1. Plato, Laws, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristoxenus, reliability as a source • Pythagorean Precepts (Aristoxenus) • Pythagorean Precepts (Aristoxenus), ethical principles of
Found in books: Huffman (2019), A History of Pythagoreanism, 90; Wolfsdorf (2020), Early Greek Ethics, 707
| 942d ἐκ παντὸς τοῦ βίου ἁπάντων τῶν ἀνθρώπων τε καὶ τῶν ὑπʼ ἀνθρώπους θηρίων. καὶ δὴ καὶ χορείας πάσας εἰς τὰς ἀριστείας τὰς κατὰ πόλεμον βλεπούσας χορεύειν, καὶ ὅλην εὐκολίαν τε καὶ εὐχέρειαν ἐπιτηδεύειν τῶν αὐτῶν εἵνεκα, καρτερήσεις τε αὖ σίτων καὶ ποτῶν καὶ χειμώνων καὶ τῶν ἐναντίων καὶ κοίτης σκληρᾶς, καὶ τὸ μέγιστον, τὴν τῆς κεφαλῆς καὶ ποδῶν δύναμιν μὴ διαφθείρειν τῇ τῶν ἀλλοτρίων σκεπασμάτων περικαλυφῇ, τὴν τῶν οἰκείων ἀπολλύντας'' None | 942d must be utterly removed from the lives of all mankind, and of the beasts also that are subject to man. Moreover, with a view to excellence in war, they shall dance all kinds of dances, and with the same object they shall cultivate in general suppleness and dexterity, and endurance also in the matter of foods and drinks and cold and heat and hard beds; and, what is most important, they shall accustom themselves not to spoil the natural powers of head and feet by wrapping them in coverings of alien material, and thereby ruining the production and growth'' None |
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2. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristoxenus
Found in books: Bryan (2018), Authors and Authorities in Ancient Philosophy, 97; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 97
| 274b πάσχειν ὅτι ἄν τῳ συμβῇ παθεῖν. ΦΑΙ. καὶ μάλα. ΣΩ. οὐκοῦν τὸ μὲν τέχνης τε καὶ ἀτεχνίας λόγων πέρι ἱκανῶς ἐχέτω. ΦΑΙ. τί μήν; ΣΩ. τὸ δʼ εὐπρεπείας δὴ γραφῆς πέρι καὶ ἀπρεπείας, πῇ γιγνόμενον καλῶς ἂν ἔχοι καὶ ὅπῃ ἀπρεπῶς, λοιπόν. ἦ γάρ; ΦΑΙ. ναί. ΣΩ. οἶσθʼ οὖν ὅπῃ μάλιστα θεῷ χαριῇ λόγων πέρι πράττων ἢ λέγων; ΦΑΙ. οὐδαμῶς· σὺ δέ;'' None | 274b noble objects, no matter what happens to us. Phaedrus. Certainly. Socrates. We have, then, said enough about the art of speaking and that which is no art. Phaedrus. Assuredly. Socrates. But we have still to speak of propriety and impropriety in writing, how it should be done and how it is improper, have we not? Phaedrus. Yes. Socrates. Do you know how you can act or speak about rhetoric so as to please God best? Phaedrus. Not at all; do you?'' None |
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3. Plato, Philebus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristoxenus • Pythagorean Precepts (Aristoxenus) • Pythagorean Precepts (Aristoxenus), ethical principles of
Found in books: Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 329; Wolfsdorf (2020), Early Greek Ethics, 708
| 25e ἄλληλα τἀναντία διαφόρως ἔχοντα, σύμμετρα δὲ καὶ σύμφωνα ἐνθεῖσα ἀριθμὸν ἀπεργάζεται. ΠΡΩ. μανθάνω· φαίνῃ γάρ μοι λέγειν μειγνὺς ταῦτα γενέσεις τινὰς ἐφʼ ἑκάστων αὐτῶν συμβαίνειν. ΣΩ. ὀρθῶς γὰρ φαίνομαι. ΠΡΩ. λέγε τοίνυν. ΣΩ. ἆρα οὐκ ἐν μὲν νόσοις ἡ τούτων ὀρθὴ κοινωνία τὴν ὑγιείας φύσιν ἐγέννησεν;'' None | 25e to the differences between opposites and makes them commensurable and harmonious by the introduction of number. Pro. I understand. I think you mean that by mixture of these elements certain results are produced in each instance. Soc. Yes, you are right. Pro. Go on. Soc. In cases of illness, does not the proper combination of these elements produce health?'' None |
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4. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristoxenus • Aristoxenus, as a Pythagorean • Aristoxenus, reliability as a source • Pythagorean Precepts (Aristoxenus) • Pythagorean Precepts (Aristoxenus), rationality of • Pythagorean Precepts (Aristoxenus), sources and influences
Found in books: Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 274; Huffman (2019), A History of Pythagoreanism, 86, 99; Wolfsdorf (2020), Early Greek Ethics, 703
| 537c τά τε χύδην μαθήματα παισὶν ἐν τῇ παιδείᾳ γενόμενα τούτοις συνακτέον εἰς σύνοψιν οἰκειότητός τε ἀλλήλων τῶν μαθημάτων καὶ τῆς τοῦ ὄντος φύσεως.'600b συνουσίᾳ καὶ τοῖς ὑστέροις ὁδόν τινα παρέδοσαν βίου Ὁμηρικήν, ὥσπερ Πυθαγόρας αὐτός τε διαφερόντως ἐπὶ τούτῳ ἠγαπήθη, καὶ οἱ ὕστεροι ἔτι καὶ νῦν Πυθαγόρειον τρόπον ἐπονομάζοντες τοῦ βίου διαφανεῖς πῃ δοκοῦσιν εἶναι ἐν τοῖς ἄλλοις; ' None | 537c and they will be required to gather the studies which they disconnectedly pursued as children in their former education into a comprehensive survey of their affinities with one another and with the nature of things.” “That, at any rate, he said, is the only instruction that abides with those who receive it.” “And it is also,” said I, “the chief test of the dialectical nature and its opposite. For he who can view things in their connection is a dialectician; he who cannot, is not.” “I concur,” he said. “With these qualities in mind,” I said,'600b and transmitted to posterity a certain Homeric way of life just as Pythagoras was himself especially honored for this, and his successors, even to this day, denominating a certain way of life the Pythagorean, are distinguished among their contemporaries? No, nothing of this sort either is reported; for Creophylos, Socrates, the friend of Homer, would perhaps be even more ridiculous than his name as a representative of Homeric culture and education, if what is said about Homer is true. For the tradition is that Homer was completely neglected in his own lifetime by that friend of the flesh. ' None |
