Pythagoras: His Life and Teaching, a Compendium of Classical Sources (17 page)

CHAPTER 4

S
YMBOLIC
N
UMBERS

T
he Pythagoreans, using the mathematical sciences as degrees of preparations to the contemplations of the things that are, were studiously addicted to the business of numbers for this reason. (So says Moderatus of Gades, who learnedly comprised their opinions in eleven books.
³⁵³
)

Seeing they could not clearly explain the first forms and principles in discourse (those being the most difficult to understand and express), they had recourse to numbers for the better explication of their doctrine, imitating geometricians and such as teach to read. For as these, going about to explain letters and their powers, recur to marks—saying that these are, as it were, the first elements of learning—nevertheless, afterwards they tell us that they are not the elements, but that the true elements are known by them. And as the geometricians, not being able to express incorporeal forms in words, have recourse to the description of figures saying, “This is a triangle”; yet not meaning that this which falls under the sight is a triangle, but that which has the same figure and which is by the help thereof, and represents the knowledge of a triangle to the mind.

The same did the Pythagoreans in the first reasons and forms. For seeing they could not in words express incorporeal forms and first principles, they had recourse to demonstration by numbers. And thus they called the reason of unity and identity, and equality, and the cause of amicable conspiration, and of sympathy, and of the conservation of the universe which continues according to the same, and in the same manner, ONE. For the One which is in particulars, is united to the parts and conspiring by participation of the first cause.

But the two-fold reason of diversity and inequality, and of every thing that is divisible and in mutation, and exists sometimes one way, sometimes another, they called DUAD. For the nature of the Duad in particular things is such.

These reasons are not only according to the Pythagoreans, and not acknowledged by others; but we see that other philosophers also have left certain unitive powers, which comprise all things in the Universe. And amongst them there are certain reasons for equality, dissimilitude, and diversity. Now these reasons—that the way of teaching might be more perspicuous—he called by the names of Monad and Duad. But it is all one amongst them if it be called biform, or aequaliform, or diversiform.

The same reason is in other numbers, for everyone is ranked according to some powers. In the nature of things exists something which has beginning, middle and end. To such a form and nature they attributed the number Three, saying that whatsoever has a middle is triform; so they called every perfect thing. And if anything be perfect, they affirm it makes use of this principle and is adorned according to it; which, since they could not name otherwise, they made use of the term TRIAD to express it. And when they endeavor to bring us to the knowledge thereof, they lead us to it by the form of this triad. The same in other numbers.

These, therefore, are the reasons according to which the aforesaid numbers were placed. But these that follow are comprehended under one form and power, which they call
Decad quasi Dechad.
³⁵⁴
Wherefore they say that ten is a perfect number, even the most perfect of all numbers; comprehending in itself all difference of numbers, all reasons, species, and proportions. For if the nature of the universe be defined according to the reasons and proportions of numbers—and
that which is produced, and increased, and perfected, proceeds according to the reasons of numbers—and the Decad comprehends every reason of number, and every proportion, and all species: Why should not nature itself be termed by the name of Ten, the most perfect number? Hitherto Moderatus.

Thus, from the symbolical use of numbers proceeded a multiplex variety of names, attributed to them by Pythagoras and his followers. Of which we shall now speak more particularly, beginning with the Monad.

CHAPTER 5

T
HE
M
ONAD

T
he Monad is a quantity, which in the decrease of multitude, being deprived of all number, receives mansion and station. For below quantity, Monad cannot retreat.
³⁵⁵
The Monad therefore seems to be so called, either from standing; or from remaining
always in the same condition; or from its separation (
†) from multitude.

To the Monad are attributed these names:

Mind
,
³⁵⁶
because the mind is stable, and every way alike, and has the preeminence.
³⁵⁷

Hermaphrodite
,
³⁵⁸
because it is both male and female, odd and even.
³⁵⁹
It partakes of both natures; being added to the even, it makes odd, to the odd, even.
³⁶⁰

God
, because it is the beginning and end of all, itself having neither beginning nor end.
³⁶¹

Good
, for such is the nature of one.
³⁶²

Matter
, receptacle of all,
³⁶³
because it produces Duad, which is properly matter.
³⁶⁴

Chaos, Confusion, Contemperation, Obscurity, Chasm, Tartarus, Styx, Horror, Impermanence, Subterranean Gulf, Lethe, Rigid Virgin, Atlas, Axis, Sume, Pyralios, Morpho.
³⁶⁵

Tower of Jupiter,
³⁶⁶
Custody of Jupiter, Throne of Jupiter.
³⁶⁷
From the great power which the center has in the universe, being able to restrain the general circular motion, as if the custody of the Maker of all things were constituted therein.
³⁶⁸

