Chapter V (continued 1)
Project Gutenberg EPUB3 edition
Robertson, J. M. (John Mackinnon)
Source notes
121 Clem. Alex. Protrept. ch. 2, Wilson’s tr. p. 41. The passage is obscure, but Mr. Fairbanks’s translation (Fr. 127) is excessively so. ↑
122 Clemens, as cited, p.32; Fairbanks, Fr. 124, 125, 130. Cp. Burnet, p. 139. ↑
123 Fairbanks, Fr. 21. ↑
124 Cp. Burnet, pp. 175–90. ↑
125Theaetetus, 180 D. See good estimates of Parmenides in Benn’s Greek Philosophers, i, 17–19, and Philosophy of Greece in Relation to the Character of its People, pp. 83–95; in J. A. Symonds’s Studies of the Greek Poets, 3rd ed. 1893, vol. i, ch. 6; and in Zeller, i, 580 sq. ↑
126 Plutarch, Perikles, ch. 26. ↑
127 Mr. Benn finally gives very high praise to Melissos (Philos. of Greece, pp. 91–92); as does Prof. Burnet (Early Gr. Philos. p. 378). He held strongly by the Ionian conception of the eternity of matter. Fairbanks, p. 125. ↑
128 Diog. Laërt. bk. ix, ch. iv, 3 (§ 24). ↑
129 Diog. Laërt. ix, 3 (§ 21). ↑
130 As to this see Windelband, Hist. Anc. Philos. pp. 91–92. ↑
131 Cp. Mackay, Progress of the Intellect, i. 340. ↑
132 “The difference between the Ionians and Eleatæ was this: the former endeavoured to trace an idea among phenomena by aid of observation; the latter evaded the difficulty by dogmatically asserting the objective existence of an idea” (Mackay, as last cited). ↑
133 Cp. Mackay, i, 352–53, as to the survival of veneration of the heavenly bodies in the various schools. ↑
134 Grote, i, 350. ↑
135 Meyer, ii, 9, 759 (§§ 5, 465). ↑
136Id. §§ 6, 466. ↑
137 Jevons, Hist. of Greek Lit. 1886, p. 210. ↑
138 Compare Meyer, ii, § 502, as to the close resemblances between Pythagoreanism and Orphicism. ↑
139 Meyer, i, 186; ii, 635. ↑
140 Fairbanks, pp. 145, 151, 155, etc. ↑
141Id. p. 143. ↑
142Id. p. 154. ↑
143 Prof. Burnet insists (introd. p. 30) that “the” Greeks must be reckoned good observers because their later sculptors were so. As well say that artists make the best men of science. ↑
144Metaph. i, 5; Fairbanks, p. 136. “It is quite safe to attribute the substance of the First Book of Euclid to Pythagoras.” Burnet, Early Greek Philos. 2nd ed. p. 117. ↑
145 Diog. Laërt. Philolaos (bk. viii, ch. 7). ↑
146 L. U. K. Hist. of Astron. p. 20; A. Berry’s Short Hist. of Astron. 1898, p. 25; Narrien’s Histor. Acc. of the Orig. and Prog. of Astron. 1850, p. 163. ↑
147 See Benn, Greek Philosophers, i, 11. ↑
148 Diog. Laërt. in life of Philolaos; Cicero, Academica, ii, 39. Cicero, following Theophrastus, is explicit as to the teaching of Hiketas. ↑
149 Hippolytos, Ref. of all Heresies, i, 13. Cp. Renouvier, Manuel de la philos. anc. i, 201, 205, 238–39. ↑
150 Pseudo-Plutarch, De Placitis Philosoph. iii, 13, 14. ↑
151 Ueberweg, i, 49. Cp. Tertullian (Apol. ch. 11), who says Pythagoras taught that the world was uncreated; and the contrary statement of Aetius (in Fairbanks, pp. 146–47). ↑
152 Berry, Short Hist. of Astron. pp. 22, 25. The question is ably handled by Renouvier, Manuel, i, 199–205. ↑
153 Diog. Laërt., viii, i, 8. ↑
154 The whole question is carefully sifted by Grote, iv, 76–94. Prof. Burnet (Early Greek Philos. 2nd ed. pp. 96–98) sums up that the Pythagorean Order was an attempt to overrule or supersede the State. ↑
155 Cp. Burnet, p. 97, note 3. Prof. Burnet speaks of the Pythagorean Order as a “new religion” appealing to the people rather than the aristocrats, who were apt to be “freethinking.” But on the next page he pictures the “plain man” as resenting precisely the religious neology of the movement. The evidence for the adhesion of aristocrats seems pretty strong. ↑
156 Fairbanks, p. 143. ↑
157 Grote, Plato and the Other Companions of Socrates, ed. 1885, iv, 163. ↑
158 Diog. Laërt. bk. viii, ch. i, 19 (§ 21). ↑
159 Ennius, Fragmenta, ed. Hesselius, 1707, pp. 1, 4–7; Horace, Epist. ii, 1, 52; Persius, Sat. vi. ↑
160 Grote, History, iv, 97. ↑