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Tiresias: The Ancient Mediterranean Religions Source Database



11226
Xenophanes, Fragments, b7


nanAnd now I will turn to another tale and point the way. . . . Once they say that he Pythagoras) was passing by when a dog was being beaten and spoke this word: Stop! don't beat it! For it is the soul of a friend that I recognised when I heard its voice.


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

29 results
1. Homer, Iliad, 23.64-23.107, 24.594 (8th cent. BCE - 7th cent. BCE)

23.64. /lay groaning heavily amid the host of the Myrmidons, in an open space where the waves splashed upon the shore. And when sleep seized him, loosenlng the cares of his heart, being shed in sweetness round about him — for sore weary were his glorious limbs with speeding after Hector unto windy Ilios— 23.65. /then there came to him the spirit of hapless Patroclus, in all things like his very self, in stature and fair eyes and in voice, and in like raiment was he clad withal; and he stood above Achilles' head and spake to him, saying:Thou sleepest, and hast forgotten me, Achilles. 23.66. /then there came to him the spirit of hapless Patroclus, in all things like his very self, in stature and fair eyes and in voice, and in like raiment was he clad withal; and he stood above Achilles' head and spake to him, saying:Thou sleepest, and hast forgotten me, Achilles. 23.67. /then there came to him the spirit of hapless Patroclus, in all things like his very self, in stature and fair eyes and in voice, and in like raiment was he clad withal; and he stood above Achilles' head and spake to him, saying:Thou sleepest, and hast forgotten me, Achilles. 23.68. /then there came to him the spirit of hapless Patroclus, in all things like his very self, in stature and fair eyes and in voice, and in like raiment was he clad withal; and he stood above Achilles' head and spake to him, saying:Thou sleepest, and hast forgotten me, Achilles. 23.69. /then there came to him the spirit of hapless Patroclus, in all things like his very self, in stature and fair eyes and in voice, and in like raiment was he clad withal; and he stood above Achilles' head and spake to him, saying:Thou sleepest, and hast forgotten me, Achilles. 23.70. /Not in my life wast thou unmindful of me, but now in my death! Bury me with all speed, that I pass within the gates of Hades. Afar do the spirits keep me aloof, the phantoms of men that have done with toils, neither suffer they me to join myself to them beyond the River, but vainly I wander through the wide-gated house of Hades. 23.71. /Not in my life wast thou unmindful of me, but now in my death! Bury me with all speed, that I pass within the gates of Hades. Afar do the spirits keep me aloof, the phantoms of men that have done with toils, neither suffer they me to join myself to them beyond the River, but vainly I wander through the wide-gated house of Hades. 23.72. /Not in my life wast thou unmindful of me, but now in my death! Bury me with all speed, that I pass within the gates of Hades. Afar do the spirits keep me aloof, the phantoms of men that have done with toils, neither suffer they me to join myself to them beyond the River, but vainly I wander through the wide-gated house of Hades. 23.73. /Not in my life wast thou unmindful of me, but now in my death! Bury me with all speed, that I pass within the gates of Hades. Afar do the spirits keep me aloof, the phantoms of men that have done with toils, neither suffer they me to join myself to them beyond the River, but vainly I wander through the wide-gated house of Hades. 23.74. /Not in my life wast thou unmindful of me, but now in my death! Bury me with all speed, that I pass within the gates of Hades. Afar do the spirits keep me aloof, the phantoms of men that have done with toils, neither suffer they me to join myself to them beyond the River, but vainly I wander through the wide-gated house of Hades. 23.75. /And give me thy hand, I pitifully entreat thee, for never more again shall I come back from out of Hades, when once ye have given me my due of fire. Never more in life shall we sit apart from our dear comrades and take counsel together, but for me hath loathly fate 23.76. /And give me thy hand, I pitifully entreat thee, for never more again shall I come back from out of Hades, when once ye have given me my due of fire. Never more in life shall we sit apart from our dear comrades and take counsel together, but for me hath loathly fate 23.77. /And give me thy hand, I pitifully entreat thee, for never more again shall I come back from out of Hades, when once ye have given me my due of fire. Never more in life shall we sit apart from our dear comrades and take counsel together, but for me hath loathly fate 23.78. /And give me thy hand, I pitifully entreat thee, for never more again shall I come back from out of Hades, when once ye have given me my due of fire. Never more in life shall we sit apart from our dear comrades and take counsel together, but for me hath loathly fate 23.79. /And give me thy hand, I pitifully entreat thee, for never more again shall I come back from out of Hades, when once ye have given me my due of fire. Never more in life shall we sit apart from our dear comrades and take counsel together, but for me hath loathly fate 23.80. /opened its maw, the fate that was appointed me even from my birth. Aye, and thou thyself also, Achilles like to the gods, art doomed to be brought low beneath the wall of the waelthy Trojans. And another thing will I speak, and charge thee, if so be thou wilt hearken. Lay not my bones apart from thine, Achilles, but let them lie together, even as we were reared in your house 23.81. /opened its maw, the fate that was appointed me even from my birth. Aye, and thou thyself also, Achilles like to the gods, art doomed to be brought low beneath the wall of the waelthy Trojans. And another thing will I speak, and charge thee, if so be thou wilt hearken. Lay not my bones apart from thine, Achilles, but let them lie together, even as we were reared in your house 23.82. /opened its maw, the fate that was appointed me even from my birth. Aye, and thou thyself also, Achilles like to the gods, art doomed to be brought low beneath the wall of the waelthy Trojans. And another thing will I speak, and charge thee, if so be thou wilt hearken. Lay not my bones apart from thine, Achilles, but let them lie together, even as we were reared in your house 23.83. /opened its maw, the fate that was appointed me even from my birth. Aye, and thou thyself also, Achilles like to the gods, art doomed to be brought low beneath the wall of the waelthy Trojans. And another thing will I speak, and charge thee, if so be thou wilt hearken. Lay not my bones apart from thine, Achilles, but let them lie together, even as we were reared in your house 23.84. /opened its maw, the fate that was appointed me even from my birth. Aye, and thou thyself also, Achilles like to the gods, art doomed to be brought low beneath the wall of the waelthy Trojans. And another thing will