1. Hesiod, Theogony, 120 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •archytas of tarentum Found in books: Horkey (2019) 40 | 120. Tell how the gods and Earth first came to be, |
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2. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •archytas of tarentum Found in books: Bryan (2018) 163; Wardy and Warren (2018) 163 | 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 |
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| 3. Hippon, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •archytas of tarentum Found in books: Horkey (2019) 32 |
| 4. Democritus, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Horkey (2019) 32 |
| 5. Aristotle, Soul, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •archytas of tarentum Found in books: Horkey (2019) 32 |
| 6. Aristoxenus, Fragments, None (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •archytas of tarentum Found in books: Wardy and Warren (2018) 164 |
| 7. Archytas Amphissensis, Fragments, None (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Horkey (2019) 31 |
| 8. Cicero, Timaeus, 1 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •archytas of tarentum Found in books: Wardy and Warren (2018) 164 |
9. Cicero, De Finibus, 5.87 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •archytas of tarentum Found in books: Wardy and Warren (2018) 164 | 5.87. On this your cousin and I 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. |
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10. Cicero, On The Ends of Good And Evil, 5.87 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •archytas of tarentum Found in books: Wardy and Warren (2018) 164| 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. | 5.87. On this your cousin and I 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. |
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11. Cicero, Republic, 1.16 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •archytas of tarentum Found in books: Wardy and Warren (2018) 164| 1.16. Dein Tubero: Nescio, Africane, cur ita memoriae proditum sit, Socratem omnem istam disputationem reiecisse et tantum de vita et de moribus solitum esse quaerere. Quem enim auctorem de illo locupletiorem Platone laudare possumus? cuius in libris multis locis ita loquitur Socrates, ut etiam, cum de moribus, de virtutibus, denique de re publica disputet, numeros tamen et geometriam et harmoniam studeat Pythagorae more coniungere. Tum Scipio: Sunt ista, ut dicis; sed audisse te credo, Tubero, Platonem Socrate mortuo primum in Aegyptum discendi causa, post in Italiam et in Siciliam contendisse, ut Pythagorae inventa perdisceret, eumque et cum Archyta Tarentino et cum Timaeo Locro multum fuisse et Philoleo commentarios esse ctum, cumque eo tempore in iis locis Pythagorae nomen vigeret, illum se et hominibus Pythagoreis et studiis illis dedisse. Itaque cum Socratem unice dilexisset eique omnia tribuere voluisset, leporem Socraticum subtilitatemque sermonis cum obscuritate Pythagorae et cum illa plurimarum artium gravitate contexuit. | |
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12. Cicero, Tusculan Disputations, 3.36, 4.55 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •archytas of tarentum Found in books: Wardy and Warren (2018) 164| 3.36. quid iaces aut quid maeres aut cur succumbis cedisque fortunae? quae quae om. G 1 pervellere te forsitan potuerit et pungere, non potuit certe vires frangere. magna vis est in virtutibus; eas excita, si forte dormiunt. iam tibi aderit princeps fortitudo, quae te animo tanto esse coget, ut omnia, quae possint homini evenire, contemnas et pro nihilo putes. aderit temperantia, quae est eadem moderatio, a me quidem paulo ante appellata frugalitas, quae te turpiter et nequiter facere nihil patietur. patiatur X ( cf. coget 21 dicet 28) quid est autem nequius aut turpius ecfeminato eff. G 1 e corr. R 2 V rec viro? ne iustitia quidem sinet te ista facere, cui minimum esse videtur in hac causa loci; loqui X corr. V c? quae tamen ita dicet dupliciter esse te iniustum, cum et alienum adpetas, appetas V 2 qui mortalis natus condicionem conditionem GKV postules inmortalium et graviter feras te, quod utendum acceperis, reddidisse. 4.55. Oratorem vero irasci minime decet, simulare non dedecet. simulare n. dedecet om. V decet X an tibi irasci tum videmur, cum quid in causis acrius et vehementius dicimus? quid? cum iam rebus transactis et praeteritis orationes scribimus, num irati scribimus? ecquis ecquis s etquis X hoc animadvertit? Accius Atr. 233 animadvortet de orat. 3, 217 M (animum advertit L), quod hic quoque fort. restituendum vincite! —num aut egisse umquam iratum Aesopum aut scripsisse existimas existimamus KR iratum Accium? aguntur ista praeclare, et ab oratore quidem melius, si modo est orator, est orator melius G 1 quam ab ullo histrione, istrione X ( str. G 1 ) sed aguntur leniter et mente tranquilla. Libidinem vero laudare cuius est libidinis? lubid. GRK c Themistoclem mihi et Demosthenen demostenen X proferri G 1 profertis, additis Pythagoran Democritum Platonem. quid? vos studia libidinem libidine GK vocatis? quae vel optimarum rerum, ut ea sunt quae profertis, sedata tamen et et add. G 2 tranquilla esse debent. Iam aegritudinem laudare, unam rem maxime detestabilem, quorum est tandem philosophorum? at ad KR commode dixit Afranius: dum modo doleat aliquid, fr. 409 cf. p. 383, 13 doleat doleat lateat G 1 quidlibet. quidlibet hic X dixit enim de adulescente perdito ac dissoluto, nos autem de constanti viro ac sapienti sapienti ex -e V 1 quaerimus. et quidem ipsam illam iram centurio habeat aut signifer vel ceteri, de quibus dici non necesse est, ne rhetorum aperiamus mysteria. utile est enim uti motu utinmotu K 1 animi, qui uti ratione non potest. nos autem, ut testificor saepe, de sapiente quaerimus. quoque ( item post Afranii versum ) | |
