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Pythagoras and the Delphic Mysteries, by Edouard Shuré, [1906], at

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THE soul of Orpheus had passed like a divine meteor across the troubled heavens of a new-born Greece. When the meteor had disappeared, the land was again wrapt in darkness. After a series of revolutions, the tyrants of Thrace committed his books to the flames, overthrew his temples and drove away his disciples. The Greek kings and numerous cities followed this example, more jealous of their unbridled licence than of that justice which is the source of pure doctrine. They were determined to efface his very memory, to leave no sign of his existence, and they succeeded so well, that, a few centuries after his death, a portion of Greece even doubted whether he had ever lived. It was in vain that the initiates kept alive his tradition for over a thousand years; in vain that Pythagoras and Plato spoke of him as

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divine; the sophists and the rhetoricians saw in him no more than a legend regarding the origin of music. Even at the present time, savants stoutly deny the existence of Orpheus, basing their assertion on the fact that neither Homer nor Hesiod mentioned his name. The silence of these poets, however, is fully explained by the interdict under which the local government had placed the great initiator. The disciples of Orpheus lost no opportunity of rallying all the powers under the supreme authority of the temple of Delphi, and never tired of repeating that the differences arising between the divers states of Greece must be laid before the council of the Amphictyons. This was displeasing to demagogues and tyrants alike. Homer, who probably received his initiation in the sanctuary of Tyre, and whose mythology is the poetical translation of the theology of Sankoniaton, Homer the Ionian might very well have known nothing of the Dorian Orpheus whose tradition was kept all the more secret as it was the more exposed to persecution. As regards Hesiod, who was born near Parnassus, he must have known the name and doctrine of Orpheus through the temple at Delphi; but silence was imposed on him by his initiators, and that for good reasons.

And yet Orpheus was living in his work, in his

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disciples, and even in those who denied his very existence. What is this work, where can the soul of his life be sought? In the ferocious, military oligarchy of Sparta, where science was despised, ignorance erected into a system, and brutality exacted as being the complement of courage? In those implacable wars of Messenia in which the Spartans were seen persecuting a neighbouring people to the point of extermination, and these Romans of Greece preparing for the Tarpeian rock and the bleeding laurels of the Capitol by hurling the heroic Aristomenes, the defender of his country, into an abyss? Or should it rather be sought in the turbulent democracy of Athens, ever ready to convert itself into a tyranny? Or in the praetorian guard of Pisistratus, or the dagger of Harmodius and Aristogiton, concealed under a myrtle branch? Or in the many towns and cities of Hellas, of greater Greece and Asia Minor, of which Athens and Sparta offer us two opposing types? Is it in all these envious, these jealous democracies and tyrannies ever ready to tear one another into pieces?—No; the soul of Greece is not there. It is in her temples, her mysteries and their initiates. It is in the sanctuary of Jupiter at Olympia, of Juno at Argos, of Ceres at Eleusis; it reigns over Athens with Minerva, it sheds its beams over Delphi with

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[paragraph continues] Apollo, who penetrates every temple with his light. Here is the centre of Hellenic life, the heart and brain of Greece. Here come for instruction poets who translate sublime truth into living images for the masses, sages who propagate these truths in subtle dialectics. The spirit of Orpheus is felt wherever beats the heart of immortal Greece. We find it in poetry and gymnastic contests, in the Delphic and Olympian games, a glorious project instituted by the successors of the Master with the object of drawing nearer together and uniting the twelve Greek tribes. We are brought into direct contact with it in the court of the Amphictyons, in that assembly of the great initiates, a supreme, arbitrary tribunal, which met at Delphi, a mighty centre of justice and concord, in which alone Greece recovered her unity in times of heroism and abnegation. 1

And yet Greece in the time of Orpheus; her intellect, an unsullied, temple-guarded doctrine; her soul, a plastic religion; and her body, a lofty

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court of justice with Delphi as its centre, had begun to decline early in the seventh century. The orders sent out from Delphi were no longer respected, the sacred territories were violated. The race of men of mighty inspiration had disappeared, the intellectual and moral tone of the temples deteriorated; the priests sold themselves to politicians. From that time the Mysteries themselves became corrupted.

