chariot of the sun. With this he animated his image; and the man of Prometheus moved, and thought, and spoke, and became every thing that the fondest wishes of his creator could ask. Jupiter ordered Vulcan to make a woman, that should surpass this man. All the Gods gave her each one a several gift: Venus gave her the power to charm; the Graces bestowed on her symmetry of limb, and elegance of motion; Apollo the accomplishments of vocal and instrumental music; Mercury the art of persuasive speech; Juno a multitude of rich and gorgeous ornaments; and Minerva the management of the loom and the needle. Last of all, Jupiter presented her with a sealed box, of which the lid was no sooner unclosed, than a multitude of calamities and evils of all imaginable sorts flew out, only Hope remaining at the bottom.
Deucalion was the son of Prometheus and Pyrrha, his niece. They married. In their time a flood occurred, which as they imagined destroyed the whole human race; they were the only survivors. By the direction of an oracle they cast stones over their shoulders; when, by the divine interposition, the stones cast by Deucalion became men, and those cast by Pyrrha women. Thus the earth was re-peopled.
I have put down a few of these particulars, as containing in several instances the qualities of what is called magic, and thus furnishing examples of some of the earliest occasions upon which supernatural powers have been alleged to mix with human affairs.
DEMIGODS.
The early history of mortals in Greece is scarcely separated from that of the Gods. The first adventurer that it is perhaps proper to notice, as his exploits have I know not what of magic in them, is Perseus, the founder of the metropolis and kingdom of Mycenae. By way of rendering his birth illustrious, he is said to have been the son of Jupiter, by Danae, the daughter of Acrisius, king of Argos. The king, being forewarned by an oracle that his daughter should bear a son, by whose hand her father should be deprived of life, thought proper to shut her up in a tower of brass. Jupiter, having metamorphosed himself into a shower of gold, found his way into her place of confinement, and became the father of Perseus. On the discovery of this circumstance, Acrisius caused both mother and child to be inclosed in a chest, and committed to the waves. The chest however drifted upon the lands of a person of royal descent in the island of Seriphos, who extended his care and hospitality to both. When Perseus grew to man's estate, he was commissioned by the king of Seriphos to bring him the head of Medusa, one of the Gorgons. Medusa had the wonderful faculty, that whoever met her eyes was immediately turned into stone; and the king, who had conceived a passion for Danae, sent her son on this enterprise, with the hope that he would never come back alive. He was however favoured by the Gods; Mercury gave him wings to fly, Pluto an invisible helmet, and Minerva a mirror-shield, by looking in which he could discover how his enemy was disposed, without the danger of meeting her eyes. Thus equipped, he accomplished his undertaking, cut off the head of the Gorgon, and pursed it in a bag. From this exploit he proceeded to visit Atlas, king of Mauritania, who refused him hospitality, and in revenge Perseus turned him into stone. He next rescued Andromeda, daughter of the king of Ethiopia, from a monster sent by Neptune to devour her. And, lastly, returning to his mother, and finding the king of Seriphos still incredulous and obstinate, he turned him likewise into a stone.
The labours of Hercules, the most celebrated of the Greeks of the heroic age, appear to have had little of magic in them, but to have been indebted for their success to a corporal strength, superior to that of all other mortals, united with an invincible energy of mind, which disdained to yield to any obstacle that could be opposed to him. His achievements are characteristic of the rude and barbarous age in which he lived: he strangled serpents, and killed the Erymanthian boar, the Nemaean lion, and the Hydra.
DAEDALUS.
Nearly contemporary with the labours of Hercules is the history of Pasiphae and the Minotaur; and this brings us again within the sphere of magic. Pasiphae was the wife of Minos, king of Crete, who conceived an unnatural passion for a beautiful white bull, which Neptune had presented to the king. Having found the means of gratifying her passion, she became the mother of a monster, half-man and half-bull, called the Minotaur. Minos was desirous of hiding this monster from the observation of mankind, and for this purpose applied to Daedalus, an Athenian, the most skilful artist of his time, who is said to have invented the axe, the wedge, and the plummet, and to have found out the use of glue. He first contrived masts and sails for ships, and carved statues so admirably, that they not only looked as if they were alive, but had actually the power of self-motion, and would have escaped from the custody of their possessor, if they had not been chained to the wall.
