A Summary of Pythagorean Theology
A Summary of Pythagorean Theology © 2002, John Opsopaus Part I: Introduction History This document presents a summary and synthesis of the theology of Pythagoreanism, a spiritual tradition that has been practiced continuously, in one form or another, for at least twenty-six centuries. But first, a little history. (Note: I will refer to all of the following philosophers and theologians as Pythagoreans or Platonists, which is what they usually called themselves, for the terms "Neo- Pythagorean" and "Neo-Platonist" are modern inventions. This history is of necessity incomplete and superficial.) According to ancient Greek tradition, Pythagoras (572-497 BCE) studied with the Egyptians, Phoenicians, Chaldeans, Brahmans, and Zoroastrians, and was initiated into all their mysteries. He is supposed to have met with Zoroaster (Zarathustra), but, since scholars now believe that Zoroaster probably lived in the second millennium BCE, it is likely that the Greek tradition reflects a meeting between Pythagoras and Zoroastrian Magi. In any case, there are many traces of Zoroastrianism in Pythagorean doctrine. In particular, there are similarities between the central Duality of Pythagoreanism and the dual Gods of Zoroaster (Ahura-Mazda and Ahriman). However, there are also connections to Zurvanism, a Zoroastrian "heresy," which placed a primordial God Zurvân Akarana (Infinite Time) before the dual Gods. Pythagoras may have learned these ideas from his teacher Pherekydes, whose cosmology begins with Aiôn (Eternity), who engenders the Primal Duality (see Theogony below). Pherekydes' book, which is reputed to be the first book of philosophy to have been written in prose, survives in fragments and is a useful source for reconstructing the Pythagorean system.
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