They also observ'd Silence concern∣ing Things divine for that they heard many sacred Mysteries, which were hard to understand, for those that had not first learn'd that to be silent is a kind of Reasoning. And that whatsoever he deliver'd was by his Disciples not only observ'd as a Law, but also be himself was revered as coming from Jupiter. Other men treated of divine Matters only by conjecture, (most of them contra∣dicting one another) yet that Apollo had appear'd to him, and told him plainly he was Apollo: As also Pallas and the Muses, (not declaring who they were) together with other Gods, whose Shapes and Names were yet unknown to men. From hence he likewise gave out, that he had learned those Prin∣ciples which he used to deliver concerning the Nature of Things and that whereas For having been con∣versant with the Gods, he had there learnt what things were pleasing, and what dis∣pleasing to them.
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Furthermore they report, that he refus'd to wear any Garment made with the skin of that Creature which died of any Di∣sease also that he abstain'd from eating living Creatures, being of opinion, that no such thing ought ever to be sacrificed, nor that the Altars of the Gods should be defiled with blood but rather that Wafers made with Honey, Frankincense, and singing of Hymns should be rendred up unto them: For such were the only Sacrifices that he himself did offer unto the Gods asserting, that he had ever found them to be far better pleas'd with those kind of of∣ferings, than in any Hecatomb, or Knife with a Basket. THey who commend Pythagoras the Samian, do generally relate that he was not at first an Ionian, but Euphorbus the Trojan, and dying (as Homer writeth) did afterwards revive again. Concerning the Rites and Silence of Pythagoras also of Empedocles the Agrigentine.
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