Note 77 — SECTION II.

This sacred discourse composed by Pythagoras was two-fold; one in verse, mentioned by Heraclides, and the other ΠΕΡΙ ΘΕΩΝ, in Doric prose, both which are unfortunately lost. It appears, however, from the present passage, that a part of one of them consisted in explaining the labours of Hercules, who, like Ulysses, is an allegorical character, representing the progress of a man from the impurity of a sensible life, till he acquires the perfection and purity of a life intellectual and divine. Hence Proclus on Plato’s Republic, p. 382. “Hercules being purified by sacred initiations, and having acquired undefiled advantages, deserved a perfect establishment among the gods.” We may conceive, therefore, that by the club of Hercules is meant philosophy, and by his lion’s skin, prudence; through whose assistance he tamed the passions, those monsters of the soul, and destroyed vain cogitations: both which are occultly signified by the twelve labours he endured. I only add that Petavius appears to have been entirely ignorant, that any such writings as the sacred discourses, ever existed: for he translates them in one place sacræ historiæ, and in another, where they are mentioned in the singular number, (λόγος) nostra hæc oratio. Such ignorance may be excusable in the modern priest; but as a man of learning Petavius cannot be defended by any apology in such vile translations.