区分2　シドン・エジプト・バビロンでの学びとサモスへの帰還

Pythagoras, therefore, having been benefited by Thales in other respects, and especially having learned from him to be sparing of his time; for the sake of this he entirely abstained from wine and animal food, and still prior to these from voracity, and confined himself to such nutriment as was slender and easy of digestion. In consequence of this, his sleep was short, his soul vigilant and pure, and his body confirmed in a state of perfect and invariable health. In possession of such advantages, therefore, he sailed to Sidon, being persuaded that this was his natural country, and also properly conceiving that he might easily pass from thence into Egypt. Here he conversed with the prophets who were the descendants of Mochus the physiologist, and with others, and also with the Phœnician hierophants. He was likewise initiated in all the mysteries of Byblus and Tyre, and in the sacred operations which are performed in many parts of Syria; not engaging in a thing of this kind for the sake of superstition, as some one may be led to suppose, but much rather from a love and desire of contemplation, and from an anxiety that nothing might escape his observation which deserved to be learnt in the arcana or mysteries of the Gods. Having been previously instructed therefore in the mysteries of the Phœnicians, which were derived like a colony and a progeny from the sacred rites in Egypt, and hoping from this circumstance that he should be a partaker of more beautiful, divine, and genuine monuments of erudition in Egypt; joyfully calling to mind also the admonitions of his preceptor Thales, he immediately embarked for Egypt, through the means of some Egyptian sailors, who very opportunely at that time landed on the Phœnician coast under mount Carmelus, in whose temple Pythagoras, separated from all society, for the most part dwelt.

そこでピタゴラスは、ほかの点でもタレスから益を受けたが、とりわけ彼から自分の時間を惜しむことを学んだ。そしてこのために、彼はぶどう酒と動物の肉を、さらにそれらより前に大食を完全に断ち、軽く消化しやすい食物に自らを限った。この結果、彼の眠りは短く、魂は目覚めていて純粋であり、身体は完全で変わることのない健康の状態に固められていた。そこで、このような利点を手にして、彼はシドンへ船出した。そこが自分の生まれた国であると確信しており、またそこから容易にエジプトへ渡れるだろうと正しく考えたからである。ここで彼は、自然学者モコスの子孫である預言者たちや、ほかの人々、またフェニキアの秘儀司祭たちと語り合った。彼はまた、ビュブロスとテュロスのすべての秘儀と、シリアの多くの地で執り行われる聖なる働きとに入門した。ある人が思い込むかもしれないように迷信のためにこの種のことに従事したのではなく、むしろはるかに観照への愛と欲求から、また神々の秘奥すなわち秘儀のうちで学ぶに値するものが何一つ自分の観察を逃れることのないようにとの気づかいからであった。そこで彼は、エジプトの聖なる儀礼から植民地や子孫のように由来したフェニキア人の秘儀にあらかじめ教えを受けていたので、この事情から、エジプトではより美しく、より神的で、より真正な教養の記念にあずかれるだろうと期待し、また師タレスの勧めを喜んで思い起こして、ただちにエジプトへ船出した。それは、ちょうどそのころ折よくカルメロス山の下のフェニキアの海岸に上陸した、あるエジプトの船乗りたちの手によってであった。その山の神殿に、ピタゴラスはあらゆる交わりから離れて、たいてい住んでいたのである。

But the sailors gladly received him, foreseeing that they should acquire great gain by exposing him to sale. But when, during the voyage, they perceived with what continence and venerable gravity he conducted himself, in conformity to the mode of living he had adopted, they were more benevolently disposed towards him. Observing, likewise, that there was something greater than what pertains to human nature in the modesty of the youth, they called to mind how unexpectedly he had appeared to them on their landing, when from the summit of mount Carmelus, which they knew was more sacred than other mountains, and inaccessible to the vulgar, he leisurely descended without looking back, or suffering any delay from precipices or opposing stones; and that when he came to the boat, he said nothing more than, “Are you bound for Egypt?” And farther, that on their answering in the affirmative, he ascended the ship and sate silent the whole time of the voyage, in that part of the vessel where he was not likely to incommode the occupations of the sailors. But Pythagoras remained in one and the same unmoved state for two nights and three days, neither partaking of food, nor drink, nor sleep, unless perhaps as he sate in that firm and tranquil condition, he might sleep for a short time unobserved by all the sailors. To which we may add, that when the sailors considered how, contrary to their expectations, their voyage had been continued and uninterrupted, as if some deity had been present; putting all these things together, they concluded that a divine dæmon had in reality passed over with them from Syria into Egypt. Hence, speaking both to Pythagoras and to each other with greater decorum and gentleness than before, they completed, through a most tranquil sea, the remainder of their voyage, and at length happily landed on the Egyptian coast. Here the sailors reverently assisted him in descending from the ship; and after they had placed him on the purest sand, they raised a certain temporary altar before him, and heaping on it from their present abundance the fruits of trees, and presenting him as it were with the first fruits of their freight, they departed from thence, and hastened to their destined port. But Pythagoras, whose body through such long fasting was become weaker, did not oppose the sailors in assisting him to descend from the ship, and immediately on their departure eat as much of the fruits as was requisite to restore his decayed strength. From thence also he arrived safe at the neighbouring lands, constantly preserving the same tranquillity and modesty of behaviour.

