Plato and Platonism Part 3

order; 2. good order, good behaviour, decency; 3. a set form or order: of states, government; 4. the mode or fas.h.i.+on of a thing; II. an ornament...; III. the world or universe, from its perfect arrangement."

36. +Transliteration: kosmiotes. Liddell and Scott definition: "propriety, decorum, orderly behaviour."

36. +Transliteration: arche. Liddell and Scott definition: "I.

beginning, first cause, origin. II. 1. supreme power, sovereignty, dominion; 2. office."

37. +Transliteration: para panta legomena. Pater's translation: "in spite of common language."

38. "The Lord thy G.o.d. . . ." Deuteronomy 6:4. "Hear, O Israel: The LORD our G.o.d is one LORD: . . ." See also Mark 12:29: "And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our G.o.d is one Lord: . . ."

38. +Transliteration: Peri physeos. E-text editor's translation: "Regarding Nature--i.e. the t.i.tle De Natura Rerum."

39. +Transliteration: he men hopos estin te kai hos ouk esti me einai.

Pater's translation: "that what is, is; and that what is not, is not."

Parmenides, Epeon Leipsana [Fragmentary Song or Poem], line 35.

Fragmenta Philosophorum Graecorum, Vol. 1, 117. Ed. F.W.A. Mullach.

Darmstadt: Scientia Verlag Aalen, 1967 (reprint of the Paris, 1860 edition).

39. +Transliteration: peithous esti keleuthos; aletheie gar opedei.

Pater's translation: "this is the path to persuasion, for truth goes along with it." Parmenides, Epeon Leipsana [Fragmentary Song or Poem], line 36. Fragmenta Philosophorum Graecorum, Vol. 1, 118. Although I have left the quotation as Pater renders it, the semicolon should be a comma, as in the Mullach collection Pater used--otherwise the first half of the sentence would be a question, and that is not how Pater himself translates the verse.

39. +Transliteration: ten de toi phrazo panapeithea emmen atarpon; oute gar an gnoies to ge me eon ou gar ephikton. Pater's translation: "I tell you that is the way which goes counter to persuasion: That which is not, never could you know: there is no way of getting at that."

Parmenides, Epeon Leipsana, lines 38-9. Fragmenta Philosophorum Graecorum, Vol. 1, 118.

39. +Transliteration: To gar auto voein estin te kai einai. Pater's translation in Latin: "idem est enim cogitare et esse"; in English, that may be translated, "Thinking and being are identical."

Parmenides, Epeon Leipsana, line 40. Fragmenta Philosophorum Graecorum, Vol. 1, 118.

39. +Transliteration: tothi gar palin hixomai authis. Pater's translation: "at what point I begin; for thither I shall come back over again." Parmenides, Epeon Leipsana, line 42. Fragmenta Philosophorum Graecorum, Vol. 1, 118.

43. +Transliteration: heteron epistemes doxa; eph' hetero ara heteron ti dynamene hekatera auton pephyke; ouk ench.o.r.ei gnoston kai doxaston tauton einai. E-text editor's translation: "opinion differs from scientific knowledge...To each of them belongs a different power, so to each falls a different sphere...it is not possible for knowledge and opinion to be one and the same." Plato, Republic, 478a-b.

44. +Transliteration: aei kata tauta hosautos echousan. Pater's translation: "ever in the same condition in regard to the same things."

Plato, Republic 478.

45. +Transliteration: ho philotheamon. Liddell and Scott definition "fond of seeing, fond of spectacles or shows." This word is from the same pa.s.sage just cited, note for page 44.

46. +Transliteration: to on. Translation: "that which is."

48. Transliteration: monochronos hedone. Pater's definition "the pleasure of the ideal now." The adjective monochronos means, literally, "single or unitary time." See also Marius the Epicurean, Vol. 1, Cyrenaicism, and Vol. 2, Second Thoughts, where Pater quotes the same key Cyrenaic language.

49. +Transliteration: dia panton phoita. E-text editor's translation: "which courses through all things." Cleanthes (300-220 B.C.), Hymn to Zeus, lines 12-13. Fragmenta Philosophorum Graecorum, Vol. 1, 151.

Ed. F.W.A. Mullach. Darmstadt: Scientia Verlag Aalen, 1967 (reprint of the Paris, 1860 edition). Pater has translated Cleanthes' phrase koinos logos as "undivided Intelligence." The relevant verse reads, "su kateuthynes koinon logon, hos dia panton phoita," which may be translated, "You guide the Universal Thought that courses through all things." But the word logos is multivalent and subject to philosophical nuance, so any translation of it is bound to be limited.

