1. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Archytas • Archytas, on calculation
Found in books: Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 261; Wolfsdorf (2020), Early Greek Ethics, 58
| 507e τῷ μακαρίῳ μέλλοντι ἔσεσθαι, οὕτω πράττειν, οὐκ ἐπιθυμίας ἐῶντα ἀκολάστους εἶναι καὶ ταύτας ἐπιχειροῦντα πληροῦν, ἀνήνυτον κακόν, λῃστοῦ βίον ζῶντα. οὔτε γὰρ ἂν ἄλλῳ ἀνθρώπῳ προσφιλὴς ἂν εἴη ὁ τοιοῦτος οὔτε θεῷ· κοινωνεῖν γὰρ ἀδύνατος, ὅτῳ δὲ μὴ ἔνι κοινωνία, φιλία οὐκ ἂν εἴη. ΣΩ. φασὶ δʼ οἱ σοφοί, ὦ Καλλίκλεις, καὶ οὐρανὸν καὶ'' None | 507e a man who would be blessed with the needful justice and temperance; not letting one’s desires go unrestrained and in one’s attempts to satisfy them—an interminable trouble—leading the life of a robber. For neither to any of his fellow-men can such a one be dear, nor to God; since he cannot commune with any, and where there is no communion, there can be no friendship. Soc. And wise men tell us, Callicles, that heaven and earth'' None |
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2. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Archytas
Found in books: Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 240; Wolfsdorf (2020), Early Greek Ethics, 701
| 61d τὰ σκέλη ἐπὶ τὴν γῆν, καὶ καθεζόμενος οὕτως ἤδη τὰ λοιπὰ διελέγετο. ἤρετο οὖν αὐτὸν ὁ Κέβης : πῶς τοῦτο λέγεις, ὦ Σώκρατες, τὸ μὴ θεμιτὸν εἶναι ἑαυτὸν βιάζεσθαι, ἐθέλειν δ’ ἂν τῷ ἀποθνῄσκοντι τὸν φιλόσοφον ἕπεσθαι; unit="para"/τί δέ, ὦ Κέβης ; οὐκ ἀκηκόατε σύ τε καὶ Σιμμίας περὶ τῶν τοιούτων Φιλολάῳ συγγεγονότες; οὐδέν γε σαφές, ὦ Σώκρατες . ἀλλὰ μὴν καὶ ἐγὼ ἐξ ἀκοῆς περὶ αὐτῶν λέγω: ἃ μὲν οὖν τυγχάνω ἀκηκοὼς φθόνος οὐδεὶς λέγειν. καὶ γὰρ ἴσως'' None | 61d And as he spoke he put his feet down on the ground and remained sitting in this way through the rest of the conversation.Then Cebes asked him: What do you mean by this, Socrates, that it is not permitted to take one’s life, but that the philosopher would desire to follow after the dying? How is this, Cebes? Have you and Simmias, who are pupils of Philolaus, not heard about such things? Nothing definite, Socrates. I myself speak of them only from hearsay; but I have no objection to telling what I have heard. And indeed it is perhaps especially fitting,'' None |
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3. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Archytas • Archytas of Tarentum • Archytas, on music
Found in books: Bryan (2018), Authors and Authorities in Ancient Philosophy, 163; Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 239, 323; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 163; Wolfsdorf (2020), Early Greek Ethics, 614
| 530c τὸ φύσει φρόνιμον ἐν τῇ ψυχῇ ἐξ ἀχρήστου ποιήσειν.' ' None | 530c we will let be the things in the heavens, if we are to have a part in the true science of astronomy and so convert to right use from uselessness that natural indwelling intelligence of the soul.” “You enjoin a task,” he said, “that will multiply the labor of our present study of astronomy many times.” “And I fancy,” I said, “that our other injunctions will be of the same kind if we are of any use as lawgivers.'600a is there any tradition of a war in Homer’s time that was well conducted by his command or counsel? None. Well, then, as might be expected of a man wise in practical affairs, are many and ingenious inventions for the arts and business of life reported of Homer as they are of Thales the Milesian and Anacharsis the Scythian? Nothing whatever of the sort. Well, then, if no public service is credited to him, is Homer reported while he lived to have been a guide in education to men who took pleasure in associating with him ' None |
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4. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Archytas • Archytas, on music
Found in books: Wolfsdorf (2020), Early Greek Ethics, 621; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 137
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5. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Archytas • On Law and Justice (attrib. Archytas) • On Law and Justice (attrib. Archytas), on primacy of law
Found in books: Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 332; Wolfsdorf (2020), Early Greek Ethics, 462
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6. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Archytas • Archytas, on music
Found in books: Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 185; Wolfsdorf (2020), Early Greek Ethics, 614