しかし船乗りたちは、彼を売りに出すことで大きな利益を得られるだろうと見込んで、喜んで彼を受け入れた。しかし航海のあいだ、彼が自ら採った生活の仕方に従って、どれほどの節制と尊い重々しさをもって振る舞うかを見てとると、彼らは彼に対してより好意的な気持ちになった。また、その若者の慎み深さのうちに人間の本性に属するもの以上の何かがあることを見てとって、彼らは、自分たちが上陸したとき彼がどれほど思いがけず彼らの前に現れたかを思い起こした。そのとき彼は、ほかの山々よりも聖なるもので俗人には近づけないと彼らが知っていたカルメロス山の頂から、振り返ることもなく、また断崖や行く手を阻む石によって何の遅れも被ることなく、ゆっくりと下りてきたのであった。そして舟のところに来たとき、彼は「エジプトへ向かうのか」としか言わなかった。そしてさらに、彼らがそうだと答えると、彼は船に乗り、航海のあいだずっと、船乗りたちの仕事の邪魔になりそうにない船の一角に黙って座っていた。しかしピタゴラスは、二夜三日のあいだ、一つの同じ不動の状態にとどまり、食物も飲み物も眠りもとらなかった。ただ、あの堅固で静かな状態で座っているあいだに、船乗りたちの誰にも気づかれずに短い時間眠ったかもしれないが。これに付け加えてよいのは、船乗りたちが、自分たちの予想に反して、まるで何かの神が居合わせたかのように、航海がどのように続いて途切れなかったかを考えたとき、これらすべてを考え合わせて、神的なダイモーンが実際に自分たちとともにシリアからエジプトへ渡ってきたのだと結論したことである。それゆえ、ピタゴラスに対しても互いに対しても、以前よりも礼儀正しく穏やかに語りながら、彼らはこのうえなく静かな海を通って残りの航海を終え、ついに幸いにもエジプトの海岸に上陸した。ここで船乗りたちは、うやうやしく彼が船から降りるのを助けた。そして彼を最も清らかな砂の上に座らせた後、彼の前に一時の祭壇のようなものを築き、そのときありあまっていた木の実をその上に積み上げ、いわば積み荷の初物を彼に捧げて、そこを立ち去り、目指す港へと急いだ。しかしピタゴラスは、そのように長い断食によって身体が弱っていたので、船乗りたちが彼の下船を助けることに逆らわず、彼らが立ち去るとすぐに、衰えた力を回復するのに必要なだけの木の実を食べた。そこからまた彼は、同じ静けさと振る舞いの慎み深さを常に保ちながら、近くの土地に無事にたどり着いた。

But here, while he frequented all the Egyptian temples with the greatest diligence and with accurate investigation, he was both admired and loved by the priests and prophets with whom he associated. And having learnt with the greatest solicitude every particular, he did not neglect to hear of any transaction that was celebrated in his own time, or of any man famous for his wisdom, or any mystery in whatever manner it might be performed; nor did he omit to visit any place in which he thought something more excellent might be found. On this account he went to all the priests, by whom he was furnished with the wisdom which each possessed. He spent therefore two and twenty years in Egypt, in the adyta of temples, astronomizing and geometrizing, and was initiated, not in a superficial or casual manner, in all the mysteries of the Gods, till at length being taken captive by the soldiers of Cambyses, he was brought to Babylon. Here he gladly associated with the Magi, was instructed by them in their venerable knowledge, and learnt from them the most perfect worship of the Gods. Through their assistance likewise, he arrived at the summit of arithmetic, music, and other disciplines; and after associating with them twelve years, he returned to Samos about the fifty-sixth year of his age.