49. +Transliteration: Ek sou gar genos esmen. E-text editor's translation: "For we are born of you." Cleanthes (300-220 B.C.), Hymn to Zeus, line 4. Fragmenta Philosophorum Graecorum, Vol. 1, 151.

Pater alludes also to Saint Paul's words in Acts 17:28: "For in him we live, and move, and have our being."

50. +Here Pater provides a somewhat abbreviated translation of the Hymn to Zeus. As above, the Greek is from Fragmenta Philosophorum Graecorum, Vol. 1, 151.

CHAPTER 3: PLATO AND THE DOCTRINE OF NUMBER

[51] His devotion to the austere and abstract philosophy of Parmenides, its pa.s.sivity or indifference, could not repress the opulent genius of Plato, or transform him into a cynic. Another ancient philosopher, Pythagoras, set the frozen waves in motion again, brought back to Plato's recognition all that multiplicity in men's experience to which Herac.l.i.tus had borne such emphatic witness; but as rhythm or melody now--in movement truly, but moving as disciplined sound and with the reasonable soul of music in it.

Pythagoras, or the founder of the Pythagorean philosophy, is the third of those earlier masters, who explain the intellectual confirmation of Plato by way of antecedent. What he said, or was believed to have said, is almost everywhere in the very texture of Platonic philosophy, as vera vox, an authority with prescript claim on sympathetic or at least reverent consideration, to be developed generously in the natural growth of Plato's own thoughts.

[52] Nothing remains of his writings: dark statements only, as occasion served, in later authors. Plato himself attributes those doctrines of his not to Pythagoras but to the Pythagoreans. But if no such name had come down to us we might have understood how, in the search for the philosophic unity of experience, a common measure of things, for a cosmical hypothesis, number and the truths of number would come to fill the place occupied by some omnipresent physical element, air, fire, water, in the philosophies of Ionia; by the abstract and exclusive idea of the unity of Being itself in the system of Parmenides. To realise unity in variety, to discover cosmos--an order that shall satisfy one's reasonable soul--below and within apparent chaos: is from first to last the continuous purpose of what we call philosophy. Well! Pythagoras seems to have found that unity of principle (arche)+ in the dominion of number everywhere, the proportion, the harmony, the music, into which number as such expands. Truths of number: the essential laws of measure in time and s.p.a.ce:--Yes, these are indeed everywhere in our experience: must, as Kant can explain to us, be an element in anything we are able so much as to conceive at all. And music, covering all it does, for Pythagoras, for Plato and Platonism--music, which though it is of course much besides, is certainly a formal development of purely numerical laws: that too surely is something, [53] independently of ourselves, in the real world without us, like a personal intelligible soul durably resident there for those who bring intelligence of it, of music, with them; to be known on the favourite Platonic principle of like by like (h.o.m.oion h.o.m.oio)+ though the incapable or uninstructed ear, in various degrees of dulness, may fail to apprehend it.

The Golden Verses of Pythagoras parted early into dust (that seems strange, if they were ever really written in a book) and antiquity itself knows little directly about his doctrine. Yet Pythagoras is much more than a mere name, a term, for locating as well as may be a philosophical abstraction. Pythagoras, his person, his memory, attracted from the first a kind of fairy-tale of mystic science. The philosophy of number, of music and proportion, came, and has remained, in a cloud of legendary glory; the gradual acc.u.mulation of which Porphyry and Iamblichus, the fantastic masters of Neo-Platonism, or Neo-Pythagoreanism, have embodied in their so-called Lives of him, like some antique fable richly embossed with starry wonders. In this spirit there had been much writing about him: that he was a son of Apollo, nay, Apollo himself--the twilight, attempered, Hyperborean Apollo, like the sun in Lapland: that his person gleamed at times with a supernatural brightness: that he had exposed to those who loved him a golden thigh: how Abaris, the minister of that G.o.d, [54] had come flying to him on a golden arrow: of his almost impossible journeys: how he was seen, had lectured indeed, in different places at the same time.

