Pythagoras: Mythical Freemason
Bro. Brent L. Arnold, 32°
Presented at Lodge Vitruvian #767
Holden under the
Grand Lodge Free And Accepted Masons of the State of
Indiana
April 28, 2015
References
Davis, R. G. (2013). English Lecturers and Their Work The Mason's
Words: The History and Evolution of the American Masonic Ritual
(pp. 113-159). Gutherie: Building Stone Publishing.
Wellins Calcott first to include Pythagoras in a masonic monitor, "The
Candid Disquistions of the Principles and Practices of the Most Ancient
and Honourable Society of Free and Accepted Masons." (p119)
Diogenes Laueretes. (1919a). Initiations. In K. S. Gutherie (Ed.), The Life
of Pythagoras (pp. 157). Alpine, NJ: Platonist Press.
As he was a youth devoted to learning, he quitted his country, and got
initiated in all the Grecian and
barbarian sacred mysteries. Accordingly he went to Egypt, on which
occasion Polycrates gave him a
letter of introduction to Amasis; and he learned the Egyptian language
as Antiphon tells us, in his
treatise on those men who have become conspicuous for virtue; and he
associated with the Chaldeans
and Magi.
Diogenes Laueretes. (1919b). Personal Habits. In K. S. Gutherie (Ed.), The
Life of Pythagoras (pp. 164). Alpine, NJ: Platonist Press.
© 2015 Brent L. Arnold
"He never chastised any one, whether slave or free man, while he was
angry."
Diogenes Laueretes. (1919c). Scientific Culture. In K. S. Gutherie (Ed.),
The Life of Pythagoras (pp. 161). Alpine, NJ: Platonist Press.
"Also it was Pythagoras who carried geometry to perfection,...and the
part of the science to which Pythagoras applied himself above all others,
was arithmetic."
"Apollodorus the logician recounts of him that he sacrificed a hecatomb,
when he had discovered that the square of the hypothenuse of a rightangled triangle was equal to the squares of the sides containing the right
angle. There is an epigram which is couched in the following terms:
"When the great Samian sage his noble problem found, A hundred oxen
with their life-blood dyed the ground.""
Grand Lodge of Ancient, Free and Accepted Masons of the
Commonwealth of Virginia,. (2007). Manual of Work Presentation
Volume (pp. 51-100). Richmond: Grand Lodge of Ancient, Free and
Accepted Masons of the Commonwealth of Virginia.
"You have promised, in the most friendly manner, to remind him of his
error and aid a reformation."
"The Forty-Seventh Problem of Euclid was an invention of our ancient
friend and brother, [the great] Pythagoras, who in his travels through
Asia, Africa, and Europe, was initiated into several orders of priesthood
and raised to the sublime degree of a Master Mason. " [added by
Indiana]
Hierocles. (1920). Pythagorean Symbols, or Maxims (K. S. Gutherie,
Trans.) Pythagorean Library: A Complete Collection of the Works of
Surviving Works of Pythagoreans (pp. 1-6). Alpine, NJ: Platonist
Press.
© 2015 Brent L. Arnold
75 total maxims
5. Do not poke the fire with a sword. (Do not further inflame the
quarrelsome).
10. Do not unload people, but load them up. (Encourage not idleness,
but virtue).
24. Never break the bread. (When giving charity, do not pare too close).
26. Put not meat in a foul vessel. (Do not give good precepts to a vicious
soul).
31. Do not urinate against the sun. (Be modest).
33 Do not sleep at noon. (Do not continue in darkness).
59. Make thy libations to the gods by the ear. (Beautify thy worship by
music).
69. Stick not iron in the footsteps of a man. (Mangle not the memory of a
man).
74. Place not the candle against the wall. (Persist not in enlightening the
stupid).
75. Write not in the snow. (Trust not your precepts to persons of an
inconstant character).
Huffman, C. (2015). Pythagoreanism. The Stanford Encyclopedia of
Philosophy. Spring 2015. Retrieved February 21, 2015, from
forthcoming URL =
<http://plato.stanford.edu/archives/spr2015/entries/pythagorea
nism/>.
