Editing Pythagoras (section)

=== Communal lifestyle ===
[[File:Bronnikov gimnpifagoreizev.jpg|alt=Painting showing a group of people dressed in white classical garb standing at the edge of a cliff overlooking the sea watching as the sun rises. The central figure, probably Pythagoras himself, is turned away from our view towards the sunrise. He has long braids and his long beard is partially visible from the side. Both of his arms are raised into the air. The three men closest to him, two on his left and one on his right, are kneeling and making frantic gestures, possibly weeping. Behind them, an older man plays a harp and two women play lyres. A young man without a beard and an middle-aged man with a beard play lyres as well, while another young man plays the aulos. A man in the foreground at the back of the group kneels prayerfully towards the sunrise. In the background, at the far left side of the painting, a woman, a girl, a boy, and a young, naked child watch the Pythagoreans. The woman and the girl are carrying pots, indicating they have been fetching water.|thumb|right|upright=1.5|''Pythagoreans Celebrate the Sunrise'' (1869) by [[Fyodor Bronnikov]]]]
{{Main|Pythagoreanism}}
Both [[Plato]] and [[Isocrates]] state that, above all else, Pythagoras was known as the founder of a new way of life.<ref>{{harvp|Plato, Republic|loc=X 600a–b}}; Isocrates, ''Busiris'', 28</ref>{{sfnp|Cornelli|McKirahan|2013|page=168}}{{sfnp|Grant|1989|page=277}} The organization Pythagoras founded at Croton was called a "school",{{sfnp|Porphyry, Vit. Pyth|loc=§19}}<ref>Thirlwall, ''Hist. of Greece'', vol. ii. p. 148</ref> but, in many ways, resembled a [[monastery]].{{sfnp|Riedweg|2005|page=31}} The adherents were bound by a [[vow]] to Pythagoras and each other, for the purpose of pursuing the [[religious]] and [[ascetic]] observances, and of studying his religious and [[philosophical]] theories.<ref>comp. {{harvnb|Cicero, de Leg|loc=§1.12.34|p=335}}; {{harvnb|Cicero, de Off|loc=§1.17.56|p=59}}; {{harvp|Diog VIII|loc=§1.10}}</ref> The members of the sect [[community ownership|shared all their possessions in common]]{{sfnp|Cornelli|McKirahan|2013|page=65}} and were devoted to each other to the exclusion of outsiders.<ref>Aristonexus ap. {{harvp|Iamblichus, Vit. Pyth|loc=§94, §101}}, 229, etc.; comp. the story of Damon and Phintias; {{harvp|Porphyry, Vit. Pyth|loc=§60}}; {{harvp|Iamblichus, Vit. Pyth|loc=§233}}</ref>{{sfnp|Cornelli|McKirahan|2013|pages=68–69}} Ancient sources record that the Pythagoreans ate meals in common after the manner of the [[Sparta]]ns.<ref>{{harvp|Iamblichus, Vit. Pyth|loc=§98}}; Strabo, vi.</ref>{{sfnp|Kenny|2004|page=10}} One Pythagorean [[maxim (literature)|maxim]] was "''koinà tà phílōn''" ("All things in common among friends").{{sfnp|Cornelli|McKirahan|2013|page=65}} Both Iamblichus and Porphyry provide detailed accounts of the organization of the school, although the primary interest of both writers is not historical accuracy, but rather to present Pythagoras as a divine figure, sent by the [[Greek gods|gods]] to benefit mankind.<ref>{{harvp|Dillon|Hershbell|1991|p=14}}; {{harvp|O'Meara|1989|pp=35–40}}</ref> Iamblichus, in particular, presents the "Pythagorean Way of Life" as a pagan alternative to the Christian monastic communities of his own time.{{sfnp|Riedweg|2005|page=31}} For Pythagoreans, the highest reward humans could attain was for their soul to join in the life of the gods and thus escape the cycle of reincarnation.{{sfnp|Kahn|2001|p=52}} Two groups existed within early Pythagoreanism: the ''mathematikoi'' ("learners") and the ''akousmatikoi'' ("listeners").{{sfnp|Zhmud|2012|pages=2, 16}}{{sfnp|Gregory|2015|page=31}} The ''akousmatikoi'' are traditionally identified by scholars as "old believers" in mysticism, numerology, and religious teachings;{{sfnp|Gregory|2015|page=31}} whereas the ''mathematikoi'' are traditionally identified as a more intellectual, modernist faction who were more rationalist and scientific.{{sfnp|Gregory|2015|page=31}} Gregory cautions that there was probably not a sharp distinction between them and that many Pythagoreans probably believed the two approaches were compatible.{{sfnp|Gregory|2015|page=31}} The study of mathematics and music may have been connected to the worship of Apollo.<ref>Aelian, ''Varia Historia'', ii. 26; {{harvp|Diog VIII|loc=§1.13}}; {{harvp|Iamblichus, Vit. Pyth|loc=§8, §91, §141}}</ref> The Pythagoreans believed that music was a purification for the soul, just as medicine was a purification for the body.{{sfnp|Riedweg|2005|page=30}} One anecdote of Pythagoras reports that when he encountered some drunken youths trying to break into the home of a virtuous woman, he sang a solemn tune with long [[spondee]]s and the boys' "raging willfulness" was quelled.{{sfnp|Riedweg|2005|page=30}} The Pythagoreans also placed particular emphasis on the importance of [[physical exercise]];{{sfnp|Riedweg|2005|page=31}} therapeutic [[dance|dancing]], daily morning walks along [[scenic route]]s, and [[Sport of athletics|athletics]] were major components of the Pythagorean lifestyle.{{sfnp|Riedweg|2005|page=31}} Moments of contemplation at the beginning and end of each day were also advised.{{sfnp|Riedweg|2005|pages=33–34}}