Gabriele Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category. Studia praesocratica, Bd 4. Berlin; Boston: De Gruyter, 2013. Pp. xiv, 228. ISBN 9783110306279. $126.00. (original) (raw)
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Frequently considered, in earlier periods of Western culture, as a symbol or, at the very least, as an almost legendary individual,1 Pythagoras is nevertheless perceived during the Renaissance as retaining more of an historical consistency, and the reality of his existence remains generally unquestioned, if somewhat imprecise. Among other exponents of the supposed prisca theologia,2 he stands as a typical example of a single individual retaining the characteristics of a prophet, holy man, seeker of wisdom, political adviser, scientist, musician and philosopher alike, all qualities which play a central role in the culturally widened humanistic de��nitions of a "Pythagorean" philosophy. One must of course keep in mind that philosophy is here considered as being essentially of a revelatory nature, and much akin to a divine illumination, an empowerment which some of the Early Modern Humanists frequently bestowed on antique thinkers and religious ��gures,3 endowing them with a prophetic status almost equal to that hitherto reserved by Christianity for the Jewish Scriptures. As recently outlined by Christiane L. Joost-Gaugier, the in��uence of (neo) Pythagoreanism in the Renaissance is both manifold and widespread.4 It covers most areas in the realms of science and the arts,5 but is nevertheless 1 Something he already was, for the most part, in Plato's or Aristotle's time; Riedweg 2008, 42�f.; Macris 2018, 810-818 (with bibliography). 2 Gentile 2012. 3 They were probably also in��uenced by the "divine" character commonly attributed to Pythagoras by his Hellenistic bio/hagiographers. Macris 2003 and 2006. 4 Allen 2014; Joost-Gaugier 2009 (this study is, however, to be consulted with extreme caution). 5 Perillié 2005. In this respect one must also recall the important role played by mathematics (in general) in the encyclopedic reorganization of knowledge launched by some of the ��rst Humanists, as exempli��ed-among others-by G. Valla's (1447-1500) De expetendis et fugiendis rebus (Venice 1501), which includes a section on arithmology: see Tucci 2008 (I am indebted to M. Ghione for this reference).
Pythagorean Knowledge from the Ancient to the Modern World: Askesis, Religion, Science. Edited by Almut-Barbara Renger, Alessandro Stavru
In the Cohortatio ad Graecos, a work included in Justin Martyr's corpus and recently attributed to the Monarchian Bishop Marcellus of Ancyra (cf. C. Riedweg, B. Pouderon), there is a passage dedicated to Pythagoras (cf. 19). Such a reference is part of a string of quotations from pagan authors on the subject of the so-called monotheism. Having already proved the antiquity and excellence of Moses, the first prophet (9-12), and presented the story of the Septuagint translation (13), Ps.-Justin meks further remarks about Greeks having become acquainted with the writings of Moses in Egypt and therefore expressing 'monotheistic' views (14). Other authorities quoted are Orpheus (15), Sibyl (16), Homer (17), Sophocles (18), and Plato (20), after which the work progresses as a more detailed attempt to show the dependance of Plato and Homer on the Hebrew Scriptures. In this paper, I aim to explore the Cohortatio account on Pythagoras in its connection with the other authorities quoted in the text, in order to stress the cultural work carried out by Ps.-Justin/Marcellus about the Greek Philosopher and the ideological elements ascribed to him in the treatise. In keeping with his general intention of bringing forward Greek expressions of monotheism, the subject Ps.-Justin announces for Pythagoras is 'monas' (19,1,5), drawing a sort of parallel with the religion of Orpheus (Orpheus is explicitly said to have visited Egypt). The conclusion one can reach is that the monotheism attributed to Pythagoras is a cultural construct, strictly connected with Orpheus, and that the author of Cohortatio aims to defend the so-called Monarchianism, around the period of Arian crisis. My main objective is to emphasize how the (re-)invention of a Pythagorean monotheism and/or religion constitutes a Christian apologetic discourse strictly linked with the invention of an Orphic monotheism, two cultural constructs carried out in the period of the Nicaea Council (325 CE), a seminal phase in the formation of Christian monotheism.
In both ancient tradition and modern research Pythagoreanism has been understood as religious sect or as a philosophical and scientific community. Numerous attempts have been made to reconcile these pictures as well as to analyze them separately. The most recent scholarship compartmentalizes different facets of Pythagorean knowledge, but this offers no context for exploring their origins, development, and interdependence. This collection aims to reverse this trend, addressing connections between the different fields of Pythagorean knowledge, such as eschatology, metempsychosis, epistemology, arithmology, numerology, music, dietetics, medicine and politics. In particular, the contributions discuss how the Pythagorean way of life related to more doctrinal aspects of knowledge, such as Pythagorean religion and science. The volume explores the effects of this interdependence between different kinds of knowledge both within the Pythagorean corpus and in its later reception. Chapters cover historical periods from the Archaic Period (6th century BC) to Neoplatonism, Early Christianity, the European and Arabic Middle Ages, and the Renaissance through to the Early Modern Period (17th century AD).