"It is in this latter role that he is connected with the split between two
groups in ancient Pythagoreanism, the acusmatici (who emphasized
© 2015 Brent L. Arnold
rules for living one's life, including various taboos) and the mathêmatici
(who emphasized study of mathematics and the natural world). Each
group claimed to be the true Pythagoreans. "
"In the Renaissance, Pythagoreanism played an important role in the
thought of fifteenth- and sixteenth century Italian and German
humanists."
Iamblichus. (1919a). Community and Chastity. In K. Sylvan (Ed.), The Life
of Pythagoras (pp. 19-21). Alpine, NJ: Platonist Press.
Emphasized the important of justice.
Governing of a country should be done as if it were a hereditary
possession to be transmitted for posterity. (p. 19) Best accomplished if
the politicians "realized their equality with the citizens, with only the
supereminence of justice." (p. 19-20)
"Moreover, senators should not make use of any of the Gods for the
purpeso of an oath, inasmuch as their language should be such as to
make them credible even without any oaths." (p.20)
As to their domestic affairs,, their government ment should bo the
object cf deliberate choice. (p.20)
He further besought them to avoid connexion irith any but their wives;
(p.20)
Iamblichus. (1919b). Intuition, Reverence, Temperance, and
Studiousness. In K. S. Gutherie (Ed.), The Life of Pythagoras (pp. 1519). Alpine, NJ: Platonist Press.
Preeminence of the early over the late
the east was more important than the west
morning more than evenening
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the beginning than the end
advocated for temperance
"He invited them to observe how absurd it would be to rate the
reasoning power as the chief of their facult ies, and indeed consult about
all other things by its means, and yet bestow no time or labor on its
exercise. Attention to the body m ight be compared to unworthy
friends, and is liable to rapid failure; while erudition lasts till death, and
for some procures post-mortem renown, and may bo likened to good,
reliable friends." (p.18)
"Erudition (possesses four great advantages over all other goods). First,
some advantages, such as strength, beauty, health and fortitude, cannot
bo exercised except by the cooperation of somebody else. Moreover,
wealth, dominion, and many other goods do not remain with him who
im parts them to somebody else. Third, come kinds of goods cannot be
possessed by some men, but all are susceptible of instruction, according
to their individual choice, Moreover, an instructed man will naturally,
and without any impudence, be lei to to take part in the administration
of thi affairs of his home country, (as does not ocour with mere wealth).
One great advantago of orJdition is that it may be imparted to another
person without in the least diminishing the store of the giver." (p.18)
"For it is education which makes the difference between a man and a
wild beast, a. Grebk and a Barbarian, a free man and a slave, md a
philosopher from a boor." (p.18)
Iamblichus. (1919c). Journey to Egypt. In K. S. Gutherie (Ed.), The Life of
Pythagoras (pp. 7-9). Alpine, NJ: Platonist Press.
"Phoenicia he conversed with the proph&ts who wore the descendants
of Hoschus the physiologist, and with nany others, as well as with the
local hicro- phants."
"He was also initiated into all the nystcr- ics of Byblus and Tyro, and in
the sacred functionc performed in nany parts of Syria;"
© 2015 Brent L. Arnold
Iamblichus. (1919d). Justice and Politics. In K. S. Gutherie (Ed.), The Life
of Pythagoras (pp. 78-86). Alpine, NJ: Platonist Press.
"Because injustice also frequently results from insolence, luxury, and
lawlessness, he daily exhorted his disciples to support the laws, and
shun lawlessness." (p. 80)
"Besides this household justice, he added another and most beautiful
kind, the legislative, which both orders what to do and what not to do.
Legislative justice is more beautiful that the judicial kind, resembling
medicine which heals the diseased, but differs in this that it is
preventive, planning the health of the soul from afar." (p. 80)
This is why the best of legilators graduated from the school of
pythagoras:" (pp. 80-81)
Iamblichus. (1919e). Non-Mercenary Secrecy. In K. S. Gutherie (Ed.), The
Life of Pythagoras (pp. 108-110). Alpine, NJ: Platonist Press.
