Changing Paintings: 71 Pythagoras and Numa
Ovid’s fifteenth and final book of his Metamorphoses continues his account of the early rulers of Rome, making its way steadily to reach the Emperor Augustus. Following the apotheosis of Romulus, the next to feature is his successor Numa, who becomes the narrator for an overview of the Metamorphoses in terms of Pythagorean philosophy.
Fame nominates Numa as successor to Romulus as the ruler of Rome. Numa had left Cures, the town of his birth, to travel to Crotona (Crotone), in the far south of the Italian peninsula, where he visited Croton, its ruler.
This is the cue for a story about Myscelus, who founded Crotona. Hercules appeared to him in a dream, and told him to travel to the river Aesar, despite his being forbidden from leaving his native land of Argos. Driven by dreams of Hercules, Myscelus tried to leave but was accused of treason, and appealed to Hercules to save him from the mandatory death penalty. At that time, trial juries voted by casting black or white pebbles into an urn; being undoubtedly guilty, all those cast in Myscelus’ case were black when they were placed in the urn. But when the urn was emptied they had all changed to white, and Myscelus was saved, and able to sail to found Crotona on the River Aesar.
After he had fled Samos, Ovid tells us that Pythagoras lived in exile at Crotona, and this leads to a long discourse on his doctrines and philosophy. Having assured us of Pythagoras’ diligent observation of the world around him and careful analysis of what he saw, Ovid starts with an exhortation to vegetarianism.
Within this discourse, Ovid makes reference to preceding sections and themes of Metamorphoses. Pythagoras’ words hark back to the Golden Age covered in the first book. Pythagoras lays claim to reincarnation too, saying that in a previous life he had been Euphorbus, who had been killed by Menelaus in the Trojan War. This leads Pythagoras to discussing change and transformation, the central theme of these fifteen books.
Pythagoras sees change in the waves of the sea, in the sequence of day and night, in the four seasons, in the ageing of humans, and in the transformation of the elements (earth, air, water, and fire).
Pythagoras then illustrates this constant change with a long list of places whose geography had changed in recorded history, and of places that cause change in those who visit them. After those, he returns to the theme of change in animals, telling the legend of the Phoenix reborn from the ashes of its parent. This leads on to consideration of some great cities that have fallen, and the chance to point out that Troy never fell completely, as it reached its destiny of founding the city and empire of Rome. Pythagoras concludes by exhorting vegetarianism by looking for harmless food rather than killing other animals.

In his magnificant fresco in the Palazzo Apostolico, The School of Athens painted in about 1509-11, Raphael includes Pythagoras at the lower left corner.

This detail shows Pythagoras writing in a large book, with a chalk drawing on a small blackboard in front of his left foot. Others are looking over his shoulder and studying what he is doing.

Peter Paul Rubens collaborated with Frans Snyders to paint Pythagoras Advocating Vegetarianism in about 1618-20. The mathematician and philosopher sits to the left of centre, with a group of followers further to the left. The painting is dominated by its extensive display of fruit and vegetables, which is being augmented by three nymphs and two satyrs. One of the latter seems less interested in the food than he is in one of the nymphs.

Today, Pythagoras is best known for his geometric discoveries, rather than the doctrines detailed by Ovid. Fyodor Bronnikov’s painting of Pythagoreans Celebrate Sunrise from 1869 is perhaps more in keeping with the Classical perception. These followers are decidedly musical, holding between them four lyres, a harp, and a flute, and worshipping the rising sun.
After Numa had learned the doctrines of Pythagoras (an historical impossibility, as Numa lived between about 753-673 BCE, and Pythagoras between about 570-495 BCE and lived in Croton from about 530 BCE), he returned to Rome and established its early laws and institutions.
Numa’s success depended on his wife, the nymph Egeria. Although Ovid isn’t explicit, other sources make the couple’s meeting a key step in the development of Rome, as Egeria was said to have dictated the first set of laws of Rome to Numa.

Nicolas Poussin’s Numa Pompilius and the Nymph Egeria from 1631-33 is thought to have been painted for his long-term friend and patron Cassiano Dal Pozzo (1588-1657), a scholar and patron of the arts, who was secretary to Cardinal Francesco Barberini.
It shows the meeting of King Numa, at the right, with Egeria, at the left, as she was being entertained by a young man with a lute, who may signify the Muses who apparently inspired Egeria to provide the laws of Rome. However, Numa hasn’t come equipped with any means of recording them, suggesting that this wasn’t the occasion on which Egeria dictated those laws.

Felice Giani’s much later painting of Numa Pompilius Receiving from the Nymph Egeria the Laws of Rome (1806) shows that process of dictation in full swing, with Numa working through scrolls, which are then transcribed onto the tablets of stone seen at the left. The nymph is the one sat on a throne, and is clearly in command, wagging her index finger at the King of Rome.

Ulpiano Checa’s The Nymph Egeria Dictating to Numa Pompilius the Laws of Rome (c 1886) offers a similar account, with King Numa sat writing down the laws on scrolls of paper using a reed pen. Egeria is quite different, though, and appears a simple and very naked nymph.
Inevitably, Numa grew old and then died. His wife Egeria was heartbroken: she left the city of Rome, and went deep into the forest, where her moaning disturbed those at the nearby shrine built by Orestes to Diana. Sister nymphs tried to comfort her, but couldn’t help. They told Egeria the tragic tale of Phaedra and Hippolytus, but that didn’t ease her grief either, and she dissolved into tears to be transformed by Diana into a spring.

The only accessible painting showing Egeria’s grief following the death of Numa is Claude Lorrain’s Landscape with the Nymph Egeria Weeping Over Numa from 1669.
Unfortunately, confusion has arisen over the true nature of this painting, as two images of details have been published on the internet purporting to be quite different and complete paintings. Claude’s painting itself is something of a puzzle too, and the result is that many of the images shown online of this work make no sense at all.
The full painting, above, shows a group of people and dogs in the left foreground, set in an idealised classical landscape on the coast.
The detail, shown below, reveals the five women in that group. Second from left is most probably the figure of Egeria, although there is nothing to show her profuse weeping or grief. One of the three women to the right of Egeria is Diana, with her spear, bow, arrows, and hunting dogs. It is unclear whether she is on bended knee, or stood behind holding the leash of one of the dogs.

More puzzling is the gesture of the woman (Diana or nymph) who is kneeling on one knee. Her left hand points towards Egeria, and her right is pointing away, towards the buildings down by the water. Her meaning is obscure in the context of the story of Egeria.
Whether this painting by Claude shows the story of Egeria and her grief over the death of Numa must surely be in doubt, and the evidence bears careful re-examination.