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| 13. Hippasus, Fragments, 1, 11 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Horkey (2019) 32 |
14. Ovid, Metamorphoses, 15.1-15.478 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •archytas of tarentum Found in books: Wardy and Warren (2018) 164| 15.1. Quaeritur interea quis tantae pondera molis 15.2. sustineat tantoque queat succedere regi: 15.3. destinat imperio clarum praenuntia veri 15.4. fama Numam; non ille satis cognosse Sabinae 15.5. gentis habet ritus: animo maiora capaci 15.6. concipit et, quae sit rerum natura, requirit. 15.7. Huius amor curae, patria Curibusque relictis, 15.8. fecit ut Herculei penetraret ad hospitis urbem. 15.9. Graia quis Italicis auctor posuisset in oris 15.10. moenia, quaerenti sic e senioribus unus 15.11. rettulit indigenis, veteris non inscius aevi: 15.12. “Dives ab Oceano bubus Iove natus Hiberis 15.13. litora felici tenuisse Lacinia cursu 15.14. fertur et, armento teneras errante per herbas, 15.15. ipse domum magni nec inhospita tecta Crotonis 15.16. intrasse et requie longum relevasse laborem 15.17. atque ita discedens “aevo” dixisse “nepotum 15.18. hic locus urbis erit”; promissaque vera fuerunt. 15.19. Nam fuit Argolico generatus Alemone quidam 15.20. Myscelos, illius dis acceptissimus aevi. 15.21. Hunc super incumbens pressum gravitate soporis 15.22. claviger adloquitur: “Lapidosas Aesaris undas 15.23. i, pete diversi! Patrias, age, desere sedes!” 15.24. et, nisi paruerit multa ac metuenda minatur; 15.25. post ea discedunt pariter somnusque deusque. 15.26. Surgit Alemonides tacitaque recentia mente 15.27. visa refert, pugnatque diu sententia secum: 15.28. numen abire iubet, prohibent discedere leges, 15.29. poenaque mors posita est patriam mutare volenti. 15.30. Candidus Oceano nitidum caput abdiderat Sol, 15.31. et caput extulerat densissima sidereum Nox: 15.32. visus adesse idem deus est eademque monere 15.33. et, nisi paruerit, plura et graviora minari. 15.34. Pertimuit patriumque simul transferre parabat 15.35. in sedes penetrale novas: fit murmur in urbe, 15.36. spretarumque agitur legum reus; utque peracta est 15.37. causa prior crimenque patens sine teste probatum, 15.38. squalidus ad superos tollens reus ora manusque 15.39. “o cui ius caeli bis sex fecere labores, 15.40. fer, precor” inquit, “opem! nam tu mihi criminis auctor.” 15.41. Mos erat antiquus niveis atrisque lapillis, 15.42. his damnare reos, illis absolvere culpa; 15.43. tunc quoque sic lata est sententia tristis, et omnis 15.44. calculus inmitem demittitur ater in urnam. 15.45. Quae simul effudit numerandos versa lapillos, 15.46. omnibus e nigro color est mutatus in album, 15.47. candidaque Herculeo sententia numine facta 15.48. solvit Alemoniden. Grates agit ille parenti 15.49. Amphitryoniadae, ventisque faventibus aequor 15.50. navigat Ionium, Sallentinumque Neretum 15.51. praeterit et Sybarin Crimisenque et Iapygis arva; 15.51. praeterit et Sybarin Lacedaemoniumque Tarentum 15.52. Thurinosque sinus Crimisenque et Iapygis arva 15.53. vixque pererratis, quae spectant litora, terris, 15.54. invenit Aesarei fatalia fluminis ora 15.55. nec procul hinc tumulum, sub quo sacrata Crotonis 15.56. ossa tegebat humus, iussaque ibi moenia terra 15.57. condidit et nomen tumulati traxit in urbem.” 15.58. Talia constabat certa primordia fama 15.59. esse loci positaeque Italis in finibus urbis. 15.60. Vir fuit hic, ortu Samius, sed fugerat una 15.61. et Samon et dominos odioque tyrannidis exsul 15.62. sponte erat, isque, licet caeli regione remotos, 15.63. mente deos adiit et quae natura negabat 15.64. visibus humanis, oculis ea pectoris hausit, 15.65. cumque animo et vigili perspexerat omnia cura, 15.66. in medium discenda dabat coetusque silentum 15.67. dictaque mirantum magni primordia mundi 15.68. et rerum causas et, quid natura, docebat, 15.69. quid deus, unde nives, quae fulminis esset origo, 15.70. Iuppiter an venti discussa nube tonarent, 15.71. quid quateret terras, qua sidera lege mearent — 15.72. et quodcumque latet; primusque animalia mensis 15.73. arguit imponi, primus quoque talibus ora 15.74. docta quidem solvit, sed non et credita, verbis: 15.75. “Parcite, mortales, dapibus temerare nefandis 15.76. corpora! Sunt fruges, sunt deducentia ramos 15.77. pondere poma suo tumidaeque in vitibus uvae, 15.78. sunt herbae dulces, sunt quae mitescere flamma 15.79. mollirique queant; nec vobis lacteus umor 15.80. eripitur, nec mella thymi redolentia flore: 15.81. prodiga divitias alimentaque mitia tellus 15.82. suggerit atque epulas sine caede et sanguine praebet. 15.83. Carne ferae sedant ieiunia, nec tamen omnes: 15.84. quippe equus et pecudes armentaque gramine vivunt. 15.85. At quibus ingenium est inmansuetumque ferumque, 15.86. Armeniae tigres iracundique leones 15.87. cumque lupis ursi, dapibus cum sanguine gaudent. 15.88. Heu quantum scelus est in viscera viscera condi 15.89. congestoque avidum pinguescere corpore corpus 15.90. alteriusque animantem animantis vivere leto! 15.91. Scilicet in tantis opibus, quas optima matrum 15.92. terra parit, nil te nisi tristia mandere saevo 15.93. vulnera dente iuvat ritusque referre Cyclopum, 15.94. nec, nisi perdideris alium, placare voracis 15.95. et male morati poteris ieiunia ventris? 