Although appearing in the full light of historical times, Pythagoras has come down to us as almost a legendary character. The main reason for this is the terrible persecution of which he was the victim in Sicily, and which cost so many of his followers their lives. Some were crushed to death beneath the ruins of their burning schools, others died of hunger in temples. The Master's memory and teaching were only perpetuated by such survivors as were able to escape into Greece.

Plato, at great trouble and cost, obtained through Archytas a manuscript of the Master, who, it must be mentioned, never transferred to writing his esoteric teachings except under symbols and secret characters. His real work, like that of all reformers, was effected by oral instruction. The essence of the system, however, comes down to us in the Golden Verses of Lysis, the commentary of Hierocles, fragments of Philolaus and in the Timaeus of Plato, which contains the cosmogony of Pythagoras. To sum up, the writers of antiquity are full of the spirit of the Croton philosopher.

They never tire of relating anecdotes depicting his wisdom and beauty, his marvellous power over men. The Neoplatonists of Alexandria, the Gnostics, and even the early Fathers of the Church quote him as an authority. These are precious witnesses through whom may be felt continually vibrating that mighty wave of enthusiasm the great personality of Pythagoras succeeded in communicating to Greece, the final eddies of which were still to be felt eight hundred years after his death. 

His teaching, regarded from above, and unlocked with the keys of comparative esoterism, affords a magnificent whole, the different parts of which are bound together by one fundamental conception. In it we find a rational reproduction of the esoteric teaching of India and Egypt, which he illumined with Hellenic simplicity and clearness, giving it a stronger sentiment and a clearer idea of human liberty. At the same time and at different parts of the globe, mighty reformers were popularizing similar doctrines.

Lao-Tse in China was emerging from the esoterism of Fo-Hi; the last Buddha Sakya-Mouni was preaching on the banks of the Ganges; in Italy, the Etrurian priesthood sent to Rome an initiate possessed of the Sibylline books. This was King Numa, who, by wise institutions, attempted to check the threatening ambition of the Roman Senate. It was not by chance that these reformers appeared simultaneously among such different peoples. Their diverse missions had one common end in view. They prove that, at certain periods, one identical spiritual current passes mysteriously through the whole of humanity. Whence comes it? It has its source in that divine world, far away from human vision, but of which prophets and seers are the envoys and witnesses.

Pythagoras crossed the whole of the ancient world before giving his message to Greece. He saw Africa and Asia, Memphis and Babylon, along with their methods of initiation and political life. His own troubled life resembles a ship driving through a storm, pursuing its course, with sails unfurled, a symbol of strength and calmness in the midst of the furious elements. His teachings convey the impression of a cool fragrant night after the bitter fire and passion of an angry, blood-stained day. They call to mind the beauty of the firmament unrolling, by degrees, its sparkling archipelagoes and ethereal harmonies over the head of the seer.