I speak, and charge thee, if so be thou wilt hearken. Lay not my bones apart from thine, Achilles, but let them lie together, even as we were reared in your house 23.85. /when Menoetius brought me, being yet a little lad, from Opoeis to your country, by reason of grievous man-slaying, on the day when I slew Amphidamus' son in my folly, though I willed it not, in wrath over the dice. Then the knight Peleus received me into his house 23.86. /when Menoetius brought me, being yet a little lad, from Opoeis to your country, by reason of grievous man-slaying, on the day when I slew Amphidamus' son in my folly, though I willed it not, in wrath over the dice. Then the knight Peleus received me into his house 23.87. /when Menoetius brought me, being yet a little lad, from Opoeis to your country, by reason of grievous man-slaying, on the day when I slew Amphidamus' son in my folly, though I willed it not, in wrath over the dice. Then the knight Peleus received me into his house 23.88. /when Menoetius brought me, being yet a little lad, from Opoeis to your country, by reason of grievous man-slaying, on the day when I slew Amphidamus' son in my folly, though I willed it not, in wrath over the dice. Then the knight Peleus received me into his house 23.89. /when Menoetius brought me, being yet a little lad, from Opoeis to your country, by reason of grievous man-slaying, on the day when I slew Amphidamus' son in my folly, though I willed it not, in wrath over the dice. Then the knight Peleus received me into his house 23.90. /and reared me with kindly care and named me thy squire; even so let one coffer enfold our bones, a golden coffer with handles twain, the which thy queenly mother gave thee. 23.91. /and reared me with kindly care and named me thy squire; even so let one coffer enfold our bones, a golden coffer with handles twain, the which thy queenly mother gave thee. 23.92. /and reared me with kindly care and named me thy squire; even so let one coffer enfold our bones, a golden coffer with handles twain, the which thy queenly mother gave thee. 23.93. /and reared me with kindly care and named me thy squire; even so let one coffer enfold our bones, a golden coffer with handles twain, the which thy queenly mother gave thee. 23.94. /and reared me with kindly care and named me thy squire; even so let one coffer enfold our bones, a golden coffer with handles twain, the which thy queenly mother gave thee. Then in answer spake to him Achilles, swift of foot:Wherefore, O head beloved, art thou come hither 23.95. /and thus givest me charge about each thing? Nay, verily I will fulfill thee all, and will hearken even as thou biddest. But, I pray thee, draw thou nigher; though it be but for a little space let us clasp our arms one about the other, and take our fill of dire lamenting. So saying he reached forth with his hands 23.96. /and thus givest me charge about each thing? Nay, verily I will fulfill thee all, and will hearken even as thou biddest. But, I pray thee, draw thou nigher; though it be but for a little space let us clasp our arms one about the other, and take our fill of dire lamenting. So saying he reached forth with his hands 23.97. /and thus givest me charge about each thing? Nay, verily I will fulfill thee all, and will hearken even as thou biddest. But, I pray thee, draw thou nigher; though it be but for a little space let us clasp our arms one about the other, and take our fill of dire lamenting. So saying he reached forth with his hands 23.98. /and thus givest me charge about each thing? Nay, verily I will fulfill thee all, and will hearken even as thou biddest. But, I pray thee, draw thou nigher; though it be but for a little space let us clasp our arms one about the other, and take our fill of dire lamenting. So saying he reached forth with his hands 23.99. /and thus givest me charge about each thing? Nay, verily I will fulfill thee all, and will hearken even as thou biddest. But, I pray thee, draw thou nigher; though it be but for a little space let us clasp our arms one about the other, and take our fill of dire lamenting. So saying he reached forth with his hands 23.100. /yet clasped him not; but the spirit like a vapour was gone beneath the earth, gibbering faintly. And seized with amazement Achilles sprang up, and smote his hands together, and spake a word of wailing:Look you now, even in the house of Hades is the spirit and phantom somewhat, albeit the mind be not anywise therein; 23.101. /yet clasped him not; but the spirit like a vapour was gone beneath the earth, gibbering faintly. And seized with amazement Achilles sprang up, and smote his hands together, and spake a word of wailing:Look you now, even in the house of Hades is the spirit and phantom somewhat, albeit the mind be not anywise therein; 23.102. /yet clasped him not; but the spirit like a vapour was gone beneath the earth, gibbering faintly. And seized with amazement Achilles sprang up, and smote his hands together, and spake a word of wailing:Look you now, even in the house of Hades is the spirit and phantom somewhat, albeit the mind be not anywise therein; 23.103. /yet clasped him not; but the spirit like a vapour was gone beneath the earth, gibbering faintly. And seized with amazement Achilles sprang up, and smote his hands together, and spake a word of wailing:Look you now, even in the house of Hades is the spirit and phantom somewhat, albeit the mind be not anywise therein; 23.104. /yet clasped him not; but the spirit like a vapour was gone beneath the earth, gibbering faintly. And seized with amazement Achilles sprang up, and smote his hands together, and spake a word of wailing:Look you now, even in the house of Hades is the spirit and phantom somewhat, albeit the mind be not anywise therein; 23.105. /for the whole night long hath the spirit of hapless Patroclus stood over me, weeping and wailing, and gave me charge concerning each thing, and was wondrously like his very self. So spake he, and in them all aroused the desire of lament, and rosy-fingered Dawn shone forth upon them 23.106. /for the whole night long hath the spirit of hapless Patroclus stood over me, weeping and wailing, and gave me charge concerning each thing, and was wondrously like his very self. So spake he, and in them all aroused the desire of lament, and rosy-fingered Dawn shone forth upon them 23.107. /for the whole night long hath the spirit of hapless Patroclus stood over me, weeping and wailing, and gave me charge concerning each thing, and was wondrously like his very self. So spake he, and in them all aroused the desire of lament, and rosy-fingered Dawn shone forth upon them 24.594. /and his comrades with him lifted it upon the polished waggon. Then he uttered a groan, and called by name upon his dear comrade:Be not thou wroth with me, Patroclus, if thou hearest even in the house of Hades that I have given back goodly Hector to his dear father, seeing that not unseemly is the ransom he hath given me.
2. Homer, Odyssey, 1.1-1.4, 11.23-11.50, 11.488-11.491, 11.543-11.564, 17.382-17.385 (8th cent. BCE - 7th cent. BCE)

