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May 13th, 2018 
Awake Goy By Julian Hawthorne (1899)
Greek Philosophy, which reached its highest excellence at Athens in the fourth century B.C.E., had its origin two hundred years earlier in the outlying settlements of the Hellenic race in Asia Minor, Thrace, Sicily and Southern Italy, rather than in Greece proper. The founding of colonies and frequent changes of government in the older states led thoughtful men to study the constitution of man and of society. Such were most of those who have become famous as “The Seven Wise Men.” They were prominent in their respective cities and some were known as “tyrants,” that is, persons who had seized supreme power. Other thinkers turned from the unsatisfactory explanations of the external world, its phenomena and origin, embodied in the current mythology, to direct investigation of Nature, and thus laid the foundation of science, as now understood. First and foremost among these was Thales of Ephesus, to whom the Ionic School of Philosophy traced its origin. His knowledge of astronomy was shown by his predicting the eclipse of the sun which took place in 585 B.C.E. His physical researches led him to the notion that there must be a primary element of all things, and this he maintained to be water, probably taking that as the representative of all fluids. His successor, Anaximenes of Miletus, half a century later, substituted air for water. Heraclitus of Ephesus, who flourished about 520 B.C.E., regarded fire as the fundamental principle. The writings of this philosopher “On Nature,” are among the oldest relics of Greek prose. From the difficulty of understanding his meaning, Heraclitus was called the Obscure, but he is also popularly known as the Weeping Philosopher from his disposition to lament the follies of mankind. In contrast with him stands Democritus, the Laughing Philosopher, who took always a cheerful view of man’s doings. Born at Abdera in Thrace about 460 B.C.E., he spent in travels in pursuit of knowledge the vast wealth which he had inherited. He propounded the theory that the universe is formed by various combinations of atoms, or infinitely small particles, in a void. This theory, somewhat modified, was afterwards accepted by Epicurus, and was developed at length by the great Roman poet Lucretius. It likewise resembles the atomic theory, which has been reached by modern scientists by different reasoning. Anaxagoras, born in Ionia about 500 B.C.E., dissatisfied with the materialistic theories of other thinkers, maintained that Nous or Mind gives life and form to matter.
In opposition to the foregoing Ionic School of Philosophers was the Eleatic School, so called from Elea in Italy, where it was founded by Xenophanes, who, however, was born at Celophon in Asia Minor, and flourished about 550 B.C.E. Pushing beyond the consideration of phenomena, it considered at once the problem of being as true reality. It passed from the study of physics to metaphysics, as the proper basis of a doctrine of the universe. “Looking up to universal heaven,” says Aristotle, speaking of Xenophanes, “he proclaimed that unity is God.” Of the few extant fragments of his philosophical poem, the following remarkable extracts must suffice: “One God is, among gods and men the greatest neither in body nor mind like to mortals. … With the whole of Him He sees, He thinks, He hears. Without exertion, by energy of mind He sways the universe.” The great successor of Xenophanes was Parmenides, of Elea, who flourished about 505 B.C.E. and was held in the highest esteem by his fellow citizens as a legislator. So exemplary was his career that the phrase “Parmenidean Life” became a proverb. When well advanced in years, he visited Athens, and reminiscences of his intercourse with Socrates are found in Plato’s dialogues. From the fragments of his own poem we learn that he regarded the testimony of the senses as inferior to the intuitions of the mind, that numbers and the phenomena of Nature are equally a condition of the mind itself, and that Being is the only reality.
A more remarkable figure is the philosopher Empedocles, of Agrigentum, who flourished about 450 B.C.E. He was a noble and wealthy family, and used his power in behalf of the oppressed lower classes, but declined the sovereignty which was offered to him. He declared himself a favorite of Apollo, and believed that he had discovered the expiatory rites by which men might be restored to their original heavenly birthright. He therefore asserted miraculous power in healing diseases, and even claimed to be divine. When he left the city he was followed by thousands who desired to profit by his teaching and advice. He dressed gorgeously and endeavored to impress the people with music and mysterious ceremonies. According to the legends which accumulated about this enchanter, he leaped into the crater of Mount Aetna in order to conceal the manner of his death and establish his divinity, but the mountain cast forth one of the brazen slippers which he wore. He had composed “Lustral Precepts,” a poem on “Nature” and other works, of which only four hundred and seventy lines have survived. The tragic fate of Empedocles forms the subject of an impressive poem by Matthew Arnold.
