Part IX.

SYMB. XXXIII.
JUi
[Is, Receive mt an Erythr'me, feems to refpeifl the Etymology of the word j Entertain not an impudent blufiilefs perfon ; nor on the other lide one over-bafhful, ready to tall back from the mind, and firm intelledion ; whence is un- derftood alfo, Be not fuch your felf.
SYMB. XXXIV.
Deface the print of a pot in the ajljes, fjgni- fieth, tliat he who applies his mind toPhilo- fophy, muft forget the Demonftrationsofconfu- fionand groffnefs, (that is, of corporeals and fep- hWes ) and wholly make ufe of Demonftrations of Intelligible?; By ajhes are meant the duft or fand in Mathematical Tables, wherein the De¬ monftrations and Figures are drawn.
SYMB. XXXV.
BUt approach not her to get Children, ivho hath money, is not meant of a woman, but of a Sedof Philofophy, which hath initmuchcor- poricty and gravity rending downwards ; for of all things in the Earth Gold is the moft heavy, and apteft to move towards the Center, which is the property of Corporeal weight : to approach, means not only coition, but to apply our felves, and to be afMant,
SYMB. XXXVI.
^J'His, In the fir(h place honour the fgure and the degrees, the fgure and the Tribolm \ advifeth to Phiiofophife, and ftudy Mathematicks not fu- perficially, and by them as by degrees ofafcen- tion arrive at our propofed end ; but defpife thofe things which others prefer before thefe ; and chiefly reverence the Italtck Philofophyj which coniiders Incorporeals in themfelves, be¬ fore the lomck, which firft looks upon bodies.
SYMB. XXXVII.
^^His, Abfiainfom Beans, advifeth to beware of every thing that may corrupt our dif- courfe with the gods, and prefcience.
SYMB. XXXVIII.
I
Tlant Mallows, but eat it not, fignifies that fuch things are turned with the Sun, Vlant, that is, Infiftingon its nature and application to the Sun, and Sympathy, neither abftain from it, nor wholly adhere to it ; but transfer your mind and intellect, and tranfplant them as it were to plants and herbs of the fame kind ; and to Ani¬ mals which are not of the fame kind, and to Stones and Rivers, and in a word to all natures, for thou wilt find that which defigneth the unity and con- fpiration of the World, to be fruitful and full of variety, and admirably copious, as if it fprung from a Mallows root; Therefore not only eat not, nor deface fuch obfervations, but on the contrary encreafe them, and multiply them, as it were by tranfplantation.
SYMB. XXXIX.
'"J^His, Abfainfrom living Creatures, exhorts to Juftice, and refpeift of alliance by a like kind ol life, and the like.
By thefe is explained the Symbolical adhorta- tive form ; containing much that is common with the Cuftoms of the Ancients, and Pythago- rical. Thus Jambhchm. *
‘CHAP. IV.
The fame Symbols explained by others.
Oft of thefe Symbols are mentioned alfo by others,with different explications.The firft {_a) Olympiodorus afcribes to Philolam, deliver- (ajjn ing- it thus , IVhen you come into a Temple, turn not Fh^tdin. back, ( b ) famblichus, in the life of Pythagoras, {h) Cap. cites it in the fame words, adding this expofition.
That we ought not to perform divine Rites curjorily and negligently.
Upon the Second, Adore not the gods, as it were, in pajfing by: (c) Plutarch faith, fVe ought to go from home with that exprefs intent. And for this real on the Cryers ufed, upoyi Fefiival days, to go be¬ fore the Priefis, and commanded the people to forbear working.
The fame expofition ( d) Jamblichus, in the life of Pythagorus, gives of the Third, Sacrifice , and go to f acred rites barefoot.
To the Fourth, Concerning the gods, disbelieve nothing wonderful, and concerning divine DoPirines, may be applied to what Jamblichus faith in the life of Pythagoras : ( e) Many precepts were intro- (e)ctp 28, due' d into the praPlice of divine rites, forafmucb as they gave frm credit to thef ? things , conceiving them not to be fantafiick boafs, but to derive their beginning fom fame god. All this the Pythagoreans believe to be true, as the fabulous reports concerning Ariftaruar^e Proconnecian, and Abaris the Hyperbo¬ rean, and the like. And they did not only believe ad thefe, but alfo endeavour themfelves to frame many things that feem fabulous , derogating from nothing which relates to the Deity. In all fuch things be con¬ ceived not , that the per fans themfelves were foolifi, but thofe only who gave no belief to it. For they are not of opinion, that the gods can do fame things, others .
they cannot, as the Sophifis imagine ; but, that all things are poffible. And the fame is the beginning of the Verjes which they aferibe to Linus, but perhaps were made by Pythagoras.
Hope all things, for to nonebelongs defpair ;
All things to God eafie and perfed are.
