Iamblichus' Life of Pythagoras, or Pythagoric Life Accompanied by Fragments of the Ethical Writings of certain Pythagoreans in the Doric dialect; and a collection of — A Reader’s Guide

The Opening: A Call to the Elect

The very first words of Taylor's translation—'Approach ye genuine philosophic few'—are not Iamblichus's but a poetic invocation by the translator. This sets up a dual audience: the ancient readers whom Iamblichus addressed and the modern 'lovers of wisdom' whom Taylor hopes to reach. The Life begins not with Pythagoras's birth but with a declaration of his importance, immediately establishing the work as a hagiography rather than a critical biography.

Iamblichus's own preface, the 'Introduction,' argues that the memoirs are 'authentic' because they derive from 'sources of very high antiquity.' He does not name these sources in detail but appeals to their age as a guarantee of truth. This rhetorical move is typical of Neoplatonic writing, where authority is often linked to tradition rather than evidence. The reader is thus invited to accept the narrative on faith, much like a religious devotee.

Conflicting Accounts of the Pythagorean Conspiracy

In the middle excerpts, Iamblichus presents two distinct versions of the attack on the Pythagorean community. According to Aristoxenus, the conspiracy was triggered by Pythagoras's absence at Delos, where he tended to his dying teacher Pherecydes. The rejected disciples, who had been 'raised monuments as if they were dead,' attacked and burned the Pythagoreans. The survivors, fearing the extinction of philosophy, preserved their teachings in 'commentaries and symbols' passed down within families.

Apollonius, however, offers a different motive: the conspiracy arose from political envy. The Pythagoreans, numbering over three hundred, held power in Crotona, and the populace resented their influence. After the capture of Sybaris, the unequal distribution of land sparked rebellion. Iamblichus does not choose between these accounts; he simply records both, leaving the reader to ponder the nature of historical truth. This juxtaposition is a rare moment where the text acknowledges the fragility of its own sources.

The Role of Symbols and Oral Transmission

Throughout the excerpts, Iamblichus emphasizes that Pythagorean knowledge was 'arcane and ineffable,' preserved 'in their breasts' rather than in writing. After the persecution, the survivors made 'an arrangement of certain commentaries and symbols' to prevent the complete loss of wisdom. These symbols—short, enigmatic sayings—became the vehicle for transmitting doctrine across generations.

The text itself includes a collection of 'Pythagoric Sentences' from Stobaeus and others, appended as a separate section. This structure mirrors the content: the Life is not just a biography but a repository of ethical teachings. The reader is encouraged to treat the sayings as objects of contemplation, not mere information. Iamblichus's method—gathering fragments from multiple authors—reflects the very process of preservation he describes.

The Ethical Fragments: A Window into Pythagorean Morality

The latter part of the volume consists of 'Fragments of the Ethical Writings of Certain Pythagoreans,' attributed to figures like Hippodamus, Archytas, and Theages. These treatises, written in the Doric dialect, cover topics such as felicity, tranquillity, and virtue. For example, Hipparchus's 'Treatise On Tranquillity' and Archytas's 'On the Good and Happy Man' offer practical advice on achieving inner peace through self-discipline.

These fragments are not directly linked to the biographical narrative; they stand as independent texts. Their inclusion suggests that Iamblichus (or Taylor) intended the volume as a comprehensive sourcebook for Pythagorean ethics. The reader approaching the Life for the first time may find these fragments challenging, as they assume familiarity with Greek philosophical concepts. However, they reward careful study, revealing the systematic nature of Pythagorean thought beyond the legendary tales.

This edition of Iamblichus's Life of Pythagoras is best approached as a layered artifact: a Neoplatonic biography, a collection of ethical fragments, and a translator's labor of love. Readers should not expect a modern critical history but rather a work that invites contemplation of wisdom as a living tradition. The conflicting accounts and symbolic sayings are not flaws but features, reflecting the esoteric character of Pythagorean philosophy. Let the text guide you not to facts about Pythagoras but to the experience of seeking wisdom.