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Moderatus of Gades On Pythagorean Number Theory in Greek

On Pythagorean Number Theory is a philosophical treatise composed in the first century CE by the Neopythagorean philosopher Moderatus of Gades. Written in Koine Greek, the work presents a systematic exposition of Pythagorean number metaphysics, interpreting numbers not merely as mathematical quantities but as the fundamental ontological and theological principles underlying all reality. Only fragmentary passages of the text survive, preserved primarily through quotations by later Neoplatonist commentators such as Porphyry and Simplicius. The alternative title Extracts suggests the original may have been a compilation or summary of core doctrines. In the extant fragments, Moderatus delineates a hierarchical metaphysical system originating from a supreme and ineffable One, or Monad. From this first principle proceeds the Dyad, the principle of multiplicity and differentiation. The interaction of the Monad and Dyad generates the realm of ideal Numbers, which Moderatus identifies with Platonic Forms. This synthesis represents a deliberate effort to harmonize earlier Pythagorean concepts with Platonic and Aristotelian philosophy for a contemporary Roman intellectual audience. Moderatus's treatise was instrumental in the revival of Pythagorean thought during the Imperial period and served as a direct precursor to Neoplatonism. His formulation of a transcendent first principle and his correlation of numbers with Forms exerted a significant influence on subsequent philosophers, most notably Plotinus.

1 Ἔστι δ’ ἀριθμός, ὡς τύπῳ εἰπεῖν, σύστημα μονάδων, ἢ προποδισμὸς πλήθους ἀπὸ μονάδος ἀρχόμενος, καὶ ἀναποδισμὸς εἰς μονάδα καταλήγων· μονάδας δὲ περαίνουσα ποσότης, ἥτις μειουμένου τοῦ πλήθους κατὰ τὴν ὑφαίρεσιν παντὸς ἀριθμοῦ στερηθεῖσα μονήν τε καὶ στάσιν λαμβάνει. Περαιτέρω γὰρ ἡ μονὰς τῆς ποσότητος οὐκ ἰσχύει ἀναποδίζειν· ὥστε μονὰς ἤτοι ἀπὸ τοῦ ἑστάναι καὶ κατὰ ταυτὰ ὡσαύτως ἄτρεπτος μένειν, ἢ ἀπὸ τοῦ διακεκρίσθαι καὶ παντελῶς μεμονῶσθαι τοῦ πλήθους εὐλόγως ἐκλήθη. Τινὲς τῶν ἀριθμῶν ἀρχὴν ἀπεφήναντο τὴν μονάδα, τῶν δὲ ἀριθμητῶν τὸ ἕν, τοῦτο δὲ σῶμα τεμνόμενον εἰς ἄπειρον· ὥστε τὰ ἀριθμητὰ τῶν ἀριθμῶν ταύτῃ διαλλάττειν ᾗ διαφέρει τὰ σώματα τῶν ἀσωμάτων.
2 Εἰδέναι δὲ καὶ τοῦτο χρή, ὅτι τῶν ἀριθμῶν εἰσηγήσαντο τὰς ἀρχὰς οἱ μὲν νεώτεροι τήν τε μονάδα καὶ τὴν δυάδα, οἱ δὲ Πυθαγόρειοι πάσας παρὰ τὸ ἑξῆς τὰς τῶν ὅρων ἐκθέσεις, δι’ ὧν ἄρτιοί τε καὶ περιττοὶ νοοῦνται. Πυθαγόρας πλείστῃ σπουδῇ περὶ τοὺς ἀριθμοὺς ἐχρήσατο, τάς τε τῶν ζῴων γενέσεις ἀνῆγεν εἰς ἀριθμοὺς καὶ τῶν ἀστέρων τὰς περιόδους.
3 Ἔτι δὲ τοῖς θεοῖς ἀπεικάζων ἐπωνόμαζεν, ὡς Ἀπόλλωνα μὲν τὴν μονάδα οὖσαν, Ἄρτεμιν δὲ τὴν δυάδα, τὴν ἑξάδα Γάμον καὶ Ἀφροδίτην, τὴν δὲ ἑβδομάδα Καιρὸν καὶ Ἀθηνᾶν, Ἀσφάλειον δὲ Ποσειδῶνα τὴν ὀγδοάδα, καὶ τὴν δεκάδα Παντέλειαν. Αὐτοῦ δὲ πάλιν τοῦ ἀριθμοῦ τὸν μὲν ἄρτιον ἀτελῆ, πλήρη δὲ καὶ τέλειον ἀπεφήνατο τὸν περιττόν, ὅτι μιγνύμενός τε πρὸς τὸν ἄρτιον ἀεὶ ποιεῖ περικρατεῖν τὸν ἐξ ἀμφοῖν περισσόν, αὑτῷ τε πάλιν συντιθέμενος γεννᾷ τὸν ἄρτιον, ὁ δ’ ἄρτιος οὐδέποτε τὸν περισσόν, ὡς οὐ γόνιμος ὢν οὐδὲ ἔχων δύναμιν ἀρχῆς. Ὥστε ἐν τῷ διαιρεῖσθαι δίχα πολλοὶ τῶν ἀρτίων εἰς περισσοὺς τὴν ἀνάλυσιν λαμβάνουσιν, ὡς ὁ τεσσαρεσκαίδεκα, τῶν δὲ περισσῶν εἰς ἀρτίους οὐδείς. Ἀδιαίρετον γὰρ ἡ ἀρχὴ καὶ τὸ στοιχεῖον εἰς ἕτερα· τοῖς δὲ ἄλλοις εἰς τὰ αὐτὰ πάλιν αἱ διαλύσεις. Ἔτι δὲ τῇ μονάδι τῶν ἐφεξῆς περισσῶν γνωμόνων περιτιθεμένων, ὁ γινόμενος ἀεὶ τετράγωνός ἐστι τῶν δὲ ἀρτίων ὁμοίως περιτιθεμένων, ἑτερομήκεις καὶ ἄνισοι πάντες ἀποβαίνουσιν· ἴσον δὲ ἰσάκις οὐδείς. Καὶ μὴν εἰς δύο διαιρουμένων ἴσα, τοῦ μὲν περισσοῦ μονὰς ἐν μέσῳ περίεστι, τοῦ δὲ ἀρτίου κενὴ λείπεται χώρα καὶ ἀδέσποτος καὶ ἀνάριθμος, ὡς δὴ ἐνδεοῦς καὶ ἀτελοῦς ὄντος Περὶ δὲ τοῦ κοινοῦ λόγου τῶν ἀριθμῶν τοῦτον διέξεισι τὸν τρόπον.