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7. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Archytas • On Law and Justice (attrib. Archytas) • On Law and Justice (attrib. Archytas), on rulers • On Law and Justice (attrib. Archytas), on self-sufficiency and freedom • Ps.-Archytas
Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 123; Wolfsdorf (2020), Early Greek Ethics, 480
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8. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Archytas • Archytas of Tarentum • Archytas, on calculation • Archytas, on music • Cicero, as source for Archytas • On Law and Justice (attrib. Archytas) • On Law and Justice (attrib. Archytas), on compliance of law with nature and proportion • On Law and Justice (attrib. Archytas), on rulers
Found in books: Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 56, 239, 254, 257, 267, 324, 364; Horkey (2019), Cosmos in the Ancient World, 31; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 243; Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 190; Wolfsdorf (2020), Early Greek Ethics, 468, 481, 620, 621
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9. Cicero, On The Ends of Good And Evil, 5.87 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Archytas • Archytas of Tarentum • Ps.-Archytas
Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 123; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 164
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5.87 quare hoc hoc atque hoc Non. videndum est, possitne nobis hoc ratio philosophorum dare. pollicetur certe. nisi enim id faceret, cur Plato Aegyptum peragravit, ut a sacerdotibus barbaris numeros et caelestia acciperet? cur post Tarentum ad Archytam? cur ad reliquos Pythagoreos, Echecratem, Timaeum, Arionem, Locros, ut, cum Socratem expressisset, adiungeret Pythagoreorum disciplinam eaque, quae Socrates repudiabat, addisceret? cur ipse Pythagoras et Aegyptum lustravit et Persarum magos adiit? cur tantas regiones barbarorum pedibus obiit, tot maria transmisit? cur haec eadem Democritus? qui —vere falsone, quaerere mittimus quaerere mittimus Se. quereremus BER queremus V quae- rere nolumus C.F.W. Mue. —dicitur oculis se se oculis BE privasse; privavisse R certe, ut quam minime animus a cogitationibus abduceretur, patrimonium neglexit, agros deseruit incultos, quid quaerens aliud nisi vitam beatam? beatam vitam R quam si etiam in rerum cognitione ponebat, tamen ex illa investigatione naturae consequi volebat, bono ut esset animo. id enim ille id enim ille R ideo enim ille BE id ille V id est enim illi summum bonum; eu)qumi/an cet. coni. Mdv. summum bonum eu)qumi/an et saepe a)qambi/an appellat, id est animum terrore liberum.'' None | sup>
5.87 \xa0On this your cousin and\xa0I are agreed. Hence what we have to consider is this, can the systems of the philosophers give us happiness? They certainly profess to do so. Whether it not so, why did Plato travel through Egypt to learn arithmetic and astronomy from barbarian priests? Why did he later visit Archytas at Tarentum, or the other Pythagoreans, Echecrates, Timaeus and Arion, at Locri, intending to append to his picture of Socrates an account of the Pythagorean system and to extend his studies into those branches which Socrates repudiated? Why did Pythagoras himself scour Egypt and visit the Persian magi? why did he travel on foot through those vast barbarian lands and sail across those many seas? Why did Democritus do the same? It is related of Democritus (whether truly or falsely we are not concerned to inquire) that he deprived himself of eyesight; and it is certain that in order that his mind should be distracted as little as possible from reflection, he neglected his paternal estate and left his land uncultivated, engrossed in the search for what else but happiness? Even if he supposed happiness to consist in knowledge, still he designed that his study of natural philosophy should bring him cheerfulness of mind; since that is his conception of the Chief Good, which he entitles euthumia, or often athambia, that is freedom from alarm. <'' None |
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10. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Archytas • Archytas of Tarentum • Ps.-Archytas
Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 123; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 164
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11. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Archytas • Cicero, as source for Archytas • On Law and Justice (attrib. Archytas) • On Law and Justice (attrib. Archytas), on rulers