Daedalus contrived for Minos a labyrinth, a wonderful structure, that covered many acres of ground. The passages in this edifice met and crossed each other with such intricacy, that a stranger who had once entered the building, would have been starved to death before he could find his way out. In this labyrinth Minos shut up the Minotaur. Having conceived a deep resentment against the people of Athens, where his only son had been killed in a riot, he imposed upon them an annual tribute of seven noble youths, and as many virgins to be devoured by the Minotaur. Theseus, son of the king of Athens, put an end to this disgrace. He was taught by Ariadne, the daughter of Minos, how to destroy the monster, and furnished with a clue by which afterwards to find his way out of the labyrinth.
Daedalus for some reason having incurred the displeasure of Minos, was made a prisoner by him in his own labyrinth. But the artist being never at an end of his inventions, contrived with feathers and wax to make a pair of wings for himself, and escaped. Icarus, his son, who was prisoner along with him, was provided by his father with a similar equipment. But the son, who was inexperienced and heedless, approached too near to the sun in his flight; and, the wax of his wings being melted with the heat, he fell into the sea and was drowned.
THE ARGONAUTS.
Contemporary with the reign of Minos occurred the expedition of the Argonauts. Jason, the son of the king of Iolchos in Thessaly, was at the head of this expedition. Its object was to fetch the golden fleece, which was hung up in a grove sacred to Mars, in the kingdom of Colchis, at the eastern extremity of the Euxine sea. He enlisted in this enterprise all the most gallant spirits existing in the country, and among the rest Hercules, Theseus, Orpheus and Amphion. After having passed through a multitude of perils, one of which was occasioned by the Cyanean rocks at the entrance of the Euxine, that had the quality of closing upon every vessel which attempted to make its way between them and crushing it to pieces, a danger that could only be avoided by sending a dove before as their harbinger, they at length arrived.
MEDEA.
The golden fleece was defended by bulls, whose hoofs were brass, and whose breath was fire, and by a never-sleeping dragon that planted itself at the foot of the tree upon which the fleece was suspended. Jason was prepared for his undertaking by Medea, the daughter of the king of the country, herself an accomplished magician, and furnished with philtres, drugs and enchantments. Thus equipped, he tamed the bulls, put a yoke on their necks, and caused them to plough two acres of the stiffest land. He killed the dragon, and, to complete the adventure, drew the monster's teeth, sowed them in the ground, and saw an army of soldiers spring from the seed. The army hastened forward to attack him; but he threw a large stone into the midst of their ranks, when they immediately turned from him, and, falling on each other, were all killed with their mutual weapons.
The adventure being accomplished, Medea set out with Jason on his return to Thessaly. On their arrival, they found Aeson, the father of Jason, and Pelias, his uncle, who had usurped the throne, both old and decrepid. Jason applied to Medea, and asked her whether among her charms she had none to make an old man young again. She replied she had: she drew the impoverished and watery blood from the body of Aeson; she infused the juice of certain potent herbs into his veins; and he rose from the operation as fresh and vigorous a man as his son.
The daughters of Pelias professed a perfect willingness to abdicate the throne of Iolchos; but, before they retired, they requested Medea to do the same kindness for their father which she had already done for Aeson. She said she would. She told them the method was to cut the old man in pieces, and boil him in a kettle with an infusion of certain herbs, and he would come out as smooth and active as a child.
The daughters of Pelias a little scrupled the operation. Medea, seeing this, begged they would not think she was deceiving them. If however they doubted, she desired they would bring her the oldest ram from their flocks, and they should see the experiment. Medea cut up the ram, cast in certain herbs, and the old bell-wether came out as beautiful and innocent a he-lamb as was ever beheld. The daughters of Pelias were satisfied. They divided their father in pieces; but he was never restored either to health or life.
