1. Plato, Statesman, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 121| 302e. διπλοῦν ἐστι ταύτης· ἀλλὰ τό γε κατὰ νόμους ἄρχειν καὶ παρανόμως ἔστι καὶ ταύτῃ καὶ ταῖς ἄλλαις. ΝΕ. ΣΩ. ἔστι γὰρ οὖν. ΞΕ. τότε μὲν τοίνυν τὴν ὀρθὴν ζητοῦσι τοῦτο τὸ τμῆμα οὐκ ἦν χρήσιμον, ὡς ἐν τοῖς πρόσθεν ἀπεδείξαμεν· ἐπειδὴ δὲ ἐξείλομεν ἐκείνην, τὰς δʼ ἄλλας ἔθεμεν ἀναγκαίας, ἐν ταύταις δὴ τὸ παράνομον καὶ ἔννομον ἑκάστην διχοτομεῖ τούτων. ΝΕ. ΣΩ. ἔοικεν τούτου νῦν ῥηθέντος τοῦ λόγου. ΞΕ. μοναρχία τοίνυν ζευχθεῖσα μὲν ἐν γράμμασιν ἀγαθοῖς, οὓς νόμους λέγομεν, ἀρίστη πασῶν τῶν ἕξ· ἄνομος δὲ χαλεπὴ καὶ βαρυτάτη συνοικῆσαι. | 302e. and without law applies alike to this and the rest. Y. Soc. Yes, it does. Str. Before, when we were in search of the right government, this division was of no use, as we showed at the time but now that we have set that apart and have decided that the others are the only available forms of government, the principle of lawfulness and lawlessness bisects each of them. Y. Soc. So it seems, from what has been said. Str. Monarchy, then, when bound by good written rules, which we call laws, is the best of all the six; but without law it is hard and most oppressive to live with. |
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| 2. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •pseudo-pythagorean corpus Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 121 |
| 3. Philolaus of Croton, Fragments, None (5th cent. BCE - missingth cent. CE) Tagged with subjects: •pseudo-pythagorean corpus Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 119 |
| 4. Aristotle, Fragments, 192 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •pseudo-pythagorean corpus Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 117 |
| 5. Aristoxenus, Fragments, 43, 48-50, 47 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 123 |
6. Cicero, On The Ends of Good And Evil, 5.87-5.88 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •pseudo-pythagorean corpus Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 110, 123| 5.87. quare hoc hoc atque hoc Non. videndum est, possitne nobis hoc ratio philosophorum dare. pollicetur certe. nisi enim id faceret, cur Plato Aegyptum peragravit, ut a sacerdotibus barbaris numeros et caelestia acciperet? cur post Tarentum ad Archytam? cur ad reliquos Pythagoreos, Echecratem, Timaeum, Arionem, Locros, ut, cum Socratem expressisset, adiungeret Pythagoreorum disciplinam eaque, quae Socrates repudiabat, addisceret? cur ipse Pythagoras et Aegyptum lustravit et Persarum magos adiit? cur tantas regiones barbarorum pedibus obiit, tot maria transmisit? cur haec eadem Democritus? qui —vere falsone, quaerere mittimus quaerere mittimus Se. quereremus BER queremus V quae- rere nolumus C.F.W. Mue. —dicitur oculis se se oculis BE privasse; privavisse R certe, ut quam minime animus a cogitationibus abduceretur, patrimonium neglexit, agros deseruit incultos, quid quaerens aliud nisi vitam beatam? beatam vitam R quam si etiam in rerum cognitione ponebat, tamen ex illa investigatione naturae consequi volebat, bono ut esset animo. id enim ille id enim ille R ideo enim ille BE id ille V id est enim illi summum bonum; eu)qumi/an cet. coni. Mdv. summum bonum eu)qumi/an et saepe a)qambi/an appellat, id est animum terrore liberum. 5.88. sed haec etsi praeclare, nondum tamen perpolita. pauca enim, neque ea ipsa enucleate, ab hoc ab hoc enucleate BE de virtute quidem dicta. post enim haec in hac urbe primum a Socrate quaeri coepta, deinde in hunc locum delata sunt, nec dubitatum, dubium R quin in virtute omnis ut bene, sic etiam beate vivendi spes poneretur. quae cum Zeno didicisset a nostris, ut in actionibus praescribi solet, ' de eadem re fecit alio modo '. hoc tu del. P. Man. nunc in illo probas. scilicet vocabulis rerum mutatis inconstantiae crimen ille effugit, nos effugere non possumus! ille Metelli vitam negat beatiorem quam Reguli, praeponendam tamen, nec magis expetendam, sed magis sumendam et, si optio esset, eligendam Metelli, Reguli reiciendam; ego, quam ille praeponendam et magis eligendam, beatiorem hanc appello nec ullo minimo minimo RV omnino BE momento plus ei vitae tribuo quam Stoici. | 5.87. On this your cousin and I are agreed. Hence what we have to consider is this, can the systems of the philosophers give us happiness? They certainly profess to do so. Whether it not so, why did Plato travel through Egypt to learn arithmetic and astronomy from barbarian