3. Anaximenes of Miletus, Fragments, b2 (6th cent. BCE - 6th cent. BCE)

4. Heraclitus of Ephesus, Fragments, b118 (6th cent. BCE - 5th cent. BCE)

5. Xenophanes, Fragments, b14, b18, b2, b34, b8, b11-12 (6th cent. BCE - 5th cent. BCE)

6. Xenophanes, Fragments, b14, b18, b2, b34, b7, b8, b11-12 (6th cent. BCE - 5th cent. BCE)

7. Xenophanes, Fragments, b14, b18, b2, b34, b7, b8, b11-12 (6th cent. BCE - 5th cent. BCE)

8. Empedocles, Fragments, b129, b115 (5th cent. BCE - 5th cent. BCE)

9. Herodotus, Histories, 1.30, 2.123, 2.123.2, 4.76, 4.95-4.96, 7.26-7.29 (5th cent. BCE - 5th cent. BCE)

1.30. So for that reason, and to see the world, Solon went to visit Amasis in Egypt and then to Croesus in Sardis . When he got there, Croesus entertained him in the palace, and on the third or fourth day Croesus told his attendants to show Solon around his treasures, and they pointed out all those things that were great and blest. ,After Solon had seen everything and had thought about it, Croesus found the opportunity to say, “My Athenian guest, we have heard a lot about you because of your wisdom and of your wanderings, how as one who loves learning you have traveled much of the world for the sake of seeing it, so now I desire to ask you who is the most fortunate man you have seen.” ,Croesus asked this question believing that he was the most fortunate of men, but Solon, offering no flattery but keeping to the truth, said, “O King, it is Tellus the Athenian.” ,Croesus was amazed at what he had said and replied sharply, “In what way do you judge Tellus to be the most fortunate?” Solon said, “Tellus was from a prosperous city, and his children were good and noble. He saw children born to them all, and all of these survived. His life was prosperous by our standards, and his death was most glorious: ,when the Athenians were fighting their neighbors in Eleusis, he came to help, routed the enemy, and died very finely. The Athenians buried him at public expense on the spot where he fell and gave him much honor.” 2.123. These Egyptian stories are for the benefit of whoever believes such tales: my rule in this history is that I record what is said by all as I have heard it. The Egyptians say that Demeter and Dionysus are the rulers of the lower world. ,The Egyptians were the first who maintained the following doctrine, too, that the human soul is immortal, and at the death of the body enters into some other living thing then coming to birth; and after passing through all creatures of land, sea, and air, it enters once more into a human body at birth, a cycle which it completes in three thousand years. ,There are Greeks who have used this doctrine, some earlier and some later, as if it were their own; I know their names, but do not record them. 2.123.2. The Egyptians were the first who maintained the following doctrine, too, that the human soul is immortal, and at the death of the body enters into some other living thing then coming to birth; and after passing through all creatures of land, sea, and air, it enters once more into a human body at birth, a cycle which it completes in three thousand years. 4.76. But as regards foreign customs, the Scythians (like others) very much shun practising those of any other country, and particularly of Hellas, as was proved in the case of Anacharsis and also of Scyles. ,For when Anacharsis was coming back to the Scythian country after having seen much of the world in his travels and given many examples of his wisdom, he sailed through the Hellespont and put in at Cyzicus; ,where, finding the Cyzicenes celebrating the feast of the Mother of the Gods with great ceremony, he vowed to this same Mother that if he returned to his own country safe and sound he would sacrifice to her as he saw the Cyzicenes doing, and establish a nightly rite of worship. ,So when he came to Scythia, he hid himself in the country called Woodland (which is beside the Race of Achilles, and is all overgrown with every kind of timber); hidden there, Anacharsis celebrated the goddess' ritual with exactness, carrying a small drum and hanging images about himself. ,Then some Scythian saw him doing this and told the king, Saulius; who, coming to the place himself and seeing Anacharsis performing these rites, shot an arrow at him and killed him. And now the Scythians, if they are asked about Anacharsis, say they have no knowledge of him; this is because he left his country for Hellas and followed the customs of strangers. ,But according to what I heard from Tymnes, the deputy for Ariapithes, Anacharsis was an uncle of Idanthyrsus king of Scythia, and he was the son of Gnurus, son of Lycus, son of Spargapithes. Now if Anacharsis was truly of this family, then let him know he was slain by his own brother; for Idanthyrsus was the son of Saulius, and it was Saulius who killed Anacharsis. 