"The Pythagoreans objected to those who offered disciplines for sale,
who open their souls like the gates of an inn to every man that
approaches them; and who, if they do not thus [have] buyers, diffuse
themselves through cities, [so] in short, hire gymnasia, and require a
reward from young men for those things that are without price.
Pythagoras indeed hid the meaning of much that was said by him, in
order that those who were genuinely instructed might clearly partakers
of it; but that others, as Homer says of Tantalus, might be pained in the
midst of what they heard, in consequence of receiving no delight
therefrom." (p.109)
"Nor did they think fit either to speak or write in such a way such that
their conceptions might be obvious to the first comer;" (p. 109)
"All Pythagoric discipline was symbolic, resembling riddles and puzzles,
and consisting of maxims, in the style of the ancients." (p. 109)
© 2015 Brent L. Arnold
Iamblichus. (1919f). Organization of the Pythagorean School. In K. S.
Gutherie (Ed.), The Life of Pythagoras (pp. 38-43). Alpine, NJ:
Platonist Press.
Pythagoreans lived more communally and shared their posessions.
Pythagorists managed their own property and did not live with the
'eans. Poets versus "poetasters" (p. 38)
Pythagoreans divided into "Hearers" and "Students." The studetns were
the true Pythagoreans.(p.38)
The Hearers received lectures without demonstrations and were told
how to do things. These dogmas were "non-discussable." (p.38-39)
Three kinds of lectures (pp. 39-40):
Objective: What are the sun and the moon?
Subjective: What is the most beautiful thing? (Harmony)
Practice (what should or should not be done?): Do not assist aanian in
laying down a burden, which encourages him to loit— er, but to assist
him in undertaking something.
Iamblichus. (1919g). Psychological Requirements. In K. S. Gutherie (Ed.),
The Life of Pythagoras (pp. 45-46). Alpine, NJ: Platonist Press.
First, could they "reserve and preserve" that was learned? Second,
tested modesty. "...he was much more anxious that they should be
silent, than that they should speak." "whether they were astonished by
the energies of any immoderate desire or passion." Third, facility of
learning and memory. (p. 45)
"Ferocity he considered hostile to such a kind of education. For savage
manners are attended by impudence, shamelesness, intemperance,
sloth, stupidity, licentiousness, disgrace, and the like, while their
opposited attend mildness and gentleness." (p.45)
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Iamblichus. (1919h). Pythagorean Asceticism. In K. S. Gutherie (Ed.), The
Life of Pythagoras (pp. 32-33). Alpine, NJ: Platonist Press.
"Moreover Pythagoras is generally acknowledged to have been the
inventor and legislator of friendship, under its many various forms, such
as universal amity of all towards all, of God towards men through their
pity and scientific theories, or the mutual interrelation of teachings, or
universally of the soul towards the body and of the rational to the
rational part, through philosophy and its underlying theories"
Iamblichus. (1919i). The Pythagorean Community. In K. S. Gutherie (Ed.),
The Life of Pythagoras (pp. 13-14). Alpine, NJ: Platonist Press.
"The Cenobites were students that philosophized." (p. 13)
The majority of students were "Hearers".
These students lived together in a communal life, sharing all
possessions.
"Pythagoras unfolded to the Greeks all the disciplines, theories and
researches that would purify the intellect from the blindness introduced
by s studies of a different kind, so as to enable it it to perceive the true
principles and causes of the universe. (p. 14)
"...whatever is anxiously desired by the scholarly, was brought to light
by Pythagoras.." (p. 14)
Iamblichus. (1919j). Sciences and Maxims. In K. S. Gutherie (Ed.), The Life
of Pythagoras (pp. 74-78). Alpine, NJ: Platonist Press.
