Another Breakthrough - the Gospel's Resurrection Narrative is Based on Pythagorean Notions of 'Music of the Spheres'

It was Nicomachus of Gerasa's Manual of Harmonics that I finally reconciled how the Gospel of Mark could reconcile the idea of Christ being 'raised after three days' with a day associated with the 'Sun' after a Friday crucifixion. The Pythagorean preferred tuning of the lyre was made to accord to what was thought to be the order of the planets (illustrated here in Flora Levin's translation of Nicomachus's book). Whether you start from the 'top' (Saturn = Kronos) or the bottom (Selene = Moon) the Sun is in the fourth position.

8. E - (Ogdoad) Sabbath
7. D - Moon (Yom shishi = "sixth day" Friday Nisan 21)
6. C - Aphrodite (Yom chamishi = "fifth day" Thursday Nisan 20)
5. Bb - Hermes (Yom reviʻi = "fourth day" Wednesday Nisan 19)
4. A - Sun (Yom shlishi = "third day" Tuesday Nisan 18)
3. G - Ares (Yom sheni = "second day" Monday Nisan 17)
2. F - Zeus (Yom rishon = "first day" Sunday Nisan 16)
1. E - Kronos (Sabbath Nisan 15)

or possibly:

8. E - (Ogdoad) Sabbath
7. D - Kronos (Yom shishi = "sixth day" Friday Nisan 21)
6. C - Zeus (Yom chamishi = "fifth day" Thursday Nisan 20)
5. Bb - Ares (Yom reviʻi = "fourth day" Wednesday Nisan 19)
4. A - Sun (Yom shlishi = "third day" Tuesday Nisan 18)
3. G - Hermes (Yom sheni = "second day" Monday Nisan 17)
2. F - Aphrodite(Yom rishon = "first day" Sunday Nisan 16)
1. E - Selene (Sabbath Nisan 15)

The first arrangement is more natural but it is possible that the Alexandrians developed their own variation of the original Pythagorean understanding (especially given the fact that they were probably using an eight stringed lyre). In any event the understanding is still the same. In other words, if each one of the notes represents a 'day' then the fourth day is a 'Sun' day. Not only do the 'fourth day' and the 'eight day' form two tetrachords separated by a diatessaron but the also correspond to the two endings of the short and long gospels of Mark (viz. 'the empty tomb' of Mark chapter 16.

The preferred way to count is obviously to assume that Christ 'rises' up in the scale from 'E' to the octave. This must have been the original understanding and seems to be reflected in the so-called Orphic diagram which Origen and Celsus both held in common. The idea is clearly that the resurrection mirrors not only a heavenly ascent but once again that the endings of both the short and long gospels of Mark correspond to the diatessaron and the diapason. As we continue to go through the writings of Clement, it should not be surprising that Pythagorean conceptions are ever-present. Clement had the original 'diatessaron' and all use of the term after the time of his writing is necessarily a misunderstanding of the original terminology - a terminology which presupposes a 'secret gospel' which is the ogdoad (when compared with canonical Mark's 'diatessaron').

For those who aren't aware of it, I am using the understanding of the Passover chronology attributed to Clement of Alexandria in the Chronicon Paschale.