Found in books: Huffman (2019), A History of Pythagoreanism, 356; Wolfsdorf (2020), Early Greek Ethics, 481
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12. Hippolytus, Refutation of All Heresies, 1.15 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Archytas • Archytas of Tarentum
Found in books: Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 449; Horkey (2019), Cosmos in the Ancient World, 32
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1.15 Socrates, then, was a hearer of Archelaus, the natural philosopher; and he, reverencing the rule, Know yourself, and having assembled a large school, had Plato (there), who was far superior to all his pupils. (Socrates) himself left no writings after him. Plato, however, taking notes of all his (lectures on) wisdom, established a school, combining together natural, ethical, (and) logical (philosophy). But the points Plato determined are these following. '' None |
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13. Diogenes Laertius, Lives of The Philosophers, 2.1, 6.11, 8.6-8.7, 8.24-8.35, 8.46 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Archytas • Archytas of Tarentum • Archytas, Aristoxenus and • Archytas, on calculation • logos, in ps-Archytas • wisdom (sophia), in ps-Archytas
Found in books: Bryan (2018), Authors and Authorities in Ancient Philosophy, 165; Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 391, 394; Huffman (2019), A History of Pythagoreanism, 10; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 52; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 81; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 164, 165; Wolfsdorf (2020), Early Greek Ethics, 59, 273, 702
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2.1 BOOK 2: 1. ANAXIMANDERAnaximander, the son of Praxiades, was a native of Miletus. He laid down as his principle and element that which is unlimited without defining it as air or water or anything else. He held that the parts undergo change, but the whole is unchangeable; that the earth, which is of spherical shape, lies in the midst, occupying the place of a centre; that the moon, shining with borrowed light, derives its illumination from the sun; further, that the sun is as large as the earth and consists of the purest fire.He was the first inventor of the gnomon and set it up for a sundial in Lacedaemon, as is stated by Favorinus in his Miscellaneous History, in order to mark the solstices and the equinoxes; he also constructed clocks to tell the time.
6.11 And he held virtue to be sufficient in itself to ensure happiness, since it needed nothing else except the strength of a Socrates. And he maintained that virtue is an affair of deeds and does not need a store of words or learning; that the wise man is self-sufficing, for all the goods of others are his; that ill repute is a good thing and much the same as pain; that the wise man will be guided in his public acts not by the established laws but by the law of virtue; that he will also marry in order to have children from union with the handsomest women; furthermore that he will not disdain to love, for only the wise man knows who are worthy to be loved.' "
8.6 There are some who insist, absurdly enough, that Pythagoras left no writings whatever. At all events Heraclitus, the physicist, almost shouts in our ear, Pythagoras, son of Mnesarchus, practised inquiry beyond all other men, and in this selection of his writings made himself a wisdom of his own, showing much learning but poor workmanship. The occasion of this remark was the opening words of Pythagoras's treatise On Nature, namely, Nay, I swear by the air I breathe, I swear by the water I drink, I will never suffer censure on account of this work. Pythagoras in fact wrote three books. On Education, On Statesmanship, and On Nature." '8.7 But the book which passes as the work of Pythagoras is by Lysis of Tarentum, a Pythagorean, who fled to Thebes and taught Epaminondas. Heraclides, the son of Serapion, in his Epitome of Sotion, says that he also wrote a poem On the Universe, and secondly the Sacred Poem which begins:Young men, come reverence in quietudeAll these my words;thirdly On the Soul, fourthly of Piety, fifthly Helothales the Father of Epicharmus of Cos, sixthly Croton, and other works as well. The same authority says that the poem On the Mysteries was written by Hippasus to defame Pythagoras, and that many others written by Aston of Croton were ascribed to Pythagoras.
