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Tiresias: The Ancient Mediterranean Religions Source Database

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7 results for "schorn"
1. Diodorus Siculus, Historical Library, 10.3-10.11 (1st cent. BCE - 1st cent. BCE)  Tagged with subjects: •schorn, s. Found in books: Huffman (2019), A History of Pythagoreanism, 59
2. Diogenes Laertius, Lives of The Philosophers, 3.37, 8.6, 8.15 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •schorn, s. Found in books: Huffman (2019), A History of Pythagoreanism, 336
3.37. Nowhere in his writings does Plato mention himself by name, except in the dialogue On the Soul and the Apology. Aristotle remarks that the style of the dialogues is half-way between poetry and prose. And according to Favorinus, when Plato read the dialogue On the Soul, Aristotle alone stayed to the end; the rest of the audience got up and went away. Some say that Philippus of Opus copied out the Laws, which were left upon waxen tablets, and it is said that he was the author of the Epinomis. Euphorion and Panaetius relate that the beginning of the Republic was found several times revised and rewritten, and the Republic itself Aristoxenus declares to have been nearly all of it included in the Controversies of Protagoras. 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,
3. Iamblichus, Life of Pythagoras, 187-192, 194-198, 233, 239, 248, 193 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •nan Found in books: Huffman (2019), A History of Pythagoreanism, 336
4. Porphyry, Life of Pythagoras, 19 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •schorn, s. Found in books: Huffman (2019), A History of Pythagoreanism, 336
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
5. Anon., Scholia On Argonautika, None  Tagged with subjects: •schorn, s. Found in books: Huffman (2019), A History of Pythagoreanism, 336
6. Anon., Scholia In Hesiodi Theogoniam, 30, 43, 18  Tagged with subjects: •nan Found in books: Huffman (2019), A History of Pythagoreanism, 59