priests? Why did he later visit Archytas at Tarentum, or the other Pythagoreans, Echecrates, Timaeus and Arion, at Locri, intending to append to his picture of Socrates an account of the Pythagorean system and to extend his studies into those branches which Socrates repudiated? Why did Pythagoras himself scour Egypt and visit the Persian magi? why did he travel on foot through those vast barbarian lands and sail across those many seas? Why did Democritus do the same? It is related of Democritus (whether truly or falsely we are not concerned to inquire) that he deprived himself of eyesight; and it is certain that in order that his mind should be distracted as little as possible from reflection, he neglected his paternal estate and left his land uncultivated, engrossed in the search for what else but happiness? Even if he supposed happiness to consist in knowledge, still he designed that his study of natural philosophy should bring him cheerfulness of mind; since that is his conception of the Chief Good, which he entitles euthumia, or often athambia, that is freedom from alarm. 5.88. But what he said on this subject, however excellent, nevertheless lacks the finishing touches; for indeed about virtue he said very little, and that not clearly expressed. For it was later that these inquiries began to be pursued at Athens by Socrates, first in the city, and afterwards the study was transferred to the place where we now are; and no one doubted that all hope alike of right conduct and of happiness lay in virtue. Zeno having learnt this doctrine from our school proceeded to deal with 'the same matter in another manner,' as the common preamble to an indictment has it. You now approve of this procedure on his part. He, no doubt, can change the names of things and be acquitted of inconsistency, but we cannot! He denies that the life of Metellus was happier than that of Regulus, yet calls it 'preferable'; not more desirable, but 'more worthy of adoption'; and given the choice, that of Metellus is 'to be selected' and that of Regulus 'rejected.' Whereas the life he called 'preferable' and 'more worthy to be selected' I term happier, though I do not assign any the minutest fraction more value to that life than do the Stoics. |
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7. Cicero, Republic, 1.16 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •pseudo-pythagorean corpus Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 123| 1.16. Dein Tubero: Nescio, Africane, cur ita memoriae proditum sit, Socratem omnem istam disputationem reiecisse et tantum de vita et de moribus solitum esse quaerere. Quem enim auctorem de illo locupletiorem Platone laudare possumus? cuius in libris multis locis ita loquitur Socrates, ut etiam, cum de moribus, de virtutibus, denique de re publica disputet, numeros tamen et geometriam et harmoniam studeat Pythagorae more coniungere. Tum Scipio: Sunt ista, ut dicis; sed audisse te credo, Tubero, Platonem Socrate mortuo primum in Aegyptum discendi causa, post in Italiam et in Siciliam contendisse, ut Pythagorae inventa perdisceret, eumque et cum Archyta Tarentino et cum Timaeo Locro multum fuisse et Philoleo commentarios esse ctum, cumque eo tempore in iis locis Pythagorae nomen vigeret, illum se et hominibus Pythagoreis et studiis illis dedisse. Itaque cum Socratem unice dilexisset eique omnia tribuere voluisset, leporem Socraticum subtilitatemque sermonis cum obscuritate Pythagorae et cum illa plurimarum artium gravitate contexuit. | |
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| 8. Plutarch, Alexander The Great, 7.9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •pseudo-pythagorean corpus Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 164 |
9. Plutarch, On Isis And Osiris, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •pseudo-pythagorean corpus Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 164 | 382d. they lay it away and guard it, unseen and untouched. But the robes of Isis they use many times over; for in use those things that are perceptible and ready at hand afford many disclosures of themselves and opportunities to view them as they are changed about in various ways. But the apperception of the conceptual, the pure, and the simple, shining through the soul like a flash of lightning, affords an opportunity to touch and see it but once. For this reason Plato and Aristotle call this part of philosophy the epoptic or mystic part, inasmuch as those who have passed beyond these conjectural and confused matters of all sorts by means of Reason proceed by leaps and bounds to that primary, simple, and immaterial principle; |