From Iolchos, upon some insurrection of the people, Medea and Jason fled to Corinth. Here they lived ten years in much harmony. At the end of that time Jason grew tired of his wife, and fell in love with Glauce, daughter of the king of Corinth. Medea was greatly exasperated with his infidelity, and, among other enormities, slew with her own hand the two children she had borne him before his face, Jason hastened to punish her barbarity; but Medea mounted a chariot drawn by fiery dragons, fled through the air to Athens, and escaped.
At Athens she married Aegeus, king of that city. Aegeus by a former wife had a son, named Theseus, who for some reason had been brought up obscure, unknown and in exile. At a suitable time he returned home to his father with the intention to avow his parentage. But Medea was beforehand with him. She put a poisoned goblet into the hands of Aegeus at an entertainment he gave to Theseus, with the intent that he should deliver it to his son. At the critical moment Aegeus cast his eyes on the sword of Theseus, which he recognised as that which he had delivered with his son, when a child, and had directed that it should be brought by him, when a man, as a token of the mystery of his birth. The goblet was cast away; the father and son rushed into each other's arms; and Medea fled from Athens in her chariot drawn by dragons through the air, as she had years before fled from Corinth.
CIRCE.
Circe was the sister of Aeetes and Pasiphae, and was, like Medea, her niece, skilful in sorcery. She had besides the gift of immortality. She was exquisitely beautiful; but she employed the charms of her person, and the seducing grace of her manners to a bad purpose. She presented to every stranger who landed in her territory an enchanted cup, of which she intreated him to drink. He no sooner tasted it, than he was turned into a hog, and was driven by the magician to her sty. The unfortunate stranger retained under this loathsome appearance the consciousness of what he had been, and mourned for ever the criminal compliance by which he was brought to so melancholy a pass.
ORPHEUS.
Cicero [22] quotes Aristotle as affirming that there was no such man as Orpheus. But Aristotle is at least single in that opinion. And there are too many circumstances known respecting Orpheus, and which have obtained the consenting voice of all antiquity, to allow us to call in question his existence. He was a native of Thrace, and from that country migrated into Greece. He travelled into Egypt for the purpose of collecting there the information necessary to the accomplishment of his ends. He died a violent death; and, as is almost universally affirmed, fell a sacrifice to the resentment and fury of the women of his native soil. [23]
Orpheus was doubtless a poet; though it is not probable that any of his genuine productions have been handed down to us. He was, as all the poets of so remote a period were, extremely accomplished in all the arts of vocal and instrumental music. He civilised the rude inhabitants of Greece, and subjected them to order and law. He formed them into communities. He is said by Aristophanes [24] and Horace [25] to have reclaimed the savage man, from slaughter, and an indulgence in food that was loathsome and foul. And this has with sufficient probability been interpreted to mean, that he found the race of men among whom he lived cannibals, and that, to cure them the more completely of this horrible practice, he taught them to be contented to subsist upon the fruits of the earth. [26] Music and poetry are understood to have been made specially instrumental by him to the effecting this purpose. He is said to have made the hungry lion and the famished tiger obedient to his bidding, and to put off their wild and furious natures.
This is interpreted by Horace [27] and other recent expositors to mean no more than that he reduced the race of savages as he found them, to order and civilisation. But it was at first perhaps understood more literally. We shall not do justice to the traditions of these remote times, if we do not in imagination transport ourselves among them, and teach ourselves to feel their feelings, and conceive their conceptions. Orpheus lived in a time when all was enchantment and prodigy. Gifted and extraordinary persons in those ages believed that they were endowed with marvellous prerogatives, and acted upon that belief. We may occasionally observe, even in these days of the dull and the literal, how great is the ascendancy of the man over the beast, when he feels a full and entire confidence in that ascendancy. The eye and the gesture of man cannot fail to produce effects, incredible till they are seen. Magic was the order of the day; and the enthusiasm of its heroes was raised to the highest pitch, and attended with no secret misgivings. We are also to consider that, in all operations of a magical nature, there is a wonderful mixture of frankness and bonhommie with a strong vein of cunning and craft. Man in every age is full of incongruous and incompatible principles; and, when we shall cease to be inconsistent, we shall cease to be men.