しかしここで、彼はエジプトのすべての神殿を最大の熱心さと正確な探究をもって訪れながら、交わった祭司たちと預言者たちに驚嘆され、愛された。そして彼はあらゆる個々の事柄を最大の気づかいをもって学んだので、自分の時代に讃えられたいかなる出来事も、知恵で名高いいかなる人も、いかなるやり方で執り行われるものであれいかなる秘儀も、聞きもらすことはなく、また何かより優れたものが見いだされるかもしれないと考えたいかなる場所も、訪れずにおくことはなかった。このために彼はすべての祭司のもとへ赴き、彼らによって各人がもつ知恵を授けられた。そこで彼はエジプトで二十二年を過ごし、神殿の至聖所において天文を学び幾何を学び、表面的でも偶然的でもないしかたで、神々のすべての秘儀に入門した。ついにカンビュセスの兵士たちに捕らえられて、バビロンへ連れて行かれるまで。ここで彼は喜んでマゴスたちと交わり、彼らの尊い知識を教えられ、彼らから神々の最も完全な礼拝を学んだ。彼らの助けによってまた、彼は算術、音楽、その他の学科の頂点に達した。そして彼らと十二年交わった後、およそ五十六歳のときにサモスに戻った。

On his return to Samos, however, being known by some of the more aged inhabitants, he was not less admired than before. For he appeared to them to be more beautiful and wise, and to possess a divine gracefulness in a more eminent degree. Hence, he was publicly called upon by his country to benefit all men, by imparting to them what he knew. Nor was he averse to this request, but endeavoured to introduce the symbolical mode of teaching, in a way perfectly similar to the documents by which he had been instructed in Egypt; though the Samians did not very much admit this mode of tuition, and did not adhere to him with that according aptitude which was requisite. Though no one therefore attended to him, and no one was genuinely desirous of those disciplines which he endeavoured by all means to introduce among the Greeks, yet he neither despised nor neglected Samos, because it was his country, and therefore wished to give his fellow-citizens a taste of the sweetness of the mathematical disciplines, though they were unwilling to be instructed in them. With a view to this, therefore, he employed the following method and artifice. Happening to observe a certain youth, who was a great lover of gymnastic and other corporeal exercises, but otherwise poor and in difficult circumstances, playing at ball in the Gymnasium with great aptness and facility, he thought the young man might easily be persuaded to attend to him, if he was sufficiently supplied with the necessaries of life, and freed from the care of procuring them. As soon as the youth, therefore, left the bath, Pythagoras called him to him, and promised that he would furnish him with every thing requisite to the support of his bodily exercise, on condition that he would receive from him gradually and easily, but continually, so that he might not be burthened by receiving them at once, certain disciplines, which he said he had learnt from the Barbarians in his youth, but which now began to desert him through forgetfulness and the incursions of old age. But the young man immediately acceded to the conditions, through the hope of having necessary support. Pythagoras, therefore, endeavoured to instruct him in the disciplines of arithmetic and geometry, forming each of his demonstrations in an abacus, and giving the youth three oboli as a reward for every figure which he learnt. This also he continued to do for a long time, exciting him to the geometrical theory by the desire of honour; diligently, and in the best order, giving him (as we have said) three oboli for every figure which he apprehended. But when the wise man observed that the elegance, sweetness, and connexion of these disciplines, to which the youth had been led in a certain orderly path, had so captivated him that he would not neglect their pursuit though he should suffer the extremity of want, he pretended poverty, and an inability of giving him three oboli any longer. But the youth on hearing this replied, “I am able without these to learn and receive your disciplines.” Pythagoras then said, “But I have not the means of procuring sufficient nutriment for myself.” As it is requisite, therefore, to labour in order to procure daily necessaries and mortal food, it would not be proper that his attention should be distracted by the abacus, and by stupid and vain pursuits. The youth, however, vehemently abhorring the thought of discontinuing his studies, replied: “I will in future provide for you, and repay your kindness in a way resembling that of the stork: for I in my turn will give you three oboli for every figure.” And from this time he was so captivated by these disciplines, that he alone, of all the Samians, migrated from his country with Pythagoras, having the same name with him, but being the son of Eratocles. There are said to be three books of this Samian On Athletics, in which he orders the Athletæ to feed on flesh instead of dry figs; which books are very improperly ascribed by some to Pythagoras the son of Mnesarchus.