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| 10. Apuleius, On Plato, 1.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •pseudo-pythagorean corpus Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 123 |
| 11. Numenius of Apamea, Fragments, 24 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •pseudo-pythagorean corpus Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 127 |
| 12. Numenius of Apamea, Fragments, 24 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •pseudo-pythagorean corpus Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 127 |
| 13. Iamblichus, Life of Pythagoras, 250-254, 256-267, 31, 255 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 123, 124, 126, 127 |
14. Porphyry, Life of Pythagoras, 19 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •pseudo-pythagorean corpus Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 117 | 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. SPAN |
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15. Diogenes Laertius, Lives of The Philosophers, 8.6, 8.15, 8.55, 8.79-8.80 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •pseudo-pythagorean corpus Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 117, 118, 123 | 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, 8.55. Neanthes states that down to the time of Philolaus and Empedocles all Pythagoreans were admitted to the discussions. But when Empedocles himself made them public property by his poem, they made a law that they should not be imparted to any poet. He says the same thing also happened to Plato, for he too was excommunicated. But which of the Pythagoreans it was who had Empedocles for a pupil he did not say. For the epistle commonly attributed to Telauges and the statement that Empedocles was the pupil of both Hippasus and Brontinus he held to be unworthy of credence.Theophrastus affirms that he was an admirer of Parmenides and imitated him in his verses, for Parmenides too had published his treatise On Nature in verse. 8.79. 4. ARCHYTASArchytas of Tarentum, son of Mnesagoras or, if we may believe Aristoxenus, of Hestiaeus, was another of the Pythagoreans. He it was whose letter saved Plato when he was about to be put to death by Dionysius. He was generally admired for his excellence in all fields; thus he was generalissimo of his city seven times, while the law excluded all others even from a second year of command. We have two letters written to him by Plato, he having first written to Plato in these terms:Archytas wishes Plato good health. 8.80. You have done well to get rid of your ailment, as we learn both from your own message and through Lamiscus that you have: we attended to the matter of the memoirs and went up to Lucania where we found the true progeny of Ocellus [to wit, his writings]. We did get the works On Law, On Kingship, of Piety, and On the Origin of the Universe, all of which we have sent on to you; but the rest are, at present, nowhere to be found; if they should turn up, you shall have them.This is Archytas's letter; and Plato's answer is as follows:Plato to Archytas greeting. |
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| 16. Archytas, On First Principles, 19.5-20.17 Tagged with subjects: •pseudo-pythagorean corpus Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 127 |
| 17. Neanthes, Fghr, None Tagged with subjects: •pseudo-pythagorean corpus Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 118 |
| 18. Onatas, On Gods, 139.11-140.5 Tagged with subjects: •pseudo-pythagorean corpus Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 128 |
| 19. Eudorus, Testimonies And Fragments (Mazzarelli), None Tagged with subjects: •pseudo-pythagorean corpus Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 110 |
| 20. Damippus, On Prudence And Happiness, 68.21-68.25 Tagged with subjects: •pseudo-pythagorean corpus Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 128 |
| 21. Photius, Bibliotheca (Library, Bibl.), None Tagged with subjects: •pseudo-pythagorean corpus Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 123 |
| 22. Callicratidas, On The Felicity of Families, 103.20-103.23 Tagged with subjects: •pseudo-pythagorean corpus Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 121 |
