o belief in the immortality of the soul; it formed a part of
his doctrine of Metempsychosis. He was also noted for his numerical
speculations in Astronomy and Music. With him is said to have originated
the doctrine of the 'harmony of the spheres'. -- QUI ESSENT: 'inasmuch as
they were'. Cicero often tries to make out a connection between Pythagoras
and the early Romans; cf. Tusc. 4, 2; also Liv. 1, 18. -- EX UNIVERSA
MENTE: the world-soul. Diog. Laert 8 gives as Pythagorean the doctrine
[Greek: psychen einai apospasma tou aitheros kai athanaton]. Similar
doctrines occur in Plato and the Stoics; cf. Div. 1, 110 _a qua (i.e. a
natura deorum) ut doctissimis sapientissimisque placuit, haustos animos et
libatos habemus_; Tusc. 5, 38 _humanus animus decerptus ex mente divina_;
Sen. Dial. 12, 6, 7. -- HABEREMUS: imperfect where the English requires the
present. A. 287, _d_; H. 495, V. -- SOCRATES: in Plato's Phaedo. --
IMMORTALITATE ANIMORUM: this is commoner than _immortalitas animi_, for
'the immortality of the soul'; so Lael. 14; Tusc. 1, 80 _aeternitas
animorum_. -- DISSERUISSET: subjunctive because involving the statements of
some other person than the speaker. A. 341, _c_; G. 630; H. 528, 1. -- IS
QUI ESSET etc.: 'a man great enough to have been declared wisest'. See n.
on Lael. 7 _Apollinis ... iudicatum_. -- SIC: cf. _ita_ above. -- CELERITAS
ANIMORUM: the ancients pictured to themselves the mind as a substance
capable of exceedingly rapid movement; cf. Tusc. 1, 43 _nulla est celeritas
quae possit cum animi celeritate contendere_. -- TANTAE SCIENTIAE: as the
plural of _scientia_ is almost unknown in classical Latin, recent editors
take _scientiae_ here as genitive, 'so many arts requiring so much
knowledge'. In favor of this interpretation are such passages as Acad. 2,
146 _artem sine scientia esse non posse_; Fin. 5, 26 _ut omnes artes in
aliqua scientia versentur_. Yet in De Or. 1, 61 _physica ista et
mathematica et quae paulo ante ceterarum artium propria posuisti, scientiae
sunt eorum qui illa profitentur_ it is very awkward to take _scientiae_ as
genitive. -- CUMQUE SEMPER etc.: this argument is copied very closely from
Plato's Phaedrus, 245 C. -- PRINCIPIUM MOTUS: [Greek: arche kineseos] in
Plato. -- SE IPSE: cf. n. on 4 _a se ipsi_. -- CUM SIMPLEX etc: from
Plato's Phaedo, 78-80. The general drift of the argument is this: material
things decay because they are compounded of parts that fall asunder; there
is nothing