The Greek philosopher and mathematician, Pythagoras (ca. 570 – ca. 490 BCE), prescribed a highly structured way of life. His ethical system is captured in essence in seventy-one aphorisms known as The Golden Verses.
While the verses are ascribed to Pythagoras, himself, they might actually have been collected in their present form over time by his students and later adherents to his teachings.
Regardless of the details of their authorship, they are understood to present the thought and teachings of the man himself.
Pythagoras, unlike Benjamin Franklin, does not separate his religious views from his statement of ethical principles. We see that clearly both in the opening and closes verses. But by the time we reach the fourth verse we begin to find statements of ethical principles that appear throughout history among the rules of virtuous behavior: i.e. honor thy parents, associate with the virtuous, take good counsel, and so forth.
THE GOLDEN VERSES OF PYTHAGORAS
(verses excerpted from http://www.sacred-texts.com/cla/gvp/gvp03.htm)
1. First worship the Immortal Gods, as they are established and ordained by the Law.
2. Reverence the Oath, and next the Heroes, full of goodness and light.
3. Honour likewise the Terrestrial Dæmons by rendering them the worship lawfully due to them.
4. Honour likewise thy parents, and those most nearly related to thee.
5. Of all the rest of mankind, make him thy friend who distinguishes himself by his virtue.
6. Always give ear to his mild exhortations, and take example from his virtuous and useful actions.
7. Avoid as much as possible hating thy friend for a slight fault.
8. [And understand that] power is a near neighbour to necessity.
Specific behaviors known to be contrary to virtue are to be avoided.
9. Know that all these things are as I have told thee; and accustom thyself to overcome and vanquish these passions:–
10. First gluttony, sloth, sensuality, and anger.
11. Do nothing evil, neither in the presence of others, nor privately;
And specific virtuous behaviors are to be cultivated.
12. But above all things respect thyself.
13. In the next place, observe justice in thy actions and in thy words.
14. And accustom not thyself to behave thyself in any thing without rule, and without reason.
15. But always make this reflection, that it is ordained by destiny that all men shall die.
16. And that the goods of fortune are uncertain; and that as they may be acquired, so may they likewise be lost.
17. Concerning all the calamities that men suffer by divine fortune,
18. Support with patience thy lot, be it what it may, and never repine at it.
19. But endeavour what thou canst to remedy it.
20. And consider that fate does not send the greatest portion of these misfortunes to good men.
21. There are among men many sorts of reasonings, good and bad;
22. Admire them not too easily, nor reject them.
23. But if falsehoods be advanced, hear them with mildness, and arm thyself with patience.
24. Observe well, on every occasion, what I am going to tell thee:–
25. Let no man either by his words, or by his deeds, ever seduce thee.
26. Nor entice thee to say or to do what is not profitable for thyself.
Think before acting. Consider your actions in light of the situation, in light of the behaviors you have committed to avoid, in light of the virtues you have committed to cultivate.
27. Consult and deliberate before thou act, that thou mayest not commit foolish actions.
28. For it is the part of a miserable man to speak and to act without reflection.
29. But do that which will not afflict thee afterwards, nor oblige thee to repentance.
30. Never do anything which thou dost not understand.
31. But learn all thou ought’st to know, and by that means thou wilt lead a very pleasant life.
32. in no wise neglect the health of thy body;
33. But give it drink and meat in due measure, and also the exercise of which it has need.
34. Now by measure I mean what will not incommode thee.
35. Accustom thyself to a way of living that is neat and decent without luxury.
36. Avoid all things that will occasion envy.
37. And be not prodigal out of season, like one who knows not what is decent and honourable.
38. Neither be covetous nor niggardly; a due measure is excellent in these things.
39. Do only the things that cannot hurt thee, and deliberate before thou dost them.
In verses 40 through 44, below, Pythagoras advises his followers (and all of us) to adopt a practice of regular, honest reflection on their actions. Here is an explicit statement of The Ethic of Reflection advising exactly the sort of end-of-day inventory of behavior that Franklin advised and adopted.