Sciences
Studied geometry, celestial orbs, in Egypt. (p. 74)
"All theorems about lines seem to have been derived from that country
[Egypt]." (p.74)
© 2015 Brent L. Arnold
"All that relates to numbers and computation is said to have been
discovered in Phoenicia. The theorems about the heavenly bodies have
by some been referred to the Egyptians and Chaldeans in common."
(p.75)
"Of the sciences honored by the Pythagoreans not the least were music,
medicine and divination. ...Of medicine, the most emphasized part was
dietetics; and they were most scrupulous in its exercise. First, they
sought to understand the physical symptoms of equanimity, labor,
eating and repose. They were nearly the first to make a business of the
preparation of food, and to describe its methods. More frequently than
their predecessors the Pythagoreans used poultices, however
disapproving more of medicated ointments, which they chiefly limited
to the cure of ulcerations. Most they disapproved of cuts and
cauterizations. Some diseases they cured by incantations. Music, if used
in a proper manner, was by Pythagoras supposed to contribute greatly
to health. The Pythagoreans likewise employed select sentences of
Homer and Hesiod for the amendment of souls." (pp.76-77)
Memory
"Hence memory was greatly honored, abundantly exercised, and given
much attention." (p.77)
"No Pythagorean rose from his bed till he had first recollected the
transactions of the day be fore; and he accomplished this by
endeavoring to remember what he first said, or heard, or ordered done
by his domestics before rising; or what was the second or third thing he
had said, heard or commanded." (p.77)
"Thus they made it a point to exercise their momories systematically;
considering that the ability aMlity of remembering was most important
for experience, science and wisdom." (p. 78)
Iamblichus. (1919k). Studies in Egypt and Bablylonia. In K. S. Gutherie
(Ed.), The Life of Pythagoras (pp. 9). Alpine, NJ: Platonist Press.
Visited "all" the templses and Egyptian priests.
22 years in Egypt; studied astronomy and geometry
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Initiated in all the mysteries of the gods.
taken captive by soldiers of Cambyses and take to Babylon; associated
with the Magi, "who instructed hin in their venerable knowledge, and in
the nost perfect worship of the Gods,"
Learned arthimetic, music and all the other sciences.
Returned to Samos at age 56
Iamblichus. (1919l). Temperance and Self-Control. In K. S. Gutherie (Ed.),
The Life of Pythagoras (pp. 87-96). Alpine, NJ: Platonist Press.
"Of the Pythagoreans it is also reported that none of them punished a
servant or admonished a free man during angers but waited until he had
recovered his wonted serenity." (p. 90)
A similar anecdote is related of Clinias, according to Spintharus; for he
also was wont to defer all admonitions and punishments until his mind
was restored to tranquillity. (p. 90)
[In the most friendly manner, admomish him of his error...]
Iamblichus. (1919m). Tests of Pythagorean Initiation. In K. S. Gutherie
(Ed.), The Life of Pythagoras (pp. 34-37). Alpine, NJ: Platonist Press.
Initiation and Trials
"As he therefore thus prepared his disciples for culture, he did not
immediately receive as an associate any who came to him for that
purpose until he had tested them and examined them jud iciously. To
begin with he inquired about their relation to their parents and kinsfolk.
Next he sur surveyed their laughter, speech or silence, as to whether it
was unseasonable; further, about their desires, their associates, their
conversation, how they employed their leisure, and what were the
subjects of their joy or grief. He observed their form, their gait, and the
whole motions of their body. He considered their frame's natural
© 2015 Brent L. Arnold
indications physiognomically, rating them as visible exponents of the
invisible tendencies of the soul.
After subjecting a candidate to such trials, he allowed him to be
neglected for three years, still covertly observing his disposition
towards stability, and genmine studiousness, and whether he he was
sufficiently everse to glory, and ready to despise popular honors.
After this the candidate was compelled to observe serve silence for five
years, so as to have made definite experiments in continence of speech,
in— asmuch as the subjugation of the tongue is the most difficult of all
victories, as has indeed been unfolded by those who have instituted the
mysteries.