As he walked on the banks of the Nessus the river had whispered his name: he had been, in the secondary sense, various persons in the course of ages; a courtesan once, for some ancient sin in him; and then a hero, Euphorbus, son of Panthus; could remember very distinctly so recent a matter as the Trojan war, and had recognised in a moment his own old armour, hanging on the wall, above one of his old dead bodies, in the temple of Athene at Argos; showing out all along only by hints and flashes the abysses of divine knowledge within him, sometimes by miracle. For if the philosopher really is all that Pythagoras or the Pythagoreans suppose; if the material world is so perfect a musical instrument, and he knows its theory so well, he might surely give practical and sensible proof of that on occasion, by himself improvising music upon it in direct miracle. And so there, in Porphyry and Iamblichus, the appropriate miracles are.

If the mistaken affection of the disciples of dreamy Neo-Platonic Gnosis at Alexandria, in the third or fourth century of our era, has thus made it impossible to separate later legend from original evidence as to what he was, and said, and how he said it, yet that there was a brilliant, perhaps a showy, personality there, infusing the [55] most abstract truths with what would tell on the fancy, seems more than probable, and, though he would appear really to have had from the first much of mystery or mysticism about him, the thaumaturge of Samos, "whom even the vulgar might follow as a conjuror," must have been very unlike the lonely "weeping" philosopher of Ephesus, or the almost disembodied philosopher of Elea. In the very person and doings of this earliest master of the doctrine of harmony, people saw that philosophy is

Not harsh and crabbed, as dull fools suppose, But musical as is Apollo's lute.

And in turn he abounded in influence on the deeds, the persons, of others, as if he had really carried a magic lute in his hands to charm them.

As his fellow-citizens had all but identified Pythagoras with him, so Apollo remained the peculiar patron of the Pythagoreans; and we may note, in connexion with their influence on Plato, that as Apollo was the chosen ancestral deity, so Pythagoreanism became especially the philosophy, of the severely musical Dorian Greeks. If, as Plato was aware, or fancied, true Spartans knew more of philosophy than they let strangers suppose--turned them all out from time to time and feasted on it in secret, for the strengthening of their souls--it was [56]

precisely the Pythagorean philosophy of music, of austere music, mastering, remoulding, men's very bodies, they would then have discussed with one another.

A native of Ionia, it is in one of the Dorian cities of Magna Graecia, at Crotona, that Pythagoras finds the fitting scene of his mysterious influence. He founds there something like an ideal republic, or rather a religious brotherhood, under a rule outwardly expressive of that inward idea of order or harmony, so dear to the Dorian soul, and, for it, as for him, ever the peculiar pledge of the presence of philosophic truth. Aletheian de ametria hegei syngene einai, e emmetria;+ asks one in The Republic; and Emmetria?+ of course, is the answer.

Recalling the student of Plato to penetrate as far as he can into that mysterious community, there, long before, in the imagination of Pythagoras is the first dream of the Perfect City, with all those peculiar ethical sympathies which the Platonic Republic enforces already well defined--the perfect mystic body of the Dorian soul, built, as Plato requires, to the strains of music. As a whole, and in its members severally, it would reproduce and visibly reflect to others that inward order and harmony of which each one was a part. As such, the Pythagorean order (it was itself an "order") expanded and was long maintained in those cities of Magna Graecia which had been the scene of the practical [57] no less than of the speculative activity of its founder; and in one of which, Metapontum, so late as the days of Cicero what was believed to be the tomb of Pythagoras was still shown. Order, harmony, the temperance, which, as Plato will explain to us, will convince us by the visible presentment of it in the faultless person of the youthful Charmides, is like a musical harmony,--that was the chief thing Pythagoras exacted from his followers, at least at first, though they were mainly of the n.o.ble and wealthy cla.s.s who could have done what they liked--temperance in a religious intention, with many singular scruples concerning bodily purification, diet, and the like.

For if, according to his philosophy, the soul had come from heaven, to use the phrase of Wordsworth reproducing the central Pythagorean doctrine, "from heaven," as he says, "trailing clouds of glory," so the arguments of Pythagoras were always more or less explicitly involving one in consideration of the means by which one might get back thither, of which means, surely, abstinence, the repression of one's carnal elements, must be one; in consideration also, in curious questions, as to the relations.h.i.+p of those carnal elements in us to the pilgrim soul, before and after, for which he was so anxious to secure full use of all the opportunities of further perfecting which might yet await it, in the many revolutions of its existence. In the midst of that aesthetically [58] so brilliant world of Greater Greece, as if antic.i.p.ating Plato, he has, like the philosophic kings of the Platonic Republic, already something of the monk, of monastic ascesis, about him. Its purpose is to fit him for, duly to refine his nature towards, that closer vision of truth to which perchance he may be even now upon his way. The secrecy again, that characteristic silence of which the philosopher of music was, perhaps not inconsistently, a lover, which enveloped the entire action of the Pythagoreans, and had indeed kept Pythagoras himself, as some have thought, from committing his thoughts to writing at all, was congruous with such monkish discipline.

