Translated from the
original by Costas Balomenos
Pythagoras
T
|
he main characteristic of
the ancient Greek religion
as developed through the two masterpieces of Homer's epics, the “Iliad” and “Odyssey” and from Hesiod in his “Theogony”
is the anthropomorphism. Be presented namely the Gods with human
passions and actions,
which of course only to gods do
not match, so the man made a game
into the hands and the passions
of the gods...
Also in Homeric
poetry, there is no belief in afterlife personal
life. The soul exists only when
it is connected with the body. From the moment you separated
from it, running as shade into Hades and takes again life and movement when drinking
blood. The soul is not therefore the bearer of life, but the blood.
Thus, within anthropomorphism - where it becomes overvaluation
of the body - there is
no place for any kind of mysticism, in which the soul excels because of kinship with the divine.
The simplistic
these religious concepts
shaken in the air by the Ionians philosophers, although most of them do
not reject religion and God, but
they strive to clean them.
And then is born the mysticism from the great figures of Pythagoras, Plato and
Plotinus. Certainly, forerunner of all this was the Orphism, which is attributed to the
mythical figure of Orpheus.
In Orphism,
the man is considered to have two
components: the Dionysian (soul)
and the Titanic (body), of which the first outweighs the second. The main concern of Orphism is the liberation of the soul from the body that keeps her captive and its union with God.
Successor of Orphism is the Pythagorism, whose founder
is Pythagoras (582-497
BC) from Samos, since - according
to the tradition of the Pythagoreans - the “Holy Word”
which the members of Pythagorean communities they recited was the same which he pronounced Pythagoras,
when he was initiated to the village Livithra of Thrace.
The researchers, however, are cautious about the details of his life, because
many of them are not only contradictory and conflicting, but it
is much later and come from circles of the Pythagoreans.
However, the affinity of Orphism and Pythagorism to the issue of reincarnation,
which presupposes divine and immortal
soul, and of ascetic life, is not disputed by anyone, because the few
ancient testimonies militate
in favor of this affinity.
Orphism had the good fortune to be adopted
by this great philosopher and mutated for
the better, to express the
tendency towards mysticism and
the divine of Greek spirit. He managed so parallel to the stream that existed for the
release of the philosophical thought from religion, as it had ended up
by the mythologists Homer and Hesiod, to purify the religion from the anthropomorphism and to live together with science and philosophy.
Certainly Pythagoras is known in history for the ontology, which is connected with mathematics and numbers, which it considered as elementary principles of beings, something similar to the “Ideas” of Plato. Such as then, in the
teaching of Platonic "Ideas"
the sensate and variable beings of our world owe their existence to “the partaking” (methexis) of the “Ideas”, so to Pythagoras the existence of of appreciable
beings is nothing more than “imitation” of numbers. Very rightly, the above affinity observed
by Aristotle, who said that Plato simply
changed the name of
the word.
Also known by Pythagoras is the famous theorems of geometry. In this was giving so much importance
that it is said that at the entrance of his house - which served as a
school - there was the inscription “no one enters who does not know geometry”.
With Mathematics is connected and another feature of
the philosophical thinking of
Pythagoras. His love for music that was
based on numerical data. The division into numerical
intervals of the
musical scale, tones and semitones,
is based on the relevant observations. He noticed that there are mathematical relationships between different
musical tones. Strings of different lengths produce musical tones of different heights. The music is something
that expresses the harmony, which
he saw that there is in
the world who consisted thus of numbers and
for this reason is
the first, who he named
the universe “world” (in Greek “cosmos” = ornament).
Pythagoras is not just known as a
mathematician, but equally
- or more -
is known as undercover and founder of
religious communities with
strict hierarchical organization and ascetic life.
In Croton of Down (Southern) Italy where he resorted from Samos - his hometown, founded and organized the religious communities, which can be characterized as the first hesychastic movement in history. His sermon finds great
resonance in the souls of people and his contribution to the
promotion of education and
morality is huge. He
addressed to all ages indiscriminately,
to men and women. Were running to hear him not only from Croton, but
also from other cities and
countries. Porphyrius and other
biographers attribute that to his external appearance.