15.96. At vetus illa aetas, cui fecimus aurea nomen, 15.97. fetibus arboreis et, quas humus educat, herbis 15.98. fortunata fuit nec polluit ora cruore. 15.99. Tunc et aves tutae movere per aera pennas, 15.100. et lepus impavidus mediis erravit in arvis, 15.101. nec sua credulitas piscem suspenderat hamo: 15.102. cuncta sine insidiis nullamque timentia fraudem 15.103. plenaque pacis erant. Postquam non utilis auctor 15.104. victibus invidit, quisquis fuit ille, deorum 15.105. corporeasque dapes avidam demersit in alvum, 15.106. fecit iter sceleri, primoque e caede ferarum 15.107. incaluisse potest maculatum sanguine ferrum 15.108. (idque satis fuerat), nostrumque petentia letum 15.109. corpora missa neci salva pietate fatemur: 15.110. sed quam danda neci, tam non epulanda fuerunt. 15.111. Longius inde nefas abiit, et prima putatur 15.112. hostia sus meruisse mori, quia semina pando 15.113. eruerit rostro spemque interceperit anni. 15.114. Vite caper morsa Bacchi mactatus ad aras 15.115. dicitur ultoris; nocuit sua culpa duobus! 15.116. Quid meruistis oves, placidum pecus, inque tuendos 15.117. natum homines, pleno quae fertis in ubere nectar, 15.118. mollia quae nobis vestras velamina lanas 15.119. praebetis vitaque magis quam morte iuvatis? 15.120. Quid meruere boves, animal sine fraude dolisque, 15.121. innocuum, simplex, natum tolerare labores? 15.122. Inmemor est demum nec frugum munere dignus, 15.123. qui potuit curvi dempto modo pondere aratri 15.124. ruricolam mactare suum, qui trita labore 15.125. illa, quibus totiens durum renovaverat arvum, 15.126. tot dederat messes, percussit colla securi. 15.127. Nec satis est, quod tale nefas committitur: ipsos 15.128. inscripsere deos sceleri, numenque supernum 15.129. caede laboriferi credunt gaudere iuvenci. 15.130. Victima labe carens et praestantissima forma 15.131. (nam placuisse nocet) vittis insignis et auro 15.132. sistitur ante aras auditque ignara precantem 15.133. imponique suae videt inter cornua fronti, 15.134. quas coluit, fruges percussaque sanguine cultros 15.135. inficit in liquida praevisos forsitan unda. 15.136. Protinus ereptas viventi pectore fibras 15.137. inspiciunt mentesque deum scrutantur in illis: 15.138. unde (fames homini vetitorum tanta ciborum!) 15.139. audetis vesci, genus o mortale? Quod, oro, 15.140. ne facite, et monitis animos advertite nostris! 15.141. Cumque boum dabitis caesorum membra palato, 15.142. mandere vos vestros scite et sentite colonos. 15.143. Et quoniam deus ora movet, sequar ora moventem 15.144. rite deum Delphosque meos ipsumque recludam 15.145. aethera et augustae reserabo oracula mentis. 15.146. Magna nec ingeniis investigata priorum 15.147. quaeque diu latuere, canam; iuvat ire per alta 15.148. astra, iuvat terris et inerti sede relicta 15.149. nube vehi validique umeris insistere Atlantis 15.150. palantesque homines passim ac rationis egentes 15.151. despectare procul trepidosque obitumque timentes 15.152. sic exhortari seriemque evolvere fati: 15.153. O genus attonitum gelidae formidine mortis, 15.154. quid Styga, quid manes et nomina vana timetis, 15.155. materiem vatum, falsique pericula mundi? 15.156. Corpora, sive rogus flamma, seu tabe vetustas 15.157. abstulerit, mala posse pati non ulla putetis! 15.158. Morte carent animae, semperque priore relicta 15.159. sede novis domibus vivunt habitantque receptae. 15.160. Ipse ego (nam memini) Troiani tempore belli 15.161. Panthoides Euphorbus eram, cui pectore quondam 15.162. haesit in adverso gravis hasta minoris Atridae: 15.163. cognovi clipeum, laevae gestamina nostrae, 15.164. nuper Abanteis templo Iunonis in Argis. 15.165. Omnia mutantur, nihil interit: errat et illinc 15.166. huc venit, hinc illuc, et quoslibet occupat artus 15.167. spiritus eque feris humana in corpora transit 15.168. inque feras noster nec tempore deperit ullo; 15.169. utque novis facilis signatur cera figuris 15.170. nec manet ut fuerat nec formas servat easdem, 15.171. sed tamen ipsa eadem est: animam sic semper eandem 15.172. esse, sed in varias doceo migrare figuras. 15.173. Ergo, ne pietas sit victa cupidine ventris, 15.174. parcite, vaticinor, cognatas caede nefanda 15.175. exturbare animas, nec sanguine sanguis alatur! 15.176. Et quoniam magno feror aequore plenaque ventis 15.177. vela dedi: nihil est toto, quod perstet, in orbe. 15.178. Cuncta fluunt, omnisque vagans formatur imago; 15.179. ipsa quoque adsiduo labuntur tempora motu, 15.180. non secus ac flumen, neque enim consistere flumen 15.181. nec levis hora potest, sed ut unda impellitur unda 15.182. urgeturque eadem veniente urgetque priorem, 15.183. tempora sic fugiunt pariter pariterque sequuntur 15.184. et nova sunt semper; nam quod fuit ante, relictum est, 15.185. fitque quod haud fuerat, momentaque cuncta novantur. 15.186. Cernis et emensas in lucem tendere noctes, 15.187. et iubar hoc nitidum nigrae succedere nocti. 15.188. Nec color est idem caelo, cum lassa quiete 15.189. cuncta iacent media, cumque albo Lucifer exit 15.190. clarus equo rursusque alius, cum praevia lucis 15.191. tradendum Phoebo Pallantias inficit orbem. 15.192. Ipse dei clipeus, terra cum tollitur ima, 15.193. mane rubet, terraque, rubet cum conditur ima, 15.194. candidus in summo est, melior natura quod illic 15.195. aetheris est terraeque procul contagia fugit. 