It is difficult fully to explain what is meant by the story of Orpheus and Eurydice; but in its circumstances it bears a striking resemblance to what has been a thousand times recorded respecting the calling up of the ghosts of the dead by means of sorcery. The disconsolate husband has in the first place recourse to the resistless aid of music. [28] After many preparatives he appears to have effected his purpose, and prevailed upon the powers of darkness to allow him the presence of his beloved. She appears in the sequel however to have been a thin and a fleeting shadow. He is forbidden to cast his eyes on her; and, if he had obeyed this injunction, it is uncertain how the experiment would have ended. He proceeds however, as he is commanded, towards the light of day. He is led to believe that his consort is following his steps. He is beset with a multitude of unearthly phenomena. He advances for some time with confidence. At length he is assailed with doubts. He has recourse to the auricular sense, to know if she is following him. He can hear nothing. Finally he can endure this uncertainty no longer; and, in defiance of the prohibition he has received, cannot refrain from turning his head to ascertain whether he is baffled, and has spent all his labour in vain. He sees her; but no sooner he sees her, than she becomes evanescent and impalpable; farther and farther she retreats before him; she utters a shrill cry, and endeavours to articulate; but she grows more and more imperceptible; and in the conclusion he is left with the scene around him in all respects the same as it had been before his incantations. The result of the whole that is known of Orpheus, is, that he was an eminently great and virtuous man, but was the victim of singular calamity.
We have not yet done with the history of Orpheus. As has been said, he fell a sacrifice to the resentment and fury of the women of his native soil. They are affirmed to have torn him limb from limb. His head, divided from his body, floated down the waters of the Hebrus, and miraculously, as it passed along to the sea, it was still heard to exclaim in mournful accents, Eurydice, Eurydice! [29] At length it was carried ashore on the island of Lesbos. [30] Here, by some extraordinary concurrence of circumstances, it found a resting-place in a fissure of a rock over-arched by a cave, and, thus domiciliated, is said to have retained the power of speech, and to have uttered oracles. Not only the people of Lesbos resorted to it for guidance in difficult questions, but also the Asiatic Greeks from Ionia and Aetolia; and its fame and character for predicting future events even extended to Babylon. [31]
AMPHION.
The story of Amphion is more perplexing than that of the living Orpheus. Both of them turn in a great degree upon the miraculous effects of music. Amphion was of the royal family of Thebes, and ultimately became ruler of the territory. He is said, by the potency of his lyre, or his skill in the magic art, to have caused the stones to follow him, to arrange themselves in the way he proposed, and without the intervention of a human hand to have raised a wall about his metropolis. [32] It is certainly less difficult to conceive the savage man to be rendered placable, and to conform to the dictates of civilisation, or even wild beasts to be made tame, than to imagine stones to obey the voice and the will of a human being. The example however is not singular; and hereafter we shall find related that Merlin, the British enchanter, by the power of magic caused the rocks of Stonehenge, though of such vast dimensions, to be carried through the air from Ireland to the place where we at present find them.—Homer mentions that Amphion, and his brother Zethus built the walls of Thebes, but does not describe it as having been done by miracle. [33]
TIRESIAS.
Tiresias was one of the most celebrated soothsayers of the early ages of Greece. He lived in the times of Oedipus, and the war of the seven chiefs against Thebes. He was afflicted by the Gods with blindness, in consequence of some displeasure they conceived against him; but in compensation they endowed him beyond all other mortals with the gift of prophecy. He is said to have understood the language of birds. He possessed the art of divining future events from the various indications that manifest themselves in fire, in smoke, and in other ways, [34] but to have set the highest value upon the communications of the dead, whom by spells and incantations he constrained to appear and answer his enquiries; [35] and he is represented as pouring out tremendous menaces against them, when they shewed themselves tardy to attend upon his commands. [36]
ABARIS.
Abaris, the Scythian, known to us for his visit to Greece, was by all accounts a great magician. Herodotus says [37] that he is reported to have travelled over the world with an arrow, eating nothing during his journey. Other authors relate that this arrow was given to him by Apollo, and that he rode upon it through the air, over lands, and seas, and all inaccessible places. [38] The time in which he flourished is very uncertain, some having represented him as having constructed the Palladium, which, as long as it was preserved, kept Troy from being taken by an enemy, [39] and others affirming that he was familiar with Pythagoras, who lived six hundred years later, and that he was admitted into his special confidence. [40] He is said to have possessed the faculty of foretelling earthquakes, allaying storms, and driving away pestilence; he gave out predictions wherever he went; and is described as an enchanter, professing to cure diseases by virtue of certain words which he pronounced over those who were afflicted with them. [41]
PYTHAGORAS.
