Pythagoras taught that not the ear, but mathematics, should be the guide in music. He held that the universe was constructed on a musical plan, and was probably the first to introduce among the Greeks the theory of the music of the spheres. The fact that man could not hear this music,[34] was explained by the statement that the sounds were either too deep or too high for our ears. The reasoning was plausible enough, and has been confirmed by science, for sounds of less than sixteen vibrations in a second are inaudible on account of their depth, and those exceeding 38,100 vibrations in a second are too high for the human ear to perceive.[35] Starting from this premise Pythagoras formed a scale founded on the seven planets, as known to the astronomers of that time. This was its form:
| Moon. | Mercury. | Venus. | Sun. | Mars. | Jupiter. | Saturn. |
| E | F | G | A | B | C | D |
The sun was Mese, the controlling middle note, around which all the others circled.
The order of Pythagoreans were held together by the firmest ties, and Pythagoras has been, not inaptly, compared in this capacity with Ignatius Loyola. His adherents, who numbered about three hundred were, in most cases, wealthy and noble, and the power of the society was always upon the side of aristocracy.
Pythagoras was very select in the admission of members, exercising great vigilance lest improper or undesirable persons should be allowed to enter; in this he was guided not a little by his skill in Physiognomy. The initiates had, it is said, to pass through a most rigorous and lengthy period of probation, they were obliged to maintain silence for five years,[36] and in other ways had their powers of endurance, severely tested. After entering the brotherhood,[37] the mode of life was entirely dictated by Pythagoras. The members were clothed in pure white. They were forbidden all animal food, and beans. They had different grades of advancement among themselves, the highest being undoubtedly instructed in a purer religion than that which obtained around them, though outwardly they conformed with the religion of the populace. Mathematics, music, and astronomy were studied, and gymnastics regularly practised.
Playing upon the lyre was obligatory, and none of the order went to sleep at night, without having previously purified his soul, and set it in harmony through music; and at rising in the morning, the strength for the day’s labors and duties, was sought for in the same manner. Pythagoras wrote many songs as correctives to undue excitement and passion; he is said once to have brought to reason a young man beside himself with jealousy and wine, by the power of a song.
Clinias, a Pythagorean, took up his harp and played whenever any passion arose in his breast; to a person who asked him the reason of the action, he replied, “I play to compose myself.”
While the music of Terpander, Olympus, etc., was intended for high state and religious purposes, that of Pythagoras was intended to bring the art into domestic and inner life. Choruses were, however, also chanted by his followers, and were adapted to various occasions, as for example, at the opening of Spring, the scholars would gather in a circle around the harper, who played the accompaniment, and sing pæans of welcome to the opening season. Other philosophers also allowed music to enter into their teachings, though not to so great a degree, but almost all of them understood enough of music to form an opinion.
Plato seemed decidedly to object to instrumental music, for he says “the using of instruments without the voice is barbarism and charlatanry.”[38]
Aristotle was disposed to allow more freedom, for he spoke of music as a delicious pleasure, either alone (instrumental) or accompanied with voice; but in instrumental solos he admitted the lyre and kithara only, and rejected the flute, which he thought not to be a moral instrument, and only capable of inflaming the passions.