8.24 to respect all divination, to sing to the lyre and by hymns to show due gratitude to gods and to good men. To abstain from beans because they are flatulent and partake most of the breath of life; and besides, it is better for the stomach if they are not taken, and this again will make our dreams in sleep smooth and untroubled.Alexander in his Successions of Philosophers says that he found in the Pythagorean memoirs the following tenets as well. 8.25 The principle of all things is the monad or unit; arising from this monad the undefined dyad or two serves as material substratum to the monad, which is cause; from the monad and the undefined dyad spring numbers; from numbers, points; from points, lines; from lines, plane figures; from plane figures, solid figures; from solid figures, sensible bodies, the elements of which are four, fire, water, earth and air; these elements interchange and turn into one another completely, and combine to produce a universe animate, intelligent, spherical, with the earth at its centre, the earth itself too being spherical and inhabited round about. There are also antipodes, and our down is their up. 8.26 Light and darkness have equal part in the universe, so have hot and cold, and dry and moist; and of these, if hot preponderates, we have summer; if cold, winter; if dry, spring; if moist, late autumn. If all are in equilibrium, we have the best periods of the year, of which the freshness of spring constitutes the healthy season, and the decay of late autumn the unhealthy. So too, in the day, freshness belongs to the morning, and decay to the evening, which is therefore more unhealthy. The air about the earth is stagt and unwholesome, and all within it is mortal; but the uppermost air is ever-moved and pure and healthy, and all within it is immortal and consequently divine.' "8.27 The sun, the moon, and the other stars are gods; for, in them, there is a preponderance of heat, and heat is the cause of life. The moon is illumined by the sun. Gods and men are akin, inasmuch as man partakes of heat; therefore God takes thought for man. Fate is the cause of things being thus ordered both as a whole and separately. The sun's ray penetrates through the aether, whether cold or dense – the air they call cold aether, and the sea and moisture dense aether – and this ray descends even to the depths and for this reason quickens all things." '8.28 All things live which partake of heat – this is why plants are living things – but all have not soul, which is a detached part of aether, partly the hot and partly the cold, for it partakes of cold aether too. Soul is distinct from life; it is immortal, since that from which it is detached is immortal. Living creatures are reproduced from one another by germination; there is no such thing as spontaneous generation from earth. The germ is a clot of brain containing hot vapour within it; and this, when brought to the womb, throws out, from the brain, ichor, fluid and blood, whence are formed flesh, sinews, bones, hairs, and the whole of the body, while soul and sense come from the vapour within. 8.29 First congealing in about forty days, it receives form and, according to the ratios of harmony, in seven, nine, or at the most ten, months, the mature child is brought forth. It has in it all the relations constituting life, and these, forming a continuous series, keep it together according to the ratios of harmony, each appearing at regulated intervals. Sense generally, and sight in particular, is a certain unusually hot vapour. This is why it is said to see through air and water, because the hot aether is resisted by the cold; for, if the vapour in the eyes had been cold, it would have been dissipated on meeting the air, its like. As it is, in certain lines he calls the eyes the portals of the sun. His conclusion is the same with regard to hearing and the other senses. 8.30 The soul of man, he says, is divided into three parts, intelligence, reason, and passion. Intelligence and passion are possessed by other animals as well, but reason by man alone. The seat of the soul extends from the heart to the brain; the part of it which is in the heart is passion, while the parts located in the brain are reason and intelligence. The senses are distillations from these. Reason is immortal, all else mortal. The soul draws nourishment from the blood; the faculties of the soul are winds, for they as well as the soul are invisible, just as the aether is invisible. 8.31 The veins, arteries, and sinews are the bonds of the soul. But when it is strong and settled down into itself, reasonings and deeds become its bonds. When cast out upon the earth, it wanders in the air like the body. Hermes is the steward of souls, and for that reason is called Hermes the Escorter, Hermes the Keeper of the Gate, and Hermes of the Underworld, since it is he who brings in the souls from their bodies both by land and sea; and the pure are taken into the uppermost region, but the impure are not permitted to approach the pure or each other, but are bound by the Furies in bonds unbreakable. 