The fifth, Decline High-way s,\'-,V!\tn\.\oncAhy many ; only delivers it quite otherwife.
Go not out of the high-way ; but, in the expofition, differs not from the reft, that we ought not to follow the opinions of the vulgar, which are without judgment, and not indisputable ; but thofe of the few and learned .
The fixth, Abflain from the Melanure, for it be-, longs to the Terre fir ial gods, (^f) Plutarch interprets, (f) Da as forbidding to converfe with perfons black in Educ. lib. impiety. as forbidding fallliocd and lies,
.which are black in their clofe. The Melanure is a kind offilh,ro named from the blackneis of its rayl.
The
art
IX.
PTT H AG 0 li A S. •
•^-7
ig) Pag-
{h) Di E3uc. lib (;)Lib.
?3%.
(n De Educ. lib. {l)Strom 5 ,
Tha ninth, Cut not fireniith a fv-’crJy is one of thofe Symbols which are afcribed to AnHoddesy the Pythagorean, (g) Porphjrms, (h) Plutarch, La¬ ertius, and ( i ) Athtnatts, interpret it, as advifing, not to exajjieraie an ar^gry ptrjon, but to give -way to him. P'lre is anger, the [word contention. St. Bajil expounds it of thoje ivbo attempt an impcjjibiltty.
The tenth, Laertius reads thus, Tarn away a fliarp i word; it is generally expounded. Decline all things dangerous.
The Eleventh, Help to lay on a burthen, but not to take It fjf j is expounded by Porphyrim, that we . ought to further others, not in JluggiJhneJs, iutinvir- Vit. Pjth. ((ff. and labour. Or, as yambhehus, that we ought not to be the caufc of another's being idle^ Laertius and Oljmpiodoius cite it thus. Lay not burthens down together, but take them up together J expoun¬ ding it, that we inufl work together in the courje of life, and co-operate with others in aPlions, tending not to idlenefs, but to virtue.
The Twelfth, which is cited by Saidas ova of Artflophanes, in verfe, thus;
Into the fhoo firjl the right foot.
The left firjl in the bajon put.
He expounds it not as a Symbol, but a Pro¬ verb, of thoje who perform things dextroujly.
The Fourteenth, Paf not over a ballance, is ge¬ nerally interpreted by (k) Plutarch , Laertius,
( 1) Clemens Alexandrinus, Porphyrias, and Others, that we ought to efieem yuflice, and not to exceed it. Athenesus aodPorphyrius expound it, asdehorting fi'onT avarice, and advifng to purfue equality.
The Fifteenth Laertius delivers thus. When you go to travel, look not hack upon the bounds, (m) Plutarch thus. When you come to the borders, return not back. They both interpret it, that when we are dying, and arrived at the bound or end of cur life, we Jhould bear it with an equal mind without grief, not to defire a continuance of the pleaj'ures of this life. So alfo (n) Porphyrius.
The Sixteenth Laertius reads thus. Wipe not a feat with Oyl.
The Seventeenth, Laertius and Suidas deliver thus. Touch not a white Cock, for it is jacred to the Mogn, and a monitor of the hours.
The Nineteenth, Sit not upon a Chcenix, Plutarch and Porphyrius interpret, that we ought not to live idly, but to provide necefj'aries for the future. For, a Choenix, zcQoxPimg to Laertius And Sutdas, isthe fame which Clearebus calls Hemerotrophen, a pro¬ portion of food daily fpent. But Clemens Alexan¬ drinus interprets it, as advifing to confider not the prefent day, but what the future will bring forth: To be follicitpus, not of food, but pre¬ par’d for death.
The Twentieth, Breed nothing that hath crook¬ ed talons, is afcribed to Andocides the Pythagorean .
The Twenty one, Olympiodorus delivers thus. Cleave not wood in the way ; whereby, faith he, the Pythagoreans advifed, not to difquiet life with excejfive cares, and vain (olicitude.
The Twenty fecond. Entertain not a [wallow under your roof , (o) P/«r«rci6 interprets, Take not unto you an ungrateful and unconfiant friend and companion ; for only thu bird, of ad the lefier kind, is reported to prey upon fltfh. ( p ) Clemens Alexan¬ drinus and Porphyrius interpret it, as forbidding to admit into cur Jociety a talkative perfon, intempe-
(r») De
Educ. lib.
(») Pag.
(o) Sym- pof.qusft
(p) Strom.^
rate df fpeech, who cannot contain wbdt is communi- . caled to him.
The Twenty third, ( q ) Plutarch alledgeth thus. Wear not a firait Ring ; that is, faith he,
Follow a free courfe of life, and fi tter not your fieif.
Or, as Sr. Hiercm , that we live not avxioufiy, nor put our fives into fervitude, or into fuch a Condition of life, as we cannot free our f elves from, when vse jhould have a mind to do it.