4.95. I understand from the Greeks who live beside the Hellespont and Pontus, that this Salmoxis was a man who was once a slave in Samos, his master being Pythagoras son of Mnesarchus; ,then, after being freed and gaining great wealth, he returned to his own country. Now the Thracians were a poor and backward people, but this Salmoxis knew Ionian ways and a more advanced way of life than the Thracian; for he had consorted with Greeks, and moreover with one of the greatest Greek teachers, Pythagoras; ,therefore he made a hall, where he entertained and fed the leaders among his countrymen, and taught them that neither he nor his guests nor any of their descendants would ever die, but that they would go to a place where they would live forever and have all good things. ,While he was doing as I have said and teaching this doctrine, he was meanwhile making an underground chamber. When this was finished, he vanished from the sight of the Thracians, and went down into the underground chamber, where he lived for three years, ,while the Thracians wished him back and mourned him for dead; then in the fourth year he appeared to the Thracians, and thus they came to believe what Salmoxis had told them. Such is the Greek story about him. 4.96. Now I neither disbelieve nor entirely believe the tale about Salmoxis and his underground chamber; but I think that he lived many years before Pythagoras; ,and as to whether there was a man called Salmoxis or this is some deity native to the Getae, let the question be dismissed. 7.26. While these worked at their appointed task, all the land force had been mustered and was marching with Xerxes to Sardis, setting forth from Critalla in Cappadocia, which was the place appointed for gathering all the army that was to march with Xerxes himself by land. ,Now which of his governors received the promised gifts from the king for bringing the best-equipped army, I cannot say; I do not even know if the matter was ever determined. ,When they had crossed the river Halys and entered Phrygia, they marched through that country to Celaenae, where rises the source of the river Maeander and of another river no smaller, which is called Cataractes; it rises right in the market-place of Celaenae and issues into the Maeander. The skin of Marsyas the Silenus also hangs there; the Phrygian story tells that it was flayed off him and hung up by Apollo. 7.27. In this city Pythius son of Atys, a Lydian, sat awaiting them; he entertained Xerxes himself and all the king's army with the greatest hospitality, and declared himself willing to provide money for the war. ,When Pythius offered the money, Xerxes asked the Persians present who this Pythius was and how much wealth he possessed in making the offer. They said, “O king, this is the one who gave your father Darius the gift of a golden plane-tree and vine; he is now the richest man we know of after you.” 7.28. Xerxes marvelled at this last saying and next himself asked Pythius how much wealth he had. “O king,” said Pythius, “I will not conceal the quantity of my property from you, nor pretend that I do not know; I know and will tell you the exact truth. ,As soon as I learned that you were coming down to the Greek sea, I wanted to give you money for the war, so I inquired into the matter, and my reckoning showed me that I had two thousand talents of silver, and four million Daric staters of gold, lacking seven thousand. ,All this I freely give to you; for myself, I have a sufficient livelihood from my slaves and my farms.” 7.29. Thus he spoke. Xerxes was pleased with what he said and replied: “My Lydian friend, since I came out of Persia I have so far met with no man who was willing to give hospitality to my army, nor who came into my presence unsummoned and offered to furnish money for the war, besides you. ,But you have entertained my army nobly and offer me great sums. In return for this I give you these privileges: I make you my friend, and out of my own wealth I give you the seven thousand staters which will complete your total of four million, so that your four million not lack the seven thousand and the even number be reached by my completing it. ,Remain in possession of what you now possess, and be mindful to be always such as you are; neither for the present nor in time will you regret what you now do.”
10. Plato, Laws, 10.909b (5th cent. BCE - 4th cent. BCE)

11. Plato, Phaedo, 70a, 70b, 86b, 87b, 61d (5th cent. BCE - 4th cent. BCE)

61d. And as he spoke he put his feet down on the ground and remained sitting in this way through the rest of the conversation.Then Cebes asked him: What do you mean by this, Socrates, that it is not permitted to take one’s life, but that the philosopher would desire to follow after the dying? How is this, Cebes? Have you and Simmias, who are pupils of Philolaus, not heard about such things? Nothing definite, Socrates. I myself speak of them only from hearsay; but I have no objection to telling what I have heard. And indeed it is perhaps especially fitting
12. Plato, Republic, 617c, 608d (5th cent. BCE - 4th cent. BCE)

608d. and not rather for all time? I think so, he said; but what is this that you have in mind? Have you never perceived, said I, that our soul is immortal and never perishes? And he, looking me full in the face in amazement, said, No, by Zeus, not I; but are you able to declare this? I certainly ought to be, said I, and I think you too can, for it is nothing hard. It is for me, he said; and I would gladly hear from you this thing that is not hard. Listen, said I. Just speak on, he replied. You speak of good
13. Plato, Symposium, 221d (5th cent. BCE - 4th cent. BCE)

221d. Nestor, Antenor, or others I might mention, with Pericles; and in the same order you may liken most great men; but with the odd qualities of this person, both in himself and in his conversation, you would not come anywhere near finding a comparison if you searched either among men of our day or among those of the past, unless perhaps you borrowed my words and matched him, not with any human being, but with the Silenuses and satyrs, in his person and his speech.
14. Xenophon, The Persian Expedition, 1.2.7, 1.2.13 (5th cent. BCE - 4th cent. BCE)