The name of Pythagoras is one of the most memorable in the records of the human species; and his character is well worthy of the minutest investigation. By this name we are brought at once within the limits of history properly so called. He lived in the time of Cyrus and Darius Hystaspes, of Croesus, of Pisistratus, of Polycrates, tyrant of Samos, and Amasis, king of Egypt. Many hypotheses have been laid down respecting the precise period of his birth and death; but, as it is not to our purpose to enter into any lengthened discussions of that sort, we will adopt at once the statement that appears to be the most probable, which is that of Lloyd, [42] who fixes his birth about the year before Christ 586, and his death about the year 506.
Pythagoras was a man of the most various accomplishments, and appears to have penetrated in different directions into the depths of human knowledge. He sought wisdom in its retreats of fairest promise, in Egypt and other distant countries. [43] In this investigation he employed the earlier period of his life, probably till he was forty, and devoted the remainder to such modes of proceeding, as appeared to him the most likely to secure the advantage of what he had acquired to a late posterity. [44]
He founded a school, and delivered his acquisitions by oral communication to a numerous body of followers. He divided his pupils into two classes, the one neophytes, to whom was explained only the most obvious and general truths, the other who were admitted into the entire confidence of the master. These last he caused to throw their property into a common stock, and to live together in the same place of resort. [45] He appears to have spent the latter half of his life in that part of Italy, called Magna Graecia, so denominated in some degree from the numerous colonies of Grecians by whom it was planted, and partly perhaps from the memory of the illustrious things which Pythagoras achieved there. [46] He is said to have spread the seeds of political liberty in Crotona, Sybaris, Metapontum, and Rhegium, and from thence in Sicily to Tauromenium, Catana, Agrigentum and Himera. [47] Charondas and Zaleucus, themselves famous legislators, derived the rudiments of their political wisdom from the instructions of Pythagoras. [48]
But this marvellous man in some way, whether from the knowlege he received, or from his own proper discoveries, has secured to his species benefits of a more permanent nature, and which shall outlive the revolutions of ages, and the instability of political institutions. He was a profound geometrician. The two theorems, that the internal angles of every right-line triangle are equal to two right angles, [49] and that the square of the hypothenuse of every right angled triangle is equal to the sum of the squares of the other two sides, [50] are ascribed to him. In memory of the latter of these discoveries he is said to have offered a public sacrifice to the Gods; and the theorem is still known by the name of the Pythagorean theorem. He ascertained from the length of the Olympic course, which was understood to have measured six hundred of Hercules's feet, the precise stature of that hero. [51] Lastly, Pythagoras is the first person, who is known to have taught the spherical figure of the earth, and that we have antipodes; [52] and he propagated the doctrine that the earth is a planet, and that the sun is the centre round which the earth and the other planets move, now known by the name of the Copernican system. [53]
To inculcate a pure and a simple mode of subsistence was also an express object of pursuit to Pythagoras. He taught a total abstinence from every thing having had the property of animal life. It has been affirmed, as we have seen, [54] that Orpheus before him taught the same thing. But the claim of Orpheus to this distinction is ambiguous; while the theories and dogmas of the Samian sage, as he has frequently been styled, were more methodically digested, and produced more lasting and unequivocal effects. He taught temperance in all its branches, and a resolute subjection of the appetites of the body to contemplation and the exercises of the mind; and, by the unremitted discipline and authority he exerted over his followers, he caused his lessons to be constantly observed. There was therefore an edifying and an exemplary simplicity that prevailed as far as the influence of Pythagoras extended, that won golden opinions to his adherents at all times that they appeared, and in all places. [55]
One revolution that Pythagoras worked, was that, whereas, immediately before, those who were most conspicuous among the Greeks as instructors of mankind in understanding and virtue, styled themselves sophists, professors of wisdom, this illustrious man desired to be known only by the appellation of a philosopher, a lover of wisdom. [56] The sophists had previously brought their denomination into discredit and reproach, by the arrogance of their pretensions, and the imperious way in which they attempted to lay down the law to the world.