しかしサモスに戻ると、より年配の住民の一部に見知られて、彼は以前に劣らず驚嘆された。というのも、彼は彼らに、より美しくより賢く、神的な優美さをいっそう際立った程度でもっているように見えたからである。それゆえ彼は、自らの知っていることを分け与えることによってすべての人を益するよう、祖国から公に求められた。彼もこの求めを嫌がらず、エジプトで自らが教えられたときの教示とまったく同じようなしかたで、象徴的な教え方を導入しようと努めた。もっともサモス人たちはこの教え方をあまり受け入れず、必要とされる、それにかなった適性をもって彼に付き従うこともなかった。そこで、誰も彼に注意を払わず、彼があらゆる手段でギリシア人のあいだに導入しようと努めた学科を真に望む者が誰もいなかったにもかかわらず、彼はサモスを、それが自らの祖国であったので、軽んじることも顧みずにおくこともなく、それゆえ、同胞市民たちが数学的学科を教えられることを望まなかったにもかかわらず、彼らにその甘美さを味わわせたいと願った。そこでこれを目指して、彼は次のような方法と工夫を用いた。体育やその他の身体の鍛錬を大いに好むが、ほかの点では貧しく困窮した境遇にあるある若者が、体育場で大いに巧みにたやすく球技をしているのをたまたま目にして、彼は、もしこの若者が生活の必需品を十分に与えられ、それを手に入れる心配から解き放たれるならば、たやすく説得されて自分に耳を傾けるだろうと考えた。そこで若者が浴場を出るとすぐ、ピタゴラスは彼を呼び寄せ、身体の鍛錬を支えるのに必要なあらゆるものを与えようと約束した。ただし、彼が自分から、少しずつたやすく、しかし絶えず――一度に受け取って重荷にならないように――ある学科を受け取るという条件で。それは、自分が若いころに異邦人たちから学んだが、今では忘却と老いの襲来によって自分から去り始めている学科だと彼は言った。しかし若者は、必要な支えを得る望みから、ただちにその条件に応じた。そこでピタゴラスは、算術と幾何の学科を彼に教えようと努め、自らの証明の一つ一つを計算盤（アバクス）の上に形づくり、若者が学んだ図形一つごとに褒美として三オボロスを与えた。そしてこれを彼は長いあいだ続け、名誉への欲求によって彼を幾何学の理論へとかき立て、熱心に、そして最良の順序で、（私たちが言ったように）彼が理解した図形一つごとに三オボロスを与えた。しかし、この賢者が、ある秩序ある道によって若者が導かれてきたこれらの学科の優美さ、甘美さ、つながりが、彼を虜にして、たとえ極度の欠乏に苦しもうとも、その追究を怠らないだろうと見てとったとき、彼は貧しさを装い、もはや三オボロスを与えることができないふりをした。しかし若者はこれを聞くと答えた。「私はそれがなくてもあなたの学科を学び受け取ることができます。」するとピタゴラスは言った。「しかし私には、自分のための十分な食物を手に入れる手段がないのだ。」それゆえ、日々の必需品と死すべき食物を得るために働くことが必要なのだから、彼の注意が計算盤や、愚かで空しい追究によってそらされるのはふさわしくないであろう〔と彼は言った〕。しかし若者は、学びをやめるという考えを激しく嫌って答えた。「これからは私があなたを養い、あなたの親切にコウノトリのようなしかたで報いましょう。今度は私があなたに、図形一つごとに三オボロスを差し上げます。」そしてこの時から、彼はこれらの学科にすっかり虜になったので、サモス人のすべてのうちで彼ひとりがピタゴラスとともに祖国を移り住んだ。彼はピタゴラスと同じ名をもっていたが、エラトクレスの息子であった。このサモス人の『体育競技者について』という三巻の書物があると言われ、その中で彼は競技者たちに、干しイチジクの代わりに肉を食べるよう命じている。これらの書物は、ある人々によってムネサルコスの息子ピタゴラスのものとされているが、それはまったく不適切である。

