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By Walter Burkert

For the 1st English version of his distinctive learn, Weisheit und Wissenschaft: Studien zu Pythagoras, Philoloas und Platon, Mr. Burkert has commonly revised either textual content and notes, making an allowance for extra literature that has seemed because 1962.

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This can't come from Porphyry, who cites, from assorted resources, information about the mathematical wisdom and professional­ cedures o f Pythagoras;9 nor from a resource just like the “ guide” used # Por. Abst. three. 26: el alvono Kara IlvOayopav Kal rtjv fflvXVv TVV av-rqv elXr^xora (ra C&a), from the concluding sentence o f the argument attributed at three. 25 to Theophrastus. The sentence is infrequently an addition through Porphyry, who expressly denied the extension o f metempsychosis to animals (De regressu an. fr. eleven Bidez). 7 Por. vice chairman 19; part 18 is given as fr. 33 through Wehrli. The transition from oblique to direct discourse, which can appear suspicious, has already taken position in 18. part 19 was once attributed to Dicaearchus by means of Rohde, Q 126, Jager forty, Burnet, EGP ninety two, Rostagni, ScrMin 1 forty two n . i, Levy, resources 50, Mondolfo in ZM 3636 The attribution used to be contested via Rathmann 3f, at the floor that the document is incompatible with Dicaearchus’ partisanship for the vita activa (though we all know at the least, from fr. 36, that Dicaearchus did ■treat o f Pythagoras’ metempsychosis doctrine). Maddalena (76 n. 21) means that the uncertainty expressed doesn't comport with the general public guide mentioned in part 18 (but this can be meant as ironical), and in addition that Aristotle had a few special wisdom o f Pythagorean doctrines (but now not, we may perhaps answer, doctrines o f Pythagoras himself). Wehrli, following Rathmann, omits part 19. eight Por. vice chairman 56-57 — fr. 34 W . ; the belief = D. L. eight. forty = fr. 35 W . nine Por. vice president 6f, bringing up the Memoirs. within the subsequent sentence Eudoxus is brought up (fr. 36 Gisinger, 325 Lasserre); Gisinger is incorrect in assigning the full passage, together with the quotation of the Memoirs, to Eudoxus. 122 j. Metempsychosis and{S o fxev rjvoper) re K€Kaofj,€Vos 1)8c Kal atSoi Kal difjL€vos i/tvxfj repnrvov €\ei (Kotov, etirep Ilvdayoprjs irvfjLws cro6s, os ircpl iravrwv avBpdmcuv yvtofias etSe Kal i^cfxaBev . . . Likewise, the culture o f the Greeks that lived at the Black Sea and the Hellespont, as said through Herodotus,14 connects the JVrat adavaTi£ovT€s with Pythagoras. In neither o f those situations is something acknowledged approximately ftietempsychosis, yet Pythagoras is clearly the bestknown identify within the realm o f immortality and the afterlife. it's no less significant to acknowledge, although, that the later culture often makes an attempt to disregard or interpret away the doctrine.

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