Of these probationers, after after the quinquennial silence, those who by
modest dignity had won his approval as worthy to share in his
doctrines, then became esoterics, and within the veil both heard and
saw Pythagoras. Prior to this .thsy participated in his words through the
hearing alone, without seeing him who remained within the veil, and
themselves offering to him a specimen of their manners." (p.34)
Rejection of Candidates
"If rejected, they ware given the double of the wealth they had brought,
but the auditors raised to him a tomb, as if they were dead; the disciples
being generally called auditors. Should these later happen to meet the
rejectee! candidate, they would treat him as a stranger, dgclaring that he
whom they had by education modelled had died, inasmuch as the object
of these disciplines had been to tie turned oui. good and honest men.
(p.35)
Expulsion of Candidates
"If, after all this even, some one was found to be still sluggish and dull,
they would raise to such a candidate within the school a pillar or
monument, such as was said to have been done to Perialus the Shurian,
and Cylon the prince of the Sybarites, who were rejected, they expel— 1
'. from the auditorium, loading him down with uilver and gold, This
wealth had by them been deposited m common, in the iare of certain cus
todians, aptly called Economics. Should any of the Pythagoreans later
meet with thsf reject, they did not recognize him whom they accounted
dead." (p.35)
© 2015 Brent L. Arnold
"Hence also Lysis, blaming a certain Hip- parchus fcr having revealed
the Pythagorean doctrines to the profane, and to such as accept ed them
without disciplines or theory, said, " "It is reported that you
philosophize iiv* discriminately and publicly, which is opposed to the
customs of Pythagoras. With assiduity you did indeed leam them, 0
Hipparchus; but you have not preserved them. l$y dear fellow, you have
tasted Sicilian tit-bits, which you should not have repeated. If you give
them up, I shall be delighted; but if ycu do not, ycu will to me be dead,
For it would be pious to recall the hum— an and divine precepts of
Pythagoras, and not to communicate the treasures of wisdom to those
who have not purified their souls, eve* in a dream. It is unlawful to give
away things obtained with labors so great, and with assiduity so diligent
tc the first person you meet, quite as much as to divulge the mysteries of
the Dleusynian god desses to the profane, Either thing would be. un just
and impious," (pp.35-36)
Iamblichus. (1919n). Travels in Greece; Settlement in Crotona. In K. S.
Gutherie (Ed.), The Life of Pythagoras (pp. 10-12). Alpine, NJ:
Platonist Press.
"Moved by hopes of financial support, the youth took up the proposition
without delay. Pythagoras then introduced him to the rudiments of
arithmetic and geometry, illustrating them objectively on an abacus,
paying him three oboli as fee for the learning of every figure. This was
continued for a long time, the youth being incited to the study of
geometry by the desire for honor, with diligence, and in the best order.
But when the sage observed that the youth had become so captivated by
the logic, ingeniousness and style of those demonstrations to which he
had been led in an orderly way, that he would no longer neglect their
pursuit merely because of the sufferings of poverty, Pythagoras
pretended poverty, and consequent inability to continue the payment of
the three oboli fee. On hearing this, the youth replied, that even without
the fee he could go on learning and receiving this instruction. Then
Pythagoras said, "But even I myself am lacking the means to procure
food!"As he would have to work to earn his living, he ought not to be
distracted by the abacus and other trifling occupations." The youth,
however, loath to discontinue his studies, replied, "In the future, it is I
who will provide for you, and repay your kindness in a way resembling
© 2015 Brent L. Arnold
that of the stork; for in my turn, I will give you three oboli for every
figure."" (p. 11)
In Samos established the school known as the Semicircle of Pythagoras.
(p.12)
"unfolded the complete science of celestial orbs, founding it on
arthimetic and geometric demonstrations." (p. 12)
Moved to Crotona, Italy to the Pythagorean community. (p.12)
Iamblichus. (1919o). Universal Friendship. In K. S. Gutherie (Ed.), The
Life of Pythagoras (pp. 103-107). Alpine, NJ: Platonist Press.