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5. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristoxenus, reliability as a source • Pythagorean Precepts (Aristoxenus) • Pythagorean Precepts (Aristoxenus), rationality of • Pythagorean Precepts (Aristoxenus), sources and influences
Found in books: Huffman (2019), A History of Pythagoreanism, 98; Wolfsdorf (2020), Early Greek Ethics, 703
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6. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristoxenus • Aristoxenus, Aristotelian, Soul an attunement
Found in books: Carter (2019), Aristotle on Earlier Greek Psychology: The Science of Soul, 123, 132; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 254
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7. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Aristoxenus
Found in books: Bryan (2018), Authors and Authorities in Ancient Philosophy, 97; Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 36, 107; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 206, 329; Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 186, 195; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 97
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8. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Aristoxenus • Aristoxenus xxv, and On Law and Justice
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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9. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Aristoxenus • Aristoxenus of Tarentum • Pythagorean Precepts (Aristoxenus) • Pythagorean Precepts (Aristoxenus), vs. other evidence on Pythagoreanism
Found in books: 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, 710
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10. Cicero, On The Ends of Good And Evil, 5.87 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Aristoxenus
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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11. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Aristoxenus
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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12. Ovid, Metamorphoses, 15.1-15.8, 15.60-15.72 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Aristoxenus • Aristoxenus of Tarentum
Found in books: Gruen (2011), Rethinking the Other in Antiquity, 345; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 164
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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.
15.60 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, 15.66 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' ' None | sup>
15.1 While this was happening, they began to seek 15.2 for one who could endure the weight of such 15.3 a task and could succeed a king so great; 15.4 and Fame, the harbinger of truth, destined 15.5 illustrious Numa for the sovereign power. 15.6 It did not satisfy his heart to know 15.7 only the Sabine ceremonials, 15.8 and he conceived in his expansive mind
15.60 and suppliant in neglected garb, exclaimed, 15.61 ‘Oh mighty Hercules , for whom alone 15.62 the twice six labors gave the privilege 15.63 of heavenly residence, give me your aid, 15.64 for you were the true cause of my offence.’ 15.66 to vote with chosen pebbles, white and black. 15.67 The white absolved, the black condemned the man. 15.68 And so that day the fateful votes were given—: 15.69 all cast into the cruel urn were black! 15.70 Soon as that urn inverted poured forth all 15.71 the pebbles to be counted, every one 15.72 was changed completely from its black to white,' ' None |
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13. Diogenes Laertius, Lives of The Philosophers, 8.6-8.7, 8.25, 8.46 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Archytas, Aristoxenus and • Aristoxenus • Aristoxenus of Tarentum • Aristoxenus xxv, life • Aristoxenus, as a Peripatetic • Aristoxenus, as a Pythagorean • Aristoxenus, biography of • Aristoxenus, connection to Pythagoreanism • Aristoxenus, reliability as a source • Aristoxenus, use of plurals in the Precepts • Pythagorean Precepts (Aristoxenus) • Pythagorean Precepts (Aristoxenus), sources and influences • Wehrli, F., edition of Aristoxenus works on the Pythagoreans
Found in books: Bryan (2018), Authors and Authorities in Ancient Philosophy, 165; Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 249; Horkey (2019), Cosmos in the Ancient World, 26; Huffman (2019), A History of Pythagoreanism, 10, 83, 84, 85, 86, 336; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 164, 165; Wolfsdorf (2020), Early Greek Ethics, 702
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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.
