Review: Christoph Riedweg. Pythagoras. Leben, Lehre, Nachwirkung. München 2002.
Ancient Philosophy 23 (2003) 416-420.
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Reinventing the Pythagorean Tradition in Pseudo-Justin's Cohortatio ad Graecos, in Pythagorean Knowledge from the Ancient to the Modern World: Askesis, Religion, Science, Edited by Almut-Barbara Renger, Alessandro Stavru, Otto Harrassowitz GmbH & Co. KG, Wiesbaden 2016, pp. 185-198
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.
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Pythagorean Knowledge from the Ancient to the Modern World: Askesis, Religion, Science, ed. by A.-B. Renger & A. Stavru, Wiesbaden 2016 (579 p.)
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).
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Alberto A. Martinez: The Cult of Pythagoras: Math and Myths
Science & Education, 2013
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