Pythagoras
On Abstinence from Animal Food
Excerpts from Biographies of the Life of Pythagoras
Excerpts from the biographies on the Life of Pythagoras by Diogenes Laertius (3rd c); The Life of Pythagoras by Porphyry (ca233-306); Iamblichus of Syrian Chalcis’s Life of Pythagoras (ca280-333); and an Anonymous Biography on the Life of Pythagoras, Preserved by Photius (ca 820-891) in The Complete Pythagoras, translated by Kenneth Sylvan Guthrie
Eudoxus, in the second book of his Description of the Earth, writes that Pythagoras used the greatest Purity, and was shocked at all bloodshed and killing; that he not only abstained from animal food, but never in any way approached butchers or hunters. (Eudoxus, Description of the Earth qtd in Porphyry, Life of Pythagoras, 7)
Authors state that a trainer of the name of Pythagoras certainly did train his athletes on 「meat」, but that it was not our philosopher; for that he even forbade men to kill animals at all, much less would he have allowed his disciples to eat them, as having a right to live in common with mankind. (Diogenes, Life of Pythagoras, XII “Diet and Sacrifices”)
As we do sacrifice to the Phoebus whom
Pythagoras worships, never eating aught
Which has the breath of life.
(Innesimachus, Alcmaeon qtd in Diogenes, Life of Pythagoras, XX “Poetic Testimonies”)
They eat nothing but herbs and vegetables,
and drink Pure water only.
(Austophon, Pythagorean qtd in Diogenes, Life of Pythagoras, XX “Poetic Testimonies”)
You are not the only man who has abstained
From living food; for so have we
And who, I’d like to know, did ever taste
Food while alive, most sage Pythagoras?
(qtd in Diogenes, Life of Pythagoras, XXIII “Ridiculing Epigrams”)
Pythagoras was, so wise a man, that he
Never ate meant himself, and called it sin.
(qtd in Diogenes, Life of Pythagoras, XXIII “Ridiculing Epigrams”).
In addition, the best polity, popular concord, community of possessions among friends, worship of the Gods, piety to the dead, legislation, erudition, silence, abstinence from eating the flesh of animals, continence, temperance, sagacity, divinity, and in one word, whatever is anxiously desired by the scholarly, was brought to light by Pythagoras. It was, on account of all this, as we have already observed, that Pythagoras was so much admired. (Iamblichus, Life of Pythagoras, VI “The Pythagorean Community”)
Specially, however, the most contemplative of the philosophers, who had arrived at the summit of philosophic attainments, were forbidden superfluous, food such as wine, or unjustifiable food such as was animated; and not to sacrifice animals to the Gods, nor by any means to injure animals, but to observe most solicitous justice towards them. He himself lived after this manner, abstaining from animal food, and adoring altars undefiled with blood. He was likewise careful to prevent others from destroying animals of a nature kindred to ours, and rather corrected and instructed savage animals, than injured them as punishment. Further, he ordered abstaining from animal food even to politicians; for as they desired to act justly to the highest degree, they must certainly not injure any kindred animals. How indeed could they persuade others to act justly, if they themselves were detected in an insatiable avidity in devouring animals allied to us. These are conjoined to us by a fraternal alliance through the communion of life, and the same elements, and the commingling of these. (Iamblichus, Life of Pythagoras, XXIV “Dietary Suggestions”)
Pythagoras also ordained abstinence from animal food, for many reasons, besides the chief one that it conduced to peaceableness. Those who are trained to abominate the slaughter of animals as iniquitous and unnatural will not think it much more unlawful to kill a man, or engage in war. For war promotes slaughter, and legalizes it, increasing it, and strengthening it. (Iamblichus, Life of Pythagoras, XXX “Justice and Politics”)
In the next place, justice is introduced by association with other people, while injustice is, produced by unsociability and neglect of other people. Wishing therefore to spread this sociability as far as possibility among men, he ordered his disciples to extend it to the most kindred animal races, considering these as their intimates and friends, which would forbid injuring, slaying, or eating any of them. He who recognizes the community of elements and life between men and animals will in much greater degree establish fellowship with those who share a kindred and rational soul. (Iamblichus, Life of Pythagoras, XXX “Justice and Politics” )
Moreover, his intimates were ordered to abstain from all animal food, and any other that are hostile to the reasoning power by impeding its genuine energies. (Iamblichus, Life of Pythagoras, XVI “Pythagorean Asceticism”)
「Pythagoras」 advised Abaris to stay with him, to aid him in correcting (the manners and morals) of those they might meet, and to share the common resources of himself and associates, whose reason led them to practice the precept that the possessions of friends are common. So Abaris stayed with him, and was compendiously taught physiology and theology; and instead of living by the entrails of beasts, he revealed to him the art of prognosticating by numbers conceiving this to be a method purer, more divine and more kindred to the celestial numbers of the Gods. (Iamblichus, Life of Pythagoras, XIX “Abaris the Scythian”)
They lunched on bread and honey, or on the honeycomb, avoiding wine. (Iamblichus, Life of Pythagoras, XXI “Daily Program”
They did not hunt, nor undertake any similar exercise. (Iamblichus, Life of Pythagoras, XXI “Daily Program”)
Temperance is our next topic, cultivated as it was by Pythagoras, and taught to his associates.…A similar precept is the abstaining from animal food, and also from such likely to produce intemperance, and lulling the vigilance and genuine energies of the reasoning powers. (Iamblichus, Life of Pythagoras, XXXI “Temperance and Self-Control”)
「His disciples」 un-selfishly abstained from animal food. (Iamblichus, Life of Pythagoras, XXXII “Fortitude”)
