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Tiresias: The Ancient Mediterranean Religions Source Database

Porphyry, Life Of Pythagoras, 19

nanThrough 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. SPAN

Intertexts (texts cited often on the same page as the searched text):

13 results
1. Xenophanes, Fragments, None (6th cent. BCE - 5th cent. BCE)

2. Xenophanes, Fragments, None (6th cent. BCE - 5th cent. BCE)

3. Xenophanes, Fragments, None (6th cent. BCE - 5th cent. BCE)

4. Empedocles, Fragments, None (5th cent. BCE - 5th cent. BCE)

5. Plato, Laws, None (5th cent. BCE - 4th cent. BCE)

6. Plato, Meno, None (5th cent. BCE - 4th cent. BCE)

81a. Men. Now does it seem to you to be a good argument, Socrates? Soc. It does not. Men. Can you explain how not? Soc. I can; for I have heard from wise men and women who told of things divine that— Men. What was it they said ? Soc. Something true, as I thought, and admirable. Men. What was it? And who were the speakers? Soc. They were certain priests and priestesses who have studied so as to be able to give a reasoned account of their ministry; and Pindar also
7. Aristoxenus, Fragments, 43 (4th cent. BCE - 3rd cent. BCE)

8. Diodorus Siculus, Historical Library, 5.28.6 (1st cent. BCE - 1st cent. BCE)

5.28.6.  for the belief of Pythagoras prevails among them, that the souls of men are immortal and that after a prescribed number of years they commence upon a new life, the soul entering into another body. Consequently, we are told, at the funerals of their dead some cast letters upon the pyre which they have written to their deceased kinsmen, as if the dead would be able to read these letters.
9. Diogenes Laertius, Lives of The Philosophers, 8.6, 8.15, 8.34, 8.77 (3rd cent. CE - 3rd cent. CE)

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. 8.15. Down to the time of Philolaus it was not possible to acquire knowledge of any Pythagorean doctrine, and Philolaus alone brought out those three celebrated books which Plato sent a hundred minas to purchase. Not less than six hundred persons went to his evening lectures; and those who were privileged to see him wrote to their friends congratulating themselves on a great piece of good fortune. Moreover, the Metapontines named his house the Temple of Demeter and his porch the Museum, so we learn from Favorinus in his Miscellaneous History. And the rest of the Pythagoreans used to say that not all his doctrines were for all men to hear, our authority for this being Aristoxenus in the tenth book of his Rules of Pedagogy 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. 8.77. The sun he calls a vast collection of fire and larger than the moon; the moon, he says, is of the shape of a quoit, and the heaven itself crystalline. The soul, again, assumes all the various forms of animals and plants. At any rate he says:Before now I was born a boy and a maid, a bush and a bird, and a dumb fish leaping out of the sea.His poems On Nature and Purifications run to 5000 lines, his Discourse on Medicine to 600. of the tragedies we have spoken above.
10. Iamblichus, Life of Pythagoras, 31, 183 (3rd cent. CE - 4th cent. CE)

11. Porphyry, Life of Pythagoras, 20-21, 30-31, 45, 18 (3rd cent. CE - 4th cent. CE)

18. When he reached Italy he stopped at Crotona. His presence was that of a free man, tall, graceful in speech and gesture, and in all things else. Dicaearchus relates that the arrival of this great traveler, endowed with all the advantages of nature, and prosperously guided by fortune, produced on the Crotonians so great an impression, that he won the esteem of the elder magistrates, by his many and excellent discourses. They ordered him to exhort the young men, and then to the boys who flocked out of the school to hear him; and lastly to the women, who came together on purpose. SPAN
12. Aristoxenus, Fragments, 43

13. Heraclitus Lesbius, Fragments, None

Subjects of this text:

subject book bibliographic info
anaxagoras Wolfsdorf (2020) 60
appropriateness Huffman (2019) 490
aristotle Cornelli (2013) 424; Erler et al (2021) 117
aristoxenus Cornelli (2013) 9
bechtle,g. Cornelli (2013) 9
brisson,l. and segonds,a. p. Huffman (2019) 336
burkert,w. Cornelli (2013) 9; Huffman (2019) 336
burkert,walter Long (2019) 19
calogero,g. Cornelli (2013) 9
dicaearchus Erler et al (2021) 117; Huffman (2019) 490
diels,h. Cornelli (2013) 9
diogenes laertius Cornelli (2013) 132; Erler et al (2021) 117
diogenes of oenoanda Cornelli (2013) 132
empedocles,and pythagoreanism Wolfsdorf (2020) 60, 61
empedocles,prohibition on killing Wolfsdorf (2020) 61
empedocles,writings Wolfsdorf (2020) 61
empedocles Cornelli (2013) 9, 163; Wolfsdorf (2020) 60, 61
euphorbus Cornelli (2013) 132
ficino,m. Cornelli (2013) 424
gorgias Huffman (2019) 490
graham,d.w. Cornelli (2013) 9
happiness,in anaxagoras Wolfsdorf (2020) 60
heraclides lembus Erler et al (2021) 117
heraclitus Cornelli (2013) 9
huffman,c.a. Cornelli (2013) 163
iamblichus Cornelli (2013) 424
ion of chios Cornelli (2013) 9
killing,in empedocles Wolfsdorf (2020) 61
kranz,w. Cornelli (2013) 9
metempsychosis (transmigration of soul,reincarnation),in empedocles Wolfsdorf (2020) 60, 61
metempsychosis (transmigration of soul,reincarnation),pythagoreanism Wolfsdorf (2020) 60
neanthes of cyzicus Erler et al (2021) 117
nietzsche,f. Cornelli (2013) 9
omeara,d. Cornelli (2013) 424
orderliness Wolfsdorf (2020) 60
orphism Wolfsdorf (2020) 61
ovid Cornelli (2013) 132
panthoüs Cornelli (2013) 132
philolaus Cornelli (2013) 9, 424; Wolfsdorf (2020) 60
plato Cornelli (2013) 424
porphyry Cornelli (2013) 9, 132, 163, 424; Erler et al (2021) 117
pseudo-pythagorean corpus Erler et al (2021) 117
pythagoras,pythagoreans Long (2019) 19
pythagoras Cornelli (2013) 9, 132, 163, 424; Erler et al (2021) 117
pythagoras xxv,empedocles on Wolfsdorf (2020) 60
pythagoras xxv Wolfsdorf (2020) 60, 61
pythagoreanism xxv,plato and Wolfsdorf (2020) 60
pythagoreanism xxv Wolfsdorf (2020) 60, 61
reincarnation Long (2019) 19
rhetoric Huffman (2019) 490
schorn,s. Huffman (2019) 336
sotion Erler et al (2021) 117
speeches of pythagoras at croton Huffman (2019) 490
theiler,w. Cornelli (2013) 132
tripartitum Huffman (2019) 336
vogel,c.j. de Cornelli (2013) 9
wehrli,f.,edition of aristoxenus works on the pythagoreans Huffman (2019) 336
xenophanes Cornelli (2013) 9, 163
zeller,e.' Cornelli (2013) 9