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The Golden Verses of Pythagoras · 43 of 122 · tr. Florence M. Firth

Section 13 (part 10)

Ἐκ γάρ τοι Μουσέων καὶ ἑκηβόλου Ἀπόλλωνος ἄνδρες ἀοιδοὶ ἔασιν ἐπὶ χθόνα καὶ κιθαρισταί, 95 ἐκ δὲ Διὸς βασιλῆες· ὃ δ᾽ ὄλβιος, ὅν τινα Μοῦσαι φίλωνται· γλυκερή οἱ ἀπὸ στόματος ῥέει αὐδή. Εἰ γάρ τις καὶ πένθος ἔχων νεοκηδέι θυμῷ ἄζηται κραδίην ἀκαχήμενος, αὐτὰρ ἀοιδὸς Μουσάων θεράπων κλέεα προτέρων ἀνθρώπων 100 ὑμνήσῃ μάκαράς τε θεούς, οἳ Ὄλυμπον ἔχουσιν, αἶψ᾽ ὅ γε δυσφροσυνέων ἐπιλήθεται οὐδέ τι κηδέων μέμνηται· ταχέως δὲ παρέτραπε δῶρα θεάων. Χαίρετε, τέκνα Διός, δότε δ᾽ ἱμερόεσσαν ἀοιδήν. Κλείετε δ᾽ ἀθανάτων ἱερὸν γένος αἰὲν ἐόντων, 105 οἳ Γῆς τ᾽ ἐξεγένοντο καὶ Οὐρανοῦ ἀστερόεντος, Νυκτός τε δνοφερῆς, οὕς θ᾽ ἁλμυρὸς ἔτρεφε Πόντος.
Themes
◆Divine Providencetheology

Pronoia — the doctrine that the divine actively orders the unfolding of the cosmos and human affairs toward intelligible ends, against pure chance or blind necessity.

The passage describes how Zeus and the Muses actively favor kings to enable them to govern wisely and resolve conflicts.

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◆Living Godtheology

The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.

The text refers to maintaining converse with the gods, implying they are active entities capable of interaction.

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◇Active Contemplationpraxis

A form of meditation that uses imagery, imagination, or symbolic thought rather than purely empty stillness.

[auto] The explanation encourages observing nature and transferring conceptions to kindred plants and animals.

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◇Body As Obstacleanthropology

The material body viewed as a prison, tomb, or source of error that hinders spiritual knowledge and return.

[auto] The passage advises preferring incorporeal contemplation over consideration of bodies as principal objects.

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◇Cosmic Dualismtheology

Ontological opposition between two primal principles (light/darkness, truth/lie, spirit/matter) as the fundamental structure of reality.

[auto] A clear distinction is drawn between Italic philosophy (incorporeal) and Ionic philosophy (bodies).

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◇Fasting And Prayerpraxis

Ascetic disciplines that prepare the body and mind for spiritual receptivity or purification.

[auto] Abstaining from beans is presented as an ascetic discipline necessary for spiritual practice.

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◇Hidden Sayingssoteriology

Esoteric teachings reserved for those ready to receive them; outer meaning conceals an inner liberating truth.

[auto] The text explicitly interprets symbols that 'obscurely signify' deeper meanings beyond their literal appearance.

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◇Rejection Of Hypocrisyethics

Critique of outward religious observance that lacks inner transformation; form without substance.

[auto] The text exhorts rejecting progressions honoured by the many in favor of true philosophical discipline.

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◇Ritual Puritypraxis

The maintenance of a state of cleanliness—physical, moral, or spiritual—required for encounter with the divine.

[auto] The text warns against things corruptive of converse with the gods, implying a need for purity in divine encounter.

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◇Spiritual Ascentpraxis

A staged journey of the soul upward through heavenly realms or levels of being toward the divine source.

[auto] The passage instructs the reader to proceed through disciplines as steps toward a proposed higher goal.

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Related passages · 2 parallels
◆neoplatonism|Select Works of Plotinus|Select Works, Section 454 (part 1)
“Section 1 1. The Intellectual-Principle, the veritably and essentially intellective, can this be conceived as ever falling into error, ever failing to think reality? Assuredly no: it would no longer be intelligent and therefore no longer…”
Both passages emphasize the pursuit of higher knowledge and understanding, with Passage A focusing on philosophical disciplines and symbolic admonitions, while Passage B discusses the nature of the First Principle and the Intellectual-Principle. Both texts aim to guide the reader towards a deeper, more abstract understanding of reality and the divine.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 684
“Section 2 2. A cardinal question is where we are to place the freedom of action ascribed to us. It must be founded in impulse or in some appetite, as when we act or omit in lust or rage or upon some calculation of advantage accompanied by d…”
Both passages emphasize the pursuit of higher knowledge and understanding through disciplined practices and philosophical inquiry. Passage A from Pythagoras advocates for philosophical disciplines and contemplation of incorporeal things, while Passage B from Plotinus discusses the attainment of knowledge of The Good through purification, virtues, and intellectual ascent. Both highlight the transformative nature of this pursuit, leading to a deeper understanding and unity with the divine.