15. Aristotle, Soul, 407b21, 407b20 (4th cent. BCE - 4th cent. BCE)

16. Cicero, Tusculan Disputations, 1.16.38 (2nd cent. BCE - 1st cent. BCE)

17. Lucretius Carus, On The Nature of Things, 3.760-3.770 (1st cent. BCE - 1st cent. BCE)

18. Aelian, Varia Historia, 4.17 (2nd cent. CE - 3rd cent. CE)

19. Numenius of Apamea, Fragments, 24.59-24.64 (2nd cent. CE - 2nd cent. CE)

20. Numenius of Apamea, Fragments, 24.59-24.64 (2nd cent. CE - 2nd cent. CE)

21. Pausanias, Description of Greece, 1.4.5 (2nd cent. CE - 2nd cent. CE)

1.4.5. The greater number of the Gauls crossed over to Asia by ship and plundered its coasts. Some time after, the inhabitants of Pergamus, that was called of old Teuthrania, drove the Gauls into it from the sea. Now this people occupied the country on the farther side of the river Sangarius capturing Ancyra, a city of the Phrygians, which Midas son of Gordius had founded in former time. And the anchor, which Midas found, A legend invented to explain the name “ Ancyra,” which means anchor. was even as late as my time in the sanctuary of Zeus, as well as a spring called the Spring of Midas, water from which they say Midas mixed with wine to capture Silenus. Well then, the Pergameni took Ancyra and Pessinus which lies under Mount Agdistis, where they say that Attis lies buried.
22. Diogenes Laertius, Lives of The Philosophers, 1.111, 1.118, 8.4-8.5, 8.36, 9.18-9.20 (3rd cent. CE - 3rd cent. CE)

1.111. The Athenians voted him a talent in money and a ship to convey him back to Crete. The money he declined, but he concluded a treaty of friendship and alliance between Cnossos and Athens.So he returned home and soon afterwards died. According to Phlegon in his work On Longevity he lived one hundred and fifty-seven years; according to the Cretans two hundred and ninety-nine years. Xenophanes of Colophon gives his age as 154, according to hearsay.He wrote a poem On the Birth of the Curetes and Corybantes and a Theogony, 5000 lines in all; another on the building of the Argo and Jason's voyage to Colchis in 6500 lines. 1.118. The man gave the message; a day later the Ephesians attacked and defeated the Magnesians; they found Pherecydes dead and buried him on the spot with great honours. Another version is that he came to Delphi and hurled himself down from Mount Corycus. But Aristoxenus in his work On Pythagoras and his School affirms that he died a natural death and was buried by Pythagoras in Delos; another account again is that he died of a verminous disease, that Pythagoras was also present and inquired how he was, that he thrust his finger through the doorway and exclaimed, My skin tells its own tale, a phrase subsequently applied by the grammarians as equivalent to getting worse, although some wrongly understand it to mean all is going well. 8.4. This is what Heraclides of Pontus tells us he used to say about himself: that he had once been Aethalides and was accounted to be Hermes' son, and Hermes told him he might choose any gift he liked except immortality; so he asked to retain through life and through death a memory of his experiences. Hence in life he could recall everything, and when he died he still kept the same memories. Afterwards in course of time his soul entered into Euphorbus and he was wounded by Menelaus. Now Euphorbus used to say that he had once been Aethalides and obtained this gift from Hermes, and then he told of the wanderings of his soul, how it migrated hither and thither, into how many plants and animals it had come, and all that it underwent in Hades, and all that the other souls there have to endure. 8.5. When Euphorbus died, his soul passed into Hermotimus, and he also, wishing to authenticate the story, went up to the temple of Apollo at Branchidae, where he identified the shield which Menelaus, on his voyage home from Troy, had dedicated to Apollo, so he said: the shield being now so rotten through and through that the ivory facing only was left. When Hermotimus died, he became Pyrrhus, a fisherman of Delos, and again he remembered everything, how he was first Aethalides, then Euphorbus, then Hermotimus, and then Pyrrhus. But when Pyrrhus died, he became Pythagoras, and still remembered all the facts mentioned. 8.36. This is what Alexander says that he found in the Pythagorean memoirs. What follows is Aristotle's.But Pythagoras's great dignity not even Timon overlooked, who, although he digs at him in his Silli, speaks ofPythagoras, inclined to witching works and ways,Man-snarer, fond of noble periphrase.Xenophanes confirms the statement about his having been different people at different times in the elegiacs beginning:Now other thoughts, another path, I show.What he says of him is as follows:They say that, passing a belaboured whelp,He, full of pity, spake these words of dole:Stay, smite not ! 'Tis a friend, a human soul;I knew him straight whenas I heard him yelp ! 9.18. 2. XENOPHANESXenophanes, a native of Colophon, the son of Dexius, or, according to Apollodorus, of Orthomenes, is praised by Timon, whose words at all events are:Xenophanes, not over-proud, perverter of Homer, castigator.He was banished from his native city and lived at Zancle in Sicily [and having joined the colony planted at Elea taught there]. He also lived in Catana. According to some he was no man's pupil, according to others he was a pupil of Boton of Athens, or, as some say, of Archelaus. Sotion makes him a contemporary of Anaximander. His writings are in epic metre, as well as elegiacs and iambics attacking Hesiod and Homer and denouncing what they said about the gods. Furthermore he used to recite his own poems. It is stated that he opposed the views of Thales and Pythagoras, and attacked Epimenides also. He lived to a very great age, as his own words somewhere testify: 9.19. Seven and sixty are now the years that have been tossing my cares up and down the land of Greece; and there were then twenty and five years more from my birth up, if I know how to speak truly about these things.He holds that there are four elements of existent things, and worlds unlimited in number but not overlapping [in time]. Clouds are formed when the vapour from the sun is carried upwards and lifts them into the surrounding air. The substance of God is spherical, in no way resembling man. He is all eye and all ear, but does not breathe; he is the totality of mind and thought, and is eternal. Xenophanes was the first to declare that everything which comes into being is doomed to perish, and that the soul is breath. 9.20. He also said that the mass of things falls short of thought; and again that our encounters with tyrants should be as few, or else as pleasant, as possible. When Empedocles remarked to him that it is impossible to find a wise man, Naturally, he replied, for it takes a wise man to recognize a wise man. Sotion says that he was the first to maintain that all things are incognizable, but Sotion is in error.One of his poems is The Founding of Colophon, and another The Settlement of a Colony at Elea in Italy, making 2000 lines in all. He flourished about the 60th Olympiad. That he buried his sons with his own hands like Anaxagoras is stated by Demetrius of Phalerum in his work On Old Age and by Panaetius the Stoic in his book of Cheerfulness. He is believed to have been sold into slavery by [... and to have been set free by] the Pythagoreans Parmeniscus and Orestades: so Favorinus in the first book of his Memorabilia. There was also another Xenophanes, of Lesbos, an iambic poet.Such were the sporadic philosophers.
23. Iamblichus, Life of Pythagoras, 14 (3rd cent. CE - 4th cent. CE)