Seminal Reason
,
³⁶⁹
because this one only is one to the Retractors and is alone; and the rest are procreated of it, and it is the only seminary of all numbers.
³⁷⁰

Apollo Prophet.
³⁷¹

Prometheus
, as being author of life.
³⁷²

Geniture
, because without it no number has being.
³⁷³

Substance
,
³⁷⁴
because substance is primary.
³⁷⁵

Cause of Truth, Simple Exemplar, Constitution of Symphony
.
³⁷⁶

In greater and lesser,
Equal;
in intention and remission,
Middle;
in multitude, Mean.
³⁷⁷
In time,
Now
, the present
³⁷⁸
because it consists in one part of time which is always present.
³⁷⁹

Ship, Chariot, Friend, Life, Beatitude.
³⁸⁰

Form
(or
Species
), because it circumscribes, comprehends, and terminates,
³⁸¹
and because it produces the rest of the effects.
³⁸²

Jupiter
,
³⁸³
because he is father and head of the gods,
³⁸⁴
whence the Pythagorean verse:

Hear noble number, sire of gods and men.

Love, Concord, Piety, Friendship
, because it is so connected, that it cannot be divided into parts.
³⁸⁵

Proteus
, as containing all forms.
³⁸⁶

Mnemosyne
.
³⁸⁷

Vesta
, or
Fire
.
³⁸⁸
For the nature of Monad, like Vesta, is seated in the midst of the world and keeps that seat, inclining to no side.

Polyonymous
.
³⁸⁹

CHAPTER 6

T
HE
D
UAD

T
he names of the Duad are these:

Genius, Evil
.
³⁹⁰

Darkness, Sinister, Unequal, Unstable, Moveable.
³⁹¹

Boldness
,
³⁹²
Fortitude
,
³⁹³
Contention
,
³⁹⁴
because it proceeds to action, and first separates itself from the Monad.
³⁹⁵

Matter
,
³⁹⁶
because indefinite. Indeterminate Duad proceeds from Monad as matter. The cause of tumour and division.
³⁹⁷

Cause of Dissimilars
.
³⁹⁸

Partition
between Multitude and Monad.
³⁹⁹

Equal
, because in composition and permission, this only makes equality.
⁴⁰⁰
Two and two are equal to twice two.

Unequal, Defect, Superfluity
,
⁴⁰¹
according to the motion of matter.
⁴⁰²

Only Inform, Indefinite, Indeterminate
.
⁴⁰³
Because from a triangle and triad, polygons are actually procreated to infinitity; in Monad they exist all potentially together; but of two right lines or angles is made no figure.
⁴⁰⁴

Only Principle of Purity
, yet not even, nor evenly even, nor unevenly even, nor evenly uneven.
⁴⁰⁵

Erato
,
⁴⁰⁶
because through love applying itself to Monad, as the species it procreated the rest of the effects.
⁴⁰⁷

Harmony
.
⁴⁰⁸

Tolerance
,
⁴⁰⁹
because it first underwent separation.
⁴¹⁰

Root
, but not in act.
⁴¹¹

Feet of Fountain-abounding Ida
.
⁴¹²

Top, Phanes.
⁴¹³

Justice
, because of its two equal parts.
⁴¹⁴

Isis, Nature, Rhea, Jove's mother, Fountain of Distribution, Phrygia, Lydia, Dindymene, Ceres, Eleusinia.
⁴¹⁵

Diana
,
⁴¹⁶
because the Moon takes many settings from all the Fixed Stars, and because she is forked, and called half-moon.
⁴¹⁷

Love, Dictinna, Aeria, Asteria, DiSamos, Station, Venus, Dione, Micheia, Cythereia, Ignorance, Ignobility, Falsity, Permission, Otherness, Contention, Diffidence, Fat, Death
,
⁴¹⁸
Impulse.
⁴¹⁹

Opinion
, because it is true and false.
⁴²⁰

Motion, Generation, Mutation, Division
.
⁴²¹
(Meursius reads
†
Judgment) Longitude
,
⁴²²
or rather,
First Longitude
,
⁴²³
Augmentation, Composition, Communion.
⁴²⁴

Misfortune, Enduring
, because it first suffered separation,
⁴²⁵
Discord
.
⁴²⁶

Imposition
.
⁴²⁷

Marriage, Juno;
Juno being both Wife and Sister to Jupiter.
⁴²⁸

Soul
, from motion hither and thither.
⁴²⁹

Science
, for all demonstration, and all credit of Science, and all Syllogism collects from some things granted, the thing in question, and easily demonstrates another; the comprehension of which things is Science.
⁴³⁰

Maia
.
⁴³¹