スミュルナのヘルミッポス断片20Wの解釈

Abstract

In what capacity did Pythagoras appear before the Crotoniates? Scholars have studied this problem, quoting exclusively two testimonies, Dicaearch. F 33 W and Iustin. XX 4. But, if we compare carefully Hermipp. F 20 W with the Zalmoxis episode in Hdt. IV 95, the former is found to be older than the latter. Hermipp. F 20 is a parody version rationally interpreting a serious version about the katabasis of Pythagoras. Meanwhile, the Thracians believed in immortality and their shamanistic kings practiced katabasis. The Greeks around the Black Sea identified Zalmoxis with Pythagoras because of their similarity and made the parody version (= Hdt. IV 95) of the Zalmoxis tradition under the influence of the serious version of Pythagoras. Hermipp. F 20 except a parodic interpretation is the oldest and most authentic testimony on the situation of Pythagoras' appearance. I intend to interpret this fragment in a historical context. Croton was defeated about 530 B. C. and lost austerity and manliness. It was this moment that Pythagoras arrived in Croton. He had traveled extensively as engraver and merchant, accumulating wisdom and experience. It was conventional that, when a polis faced a national crisis, it invited a lawgiver in order to be released from the crisis. Croton also called the sage. Pythagoras. His arrival and katabasis were due to a national intention as was suggested by the fact that he went straight to the ekklesia after the katabasis. The case of Pythagoras accords with the motif that lawgivers lead a society under anomia into eunomia. In addition, Aristox. 17 W testifies that Pythagoras was celebrated as lawgiver. He was a priest of Demeter Thesmophoros, Ceres Legifera. It follows that he was a lawgiver, though the Code of Pythagoras has never been reported. Ancient archaic laws are alien to rational and consistent systematization. They include ideas about nature, the cosmos and the gods, as well as concrete rules in daily life. An extensive literature shows that the lawgivers were credited with divine assistance. The authority of laws depended not on human work but on the divine origin. This explains why Pythagoras held katabasis, a procedure of fetching laws from Demeter in Hades. But before making them public, he had to confirm that he had actually descended into Hades. This confirmation was his speech at the ekklesia. He proved his sacredness by pointing out who had been found in Hades, namely, the deceased. But Hermipp. 20 reported clearly only one point spoken there, 'he declared he had returned from Hades.' And this was all that he wanted to say. The Crotoniates were persuaded and rejoiced at the appearance of a savior. This explains a riddling phrase, 'being gladdened by his words, they wept and lamented.' He proclaimed the laws to the women in his sermon at a Thesmophoria festival. We can infer the laws, though fragmentarily, from parallels between the Ar. Ecc., Pl. R. and Iam. VP 37-57. They were conservative ethical morals such as conjugal fidelity and preserving the nuclear family. Pythagoras appeared on history as neither scientist nor philosopher but lawgiver to revive the polis.