14. With him likewise the best principle originated of a guardian attention to the concerns of men, and which ought to be pre-assumed by those who intend to learn the truth about other things. For he reminded many of his familiars, by most clear and evident indications, of the former life which their 42soul lived, before it was bound to this body, and demonstrated by indubitable arguments, that he had been Euphorbus the son of Panthus, who conquered Patroclus. And he especially praised the following funeral Homeric verses pertaining to himself, sung them most elegantly to the lyre, and frequently repeated them.“The shining circlets of his golden hair,Which ev’n the Graces might be proud to wear,Instarr’d with gems and gold, bestrow the shoreWith dust dishonor’d, and deform’d with gore.As the young olive in some sylvan scene,Crown’d by fresh fountains with eternal green,Lifts the gay head, in snowy flowrets fair,And plays and dances to the gentle air;When lo! a whirlwind from high heav’n invadesThe tender plant, and withers all its shades;It lies uprooted from its genial bed,A lovely ruin now defac’d and dead.Thus young, thus beautiful, Euphorbus lay,While the fierce Spartan tore his arms away.”[16]But what is related about the shield of this Phrygian Euphorbus, being dedicated among other Trojan spoils to Argive Juno, we shall omit, as being of a very popular nature. That, however, which he wished to indicate through all these particulars is this, that he knew the former lives which he had lived, and that from hence he commenced his providential attention to others, reminding them of their former life.
24. Origen, Against Celsus, 3.75 (3rd cent. CE - 3rd cent. CE)

3.75. But as he afterwards says that the teacher of Christianity acts like a person who promises to restore patients to bodily health, but who prevents them from consulting skilled physicians, by whom his ignorance would be exposed, we shall inquire in reply, What are the physicians to whom you refer, from whom we turn away ignorant individuals? For you do not suppose that we exhort those to embrace the Gospel who are devoted to philosophy, so that you would regard the latter as the physicians from whom we keep away such as we invite to come to the word of God. He indeed will make no answer, because he cannot name the physicians; or else he will be obliged to betake himself to those of them who are ignorant, and who of their own accord servilely yield themselves to the worship of many gods, and to whatever other opinions are entertained by ignorant individuals. In either case, then, he will be shown to have employed to no purpose in his argument the illustration of one who keeps others away from skilled physicians. But if, in order to preserve from the philosophy of Epicurus, and from such as are considered physicians after his system, those who are deceived by them, why should we not be acting most reasonably in keeping such away from a dangerous disease caused by the physicians of Celsus, - that, viz., which leads to the annihilation of providence, and the introduction of pleasure as a good? But let it be conceded that we do keep away those whom we encourage to become our disciples from other philosopher-physicians - from the Peripatetics, for example, who deny the existence of providence and the relation of Deity to man - why shall we not piously train and heal those who have been thus encouraged, persuading them to devote themselves to the God of all things, and free those who yield obedience to us from the great wounds inflicted by the words of such as are deemed to be philosophers? Nay, let it also be admitted that we turn away from physicians of the sect of the Stoics, who introduce a corruptible god, and assert that his essence consists of a body, which is capable of being changed and altered in all its parts, and who also maintain that all things will one day perish, and that God alone will be left; why shall we not even thus emancipate our subjects from evils, and bring them by pious arguments to devote themselves to the Creator, and to admire the Father of the Christian system, who has so arranged that instruction of the most benevolent kind, and fitted for the conversion of souls, should be distributed throughout the whole human race? Nay, if we should cure those who have fallen into the folly of believing in the transmigration of souls through the teaching of physicians, who will have it that the rational nature descends sometimes into all kinds of irrational animals, and sometimes into that state of being which is incapable of using the imagination, why should we not improve the souls of our subjects by means of a doctrine which does not teach that a state of insensibility or irrationalism is produced in the wicked instead of punishment, but which shows that the labours and chastisements inflicted upon the wicked by God are a kind of medicines leading to conversion? For those who are intelligent Christians, keeping this in view, deal with the simple-minded, as parents do with very young children. We do not betake ourselves then to young persons and silly rustics, saying to them, Flee from physicians. Nor do we say, See that none of you lay hold of knowledge; nor do we assert that knowledge is an evil; nor are we mad enough to say that knowledge causes men to lose their soundness of mind. We would not even say that any one ever perished through wisdom; and although we give instruction, we never say, Give heed to me, but Give heed to the God of all things, and to Jesus, the giver of instruction concerning Him. And none of us is so great a braggart as to say what Celsus put in the mouth of one of our teachers to his acquaintances, I alone will save you. Observe here the lies which he utters against us! Moreover, we do not assert that true physicians destroy those whom they promise to cure.
25. Porphyry, On Abstinence, 3.26.1-3.26.4 (3rd cent. CE - 4th cent. CE)