The Twenty fourth, IViarKot the piBUre of the gods in Rings, ( r j expoundetli, Dtf- (r)Pjg
courfe not of the gods inconfiderately, or in puhlick. fs) Jambltchus, inthtW^t oi Pythagoras , delivers (/jCapi it thus. Wear not the image of God in a Ring, Itfi it be defiled ; for it is the image of God. (t ) Llernens Alexandrinus affirms the meaning to be, that we ought not to mind Senfibles J but to pafi on to Intelli- gtbles.
In the Twenty eighth. Lay not hold on every one readily with your tight hand. Plutarcb^omMS fa.J)'a{,Sutdas Wi'77.It is generally expounded thus.
Be not hafiy and prtcspitate in contraBtrg friendjktp with any.
The Twenty ninth, When you rife out of bed, wrap the coverlet together, and confound the print of your body, Plutarch referreth it to the modtfiy and reffeB due to the bed. («) Clemens Alexandrinus {u)^tTom.’y faith it fignifies, that we ohgbtnot in the day-time to cad to mind any pleajures, even of dreams which we bad in the night. Perhaps alfo, faith he, it rmans, that we ought to confound dark phantifie with the light of truth. . ...
The 5cth and jr. Eat not the Heart and the Brain, (x) Jamblicbus, in the life of Pythagoras, iaith, he enjoyned } forfmucb as thefe, two are^ the feats- of life and knowledg. Porphyrius to th& 'firff, and Plutarch to the fecond, give one interpreta¬ tion, Conjumenot your f elf with grief, Nor affiiB your mind with cares.
The Thirty fecond, Laertius delivers contrary, to jamblichus : Upon the pairing of your nails or cut¬ tings of your hair, neither urine nor tread.
The Thirty fourth. Deface the print of a pot in the afhes j Plutarch and Clemens Alexandrinus ex¬ pounds, as advifing, that upon reconcilement of en¬ mity, we utterly abohfh, and leave not the leafi print or remembrance of anger.
The Thirty fixth concerning the figure and three 'oboli, feems to have reference to the Itory rela¬ ted in the fixth Chapter of his life.
Of the Thirty feventh, Abflain from Beans, there are alledged many difTerent reafons. (y) {y)Liseri. Arifiotle faith, He forbad them, for that they refem- ble oLicfbla, or the gates of the inftri j or, for that they breed worms', [a little fort of Maggots called Mida ] or, for that they r'efemble the nature of the Univerfel or, for that they are Oligar chick, being ufed in Suffrages. This lafi: reafon is-corifirmed by Plutarch, who explains this Symbol, "AbjUin from Suffrages j which of eld were given by Beans. Porphyrim faith. He interdiBed Beans, because the firfl beginning and generation being conf ufed, and many things being commixed, and concrefeent together, and computrified in the earth by little and little, the gene* ration and dijeretion broke forth together and living creatures being produced togethsr with plants, then out of the fame putrefaBion aroje both men and beans'^ whereof he aHedged mdnift B arguments. For, if any one jhould chew a bedsit and, having minced it Jmali with bis teeth, lay it abroad in the warm Sun, and
H h h >

4«8
X 111 Phi- loi;
» Lib.
b Strom. 5,
VTTHAGOKAS. . Part iX.
Jo leaving it for a httle ttme^ rtturn to loe JitaS perceive the j cent of bumane blood. Moreover ^ if an) one at the time when Beans fijoot forth the flower^ Jli.'iU take a little of the flower ivbich then is blacky and pat it into an Earthen vefely and cover it cloje, and bury it tn the ground, ninety days, and at the end thheof take it up, and take of the cover j inflead of the Be.'in, he (hall fnd either the head of an Infant, or '^vveuyJi ctidhlov. The fame reafon (2s) Origen ^{zxib&s to Zar at its ^ from whom perhaps Vytha- goras, being his Scholar, received them. Hence it is that Vlmy faith, He condemned Beans, becaufe the fouls of the Dead are in them. And Porphyrias elfewhcre, Becaufe they mof partake of the nature of a living creature. Some of whom, as Cicero, lay. It was becaufe they difturb the tranquility of the mind. If 'here fore to abfiainfrcm them, faith Porphynus, makes our Dreams fertne and untroubled, (a) Agellius faith, he meant, from venereal delights. And Plutarch faith, He forbad Beans, becaufe they conduce thereto. On the contrary , (Jb ) Clemens Alexandrinus affirms they were prohibi¬ ted out of no other reafon, than that women feeding on^ them, became barren.
For the Thirty pinth, Abfiain from the fitfh of living creatures j tfie moft general reafon is, be¬ caufe they are of the fame nature and tempera¬ ment with us, and, in a manner, allied unto us. But of this, formerly.