Mysticism--the condition of the initiated--is a word derived, as we know, from a Greek verb which may perhaps mean to close the eye that one may better perceive the invisible, but more probably means to close the lips while the soul is brooding over what cannot be uttered. Later Christian admirers said of him, that he had hidden the words of G.o.d in his heart.

The dust of his golden verses perhaps, but certainly the gold-dust of his thoughts, lies scattered all along Greek literature from Plato to the latest of the Greek Fathers of the Church. You may find it serviceably worked out in the notes of Zeller's excellent work on Greek philosophy, and, with more sparing comment, in Mullach's Fragmenta Philosophorum Graecorum. No one of those Pre-Socratic philosophers has [59] been the subject of a more enthusiastic erudition. For his mind's health however, if in doing so he is not making a disproportionate use of his time, inconsistent certainly with the essential temper of the doctrine he seeks for, and such as a true Pythagorean would instantly condemn, the young scholar might be recommended to go straight to the pages of Aristotle--those discreet, unromantic pages, salutary therefore to listen to, concerning doctrines in themselves so fantastic.* In the Ethics, as you may know, in the Metaphysics, and elsewhere, Aristotle gives many not unsympathetic notices at least of the disciples, which, by way of sober contrast on a matter from the first profusely, perhaps cheaply, embroidered, is like quiet information from Pythagoras himself. Only, remember always in reading Plato--Plato, as a sincere learner in the school of Pythagoras--that the essence, the active principle of the Pythagorean doctrine, resides, not as with the ancient Eleatics, nor as with our modern selves too often, in the "infinite," those eternities, infinitudes, abysses, Carlyle invokes for us so often--in no cultus of the infinite (to apeiron) but in the finite (to peras).+ It is so indeed, with that exception of the Parmenidean sect, through all Greek philosophy, congruously with the proper vocation of the [60] people of art, of art as being itself the finite, ever controlling the infinite, the formless. Those famous systoichiai ton enantion,+ or parallel columns of contraries: the One and the Many: Odd and Even, and the like: Good and Evil: are indeed all reducible ultimately to terms of art, as the expressive and the inexpressive. Now observe that Plato's "theory of ideas" is but an effort to enforce the Pythagorean peras,+ with all the unity-in-variety of concerted music,--eternal definition of the finite, upon to apeiron,+ the infinite, the indefinite, formless, brute matter, of our experience of the world.

For it is of Plato again we should be thinking, and of Pythagoras or the Pythagoreans, only so far as they explain the actual conformation of Plato's thoughts as we find them, especially in The Republic. Let us see, as much as possible in his own words, what Plato received from that older philosophy, of which the two leading persuasions were; first, the universality, the ultimate truth, of numerical, of musical law; and secondly, the pre-existence, the double eternity, of the soul.

In spirit, then, we are certainly of the Pythagorean company in that most characteristic dialogue, the Meno, in which Plato discusses the nature, the true idea, of Virtue, or rather how one may attain thereto; compelled to this subordinate and accessory question by the intellectual [61] cowardice of his disciple, though after his manner he flashes irrepressible light on that other primary and really indispensable question by the way. Pythagoras, who had founded his famous brotherhood by way of turning theory into practice, must have had, of course, definite views on that most practical question, how virtue is to be attained by us; and Plato is certainly faithful to him in a.s.signing the causation of virtue partly to discipline, forming habit (askesis)+ as enforced on the monk, the soldier, the schoolboy, as he is true to his own experience in a.s.signing it partly also to a good natural disposition (physei)+ and he suggests afterwards, as I suppose some of us would be ready to do, that virtue is due also in part (theia moira)+ to the good pleasure of heaven, to un-merited grace. Whatever else, however, may be held about it, it is certain (he admits) that virtue comes in great measure through learning. But is there in very deed such a thing as learning? asks the eristic Meno, who is so youthfully fond of argument for its own sake, and must exercise by display his already well-trained intellectual muscle. Is not that favourite, that characteristic, Greek paradox, that it is impossible to be taught, and therefore useless to seek, what one does not know already, after all the expression of an empirical truth?--

Meno. After what manner Socrates will you seek for that which you do not know at all--what it is? For what sort of thing, among the things you know not, will you propose as your [62]

object of search? Or even if you should have lighted full upon it, how will you know that it is this thing which you knew not?

