CHAPTER 2

THE TWO SORTS OF AUDITORS: AND FIRST OF THE EXOTERIC, HOW HE EXPLORED THEM

The Auditors of Pythagoras (such, I mean, as belonged to the family) were of two sorts, exoteric and esoteric. The Exoterics were those who were under probation, which if they performed, they were admitted to Esoterics. For of those who came to Pythagoras, he admitted not everyone, but only those whom he liked: first, upon choice, and next by trial.

The Pythagoreans are said to have been averse to those who sell learning, and open their souls, like the gates of an Inn, to everyone that comes to them. And if they find not a vent or sale in this manner, then they run into cities and ransack the gymnasia, and exact a reward from dishonorable persons. Whereas Pythagoras hid much of his speeches; so only they who were purely initiated might plainly understand them.274 But the rest, as Homer said of Tantalus, grieve, for that being in the midst of learning, they cannot taste of it. Moreover they said that they who for hire teach such as come to them, are meaner then statuaries and chariotmakers. For a statuary, when he would make a Mercury, seeks out some piece of wood fit to receive that form; but these, of every disposition, endeavor to make that of virtue.²⁷⁵

When (therefore) any friends came to him, and desired to learn of him, he admitted them not till he had made trial and judgment of them.²⁷⁶ First, he enquired how they did heretofore converse with their parents and friends; next, he observed their unseasonable laughters, and unnecessary silence or discourse. Moreover, what their inclinations were (whether possessed with passion and intemperance, whether prone to anger or unchaste desires, or contentious or ambitious, and how they behaved themselves in contention and friendship²⁷⁷). As likewise what friends those were with whom they were intimate, and their conversation with them, and in whose society they spent the greatest part of the day; likewise upon what occasions they experienced joy or grief.²⁷⁸

Moreover he considered their presence and their gait, and the whole motion of their body. And physiognomizing them by their symptoms, he discovered by manifest signs the occult dispositions of their souls.279 For he first studied that science concerning men, thereby discovering of what disposition everyone was. Neither did he admit any into his friendship and acquaintance before he had physiognomized the man, what he was.²⁸⁰ This word (says Aulus Gellius, upon the same occasion) signifies to make enquiry into the manners of some by some kind of conjecture—of the wit by the face and countenance, and by the air and habit of the whole body. ²⁸¹

If upon exact observation of all these particulars, he found them to be of good dispositions, then he examined whether they had good manners, and were docile. First, whether they could readily and ingeniously follow that which he told them; next, whether they had any love to those things which they heard.²⁸² For he considered what disposition they were as to being made gentle. This he called [“culture”]; for he accounted roughness an enemy to his way of teaching. Because roughness is attended by impatience, intemperance, anger, obtuseness, confusion, dishonor, and the like; but mildness and gentleness by their contraries.

Likewise in making the first trial of them, he considered whether they could [“restrain their speech”] (that was the word he used). And he examined whether if they could learn that which they heard, they were able to be silent and keep it to themselves.²⁸³