Pythagoras, in aphorism 44, specifically advises that behavioral successes be acknowledged along with failures and that success be an occasion of rejoicing.
40. Never suffer sleep to close thy eyelids, after thy going to bed,
41. Till thou hast examined by thy reason all thy actions of the day.
42. Wherein have I done amiss? What have I done? What have I omitted that I ought to have done?
43. If in this examination thou find that thou hast done amiss, reprimand thyself severely for it;
44. And if thou hast done any good, rejoice.
45. Practise thoroughly all these things; meditate on them well; thou oughtest to love them with all thy heart.
46. ‘Tis they that will put thee in the way of divine virtue.
The reader is told explicitly that this practice will cultivate virtue in the practitioner.
47. I swear it by him who has transmitted into our souls the Sacred Quaternion, the source of nature, whose cause is eternal.
48. But never begin to set thy hand to any work, till thou hast first prayed the gods to accomplish what thou art going to begin.
The initial intention-setting with which Franklin began his day is found here as well, in number 48.
49. When thou hast made this habit familiar to thee,
50. Thou wilt know the constitution of the Immortal Gods and of men.
51. Even how far the different beings extend, and what contains and binds them together.
52. Thou shalt likewise know that according to Law, the nature of this universe is in all things alike,
53. So that thou shalt not hope what thou ought’st not to hope; and nothing in this world shall be hid from thee.
54. Thou wilt likewise know, that men draw upon themselves their own misfortunes voluntarily, and of their own free choice.
Here, Pythagoras seems to agree with the young Franklin that a man, knowing what is right and wrong, ought to be able to do only that which is right and avoid all that is not. As an aspiration this is a worthy sentiment. As a practical matter, we all tend to repeat behavior that falls short of aspiration.
55. Unhappy that they are! They neither see nor understand that their good is near them.
56. Few know how to deliver themselves out of their misfortunes.
57. Such is the fate that blinds mankind, and takes away his senses.
58. Like huge cylinders they roll to and fro, and always oppressed with ills innumerable.
59. For fatal strife, innate, pursues them everywhere, tossing them up and down; nor do they perceive it.
60. Instead of provoking and stirring it up, they ought, by yielding, to avoid it.
61. Oh! Jupiter, our Father! if Thou would’st deliver men from all the evils that oppress them,
62. Show them of what dæmon they make use.
63. But take courage; the race of man is divine.
64. Sacred nature reveals to them the most hidden mysteries.
65. If she impart to thee her secrets, thou wilt easily perform all the things which I have ordained thee.
66. And by the healing of thy soul, thou wilt deliver it from all evils, from all afflictions.
67. But abstain thou from the meats, which we have forbidden in the purifications and in the deliverance of the soul;
68. Make a just distinction of them, and examine all things well.
69. Leaving thyself always to be guided and directed by the understanding that comes from above, and that ought to hold the reins.
70. And when, after having divested thyself of thy mortal body, thou arrivest at the most pure Æther,
71. Thou shalt be a God, immortal, incorruptible, and Death shall have no more dominion over thee.
While Pythagoras and Franklin were separated by centuries in time and lived in very different cultures and manners, there ideas about cultivating appropriate behavior share a great deal.
— Both establish a system to monitor, evaluate, judge and improve behavior.
— Both explicitly outline behaviors that are considered good or beneficial and those that are not.
— Both include an intention-setting element.
— Both provide for a daily review of actual behavior against the criteria previously set.
— Both call for a clear acknowledgment of shortcomings found in that daily review.
— Both envision the daily review culminating in a determination to improve behavior and avoid the repetition of failures.
The Golden Verses of Pythagoras clearly contain the elements of a practice of The Ethic of Reflection. They imply, but do not contain explicitly, a component of making restitution to any who might have been harmed by inappropriate behavior.
The similarities between the basic structures of the Pythagorean system to that of Franklin are clear and strong.
©Charles R. Lightner