8.32 The whole air is full of souls which are called genii or heroes; these are they who send men dreams and signs of future disease and health, and not to men alone, but to sheep also and cattle as well; and it is to them that purifications and lustrations, all divination, omens and the like, have reference. The most momentous thing in human life is the art of winning the soul to good or to evil. Blest are the men who acquire a good soul; they can never be at rest, nor ever keep the same course two days together. 8.33 Right has the force of an oath, and that is why Zeus is called the God of Oaths. Virtue is harmony, and so are health and all good and God himself; this is why they say that all things are constructed according to the laws of harmony. The love of friends is just concord and equality. We should not pay equal worship to gods and heroes, but to the gods always, with reverent silence, in white robes, and after purification, to the heroes only from midday onwards. Purification is by cleansing, baptism and lustration, and by keeping clean from all deaths and births and all pollution, and abstaining from meat and flesh of animals that have died, mullets, gurnards, eggs and egg-sprung animals, beans, and the other abstinences prescribed by those who perform rites in the sanctuaries.' "8.34 According to Aristotle in his work On the Pythagoreans, Pythagoras counselled abstinence from beans either because they are like the genitals, or because they are like the gates of Hades . . . as being alone unjointed, or because they are injurious, or because they are like the form of the universe, or because they belong to oligarchy, since they are used in election by lot. He bade his disciples not to pick up fallen crumbs, either in order to accustom them not to eat immoderately, or because connected with a person's death; nay, even, according to Aristophanes, crumbs belong to the heroes, for in his Heroes he says:Nor taste ye of what falls beneath the board !Another of his precepts was not to eat white cocks, as being sacred to the Month and wearing suppliant garb – now supplication ranked with things good – sacred to the Month because they announce the time of day; and again white represents the nature of the good, black the nature of evil. Not to touch such fish as were sacred; for it is not right that gods and men should be allotted the same things, any more than free men and slaves." '8.35 Not to break bread; for once friends used to meet over one loaf, as the barbarians do even to this day; and you should not divide bread which brings them together; some give as the explanation of this that it has reference to the judgement of the dead in Hades, others that bread makes cowards in war, others again that it is from it that the whole world begins.He held that the most beautiful figure is the sphere among solids, and the circle among plane figures. Old age may be compared to everything that is decreasing, while youth is one with increase. Health means retention of the form, disease its destruction. of salt he said it should be brought to table to remind us of what is right; for salt preserves whatever it finds, and it arises from the purest sources, sun and sea.
8.46 For the last of the Pythagoreans, whom Aristoxenus in his time saw, were Xenophilus from the Thracian Chalcidice, Phanton of Phlius, and Echecrates, Diocles and Polymnastus, also of Phlius, who were pupils of Philolaus and Eurytus of Tarentum.There were four men of the name of Pythagoras living about the same time and at no great distance from one another: (1) of Croton, a man with tyrannical leanings; (2) of Phlius, an athlete, some say a trainer; (3) of Zacynthus; (4) our subject, who discovered the secrets of philosophy, and to whom was applied the phrase, The Master said (Ipse dixit), which passed into a proverb of ordinary life.'' None |
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14. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Archytas • Archytas, as possible Anonymus Iamblichi
Found in books: Omeara (2005), Platonopolis: Platonic Political Philosophy in Late Antiquity 103; Wolfsdorf (2020), Early Greek Ethics, 265
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15. None, None, nan (6th cent. CE - 6th cent. CE)
Tagged with subjects: • Archytas
Found in books: Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 417; Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 45
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16. None, None, nan (missingth cent. CE - 5th cent. CE)
Tagged with subjects: • Archytas • Archytas of Tarentum
Found in books: Bryan (2018), Authors and Authorities in Ancient Philosophy, 179; Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 400; Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 178; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 179
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