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The character of the original Pythagoreanism is controversial, and the conglomeration of disparate features that it displayed is intrinsically confusing.Its fame rests, however, on some very influential ideas, not always correctly understood, that have been ascribed to it since antiquity.These ideas include those of (1) the number and the conception that reality, including music and astronomy, is, at its deepest level, mathematical in nature; (2) the use of philosophy as a means of spiritual purification; (3) the heavenly destiny of the soul and the possibility of its rising to union with the divine; (4) the appeal to certain symbols, sometimes mystical, such as the , the golden section, and the harmony of the spheres; (5) the Pythagorean theorem; and (6) the demand that members of the order shall observe a strict loyalty and secrecy.By laying stress on certain inner experiences and intuitive truths revealed only to the initiated, Pythagoreanism seems to have represented a soul-directed subjectivism alien to the mainstream of pre-Socratic Greek thought centring on the mystery religions and emotional movements, such as Orphism, which often claimed to achieve through intoxication a spiritual insight into the divine origin and nature of the soul.There was also a Pythagorean “table of ten opposites,” to which Aristotle has referred—limit-unlimited, odd-even, one-many, right-left, male-female, rest-motion, straight-curved, light-darkness, good-evil, and square-oblong.The arrangement of this table reflects a dualistic conception, which was apparently not original with the school, however, or accepted by all of its members.Pythagoras may have referred, vaguely, to the “music of the heavens,” which he alone seemed able to hear; and later Pythagoreans seem to have assumed that the distances of the heavenly bodies from the earth somehow correspond to musical intervals—a theory that, under the influence of Platonic conceptions, resulted in the famous idea of the “harmony of the spheres.” Though number to the early Pythagoreans was still a kind of cosmic matter, like the water or air proposed by the Ionians, their stress upon numerical proportions, harmony, and order constituted a decisive step toward a metaphysic in which form is the basic reality.From the Ionians, the Pythagoreans adopted the idea of cosmic opposites, which they—perhaps secondarily—applied to their number speculation.

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The Pythagoreans, for example, displayed an interest in metaphysics, as did their naturalistic predecessors, though they claimed to find its key in mathematical form rather than in any substance.But there were also attempts to arrange a certain minimum number of pebbles so as to represent the shape of a thing—as, for instance, stars in a constellation that seem to represent an animal.

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