The general aspect of Greece had changed. The old sacerdotal and agricultural royalty was succeeded either by tyranny pure and simple, by military aristocracy, or by anarchical democracy. The temples had become powerless to check the threatening ruin. A new helper was needed. It was therefore necessary to popularize esoteric teaching. To enable the thought of Orpheus to live and expand in all its beauty, the knowledge of the temples must pass over to the lay classes. Accordingly, under different disguises, it penetrated the brains of civil legislators, the schools of the poets, and the porticoes of the philosophers. The latter felt in their teachings the very necessity Orpheus had recognized in religion, that of two doctrines: the one public and the other secret, manifesting the same truth in different degree and form, and suited to the development of the pupil. This evolution

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gave Greece her three great centuries of artistic creation and intellectual splendour. It permitted the Orphic thought, at once the initial impulse and the ideal synthesis of Greece, to concentrate its entire light and radiate it over the whole world, before her political edifice, undermined by internal dissensions, tottered beneath the power of Macedonia and finally crumbled away under the iron hand of Rome.

Many contributed to the evolution we are speaking of. It brought out natural philosophers like Thales, legislators like Solon, poets like Pindar, and heroes like Epaminondas. It had also a recognized head, an initiate of the very first rank, a sovereign, organizing, creating intelligence. Pythagoras is the master of lay as Orpheus is the master of sacerdotal Greece. He translates and continues the religious thought of his predecessor, applying it to the new times. His translation, however, is a creation, for he co-ordinates the Orphic inspirations into a complete system, gives scientific proof of them in his teachings and moral proof in his institute of education, and in the Pythagorean order which survived him.

Although appearing in the full light of historical times, Pythagoras has come down to us as almost a legendary character. The main reason for this is

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the terrible persecution of which he was the victim in Sicily, and which cost so many of his followers their lives. Some were crushed to death beneath the ruins of their burning schools, others died of hunger in temples. The Master's memory and teaching were only perpetuated by such survivors as were able to escape into Greece. Plato, at great trouble and cost, obtained through Archytas a manuscript of the Master, who, it must be mentioned, never transferred to writing his esoteric teachings except under symbols and secret characters. His real work, like that of all reformers, was effected by oral instruction. The essence of the system, however, comes down to us in the Golden Verses of Lysis, the commentary of Hierocles, fragments of Philolaus and in the Timaeus of Plato, which contains the cosmogony of Pythagoras. To sum up, the writers of antiquity are full of the spirit of the Croton philosopher. They never tire of relating anecdotes depicting his wisdom and beauty, his marvellous power over men. The Neoplatonists of Alexandria, the Gnostics, and even the early Fathers of the Church quote him as an authority. These are precious witnesses through whom may be felt continually vibrating that mighty wave of enthusiasm the great personality of Pythagoras succeeded in communicating to Greece, the final

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eddies of which were still to be felt eight hundred years after his death.

His teaching, regarded from above, and unlocked with the keys of comparative esoterism, affords a magnificent whole, the different parts of which are bound together by one fundamental conception. In it we find a rational reproduction of the esoteric teaching of India and Egypt, which he illumined with Hellenic simplicity and clearness, giving it a stronger sentiment and a clearer idea of human liberty.

At the same time and at different parts of the globe, mighty reformers were popularizing similar doctrines. Lao-Tse in China was emerging from the esoterism of Fo-Hi; the last Buddha Sakya-Mouni was preaching on the banks of the Ganges; in Italy, the Etrurian priesthood sent to Rome an initiate possessed of the Sibylline books. This was King Numa, who, by wise institutions, attempted to check the threatening ambition of the Roman Senate. It was not by chance that these reformers appeared simultaneously among such different peoples. Their diverse missions had one common end in view. They prove that, at certain periods, one identical spiritual current passes mysteriously through the whole of humanity. Whence comes it? It has its source in that divine world, far away

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from human vision, but of which prophets and seers are the envoys and witnesses.

Pythagoras crossed the whole of the ancient world before giving his message to Greece. He saw Africa and Asia, Memphis and Babylon, along with their methods of initiation and political life. His own troubled life resembles a ship driving through a storm, pursuing its course, with sails unfurled, a symbol of strength and calmness in the midst of the furious elements. His teachings convey the impression of a cool fragrant night after the bitter fire and passion of an angry, blood-stained day. They call to mind the beauty of the firmament unrolling, by degrees, its sparkling archipelagoes and ethereal harmonies over the head of the seer.

And now we will attempt to set forth both his life and his teaching apart from the obscurities of legend and the prejudices of the schools alike.


6:1 The Amphictyonic oath of the allied peoples gives some idea of the greatness and social might of this institution: 'We swear that we will never overthrow Amphictyonic towns, never, during either peace or war, prevent them from obtaining whatever is necessary for their needs. Should any power dare to attempt this, we will march against it and destroy its towns. Should impious hands remove the offerings of the temple of Apollo, we swear that we will use our feet, our arms, our voice, and all our strength against them and their accomplices."

Next: Chapter II. Years of Travel