8.25 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.
8.46 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. Porphyry, Life of Pythagoras, 19-22, 37-45, 54 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Aristoxenus • Aristoxenus of Tarentum • Aristoxenus, account of pleasure not Platonic or Aristotelian • Aristoxenus, and Zaleucus and Charondas • Pythagorean Precepts (Aristoxenus) • Pythagorean Precepts (Aristoxenus), ethical principles of • Wehrli, F., edition of Aristoxenus works on the Pythagoreans • dependence on Aristoxenus
Found in books: Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 9, 20; Gruen (2011), Rethinking the Other in Antiquity, 346; Huffman (2019), A History of Pythagoreanism, 58, 279, 284, 336, 358; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 164; Wolfsdorf (2020), Early Greek Ethics, 707
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19 Through this he achieved great reputation, he drew great audiences from the city, not only of men, but also of women, among whom was a specially illustrious person named Theano. He also drew audiences from among the neighboring barbarians, among whom were magnates and kings. What he told his audiences cannot be said with certainty, for he enjoined silence upon his hearers. But the following is a matter of general information. He taught that the soul was immortal and that after death it transmigrated into other animated bodies. After certain specified periods, the same events occur again; that nothing was entirely new; that all animated beings were kin, and should be considered as belonging to one great family. Pythagoras was the first one to introduce these teachings into Greece. 20 His speech was so persuasive that, according to Nicomachus, in one address made on first landing in Italy he made more than two thousand adherents. Out of desire to live with him, ........., to which both women and built a large auditorium, to which both women and boys were admitted. (Foreign visitors were so many that) they built whole cities, settling that whole region of Italy now known as Magna Grecia. His ordices and laws were by them received as divine precepts, and without them would do nothing. Indeed they ranked him among the divinities. They held all property in common. They ranked him among the divinities, and whenever they communicated to each other some choice bit of his philosophy, from which physical truths could always be deduced, they would swear by the Tetractys, adjuring Pythagoras as a divine witness, in the words. "I call to witness him who to our souls expressed The Tetractys, eternal Nature\'s fountain-spring." 21 During his travels in Italy and Sicily he founded various cities subjected one to another, both of long standing, and recently. By his disciples, some of whom were found in every city, he infused into them an aspiration for liberty; thus restoring to freedom Crotona, Sybaris, Catana, Rhegium, Himera, Agrigentum, Tauromenium, and others, on whom he imposed laws through Charondas the Catanean, and Zaleucus the Locrian, which resulted in a long era of good government, emulated by all their neighbors. Simichus the tyrant of the Centorupini, on hearing Pythagoras's discourse, abdicated his rule and divided his property between his sister and the citizens. 22 According to Aristoxenus, some Lucanians, Messapians, Picentinians and Romans came to him. He rooted out all dissensions, not only among his disciples and their successors, for many ages, but among all the cities of Italy and Sicily, both internally and externally. He was continuously harping on the maxim, "We ought, to the best of our ability avoid, and even with fire and sword extirpate from the body, sickness; from the soul, ignorance; from the belly, luxury; from a city, sedition; from a family, discord; and from all things excess."