But Pythagoras is not limited to teaching to the general public, but organizes successfully a closed group of learners, a company, whose members had to be distinguished
for the strict observance of the hierarchy, obedience without
objection of the principles of Pythagoras’s teaching, ascetic life, mutual
support and confidence. There is no difficulty
to find human material for the establishment of this company, since people come in great numbers and they have craving to
join the inner circle of partners.
For this, the selection and the
assay are rigorous. In fact, the test lasted many years and progressed
in steps up to permit to the partner get to know the teacher
personally and discuss with him various problems. The safeguarding of a secret superior knowledge, which was broadcasting the teacher, it was mandatory for the partners and in this is due - according to many -
that were not salvaged writings of Pythagoras that contain his moral and religious
teaching. In organizing they imitate the
Pythagoreans and the Tektons,
known as Free Masons, who
consider Pythagoras as their
prostate.
Let us
now see how someone became a member of the Pythagorean
community. To be introduced anyone in the “school” or “society” and become “speaker”, undergo rigorous examination even physiognomic,
which he oversaw even Pythagoras himself.
Were examined the character
of the candidate, his habits, feelings, his conduct in the past
and the present and thereafter were allowed to
co-numbered in the Pythagorean community. However, until becoming a full member, a perfect student has had to pass two stages of assays. During the
first stage, which lasted
for three years, were not allowed
to monitor and hear with their ears the teaching of Pythagoras. Was testing the stability
of a decision to follow the “Pythagorean life” and was examined the motivations of this decision.
When passed
three years of probation,
during which the young students were not resident in the community,
they delivered their assets
to the community and
thereafter were
living in it with coenobitic way. Nonetheless and after the coenobitic life, there was a period of five years probation and apprenticeship, the main feature of
which was the silence. For
five years they were listening to the teachings of Pythagoras, without talking, they lived always in lasting silence
and without seeing the face
of Pythagoras. For this reason and also received the nickname “acousmatic”. Having spent five years
went by to the next stage of “mathematics”. As “mathematicians” now they could to consort with Pythagoras to submit to
several questions, certainly not to
challenge his teaching, but to ask for some clarification. There was absolute and blind trust in the truth of his
teaching. The «αυτός έφα» namely «he said» shows with very precision the - without objection -
acceptance of his teachings and
his opinions.
Besides, this was
also a weapon in the hands of
Christian authors, when the Gentiles (idolaters) writers blamed them for acceptance
- without consideration
- of doctrines of
their faith. They reminded to the blind faith of the
Pythagoreans.
Now, if after the five-year ordeal of silence the student were deemed unworthy to get into the class of “mathematics”, they driving out from the community and were returning double his property, which had been deposited. Indeed, they open a tomb at home of the community where
he lived, which meant that he is now a dead man and is forbidden any contact
and conversation with him from other members of the community. The same penalty
was imposed on those who betrayed the secrets of the community.
But the support
of a community member by another
has remained proverbial.
Let us allow
at this point to narrate an episode that rescues the (Pythagorean) Iamblichus:
«Someone Pythagorean man, after a long and arduous march
on a deserted road, reached in an inn, where due to the suffering of this,
became seriously ill. He had not, however, the needed money for his health
care. But to the innkeeper - who nevertheless
took care of him movingly
- before dying, left a billboard with a symbol, and
told him to hang on
in his shop, because the first who will recognize this
symbol and he will be informed the details,
will reward him richly. The innkeeper
- although not hoped would never recover what he had spent -
he performed his desire and hung in a conspicuous place a billboard with the symbol. And indeed, after
a long time someone Pythagorean,
who recognized the symbol,
rich and gladly paid the expenses». (Iamblichus 239)
With quietness and silence are closely related
the self-control and the exercise
of memory. It is known the recommendation of Pythagoras to his disciples, as
we are informed by Diogenes Laertius 8.22: “What I did, that ought not? What I did, that ought? What I had to do and
I did not?” The memory ought be practiced, to be able to keep the
teachings. Therefore, never
ceased to dealing repeatedly with the Taught,
until it becomes their estate. And the way they exercised his memory was: Before Pythagoras
to get up from his bed was required to remember everything that had happened the previous day in turn. What he said or what he heard just
got out of bed, what was first and what second,
what happened, who met first and who
second and what discussed
with them.