15.196. Nec par aut eadem nocturnae forma Dianae 15.197. esse potest umquam, semperque hodierna sequente, 15.198. si crescit, minor est, maior, si contrahit orbem. 15.199. Quid? non in species succedere quattuor annum 15.200. adspicis, aetatis peragentem imitamina nostrae? 15.201. Nam tener ac lactens puerique simillimus aevo 15.202. vere novo est: tunc herba nitens et roboris expers 15.203. turget et insolida est et spe delectat agrestes. 15.204. Omnia tunc florent, florumque coloribus almus 15.205. ludit ager, neque adhuc virtus in frondibus ulla est. 15.206. Transit in aestatem post ver robustior annus 15.207. fitque valens iuvenis: neque enim robustior aetas 15.208. ulla nec uberior, nec quae magis ardeat, ulla est. 15.209. Excipit autumnus, posito fervore iuventae 15.210. maturus mitisque, inter iuvenemque senemque 15.211. temperie medius, sparsus quoque tempora canis. 15.212. Inde senilis hiems tremulo venit horrida passu, 15.213. aut spoliata suos, aut quos habet, alba capillos. 15.214. Nostra quoque ipsorum semper requieque sine ulla 15.215. corpora vertuntur, nec, quod fuimusve sumusve, 15.216. cras erimus; fuit illa dies, qua semina tantum 15.217. spesque hominum primae matrisque habitavimus alvo. 15.218. Artifices natura manus admovit et angi 15.219. corpora visceribus distentae condita matris 15.220. noluit eque domo vacuas emisit in auras. 15.221. Editus in lucem iacuit sine viribus infans; 15.222. mox quadrupes rituque tulit sua membra ferarum, 15.223. paulatimque tremens et nondum poplite firmo 15.224. constitit adiutis aliquo conamine nervis. 15.225. Inde valens veloxque fuit spatiumque iuventae 15.226. transit et emeritis medii quoque temporis annis 15.227. labitur occiduae per iter declive senectae. 15.228. Subruit haec aevi demoliturque prioris 15.229. robora, fletque Milon senior, cum spectat ies 15.230. (illos, qui fuerant solidorum mole tororum 15.231. Herculeis similes!) fluidos pendere lacertos; 15.232. Flet quoque, ut in speculo rugas adspexit aniles, 15.233. Tyndaris et secum, cur sit bis rapta, requirit. 15.234. Tempus edax rerum, tuque, invidiosa vetustas, 15.235. omnia destruitis, vitiataque dentibus aevi 15.236. paulatim lenta consumitis omnia morte. 15.237. Haec quoque non perstant, quae nos elementa vocamus, 15.238. quasque vices peragant, (animos adhibete!) docebo. 15.239. Quattuor aeternus genitalia corpora mundus 15.240. continet; ex illis duo sunt onerosa suoque 15.241. pondere in inferius, tellus atque unda, feruntur, 15.242. et totidem gravitate carent nulloque premente 15.243. alta petunt, aer atque aere purior ignis. 15.244. Quae quamquam spatio distant, tamen omnia fiunt 15.245. ex ipsis et in ipsa cadunt, resolutaque tellus 15.246. in liquidas rarescit aquas, tenuatus in auras 15.247. aeraque umor abit, dempto quoque pondere rursus 15.248. in superos aer tenuissimus emicat ignes. 15.249. Inde retro redeunt, idemque retexitur ordo; 15.250. ignis enim densum spissatus in aera transit, 15.251. hic in aquas, tellus glomerata cogitur unda. 15.252. Nec species sua cuique manet, rerumque novatrix 15.253. ex aliis alias reddit natura figuras: 15.254. nec perit in toto quicquam, mihi credite, mundo, 15.255. sed variat faciemque novat, nascique vocatur 15.256. incipere esse aliud, quam quod fuit ante, morique 15.257. desinere illud idem. Cum sint huc forsitan illa, 15.258. haec translata illuc, summa tamen omnia constant. 15.259. Nil equidem durare diu sub imagine eadem 15.260. crediderim: sic ad ferrum venistis ab auro, 15.261. saecula, sic totiens versa est fortuna locorum. 15.262. Vidi ego, quod fuerat quondam solidissima tellus, 15.263. esse fretum, vidi factas ex aequore terras: 15.264. et procul a pelago conchae iacuere marinae, 15.265. et vetus inventa est in montibus ancora summis. 15.266. Quodque fuit campus, vallem decursus aquarum 15.267. fecit, et eluvie mons est deductus in aequor, 15.268. eque paludosa siccis humus aret harenis, 15.269. quaeque sitim tulerant, stagnata paludibus ument. 15.270. Hic fontes natura novos emisit, at illic 15.271. clausit, et antiquis tam multa tremoribus orbis 15.272. flumina prosiliunt aut excaecata residunt. 15.273. Sic ubi terreno Lycus est epotus hiatu, 15.274. exsistit procul hinc alioque renascitur ore: 15.275. Sic modo combibitur, tecto modo gurgite lapsus 15.276. redditur Argolicis ingens Erasinus in arvis, 15.277. et Mysum, capitisque sui ripaeque prioris 15.278. paenituisse ferunt, alia nunc ire Caicum; 15.279. nec non Sicanias volvens Ameus harenas 15.280. nunc fluit, interdum suppressis fontibus aret. 15.281. Ante bibebatur, nunc, quas contingere nolis, 15.282. fundit Anigros aquas, postquam, nisi vatibus omnis 15.283. eripienda fides, illic lavere bimembres 15.284. vulnera, clavigeri quae fecerat Herculis arcus. 15.285. Quid? non et Scythicis Hypanis de montibus ortus, 15.286. qui fuerat dulcis, salibus vitiatur amaris? 15.287. Fluctibus ambitae fuerant Antissa Pharosque 15.288. et Phoenissa Tyros, quarum nunc insula nulla est. 15.289. Leucada continuam veteres habuere coloni: 15.290. nunc freta circueunt. Zancle quoque iuncta fuisse 15.291. dicitur Italiae, donec confinia pontus 15.292. abstulit et media tellurem reppulit unda. 15.293. Si quaeras Helicen et Burin, Achaidas urbes, 15.294. invenies sub aquis, et adhuc ostendere nautae 15.295. inclinata solent cum moenibus oppida mersis. 15.296. Est prope Pittheam tumulus Troezena, sine ullis 15.297. arduus arboribus, quondam planissima campi 15.298. area, nunc tumulus; nam (res horrenda relatu!) 