26. Porphyry, Life of Pythagoras, 19, 25-26, 30, 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
27. Olympiodorus The Younger of Alexandria, In Platonis Gorgiam Commentaria, 4.3 (6th cent. CE - 6th cent. CE)

28. Heraclitus Lesbius, Fragments, b40, b129

29. Photius, Bibliotheca (Library, Bibl.), 129



Subjects of this text:

subject book bibliographic info
achilleus Seaford, Wilkins, Wright, Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill (2017) 68
aeneas of gaza Delcomminette, d’Hoine, and Gavray, Ancient Readings of Plato’s Phaedo (2015) 146
afterlife Seaford, Wilkins, Wright, Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill (2017) 68
alcmaeon Tor, Mortal and Divine in Early Greek Epistemology (2017) 244
alexander iii (the great) of macedon Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 71
allegory/allegorical interpretation Delcomminette, d’Hoine, and Gavray, Ancient Readings of Plato’s Phaedo (2015) 146
anchyrus Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 71
ancyra Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 71
apollo, in myth Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 71
aristotle Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 54; Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 221
aristoxenus Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 9
asia, greeks (ionians) of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 71
asia, name of continent Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 71
ates/atys Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 71
bechtle, g. Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 9
bermium, mount Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 71
bluck, r.s. Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 128
body Delcomminette, d’Hoine, and Gavray, Ancient Readings of Plato’s Phaedo (2015) 146
boudon, r. Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 54
bourricaud, f. Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 54
bremmer, j. Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 128
brisson, l. Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 128
bryan, j. Tor, Mortal and Divine in Early Greek Epistemology (2017) 147
burkert, w. Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 9, 54, 128; Tor, Mortal and Divine in Early Greek Epistemology (2017) 153
burnet, j. Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 54
callisthenes of olynthus Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 71
calogero, g. Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 9
casadesús bordoy, f. Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 128, 162
casadio, g. Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 128
casertano, g. Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 128
cebes Long, Immortality in Ancient Philosophy (2019) 22
celaenae Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 71
church fathers Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 221
cicero Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 162
cilicia and cilicians Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 71
claus, d. Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 128
consciousness Seaford, Wilkins, Wright, Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill (2017) 68
croton Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 71
cyrus the younger Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 71
daemon, socrates Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 221
death Seaford, Wilkins, Wright, Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill (2017) 68
diels, h. Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 9
dillery, j. Tor, Mortal and Divine in Early Greek Epistemology (2017) 153
diogenes laertius Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 162
diogenes of apollonia Tor, Mortal and Divine in Early Greek Epistemology (2017) 244
divination, itinerant diviners Tor, Mortal and Divine in Early Greek Epistemology (2017) 153
empedocles, on experience and wisdom Tor, Mortal and Divine in Early Greek Epistemology (2017) 151
empedocles Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 9; Long, Immortality in Ancient Philosophy (2019) 22; Seaford, Wilkins, Wright, Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill (2017) 68
epimenides, his longevity Tor, Mortal and Divine in Early Greek Epistemology (2017) 151
epimenides Tor, Mortal and Divine in Early Greek Epistemology (2017) 148, 151
eschatology. see mystery initiations and entries under empedocles, euripides, homer, parmenides, pindar, pythagoras and the pythagoreans, aethereal Tor, Mortal and Divine in Early Greek Epistemology (2017) 244
euphorbus Seaford, Wilkins, Wright, Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill (2017) 68
festugière, a.-j. Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 128
frank, e. Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 54
friend or friendship Seaford, Wilkins, Wright, Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill (2017) 68
gods, traditional Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 221
gold tablets Tor, Mortal and Divine in Early Greek Epistemology (2017) 244
gordius Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 71
graf, f. Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 128
graham, d.w. Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 9
guthrie, w.k.c. Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 128
hades Seaford, Wilkins, Wright, Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill (2017) 68
harpocratio Delcomminette, d’Hoine, and Gavray, Ancient Readings of Plato’s Phaedo (2015) 146
hecataeus Tor, Mortal and Divine in Early Greek Epistemology (2017) 148
heraclitus, on the soul Tor, Mortal and Divine in Early Greek Epistemology (2017) 161
heraclitus Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 9, 54
homer, on the soul after death Tor, Mortal and Divine in Early Greek Epistemology (2017) 161
homer Delcomminette, d’Hoine, and Gavray, Ancient Readings of Plato’s Phaedo (2015) 146
huffman, c.a. Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 162
iamblichus Delcomminette, d’Hoine, and Gavray, Ancient Readings of Plato’s Phaedo (2015) 146
ion of chios Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 9, 128
jaeger, w. Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 128
kranz, w. Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 9, 128
lesher, j.h. Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 128
linforth, i.m. Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 128
lityerses Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 71
lloyd, g.e.r. Tor, Mortal and Divine in Early Greek Epistemology (2017) 152
lobeck, c.a. Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 128
macedon and macedonians Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 71
maeander river Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 71
marsyas Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 71
midas, and marsyas Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 71
midas, and seilenus Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 71
midas, garden of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 71
midas, tomb and epigram of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 71
midas Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 71
milesian, the philosophers, anaximander Tor, Mortal and Divine in Early Greek Epistemology (2017) 148