Still more famous than any of the preceding in the history of philosophy is Pythagoras, a native of the island of Samos, who flourished about 539 B.C.E. He was a profound student of mathematics, both practical and theoretical, and was so impressed with the mysteries of calculation, that he traced the origin of all things to number. To him are ascribed the invention of the multiplication-table and the discovery of some most important propositions in geometry. Music also held a prominent place in his system, so that he maintained that harmony is the regulating principle of the universe; hence arose the widely-diffused doctrine of the music of the celestial spheres, celebrated by many poets. In such reverence were the sayings of Pythagoras held by his disciples that it was customary for them to check discussion by the authoritative declaration, “Ipse dixit,” HE SAID SO.
The word “philosophy” is due to Pythagoras; rejecting the name “sophos” —wise man, or sage—by which former moral teachers had been distinguished, he wished to be called merely “philosopher,” or lover of wisdom. He had traveled widely, visiting Egypt and India in the pursuit of knowledge. He introduced to the Greeks the doctrine of the transmigration of souls, and is said to have declared that he had been engaged in the Trojan war as Euphorbus, the son of Panthus. He settled at Crotona, in Italy, where he formed a band or brotherhood of three hundred devoted disciples, who were bound to each other by special ties, and had conventional symbols by which they could recognize the members of the fraternity. There were different degrees in the fraternity, and only to those of the inmost circle were the teachings of the master fully explained. Similar brotherhoods were established in various cities of southern Italy, and after a time exercised considerable political influence, which, however, led to their suppression by violence. In the disturbances attending this Pythagoras is said to have perished. His followers continued, however, as a philosophical sect, and some of their number became famous. The “Symbols,” or brief enigmatic sentences, and the “Golden Verses,” or ethical precepts, which bear his name, were of later origin, yet were accepted by his school and were highly regarded by others.
THE SEVEN WISE MEN:
The Seven Wise Men from a remarkable group in the history of Greece. They belong to the sixth century before the Common Era, and mark the beginning of social philosophy. Most of them were composers in verse, but their fame is connected with certain maxims, chosen as characteristic of each. These are said to have been inscribed by order of the Amphictyonic Council in the temple of Apollo at Delphi. They mark the beginning of the use of prose instead of verse.
Solon of Athens … Know thyself.
Chilo of Sparta … Consider the end.
Thales of Ephesus … Suretyship is the forerunner of ruin.
Bias of Prine … Most men are bad.
Cleobulus of Lindus … Nothing too much. [Avoid extremes]
Pittacus of Mitylene … Know thy opportunity.
Periander of Corinth … Nothing is impossible to labor.
KNOWLEDGE OF GOD:
Blessed is the man who hath obtained the riches of the wisdom of God; wretched is he who hath a false opinion about things divine.
God may not be appreciated, nor can we reach Him with our eyes or touch Him with our hands. No human head is placed upon His limbs, nor branching arms; He has no feet to carry Him apace, nor other parts of men; but He is all pure mind, holy and infinite, darting with swift thought through the universe from end to end.
THE GOLDEN AGE:
Then every animal was tame and familiar with men, both beasts and birds, and mutual love prevailed. Trees flourished with perpetual leaves and fruits, and ample crops adorned their boughs through all the year. Nor had these happy people any Ares (Mars) or mad Uproar for their god; nor was their monarch Zeus (Jupiter), or Cronos (Saturn), or Poseidon (Neptune), but Queen Cypris (Venus). Her favor they besought with pious symbols and images, with fragrant essences and censers of pure myrrh and frankincense, and with brown honey poured on the ground. The altars did not reek with the gore of bullocks.
THE SYMBOLS OF PYTHAGORAS:
A few examples of these enigmatic sayings are given, with their probable explanations. Other interpretations, sometimes very profound, have been offered. Similar proverbs and riddles are found among the remains of early literature in many countries.
Go not beyond the balance. (Transgress not the laws of justice.)
Tear not the crown (or wreath) to pieces. (Soil not joy. At Greek festivals it was customary to wear garlands.)