15.299. vis fera ventorum, caecis inclusa cavernis, 15.300. exspirare aliqua cupiens luctataque frustra 15.301. liberiore frui caelo, cum carcere rima 15.302. nulla foret toto nec pervia flatibus esset, 15.303. extentam tumefecit humum, ceu spiritus oris 15.304. tendere vesicam solet aut derepta bicorni 15.305. terga capro; tumor ille loci permansit et alti 15.306. collis habet speciem longoque induruit aevo. 15.307. Plurima cum subeant audita et cognita nobis, 15.308. pauca super referam. Quid? non et lympha figuras 15.309. datque capitque novas? Medio tua, corniger Ammon, 15.310. unda die gelida est, ortuque obituque calescit. 15.311. Admotis Athamanas aquis accendere lignum 15.312. narratur, minimos cum luna recessit in orbes. 15.313. Flumen habent Cicones, quod potum saxea reddit 15.314. viscera, quod tactis inducit marmora rebus. 15.315. Crathis et huic Sybaris, nostris conterminus oris 15.316. electro similes faciunt auroque capillos. 15.317. Quodque magis mirum est, sunt qui non corpora tantum, 15.318. verum animos etiam valeant mutare liquores. 15.319. Cui non audita est obscenae Salmacis undae 15.320. Aethiopesque lacus? Quos siquis faucibus hausit, 15.321. aut furit, aut patitur mirum gravitate soporem. 15.322. Clitorio quicumque sitim de fonte levavit, 15.323. vina fugit gaudetque meris abstemius undis, 15.324. seu vis est in aqua calido contraria vino, 15.325. sive, quod indigenae memorant, Amythaone natus, 15.326. Proetidas attonitas postquam per carmen et herbas 15.327. eripuit furiis, purgamina mentis in illas 15.328. misit aquas odiumque meri permansit in undis. 15.329. Huic fluit effectu dispar Lyncestius amnis; 15.330. quem quicumque parum moderato gutture traxit, 15.331. haud aliter titubat, quam si mera vina bibisset. 15.332. Est locus Arcadiae (Pheneum dixere priores), 15.333. ambiguis suspectus aquis, quas nocte timeto: 15.334. nocte nocent potae, sine noxa luce bibuntur. 15.335. Sic alias aliasque lacus et flumina vires 15.336. concipiunt, tempusque fuit, quo navit in undis, 15.337. nunc sedet Ortygie. Timuit concursibus Argo 15.338. undarum sparsas Symplegadas elisarum, 15.339. quae nunc inmotae perstant ventisque resistunt. 15.340. Nec, quae sulphureis ardet fornacibus, Aetne 15.341. ignea semper erit, neque enim fuit ignea semper. 15.342. Nam sive est animal tellus et vivit habetque 15.343. spiramenta locis flammam exhalantia multis, 15.344. spirandi mutare vias, quotiensque movetur, 15.345. has finire potest, illas aperire cavernas; 15.346. sive leves imis venti cohibentur in antris 15.347. saxaque cum saxis et habentem semina flammae 15.348. materiam iactant, ea concipit ictibus ignem, 15.349. antra relinquentur sedatis frigida ventis; 15.350. sive bitumineae rapiunt incendia vires 15.351. luteave exiguis ardescunt sulphura fumis: 15.352. nempe ubi terra cibos alimentaque pinguia flammae 15.353. non dabit absumptis per longum viribus aevum 15.354. naturaeque suum nutrimen deerit edaci, 15.355. non feret illa famem desertaque deseret ignis. 15.356. Esse viros fama est in Hyperborea Pallene, 15.357. qui soleant levibus velari corpora plumis, 15.358. olim Tritoniacam noviens subiere paludem. 15.359. Haud equidem credo: sparsae quoque membra venenis 15.360. exercere artes Scythides memorantur easdem. 15.361. Siqua fides rebus tamen est addenda probatis, 15.362. nonne vides, quaecumque mora fluidoque calore 15.363. corpora tabescunt, in parva animalia verti? 15.364. I quoque, delectos mactatos obrue tauros 15.365. (cognita res usu) de putri viscere passim 15.366. florilegae nascuntur apes, quae more parentum 15.367. rura colunt operique favent in spemque laborant; 15.368. pressus humo bellator equus crabronis origo est; 15.369. concava litoreo si demas bracchia cancro, 15.370. cetera supponas terrae, de parte sepulta 15.371. scorpius exibit caudaque minabitur unca; 15.372. quaeque solent canis frondes intexere filis 15.373. agrestes tineae (res observata colonis) 15.374. ferali mutant cum papilione figuram. 15.375. Semina limus habet virides generantia ranas, 15.376. et generat truncas pedibus, mox apta natando 15.377. cura dat, utque eadem sint longis saltibus apta, 15.378. posterior superat partes mensura priores. 15.379. Nec catulus, partu quem reddidit ursa recenti, 15.380. sed male viva caro est: lambendo mater in artus 15.381. fingit et in formam, quantam capit ipsa, reducit. 15.382. Nonne vides, quos cera tegit sexangula, fetus 15.383. melliferarum apium sine membris corpora nasci 15.384. et serosque pedes serasque adsumere pennas? 15.385. Iunonis volucrem, quae cauda sidera portat, 15.386. armigerumque Iovis Cythereiadasque columbas 15.387. et genus omne avium mediis e partibus ovi, 15.388. ni sciret fieri, quis nasci posse putaret? 15.389. Sunt qui, cum clauso putrefacta est spina sepulcro, 15.390. mutari credant humanas angue medullas. 15.391. Haec tamen ex aliis generis primordia ducunt: 15.392. una est, quae reparet seque ipsa reseminet, ales. 15.393. Assyrii phoenica vocant; non fruge neque herbis, 15.394. sed turis lacrimis et suco vivit amomi. 15.395. Haec ubi quinque suae complevit saecula vitae, 15.396. ilicis in ramis tremulaeque cacumine palmae 15.397. unguibus et puro nidum sibi construit ore. 15.398. Quo simul ac casias et nardi lenis aristas 15.399. quassaque cum fulva substravit cinnama murra, 15.400. se super imponit finitque in odoribus aevum. 15.401. Inde ferunt, totidem qui vivere debeat annos, 15.402. corpore de patrio parvum phoenica renasci. 