milesian, the philosophers, anaximenes Tor, Mortal and Divine in Early Greek Epistemology (2017) 244
milesian, the philosophers, thales Tor, Mortal and Divine in Early Greek Epistemology (2017) 148
myth Delcomminette, d’Hoine, and Gavray, Ancient Readings of Plato’s Phaedo (2015) 146; Tor, Mortal and Divine in Early Greek Epistemology (2017) 147
nestor Tor, Mortal and Divine in Early Greek Epistemology (2017) 152
nietzsche, f. Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 9
nilsson, m.p. Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 128
odysseus Seaford, Wilkins, Wright, Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill (2017) 68
olympiodorus, attitude to christianity Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 221
orpheus Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 128
pan Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 71
parmenides, and xenophanes Tor, Mortal and Divine in Early Greek Epistemology (2017) 316
parmenides, doxa, the reasons for it Tor, Mortal and Divine in Early Greek Epistemology (2017) 161
parmenides, on the soul, its divinity Tor, Mortal and Divine in Early Greek Epistemology (2017) 244
parmenides, on the soul Tor, Mortal and Divine in Early Greek Epistemology (2017) 161
parmenides, the two parts of his poem, interpretative questions about the relation between them Tor, Mortal and Divine in Early Greek Epistemology (2017) 161
parmenides, what is, as intelligent and divine Tor, Mortal and Divine in Early Greek Epistemology (2017) 316
parmenides Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 54
pherecydes Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 128, 162; Tor, Mortal and Divine in Early Greek Epistemology (2017) 244
philolaus Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 9; Long, Immortality in Ancient Philosophy (2019) 22
phrygia and phrygians, as home of kingship Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 71
phrygia and phrygians, dominion of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 71
plato Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 54; Long, Immortality in Ancient Philosophy (2019) 22
porphyry Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 9; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 71
pythagoras, pythagoreans Long, Immortality in Ancient Philosophy (2019) 22
pythagoras Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 9, 54, 128, 162; Seaford, Wilkins, Wright, Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill (2017) 68
pythagoras and pythagoreans Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 71
pythagoras and the pythagoreans, and metempsychosis Tor, Mortal and Divine in Early Greek Epistemology (2017) 151, 161, 244
pythagoras and the pythagoreans Tor, Mortal and Divine in Early Greek Epistemology (2017) 148
pythagoreanism/pythagoreans Delcomminette, d’Hoine, and Gavray, Ancient Readings of Plato’s Phaedo (2015) 146
pythagoreanism Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 221
reincarnation Delcomminette, d’Hoine, and Gavray, Ancient Readings of Plato’s Phaedo (2015) 146; Long, Immortality in Ancient Philosophy (2019) 22
reincarnation ( metempsychosis ) Seaford, Wilkins, Wright, Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill (2017) 68
riedweg, c. Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 128, 162
sacrifice Tor, Mortal and Divine in Early Greek Epistemology (2017) 151
satyr Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 71
seilenus, midas and Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 71
simmias Long, Immortality in Ancient Philosophy (2019) 22
simplicius Delcomminette, d’Hoine, and Gavray, Ancient Readings of Plato’s Phaedo (2015) 146
socrates Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 162; Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 221
sositheus tragicus Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 71
soul. see entries on soul or metempsychosis under empedocles, heraclitus, homer, parmenides, pindar, plato, pythagoras and the pythagoreans, as divine Tor, Mortal and Divine in Early Greek Epistemology (2017) 244
tannery, p. Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 128
tortorelli ghidini. m. Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 128
transmigration (of the soul) Delcomminette, d’Hoine, and Gavray, Ancient Readings of Plato’s Phaedo (2015) 146
transmigration (μετενσωμάτωσις), rejected by christians Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 221
transmigration (μετενσωμάτωσις), rejected by greek philosophers Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 221
tumulus, of midas Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 71
turcan, r. Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 128
vegetarianism or vegetables Seaford, Wilkins, Wright, Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill (2017) 68
vogel, c.j. de Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 9
wandering, and divination Tor, Mortal and Divine in Early Greek Epistemology (2017) 153
wandering, as an ionian ideal Tor, Mortal and Divine in Early Greek Epistemology (2017) 148
wandering, in the odyssey Tor, Mortal and Divine in Early Greek Epistemology (2017) 148
weber, m. Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 54
west, m.l. Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 128
wilamowitz-moellendorff, u. von Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 128
xenophanes, and parmenides Tor, Mortal and Divine in Early Greek Epistemology (2017) 316
xenophanes, and the idea of progress Tor, Mortal and Divine in Early Greek Epistemology (2017) 148
xenophanes, criticisms of traditional religious attitudes Tor, Mortal and Divine in Early Greek Epistemology (2017) 151
xenophanes, divinatory language in Tor, Mortal and Divine in Early Greek Epistemology (2017) 152, 153
xenophanes, expressing a unified world-view Tor, Mortal and Divine in Early Greek Epistemology (2017) 148
xenophanes, his attitude to divine disclosure, his attitude to divine disclosure Tor, Mortal and Divine in Early Greek Epistemology (2017) 147, 148, 151, 152, 153, 316
xenophanes, insisting on a strict boundary between mortal and divine Tor, Mortal and Divine in Early Greek Epistemology (2017) 151, 316
xenophanes, on divination Tor, Mortal and Divine in Early Greek Epistemology (2017) 147, 148, 151, 152, 153
xenophanes, on his longevity Tor, Mortal and Divine in Early Greek Epistemology (2017) 151, 152
xenophanes, on his own wisdom Tor, Mortal and Divine in Early Greek Epistemology (2017) 147, 148, 151, 152, 153
xenophanes, on knowledge Tor, Mortal and Divine in Early Greek Epistemology (2017) 316
xenophanes Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 9, 54, 128; Delcomminette, d’Hoine, and Gavray, Ancient Readings of Plato’s Phaedo (2015) 146; Seaford, Wilkins, Wright, Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill (2017) 68
xenophanes of colophon Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 71
xenophon of athens, on persians Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 71
xenophon of athens, on religious customs and institutions Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 71
xerxes Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 71
zeller, e. Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 9, 128
zeus, cults and shrines of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 71
zeus Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 71
zhmud, l.' Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 128