It is likewise said, that about the same time Pythagoras was admired at Delos, when he approached to the bloodless altar, as it is called, of the father Apollo, and worshipped it. After which he went to all the oracles. He likewise dwelt for some time in Crete and Sparta, for the purpose of becoming acquainted with their laws; and, having been an auditor and learner of all these, he returned home in order to investigate what he had omitted. And in the first place, indeed, he established a school in the city, which is even now called the semicircle of Pythagoras; and in which the Samians now consult about public affairs, conceiving it right to investigate things just and advantageous in that place which he had constructed who paid attention to the welfare of all men. He also formed a cavern out of the city, adapted to his philosophy, in which he spent the greatest part both of the day and night; employing himself in the investigation of things useful in disciplines, framing intellectual conceptions after the same manner as Minos the son of Jupiter. Indeed, he so much surpassed those who afterwards employed his disciplines, that they conceived magnificently of themselves, from the knowledge of theorems of small importance; but Pythagoras gave completion to the science of the celestial orbs, and unfolded the whole of it by arithmetical and geometrical demonstrations.

また言われるところでは、ほぼ同じころピタゴラスはデロスで驚嘆された。いわゆる父アポロンの血を流さない祭壇に近づいて、それを礼拝したときのことである。その後、彼はすべての神託所へ赴いた。彼はまた、クレタとスパルタの法を知るために、しばらくのあいだそこに住んだ。そして、これらすべてを聞き学んだ後、自分が見落としていたことを探究するために故郷に戻った。そしてまず第一に、実際、彼は町のうちに学校を設けた。それは今でもピタゴラスの半円堂と呼ばれており、その中でサモス人たちは今、公の事柄について協議している。すべての人の幸福に注意を払った者が造ったその場所で、正しく有益な事柄を探究するのが正しいと考えてのことである。彼はまた町の外に、自らの哲学にふさわしい洞窟を造り、その中で昼と夜の大部分を過ごした。学科において有益な事柄の探究に従事し、ユピテルの子ミノスと同じしかたで知性的な観念を形づくりながら。実際、彼は後に彼の学科を用いた者たちをはるかにしのいでいた。彼らはわずかな重要性しかない定理の知識から自分たちを大したものと思い込んだが、ピタゴラスは天球の学問を完成させ、算術と幾何学の証明によってその全体を開き示したのである。

He is, however, to be admired in a still greater degree for what he afterwards accomplished. For when now philosophy had received a great accession, he was admired by all Greece, and the best of those who philosophized came to Samos on his account, in order that they might participate of his erudition. The citizens likewise employed him in all their embassies, and compelled him to unite with them in the administration of public affairs. However, as he easily saw the difficulty of complying with the laws of his country, and at the same time remaining at home and philosophizing, and considered that all philosophers before him had passed their life in foreign countries, he determined to neglect all political occupations; induced to this, according to the testimony of others, by the negligence of the Samians in what relates to education, and went into Italy, conceiving that place to be his proper country, in which men well disposed towards learning were to be found in the greatest abundance. And such was the success of his journey, that on his arrival at Crotona, which was the noblest city in Italy, he had many followers, amounting, as it is said, to the number of six hundred, who were not only excited by his discourses to the study of philosophy, but also to an amicable division of the goods of life in common; from whence they acquired the appellation of Cœnobitæ.

しかし彼は、その後に成し遂げたことのゆえに、なおいっそう大きな程度で驚嘆されるべきである。というのも、哲学がすでに大きな増進を受けたとき、彼は全ギリシアに驚嘆され、哲学する者たちのうちの最良の人々が、彼の教養にあずかるために、彼を目当てにサモスへやって来たからである。市民たちもまた、すべての使節の務めに彼を用い、公の事柄の運営において自分たちと結びつくよう彼に強いた。しかし彼は、祖国の法に従いながら同時に故郷にとどまって哲学することの難しさをたやすく見てとり、また彼以前のすべての哲学者たちが異国で生涯を過ごしたことを考えて、すべての政治的な仕事を顧みないことに決めた。ほかの人々の証言によれば、教育に関わる事柄でのサモス人たちの怠慢によってこれへと促されたのである。そして彼はイタリアへ赴いた。学びに対してよい気質をもつ人々が最も豊富に見いだされるその場所を、自らにふさわしい祖国と考えてのことである。そして彼の旅の成功は、イタリアで最も高貴な都市であったクロトンに到着すると、言われるところでは六百人の数に達する多くの従う者たちを得たほどであった。彼らは彼の講話によって哲学の学びへとかき立てられただけでなく、生の善きものを友として共有のうちに分け合うことへもかき立てられた。そこから彼らは「コイノビオイ（共住者）」の呼び名を得た。