Socrates. Ah! I understand the kind of thing you mean to say, Meno. Do you see what a contentious argument this is you are bringing down on our heads?--that forsooth it is not possible for a man to seek either for what he knows, or for what he knows not; inasmuch as he would not seek what he knows, at least; because he knows it, and to one in such case there is no need of seeking. Nor would he seek after what he knows not; for he knows not what he shall seek for. Meno, 80.

Well! that is true in a sense, as Socrates admits; not however in any sense which encourages idle acquiescence in what according to common language is our ignorance. There is a sense (it is exemplified in regard to sound and colour, perhaps in some far more important things) in which it is matter of experience that it is impossible to seek for, or be taught, what one does not know already. He who is in total ignorance of musical notes, who has no ear, will certainly be unaware of them when they light on him, or he lights upon them. Where could one begin? we ask, in certain cases where not to know at all means incapacity for receiving knowledge. Yes, certainly; the Pythagoreans are right in saying that what we call learning is in fact reminiscence- -: anamnesis + famous word! and Socrates proceeds to show in what precise way it is impossible or possible to find out what you don't know: how that happens. In full use of the dialogue, as itself the instrument most [63] fit for him of whatever what we call teaching and learning may really be, Plato, dramatic always, brings in one of Meno's slaves, a boy who speaks Greek nicely, but knows nothing of geometry: introduces him, we may fancy, into a mathematical lecture-room where diagrams are to be seen on the walls, cubes and the like lying on the table--particular objects, the mere sight of which will rouse him when subjected to the dialectical treatment, to universal truths concerning them. The problem required of him is to describe a square of a particular size: to find the line which must be the side of such a square; and he is to find it for himself. Meno, carefully on his guard, is to watch whether the boy is taught by Socrates in any of his answers; whether he answers anything at any point otherwise than by way of reminiscence and really out of his own mind, as the reasonable questions of Socrates fall like water on the seed-ground, or like sunlight on the photographer's negative.

"See him now!" he cries triumphantly, "How he remembers; in the logical order; as he ought to remember!" The reader, in truth, following closely, scrupulously, this pretty process, cannot help seeing that after all the boy does not discover the essential point of the problem for himself, that he is more than just guided on his way by the questioning of Socrates, that Plato has chosen an instance in itself illusively clear as being concerned with elementary s.p.a.ce. It is [64]

once for all, however, that he recognises, under such questioning, the immovable, indefectible certainty of this or that truth of s.p.a.ce. So much, the candid reader must concede, is clearly to the advantage of the Pythagorean theory: that even his false guesses have a plausibility, a kins.h.i.+p to, a kind of claim upon, truth, about them: that as he remembers, in logical order (hos dei)+ so he makes the mistakes also which he ought to make--the right sort of mistakes, such as are natural and ought to occur in order to the awakening mind, a kind of properly innate errors. Nyn auto hosper onar arti anakekinetai hai doxai autai.+--"Just now, as in a dream, these opinions have been stirred up within him"; and he will perform, Socrates a.s.sures us, similar acts of reminiscence on demand, with other geometrical problems, with any and every problem whatever.

"If then," observes Socrates in the Phaedo, wistfully pondering, for such consolation as there may be in it, in his last hours, the larger outlook suggested by this hopeful doctrine:--

If, having apprehended it (having apprehended a certain mathe- matical principle, that is) before birth, we were born already possessed of this principle, had we not knowledge, both before and immediately upon our begetting here, not merely about the equal and the greater and the less, but about all other things of the kind? For our theory (of an innate knowledge, that is to say, independent of our experience here) our theory holds not a bit more about two equal lines, than about the absolute Beauty (was he going now to see its very face again, after the dim intermediate life here?) and about what is absolutely just and good, and about all things whatever, upon [65] which, in all our past questioning and answering, we set this seal--hois episphragizometha touto + --That, which really is. Phaedo, 75.

But to return to the cheerful pages of the Meno--from the prison-cell to the old mathematical lecture-room and that psychological experiment upon the young boy with the square:-- Oukoun oudenos didaxantos, all'

erotesantos, epistesetai, a.n.a.labon, autos ex hautou, epistemen;+ "Through no one's teaching, then, but by a process of mere questioning, will he attain a true science, knowledge in the fullest sense (episteme)+ by the recovery of such science out of himself?"--Yes! and that recovery is an act of reminiscence.