Following the
exercise of memory, the Pythagoreans venerated much the medicine and the music
for moralistic reasons. From medical were mostly occupied with the “arbitral kind”, order to be precise
in their diet, with the knowledge
of the symmetry of foods and beverages. They did this because they wanted to keep their
bodies in stable condition, so that to be not,
sometimes thin and sometimes thick. The music also contributes to the health of the body and is -
especially for the soul - a major means of catharsis. Indeed Basil the Great our it rescues the following incident with Pythagoras and the therapeutic property of music: “It is also said that
Pythagoras, when once
he met drunken dancers, who were singing making ugliness on the
streets, begged him playing the flute and he was the head of this orgiastic procession to change harmony and with the flute to
play them the Doric member of the musical melody. Then, with this melody they thought correctly, so - after
they threw away the wreaths - shamefully they turned again to their homes”. To the young, E.P. 31, 581-584.
Pythagoras and his disciples - in
relation to the soul - accepted the teaching of reincarnation or meta-incorporation. It
is said that Xenophanes who mocked this teaching, presents him to berate
his student, which wanted to hit a barking
dog, because in the
barking of the dog he recognized the voice of a friend.
Himself Pythagoras
was telling for himself
that he remembers his various incarnations.
Indeed, he attributed this gift as a bonus of Hermes to his face.
The cycle of reincarnations was intended to liberate the soul from the shackles of flesh by chastity, purity and exercise and return to the hearth, to God. There is i.e. also in the Pythagorism the view of a drama of
the soul, that was
removed from God and is struggling to terminate the cycle of reincarnations, to come back to him. The soul is immortal, because that from which was detached is immortal. Is divided
into three parts: mind, wisdom and anger. Mind and anger have and the animals,
but wisdom only
in Man.
They are interesting and the ascetical teachings of Pythagoras. Were forbidden to eat living
creatures, not only because of the theory of reincarnation, namely about the presence in these of human souls, but mainly to get used to
the austere and ascetical life, a factor of physical and mental health. For him were
sufficient only:
honey, wax, vegetables and bread.
He not was drinking wine, nor was he seen never to entertains, without aphrodisiacs passions, or to inebriates. He shunned the laughs, the flatteries, the burdensome narrations
and the teasing. Diogenes Laertius 8.13
to 20.
Indeed, he was teaching that this practice in nutrition and dressing should begin in the childhood. Most of the wishes
of the people are acquired and manufactured by themselves, so it required a lot
of attention and exercise regime. The Pythagoreans criticized the prim food,
the sumptuous costumes, the spacious and luxurious house. Iamblichus 205
This strictness of the Pythagoreans in diet and dressing
was the cause for mimicry by many. It is said that the comedienne Aristofontas
in narration refers to someone, who visited Hades and he saw the Pythagoreans
to differ from everyone and are eating together with Pluto because of their
piety. And define, what the comedian responds: “It must be very convenient this
god, who delights to hobnob with people unwashed, without taking bath, who are
full of lice”. Diogenes Laertius 8.37
Ascetic attitudes
we find in the position of the Pythagoreans towards
sexual life and
marriage. Himself Pythagoras was married with children. He condemned the
satisfaction of carnal momentum outside of
marriage, but he was accepting
within marriage for childbearing,
because the man leaves in the world, adorers of the gods.
According Hieronymus, Pythagoras descended into Hades and he saw the souls of Homer and Hesiod to punished severely for what ungodly they said about Gods, and together with them to punished the
souls of those who refused to
copulated with their wives. This attitude towards marriage resulted to be honored by
the residents of Croton. His pupil Theano, according to others his wife, when
asked if the intercourse with a man is impurity she responded that only with a
foreign man is so. General, Pythagoras was against to the aphrodisiac hedonism,
because they make the man weaker.
In the 4th century BC the Pythagorism falls
into decadence because of the
terrible persecution which was
brought against the Pythagoreans and
revived as Neo-Pythagorism
in the 1st century BC, but mainly in the 1st
century AD with the great form of Apollonius of Tyana.
But this is another issue that we hope to negotiate in the future.
BIBLIOGRAPHY
1. Theodore Zissis: Secret
Fathers and ascetical Authors (Mysticism and
Exercise to Hellenism)
2. Anthology of Patristic Texts Third Grade, 1984.
2. Anthology of Patristic Texts Third Grade, 1984.
Writer Christos Pal
Δεν υπάρχουν σχόλια:
Δημοσίευση σχολίου