"Scars and ulcers in friendship should be the least possible; and this will
be the case if those that are friends know how to subdue their anger."
(pp. 103-104)
"no one should ever permit himself to become the cause of contention,
and we should so far as possible avoid its source." (p.104)
Iamblichus. (1919p). Youth, Education, Travels. In K. S. Gutherie (Ed.),
The Life of Pythagoras (pp. 4-7). Alpine, NJ: Platonist Press.
Grew up in Samos, Greece.
At 18 left for Miletu, Italy and studied with Thales.
Thales advised him to go to Egypt.
Photius. (1919). Life of Pythagoras. In K. S. Gutherie (Ed.), The Life of
Pythagoras (pp. 150-155). Alpine, NJ: Platonist Press.
"Those of Pythagoras’s disciples that were devoted to contemplation
were called sebastici, the reverend, while those who were engaged in
business were called politicians. Those who cultivated the disciplines of
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geometry and astronomy, were called students. Those who associated
personally with Pythagoras were called Pythagoreans, while those who
merely imitated his teachings were called Pythagoristians." (p. 150)
"They affirm that man may improve in three ways; first, by conversation
with Gods, for to them none can approach unless he abstain from all
evil, imitating the divinity, even unto assimilation; second, by well
doing, which is a characteristic of the divinity; third by dying;" (p. 150151)
"The Pythagoreans considered the Monad as the beginning of all things,
just as a point is the beginning of a line, a line of a surface, and a surface
of a solid, which constitutes a body. A point implies a preceding Monad,
so that it is really the principle of bodies, and all of them arise from the
Monad." (p. 151)
Porphyry. (1919). Life of Pythagoras. In K. S. Gutherie (Ed.), The Life of
Pythagoras (pp. 129-149). Alpine, NJ: Platonist Press.
Students and hearers. "The Students learned the fuller and more
exactly elaborate reasons of science, while the Hearers heard only the
chief heads of learning, without more detailed explanations."(p. 140,
v.37)
Taylor, L. R. (Ed.). (1997). Indiana Monitor and Freemason's Guide
(Sixteenth ed.). Indianapolis: Most Worshipful Grand Lodge of Free
and Accepted Masons of the State of Indiana.
Wikipedia. (2015a, 3/6/2015). Age of Enlightenment. Retrieved March
18, 2015, from
http://en.wikipedia.org/wiki/Age_of_Enlightenment
Age of Enlightenment, 1650s-1780s.
© 2015 Brent L. Arnold
Wikipedia. (2015b, 3/6/2015). The Renaissance. Retrieved March 15,
2015, from http://en.wikipedia.org/wiki/The_Renaissance
14-17th centuries, 1300-1600
English Renaissance 16th century (1500)
Regius Poem (Haliwell Manuscript) 1390-1425
Wikipedia. (2015c, 3/14/2015). Scottish Enlightenment. Retrieved
March 18, 2015, from
http://en.wikipedia.org/wiki/Scottish_Enlightenment
1700s
Zhmud, L. (2012a). Biography: Sources, Facts, and Legends (K. Windle &
R. Ireland, Trans.) Pythagoras and the Early Pythagoreans (pp. 86).
Oxford: Oxford University Press.
Challenges the idea that P traveled to Egypt. Earliest source is not a
historical text.
Zhmud, L. (2012b). Mathematici and Acusmatici. The Pythagorean
'symbols' (K. Windle & R. Ireland, Trans.) Pythagoras and the Early
Pythagoreans (pp. 169-205). Oxford: Oxford University Press.
Pythagorean tradition ended in 4th century. The later greek tradition of
P began to interpret them as a religious fraternity. (p. 169)
Mathematici were the philosphers and scientists. Acusmatici were the
practicioners of pythogorean religious teachings. (p. 172) Other names:
Pythagorics v. Pathagorists; Esoterics v. Exoterics. (p.175)
© 2015 Brent L. Arnold