Having reached the border, turn not back. (Be not dismayed at death.)
Leave not the mark of a pot in the ashes. (Cherish no resentment after reconciliation.)
Wear not a tight ring. (Do not oppress yourself for sake of appearances.)
Sow mallows, but do not eat them. (Use mildness to others, but not to yourself.)
Feed the cock, but sacrifice him not. (Cherish prophets and harm them not.)
Speak not, turned towards the sun. (Do not tell everything to everybody.)
Abstain from beans. (Abstain from politics. Black and White beans were used in voting in some Greek cities.)
When the winds blow, worship echo. (Recognize Divine Providence in human commotions.)
When you go to the temple, worship; neither do nor say anything concerning your life.
Stir not fire with a sword. (Do not intensify quarrels.)
Help a man to take up a burden, but not to put it down.
Look not in a mirror by a torch. (Seek not in human inventions.)
Decline the highways; take the footpaths. (Seek not notoriety.)
THE GOLDEN VERSES OF PYTHAGORAS:
First, in their ranks, the Immortal Gods adore— Thine oath keep; next great Heroes; then implore Terrestrial Demons, with due sacrifice. Thy parents reverence, and near allies. Him that is first in virtue make thy friend, and with observance his kind speech attend: Nor, to thy power, for light faults cast him by: thy power is neighbor to Necessity. These know, and with attentive care pursue; but anger, sloth, and luxury subdue: In sight of others or thyself, forbear what’s ill; but of thyself stand most in fear. Let Justice all thy words and actions away; Nor from the even course of Wisdom stray; for know that all men are to die ordained.
Crosses that happen by Divine decree (If such thy lot) bear not impatiently; yet seek to remedy with all thy care, and think the just have not the greatest share. ‘Mongst men discourses good and bad are spread; despise not those, nor be by these misled. If any some notorious falsehood say, thou the report with equal judgement weigh. Let not men’s smoother promises invite, nor rougher threats from just resolves thee fright. If aught thou should’st attempt, first ponder it— fools only inconsiderate acts commit; nor do what afterwards thou may’st repent:first know the thing on which thou’rt bent. Thus thou a life shalt lead with joy replete.
Nor must thou care of outward health forget. Such temperance use in exercise and diet, as may preserve thee in a settled quiet. Meats unprohibited, not curious, choose; decline what any other may accuse. The rash expense of vanity detest, and sordidness: a mean in all the best.
Hurt not thyself. Before thou act, advise; nor suffer sleep at night to close thy eyes till thrice thine acts that day thou hast o’errun! How hast thou slipped? — what duty left undone? Thus, thine account summed up from first to last, grieve for the ill, joy for what good hath passed.
These study, practice these, and these affect; to sacred Virtue these thy steps direct: eternal Nature’s fountain I attest, who the Tetractys on our souls impressed.
* (The number four, as well as one and seven, was highly regarded by Pythagoreans. The Tetractys or Quanternion, meaning literally four, was an emblem composed of ten dots arranged in four rows. In the soul it represents judgment, which is based upon the four faculties, understanding, knowledge, opinion and sense. But in its full mystic significance, it was a comprehensive emblem of the Deity, the universe and reason.)
Before thy mind thou to this study bend, invoke the gods to grant it a good end. These if thy labor vanquished, thou shalt then know the connection both of the gods and men; how everything proceeds, or by what stayed; and know (as far as fit to be surveyed) Nature alike throughout; that thou mayest learn not to hope hopeless things, but all discern; and know those wretches whose perverser wills draw down upon their hearts spontaneous ills, unto the good that’s near them deaf and blind; some few the cure of these misfortunes find. This only is the Fate that burns, and rolls through miseries successive human souls. Within is a continual hidden sight.
Great Jove! how little trouble should we know, if thou to all men wouldst their genius show! But fear not thou—man born of heavenly race, taught by diviner Nature what to embrace, which, if pursued, thou all I’ve named shall gain, and keep thy soul clean from thy body’s stain. In time of prayer and cleansing, meats denied abstain from; thy minds reins, let Reason guide; then stripped of flesh, up to free ether soar, a deathless god—divine—mortal no more.
via Ron McVan
Source Article from http://www.renegadetribune.com/early-greek-philosophers/
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