15.403. Cum dedit huic aetas vires, onerique ferendo est, 15.404. ponderibus nidi ramos levat arboris altae 15.405. fertque pius cunasque suas patriumque sepulcrum, 15.406. perque leves auras Hyperionis urbe potitus 15.407. ante fores sacras Hyperionis aede reponit. 15.408. Si tamen est aliquid mirae novitatis in istis, 15.409. alternare vices et quae modo femina tergo 15.410. passa marem est, nunc esse marem miremur hyaenam; 15.411. id quoque, quod ventis animal nutritur et aura, 15.412. protinus adsimulat, tetigit quoscumque colores. 15.413. Victa racemifero lyncas dedit India Baccho: 15.414. e quibus, ut memorant, quidquid vesica remisit, 15.415. vertitur in lapides et congelat aere tacto. 15.416. Sic et curalium quo primum contigit auras 15.417. tempore, durescit: mollis fuit herba sub undis. 15.418. Desinet ante dies et in alto Phoebus anhelos 15.419. aequore tinget equos, quam consequar omnia verbis 15.420. in species translata novas: sic tempora verti 15.421. cernimus atque illas adsumere robora gentes, 15.422. concidere has. Sic magna fuit censuque virisque 15.423. perque decem potuit tantum dare sanguinis annos, 15.424. nunc humilis veteres tantummodo Troia ruinas 15.425. et pro divitiis tumulos ostendit avorum. 15.426. Clara fuit Sparte, magnae viguere Mycenae, 15.427. nec non et Cecropis nec non Amphionis arces. 15.428. Vile solum Sparte est, altae cecidere Mycenae, 15.429. Oedipodioniae quid sunt, nisi nomina, Thebae? 15.430. Quid Pandioniae restant, nisi nomen, Athenae? 15.431. Nunc quoque Dardaniam fama est consurgere Romam, 15.432. Appenninigenae quae proxima Thybridis undis 15.433. mole sub ingenti rerum fundamina ponit: 15.434. haec igitur formam crescendo mutat et olim 15.435. immensi caput orbis erit. Sic dicere vates 15.436. faticinasque ferunt sortes quantumque recordor, 15.437. dixerat Aeneae, cum res Troiana labaret, 15.438. Priamides Helenus flenti dubioque salutis: 15.439. “Nate dea, si nota satis praesagia nostrae 15.440. mentis habes, non tota cadet te sospite Troia! 15.441. Flamma tibi ferrumque dabunt iter: ibis et una 15.442. Pergama rapta feres, donec Troiaeque tibique 15.443. externum patrio contingat amicius arvum. 15.444. Urbem etiam cerno Phrygios debere nepotes, 15.445. quanta nec est nec erit nec visa prioribus annis. 15.446. Hanc alii proceres per saecula longa potentem, 15.447. sed dominam rerum de sanguine natus Iuli 15.448. efficiet; quo cum tellus erit usa, fruentur 15.449. aetheriae sedes, caelumque erit exitus illi.” 15.450. Haec Helenum cecinisse penatigero Aeneae 15.451. mente memor refero, cognataque moenia laetor 15.452. crescere et utiliter Phrygibus vicisse Pelasgos. 15.453. Ne tamen oblitis ad metam tendere longe 15.454. exspatiemur equis, caelum et quodcumque sub illo est, 15.455. inmutat formas tellusque et quidquid in illa est: 15.456. nos quoque, pars mundi, quoniam non corpora solum, 15.457. verum etiam volucres animae sumus inque ferinas 15.458. possumus ire domos pecudumque in corpora condi, 15.459. corpora, quae possunt animas habuisse parentum 15.460. aut fratrum aut aliquo iunctorum foedere nobis 15.461. aut hominum certe, tuta esse et honesta sinamus 15.462. neve Thyesteis cumulemus viscera mensis! 15.463. Quam male consuescit, quam se parat ille cruori 15.464. impius humano, vituli qui guttura cultro 15.465. rumpit et inmotas praebet mugitibus aures, 15.466. aut qui vagitus similes puerilibus haedum 15.467. edentem iugulare potest, aut alite vesci, 15.468. cui dedit ipse cibos! Quantum est, quod desit in istis 15.469. ad plenum facinus? Quo transitus inde paratur? 15.470. Bos aret aut mortem senioribus imputet annis, 15.471. horriferum contra borean ovis arma ministret, 15.472. ubera dent saturae manibus pressanda capellae! 15.473. Retia cum pedicis laqueosque artesque dolosas 15.474. tollite nec volucrem viscata fallite virga, 15.475. nec formidatis cervos includite pennis, 15.476. nec celate cibis uncos fallacibus hamos! 15.477. Perdite, siqua nocent, verum haec quoque perdite tantum: 15.478. ora vacent epulis alimentaque mitia carpant!” | |
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| 15. Plutarch, Dialogue On Love, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •archytas of tarentum Found in books: Horkey (2019) 40 |
16. Hippolytus, Refutation of All Heresies, 1.15-1.16 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •archytas of tarentum Found in books: Horkey (2019) 32 | 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. 1.16. Plato (lays down) that there are three originating principles of the universe, (namely) God, and matter, and exemplar; God as the Maker and Regulator of this universe, and the Being who exercises providence over it; but matter, as that which underlies all (phenomena), which (matter) he styles both receptive and a nurse, out of the arrangement of which proceeded the four elements of which the world consists; (I mean) fire, air, earth, water, from which all the rest of what are denominated concrete substances, as well as animals and plants, have been formed. And that the exemplar, which he likewise calls ideas, is the intelligence of the Deity, to which, as to an image in the soul, the Deity attending, fabricated all things. God, he says, is both incorporeal and shapeless, and comprehensible by wise men solely; whereas matter is body potentially, but with potentiality not as yet passing into action, for being itself without form and without quality, by assuming forms and qualities, it