The 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.
Cylon, the richest 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 of the principal families in Athens, set on foot a rebellion against the government, and surprised the citadel. His power however was of short duration. Siege was laid to the place, and Cylon found his safety in flight. His partisans forsook their arms, and took refuge at the altars. Seduced from this security by fallacious promises, they were brought to judgment and all of them put to death. The Gods were said to be offended with this violation of the sanctions of religion, and sent a plague upon the city. All things were in confusion, and sadness possessed the whole community. Prodigies were perpetually seen; the spectres of the dead walked the streets; and terror universally prevailed. The sacrifices offered to the gods exhibited the most unfavourable symptoms. [79] In this emergency the Athenian senate resolved to send for Epimenides to come to their relief. His reputation was great. He was held for a holy and devout man, and wise in celestial things by inspiration from above. A vessel was fitted out under the command of one of the first citizens of the state to fetch Epimenides from Crete. He performed various rites and purifications. He took a certain number of sheep, black and white, and led them to the Areopagus, where he caused them to be let loose to go wherever they would. He directed certain persons to follow them, and mark the place where they lay down. He enquired to what particular deity the spot was consecrated, and sacrificed the sheep to that deity; and in the result of these ceremonies the plague was stayed. According to others he put an end to the plague by the sacrifice of two human victims. The Athenian senate, full of gratitude to their benefactor, tendered him the gift of a talent. But Epimenides refused all compensation, and only required, as an acknowledgment of what he had done, that there should be perpetual peace between the Athenians and the people of Gnossus, his native city. [80] He is said to have died shortly after his return to his country, being of the age of one hundred and fifty-seven years. [81]
EMPEDOCLES.
Empedocles has also been mentioned as a disciple of Pythagoras. But he probably lived too late for that to have been the case. His principles were in a great degree similar to those of that illustrious personage; and he might have studied under one of the immediate successors of Pythagoras. He was a citizen of Agrigentum in Sicily; and, having inherited considerable wealth, exercised great authority in his native place. [82] He was a distinguished orator and poet. He was greatly conversant in the study of nature, and was eminent for his skill in medicine. [83] In addition to these accomplishments, he appears to have been a devoted adherent to the principles of liberty. He effected the dissolution of the ruling council of Agrigentum, and substituted in their room a triennial magistracy, by means of which the public authority became not solely in the hands of the rich as before, but was shared by them with expert and intelligent men of an inferior class. [84] He opposed all arbitrary exercises of rule. He gave dowries from his own stores to many young maidens of impoverished families, and settled them in eligible marriages. [85] He performed many cures upon his fellow-citizens; and is especially celebrated for having restored a woman to life, who had been apparently dead, according to one account for seven days, but according to others for thirty. [86]
But the most memorable things known of Empedocles, are contained in the fragments of his verses that have been preserved to us. In one of them he says of himself, "I well remember the time before I was Empedocles, that I once was a boy, then a girl, a plant, a glittering fish, a bird that cut the air." [87] Addressing those who resorted to him for improvement and wisdom, he says, "By my instructions you shall learn medicines that are powerful to cure disease, and re-animate old age; you shall be able to calm the savage winds which lay waste the labours of the husbandman, and, when you will, shall send forth the tempest again; you shall cause the skies to be fair and serene, or once more shall draw down refreshing showers, re-animating the fruits of the earth; nay, you shall recal the strength of the dead man, when he has already become the victim of Pluto." [88] Further, speaking of himself, Empedocles exclaims: "Friends, who inhabit the great city laved by the yellow Acragas, all hail! I mix with you a God, no longer a mortal, and am every where honoured by you, as is just; crowned with fillets, and fragrant garlands, adorned with which when I visit populous cities, I am revered by both men and women, who follow me by ten thousands, enquiring the road to boundless wealth, seeking the gift of prophecy, and who would learn the marvellous skill to cure all kinds of diseases." [89]