37 His utterances were of two kinds, plain or symbolical. His teaching was twofold: of his disciples some were called Students, and others Hearers. The Students learned the fuller and more exactly elaborate reasons of science, while the Hearers heard only the chief heads of learning, without more detailed explanations. 38 He ordained that his disciples should speak well and think reverently of the Gods, muses and heroes, and likewise of parents and benefactors; that they should obey the laws; that they should not relegate the worship of the Gods to a secondary position, performing it eagerly, even at home; that to the celestial divinities they should sacrifice uncommon offerings; and ordinary ones to the inferior deities. (The world he Divided into) opposite powers; the "one" was a better monad, light, right, equal, stable and straight; while the "other" was an inferior duad, darkness, left, unequal, unstable and movable. 39 Moreover, he enjoined the following. A cultivated and fruit-bearing plant, harmless to man and beast, should be neither injured nor destroyed. A deposit of money or of teachings should be faithfully preserved by the trustee. There are three kinds of things that deserve to be pursued and acquired; honorable and virtuous things, those that conduce to the use of life, and those that bring pleasures of the blameless, solid and grave kind, of course not the vulgar intoxicating kinds. of pleasures there were two kinds; one that indulges the bellies and lusts by a profusion of wealth, which he compared to the murderous songs of the Sirens; the other kind consists of things honest, just, and necessary to life, which are just as sweet as the first, without being followed by repentance; and these pleasures he compared to the harmony of the Muses. 40 He advised special regard to two times; that when we go to sleep, and that when we awake. At each of these we should consider our past actions, and those that are to come. We ought to require of ourselves an account of our past deeds, while of the future we should have a providential care. Therefore he advised everybody to repeat to himself the following verses before he fell asleep: "Nor suffer sleep to close thine eyes Till thrice thy acts that day thou hast run o\'er;How slipt? What deeds? What duty left undone?" On rising: "As soon as ere thou wakest, in order lay The actions to be done that following day" 41 Such things taught he, though advising above all things to speak the truth, for this alone deifies men. For as he had learned from the Magi, who call God Oremasdes, God's body is light, and his soul is truth. He taught much else, which he claimed to have learned from Aristoclea at Delphi. Certain things he declared mystically, symbolically, most of which were collected by Aristotle, as when he called the sea a tear of Saturn; the two bear (constellations) the hand of Rhea; the Pleiades, the lyre of the Muses; the Planets, the dogs of Persephone; and he called be sound caused by striking on brass the voice of a genius enclosed in the brass. 42 He had also another kind of symbol, such as, pass not over a balance; that is, Shun avarice. Poke not the fire with a sword, that is, we ought not to excite a man full of fire and anger with sharp language. Pluck not a crown, meant not to violate the laws, which are the crowns of cities. Eat not the heart, signified not to afflict ourselves with sorrows. Do not sit upon a pack-measure, meant, do not live ignobly. On starting a journey, do not turn back, meant, that this life should not be regretted, when near the bourne of death. Do not walk in the public way, meant, to avoid the opinions of the multitude, adopting those of the learned and the few. Receive not swallows into your house, meant, not to admit under the same roof garrulous and intemperate men. Help a man to take up a burden, but not to lay it down, meant, to encourage no one to be indolent, but to apply oneself to labor and virtue. Do not carry the images of the Gods in rings, signified that one should not at once to the vulgar reveal one's opinions about the Gods, or discourse about them. offer libations to the Gods, just to the ears of the cup, meant, that we ought to worship and celebrate the Gods with music, for that penetrates through the ears. Do not eat those things that are unlawful, sexual or increase, beginning nor end, nor the first basis of all things. 43 He taught abstention from the loins, testicle, pudenda, marrow, feet and heads of victims. The loins he called basis, because on them as foundations living beings are settled. Testicles and pudenda he called generation, for no one is engendered without the help of these. Marrow he called increase as it is the cause of growth in living beings. The beginning was the feet, and the head the end; which have the most power in the government of the body. He likewise advised abstention from beans, as from human flesh. 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. 45 He also wished men to abstain from other things, such as a swine\'s paunch, a mullet, and a sea-fish called a "nettle," and from nearly all other marine animals. He referred his origin to those of past ages, affirming that he was first Euphorbus, then Aethalides, then Hermotimus, then Pyrrhus, and last, Pythagoras. He showed to his disciples that the soul is immortal, and to those who were rightly purified he brought back the memory of the acts of their former lives.
54 Pythagoras and his associates were long held in such admiration in Italy, that many cities invited them to undertake their administration. At last, however, they incurred envy, and a conspiracy was formed against them as follows. Cylon, a Crotonian, who in race, nobility and wealth was the most preeminent, was of a severe, violent and tyrannical disposition, and did not scruple to use the multitude of his followers to compass his ends. As he esteemed himself worthy of whatever was best, he considered it his right to be admitted to Pythagorean fellowship. He therefore went to Pythagoras extolled himself, and desired his conversation. Pythagoras, however, who was accustomed to read in human bodies' nature and manners the disposition of the man, bade him depart, and go about his business. Cylon, being of a rough and violent disposition, took it as a great affront, and became furious. |
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15. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Aristoxenus • Aristoxenus of Tarentum • Aristoxenus, On the Pythagorean Way of Life • Aristoxenus, account of procreation not derived from Aristotle • Aristoxenus, and Zaleucus and Charondas • Wehrli, F., edition of Aristoxenus works on the Pythagoreans
Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 123, 124, 125, 126; Horkey (2019), Cosmos in the Ancient World, 31; Huffman (2019), A History of Pythagoreanism, 44, 282, 283, 384; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 164
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16. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Aristoxenus
Found in books: Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 296; Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 190
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17. None, None, nan (missingth cent. CE - 5th cent. CE)
Tagged with subjects: • Aristoxenus
Found in books: Bryan (2018), Authors and Authorities in Ancient Philosophy, 97; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 97
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