became body. That matter, therefore, is an originating principle, and coeval with the Deity, and that in this respect the world is uncreated. For (Plato) affirms that (the world) was made out of it. And that (the attribute of) imperishableness necessarily belongs to (literally follows) that which is uncreated. So far forth, however, as body is supposed to be compounded out of both many qualities and ideas, so far forth it is both created and perishable. But some of the followers of Plato mingled both of these, employing some such example as the following: That as a waggon can always continue undestroyed, though undergoing partial repairs from time to time, so that even the parts each in turn perish, yet itself remains always complete; so after this manner the world also, although in parts it perishes, yet the things that are removed, being repaired, and equivalents for them being introduced, it remains eternal. Some maintain that Plato asserts the Deity to be one, ingenerable and incorruptible, as he says in The Laws: God, therefore, as the ancient account has it, possesses both the beginning, and end, and middle of all things. Thus he shows God to be one, on account of His having pervaded all things. Others, however, maintain that Plato affirms the existence of many gods indefinitely, when he uses these words: God of gods, of whom I am both the Creator and Father. But others say that he speaks of a definite number of deities in the following passage: Therefore the mighty Jupiter, wheeling his swift chariot in heaven; and when he enumerates the offspring of the children of heaven and earth. But others assert that (Plato) constituted the gods as generable; and on account of their having been produced, that altogether they were subject to the necessity of corruption, but that on account of the will of God they are immortal, (maintaining this) in the passage already quoted, where, to the words, God of gods, of whom I am Creator and Father, he adds, indissoluble through the fiat of My will; so that if (God) were disposed that these should be dissolved, they would easily be dissolved. And he admits natures (such as those) of demons, and says that some of them are good, but others worthless. And some affirm that he states the soul to be uncreated and immortal, when he uses the following words, Every soul is immortal, for that which is always moved is immortal; and when he demonstrates that the soul is self-moved, and capable of originating motion. Others, however, (say that Plato asserted that the soul was) created, but rendered imperishable through the will of God. But some (will have it that he considered the soul) a composite (essence), and generable and corruptible; for even he supposes that there is a receptacle for it, and that it possesses a luminous body, but that everything generated involves a necessity of corruption. Those, however, who assert the immortality of the soul are especially strengthened in their opinion by those passages (in Plato's writings), where he says, that both there are judgments after death, and tribunals of justice in Hades, and that the virtuous (souls) receive a good reward, while the wicked (ones) suitable punishment. Some notwithstanding assert, that he also acknowledges a transition of souls from one body to another, and that different souls, those that were marked out for such a purpose, pass into different bodies, according to the desert of each, and that after certain definite periods they are sent up into this world to furnish once more a proof of their choice. Others, however, (do not admit this to be his doctrine, but will have it that Plato affirms that the souls) obtain a place according to the desert of each; and they employ as a testimony the saying of his, that some good men are with Jove, and that others are ranging abroad (through heaven) with other gods; whereas that others are involved in eternal punishments, as many as during this life have committed wicked and unjust deeds. And people affirm that Plato says, that some things are without a mean, that others have a mean, that others are a mean. (For example, that) waking and sleep, and such like, are conditions without an intermediate state; but that there are things that had means, for instance virtue and vice; and there are means (between extremes), for instance grey between white and black, or some other color. And they say, that he affirms that the things pertaining to the soul are absolutely alone good, but that the things pertaining to the body, and those external (to it), are not any longer absolutely good, but reputed blessings. And that frequently he names these means also, for that it is possible to use them both well and ill. Some virtues, therefore, he says, are extremes in regard of intrinsic worth, but in regard of their essential nature means, for nothing is more estimable than virtue. But whatever excels or falls short of these terminates in vice. For instance, he says that there are four virtues- prudence, temperance, justice, fortitude- and that on each of these is attendant two vices, according to excess and defect: for example, on prudence, recklessness according to defect, and knavery according to excess; and on temperance, licentiousness according to defect, stupidity according to excess; and on justice, foregoing a claim according to defect, unduly pressing it according to excess; and on fortitude, cowardice according to defect, foolhardiness according to excess. And that these virtues, when