CHAP. V. ,
Other Symbols,
TO the foregoing Symbols colleded by Jamb- lichus, may be added thefe:
Take not up what falls from the Table ; meaning, that men fliould not accuftom themfelves to eat intemperately. Or, alluding to feme religious ritej for, faith. That which falls fo,
belongs to the Heroes j faying in his Heroes:
Tafl not what from the Table falls. fLaert.)
Break not Bread ; Divide not friends. Others refer it to the judgment in the Infernal places. Others, that it implieth fear in War. ( Laert.')
Set down Salt, in remembrance of Juftice; for Salt preferves all things, and is brought out of the purefl: thing, Water. ^Laert.)
Pluck not a Crown ; that is, Offend not the Laws, for Laws are the Crown of Cities. (Por- ffjrius.) ^
offer libation to the gods, juft to the ears of the cup ; fignifying, that we ought to worlhip and celebrate the gods with mufick, for that paffeth in at the ears. (Porpb.) And drink not of that libation. (flamb.CAp, 18.pag. 87.)
Eat not (which are unlawful) generation, aug¬ mentation, beginning, end, nor that of which the Hr ft bafts of all things confifis. Meaning, we muff abftain from the loins, aiJhiasv, marrow,
feet, and bead of Vi Bafis, becaufe living creatures are fetled upon them as their foundation ; S^iSd>if.\st sy ctiJhla,, Ge¬ neration, for without the help of thefe,. no living creature is engendred. Marrow .he called In- creafe, it being the caufe ofaugmentationinli- ving creatures. The beginning, the feet j the
head, the end j which have mofi power in go¬ vernment of the body. ( Porph.)
Eat not Hlhes. (Lairt.) Some apply this to fj- lence, (Atben. Deipn: lab. 7.)
Others fay, he difproved them, becaufe not ufed infacrifice to the gods.
Put not meat in a Chamber-pot t meaning, com¬ municate nothing that is wife to a rude and fool- ifh perfon. (P/«f.de Educ. Lib.J
Sleep not at noon. For at that time the Sun iheweth its greatefi: force, ( Olympiad, tn Plar. Phaden.) We ought not to fhuc our eyes agaiafl: the light, when it is mofi: manifefi.
Quit not your (tation without the command of y cur General: Our fouls ought to be kept in the body, neither may wc forfake this life without fpecial leave from him who gave it us, left wefeem to defpifethe gift oiGodJfCtcer.in Cat. and de Repuh.)
Roafi not what is boiled^ that is, change not meeknefs to anger, (yambl.)
Heap not up Cypref-,OP this wood theyconccived the Scepter oi Jupiter to be made, (Laert.)
Sacrifice even things to the Celefital deities, odd to j the Terreftrial. Of this, already in his Arichmetick.
When it thunders, touch the earth , calling to mind our own mortality : (Jambl.) or. When a King is angry, the offender ought to humble himfilf.
Eat net fitting in a Chariot. (Plur.) Some ex¬ pound it, that w^ ought to eat in quiet j or,
; that we ought not to give our felves to luxury I in a time of bufinefs.
j Go into, the Temple on the right hand, go out on I the left. Right and kft feem to refer to the Ceremonial numbers ; of which, already.
Where bleed bath been filed, cover the place T^ith ftones ; that is, aboliffi the very remembrance of any war .or dilfention. (Jamb.)
Hurt not a mtld plant. (Laert. Porpb.) Some ex^^ pound it. Harm not the harmlefs.
Pray aloud ^ implying, not that God cannot hear fuch as pray foftly, but that our prayers flaould be juft ( Cle m. Alex. Strom. 4.) luch as we need not care who hears.
Sailnot on the ground', fignifying, that wc ought to forbear railing Taxes, and fuch revenues as are troublefome and unftable. (Clem. Strom, j.)
Beget Children', For it is our duty to leave be¬ hind us fuch, as may ferve the gods in our room. (Jambl. vit. cap. 1 8 )
Neither dip in a bafon , nor wafb in a bath. (Jamb. ibid. )
Put jsot away thy Wife, for fte is a fuppliant. (Jamb. Ibid.)
C'ounfel nothing hut what is beff, for Counfel is 4 facfed thing : (Jamb, ibid.)
Plant not a Palm ; fPlut. inlfid. and Ofir.)
Laftiy, Hither may be referred the Symboli¬ cal Letter Y. They [aid that the courfe of humane life is like that Letter, for every one arriving at the fir fi fiat e of youth, wkerethe way divides it f elf into two, (lands at a gaz.e, not knowing which to take ; if he meets with a guide that leads to the better, that k, if be learn Philofopby, Oratory, or fdme honefl Art, which may prove beneficial, hut cannot be at.- tain d without much labour , they affirm that he fhall lead an Honourable and plentiful Life. But if not lighting upon fuch a Mafier, be takes the left hand way, which (eems at firfi to he the better, and to lead to virtue, that k, if be gives himjelf over to floath

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