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Eurytus the Pythagorean Testimonies in Greek

The Testimonies of Eurytus the Pythagorean is not an extant treatise but a modern compilation of ancient reports concerning his distinctive philosophical doctrines. Eurytus, a Pythagorean philosopher and likely a student of Philolaus, is primarily known for his theory of definition through "pebble-numbers." This concept, a form of number atomism, held that the essential form of any object or species could be represented by a specific numerical configuration of physical pebbles. According to later accounts, he would demonstrate this by arranging pebbles to show the number of a man, a horse, or another entity, thereby claiming to capture its defining essence. This practice was a concrete application of the broader Pythagorean tenet that numbers constitute the fundamental substance of reality.

Knowledge of Eurytus's ideas survives only through fragmentary testimonia preserved in later philosophical writers. The most significant source is Aristotle, who critiques the theory in his Metaphysics. Aristotle uses Eurytus as an example of those Pythagoreans who erroneously attributed spatial and physical properties to abstract numbers, arguing that such a method fails to provide a genuine causal account of natural phenomena. This critique was subsequently discussed by commentators such as Alexander of Aphrodisias and Syrianus. Through Aristotle's influential criticism, Eurytus became a standard reference point in ancient and medieval philosophy for a particular, literalist interpretation of Pythagorean number theory. His work thus represents a distinctive, if reductively physical, branch of early Pythagorean thought concerning the ontological primacy of number.

1 IAMBL. V. P. 148 Εὔρυτος μὲν ὁ Κροτωνιάτης, Φιλολάου ἀκουστής, ποιμένος τινὸς ἀπαγγείλαντος αὐτῶι ὅτι μεσημβρίας ἀκούσειε Φιλολάου φωνῆς ἐκ τοῦ τάφου καὶ ταῦτα πρὸ πολλῶν ἐτῶν τεθνηκότος ὡσανεὶ ἄιδοντος, ‘καὶ τίνα πρὸς θεῶν‘ εἶπεν ‘ἁρμονίαν;‘
2 THEOPHR. Metaphys. 11 p. via 19 Usener (Ross—Fobes) τοῦτο γὰρ [μὴ μέχρι του προελθόντα παύεσθαι] τελέου καὶ φρονοῦντος, ὅπερ Ἀρχύτας [47 A 13] ποτ’ ἔφη ποιεῖν Εὔρυτον διατιθέντα τινὰς ψήφους· λέγειν γὰρ ὡς ὅδε μὲν ἀνθρώπου ὁ ἀριθμός, ὅδε δὲ ἵππου, ὅδε δ’ ἄλλου τινὸς τυγχάνει. νῦν δ’ οἵ γε πολλοὶ μέχρι τινὸς ἐλθόντες καταπαύονται, καθάπερ καὶ οἱ τὸ ἓν καὶ τὴν ἀόριστον δυάδα ποιοῦντες· τοὺς γὰρ ἀριθμοὺς γεννήσαντες καὶ τὰ ἐπίπεδα καὶ τὰ σώματα σχεδὸν τὰ ἄλλα παραλείπουσιν πλὴν ὅσον ἐφαπτόμενοι καὶ τοσοῦτο μόνον δηλοῦντες, ὅτι τὰ μὲν ἀπὸ τῆς ἀορίστου δυάδος οἷον τόπος καὶ κενὸν ἄπειρον, τὰ δ’ ἀπὸ τῶν ἀριθμῶν καὶ τοῦ ἑνὸς οἷον ψυχὴ καὶ ἄλλ’ ἄττα· [χρόνον δ’ ἅμα καὶ οὐρανὸν καὶ ἕτερα δὴ πλείω,] τοῦ δ’ οὐρανοῦ πέρι καὶ τῶν λοιπῶν οὐδεμίαν ἔτι ποιοῦνται μνείαν.
3 ARISTOT. Metaphys. N 5. 1092b 8 οὐθὲν δὲ διώρισται οὐδὲ ὁποτέρως οἱ ἀριθμοὶ αἴτιοι τῶν οὐσιῶν καὶ τοῦ εἶναι, πότερον ὡς ὅροι οἷον αἱ στιγμαὶ τῶν μεγεθῶν, καὶ ὡς Εὔρυτος ἔταττε, τίς ἀριθμὸς τίνος, οἷον ὁδὶ μὲν ἀνθρώπου ὁδὶ δὲ ἵππου, ὥσπερ οἱ τοὺς ἀριθμοὺς ἄγοντες εἰς τὰ σχήματα τρίγωνον καὶ τετράγωνον, οὕτως ἀφομοιῶν ταῖς ψήφοις τὰς μορφὰς τῶν 〈ζώιων καὶ〉 φυτῶν. [ALEX.] z. d. St. p. 827, 9 κείσθω λόγου χάριν ὅρος τοῦ ἀνθρώπου ὁ σν ἀριθμός, ὁ δὲ τξ τοῦ φυτοῦ· τοῦτο θεὶς ἐλάμβανε ψηφῖδας διακοσίας πεντήκοντα τὰς μὲν πρασίνας τὰς δὲ μελαίνας, ἄλλας 〈δὲ〉 ἐρυθρὰς καὶ ὅλως παντοδαποῖς χρώμασι κεχρωσμένας· εἶτα περιχρίων τὸν τοῖχον ἀσβέστωι καὶ σκιαγραφῶν ἄνθρωπον καὶ φυτὸν οὕτως ἐπήγνυ τάσδε μὲν τὰς ψηφῖδας ἐν τῆι τοῦ προσώπου σκιαγραφίαι, τὰς δὲ ἐν τῆι τῶν χειρῶν, ἄλλας δὲ ἐν ἄλλοις, καὶ ἀπετέλει τὴν τοῦ μιμουμένου ἀνθρώπου διὰ ψηφίδων ἰσαρίθμων ταῖς μονάσιν, ἃς ὁρίζειν ἔφασκε τὸν ἄνθρωπον.