inherent in a man, render him perfect, and afford him happiness. And happiness, he says, is assimilation to the Deity, as far as this is possible; and that assimilation to God takes place when any one combines holiness and justice with prudence. For this he supposes the end of supreme wisdom and virtue. And he affirms that the virtues follow one another in turn, and are uniform, and are never antagonistic to each other; whereas that vices are multiform, and sometimes follow one the other, and sometimes are antagonistic to each other. He asserts that fate exists; not, to be sure, that all things are produced according to fate, but that there is even something in our power, as in the passages where he says, The fault is his who chooses, God is blameless; and the following law of Adrasteia. And thus some (contend for his upholding) a system of fate, whereas others one of free-will. He asserts, however, that sins are involuntary. For into what is most glorious of the things in our power, which is the soul, no one would (deliberately) admit what is vicious, that is, transgression, but that from ignorance and an erroneous conception of virtue, supposing that they were achieving something honourable, they pass into vice. And his doctrine on this point is most clear in The Republic, where he says, But, again, you presume to assert that vice is disgraceful and abhorred of God; how then, I may ask, would one choose such an evil thing? He, you reply, (would do so) who is worsted by pleasures. Therefore this also is involuntary, if to gain a victory be voluntary; so that, in every point of view, the committing an act of turpitude, reason proves to be involuntary. Some one, however, in opposition to this (Plato), advances the contrary statement, Why then are men punished if they sin involuntary? But he replies, that he himself also, as soon as possible, may be emancipated from vice, and undergo punishment. For that the undergoing punishment is not an evil, but a good thing, if it is likely to prove a purification of evils; and that the rest of mankind, hearing of it, may not transgress, but guard against such an error. (Plato, however, maintains) that the nature of evil is neither created by the Deity, nor possesses subsistence of itself, but that it derives existence from contrariety to what is good, and from attendance upon it, either by excess and defect, as we have previously affirmed concerning the virtues. Plato unquestionably then, as we have already stated, collecting together the three departments of universal philosophy, in this manner formed his speculative system. |
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| 17. Clement of Alexandria, Miscellanies, 5.9.59 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •archytas of tarentum Found in books: Wardy and Warren (2018) 164 |
| 18. Sextus, Against The Mathematicians, 9.127 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •archytas of tarentum Found in books: Horkey (2019) 31 |
| 19. Iamblichus, Life of Pythagoras, 108, 237, 82-86, 81 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Wardy and Warren (2018) 164 |
20. Diogenes Laertius, Lives of The Philosophers, 8.6-8.7, 8.24-8.35 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •archytas of tarentum Found in books: Bryan (2018) 165; Wardy and Warren (2018) 164, 165 | 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. |
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21. Porphyry, Life of Pythagoras, 37, 42-43, 45, 44 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Wardy and Warren (2018) 164 | 44. Beans were interdicted, it is said, because the particular plants grow and individualize only after (the earth) which is the principle and origin of things, is mixed together, so that many things underground are confused, and coalesce; after which everything rots together. Then living creatures were produced together with plants, so that both men and beans arose out of putrefaction whereof he alleged many manifest arguments. For if anyone should chew a bean, and having ground it to a pulp with his teeth, and should expose that pulp to the warm sun, for a short while, and then return to it, he will perceive the scent of human blood. Moreover, if at the time when beans bloom, one should take a little of the flower, which then is black, and should put it into an earthen vessel, and cover it closely, and bury in the ground for ninety days, and at the end thereof take it up, and uncover it, instead of the bean he will find either the head of an infant, or the pudenda of a woman. SPAN |
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| 22. Dead Sea Scrolls, Damascus Rule, 1, 4 Tagged with subjects: •nan Found in books: Horkey (2019) 40 |
| 23. Apion, History of Egypt, 34, 33 Tagged with subjects: •nan Found in books: Horkey (2019) 34 |
| 24. Pseudo-Archytas, On The Universal Logos, 25.1, 25.2, 25.3, 31.32-32.2 Tagged with subjects: •nan Found in books: Wardy and Warren (2018) 179 |
| 25. Aristoxenus, Fragments, None Tagged with subjects: •archytas of tarentum Found in books: Wardy and Warren (2018) 164 |
| 26. Simplicius of Cilicia, In Aristotelis Categorias Commentarium, 2.13, 2.14, 2.15, 2.16, 2.17, 2.18, 2.19, 2.20, 128.16-129.7 (missingth cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Bryan (2018) 179; Wardy and Warren (2018) 179 |
| 27. Pseudo-Archytas, On The Universal Logos, 25.1, 25.2, 25.3, 31.32-32.2 Tagged with subjects: •nan Found in books: Bryan (2018) 179 |
