[28] γεγενῆσθαι τὴν τῶν πάντων φύσιν ἐκ θερμοῦ καὶ ψυχροῦ καὶ ξηροῦ καὶ ὑγροῦ, λαμβανόντων εἰς ἄλληλα τὴν μετανολήν, καὶ ψυχὴν κρᾶμα ὑπάρχειν ἐκ τῶν προειρημένων κατὰ μηδενὸς τούτων ἐπικράτησιν, Zeno ap. D.L. ix, 29; Vors. 166, 14. The composition out of four elements instead of two as with Parmenides may have been arrived at by Zeno [395] in imitation of the “four roots” of Empedokles, each of which was distinguished by possessing one of the four qualities θερμόν κτλ. The statement that the ψυχή arises from the equal mixture of the four qualities reminds us of Empedokles’ account of φρονεῖν (Vors. 218, 1 = 220, 23; Thphr., Sens. 10, 23). On the other side, Zeno takes over and applies to the ψυχή what the Pythagorean physician Alkmaion said about ὑγίεια (Vors. 136, 1; Dox., p. 442; cf. Arist., An. 408a, 1): his point of view is almost identical with that of those Pythagoreans who regarded the “soul” as made up out of a ἁρμονία of the Cold, the Warm, etc. (see [below]). He may have actually got his views from the acquaintance of Pythagorean physiologists (he was regarded as a “Pythagorean”: Str. 252).
[29] Simpl. ad Arist., Ph., p. 39 D.; Vors. 162, 11; cf. Diels, Parm. 109 f. (1897).
[30] Parmenides pupil of Diochaites the Pythagorean and of Ameinias, also as it appears a Pythagorean: Sotion ap. D.L. ix, 21; Vors. 138. He was counted a Pythagorean by tradition which, however, was very free with its attributions of this kind. Call. fr. 100d, 17; Str. 252; V. Pyth. ap. Phot., Bibl. 249, p. 439a, 37 Bk.; Iamb., VP. 267 (with Sch., p. 190 N.). The Pyth. influence on Parmenides may have been essentially of an ethical nature: εἰς ἡσυχίαν προετράπη ὑπὸ Ἀμεινίου, D.L. ix, 21. Παρμενίδειος καὶ Πυθαγόρειος βίος as equivalent: [Ceb.] Tab. 2 fin. Str., p. 252, connects the good government of Elea with the Pythagorean influence of Parmenides (and of Zeno). Parmenides law-giver of Elea: Speus. π. φιλοσόφων ap. D.L. ix, 23.
[31] φιλοσοφίαν δὲ πρῶτος ὠνόμασε Πυθαγόρας καὶ ἑαυτὸν φιλόσοφον: D.L., Proem. 12 (though the rest is from the fictitious dialogue of Herakl. Pont. see Cic., TD. v, 8–9).
[32] Pl., Rp. 600 AB.
[33] πολυμαθίη, ἱστορίη of Pythag.; Herakl. frr. 16, 17 = 40, 129. παντοίων τὰ μάλιστα σοφῶν ἐπιήρανος ἔργων is said of Pythag. by Emped. (429 Mull.) fr. 129, 3.—The Pythagorean account of the construction of the world was known to Parmenides at the beginning of the fifth century and imitated by him in several points: Krische, Theol. Lehren d. gr. D. 103 ff. (To what extent Parmenides in other respects controverted Pythag. doctrine—as has been recently asserted of him—may be left undecided.) Fanciful speculations about numbers are attributed to Pythag. himself by Aristot., MM. 1182a, 11 ff.; Vors. 347, 3.
[34] Emped. 427 ff. Mull.; fr. 129 Diels. That this praeconium does really refer to Pythag. (as Timaeus and others supposed) and not to Parmenides (as the undefined οἱ δέ of D.L. viii, 54, thought) appears to be proved by l. 4 ff., which allude to a remarkable power of ἀνάμνησις which was certainly attributed by legend to Pythag., never to Parmenides.
[35] ψυχαί filling the whole air, not distinguished from δαίμονες and ἥρωες, Alex. Polyh. ap. D.L. viii, 32; Vors.4 i, xliv (who in this section of his account—§§31 ff.—is giving older Pythagorean ideas. Poseidonios expresses the same ideas; but it does not therefore follow that he got them from the Stoics. Poseid. borrowed and elaborated many Pythagorean views). More subtly expressed: the soul is ἀθάνατος because it is eternally in motion like τὰ θεῖα πάντα, the moon, sun, stars, and heaven; Alkmaion ap. Arist., An. 405a, 29 ff.; Vors. 133, 40; cf. Krische, 75 f. The perpetual movement of the ψυχαί was one of the older Pythag. beliefs: it is expressed in the old fable (known already to Demokritos) of the motes in the sunbeam, [396] which, in their continual agitation, are, or enclose, swarming souls (see below, [n. 40]). In Alkmaion’s treatment of the doctrine there is the additional idea that the soul of man ἔοικε τοῖς ἀθανάτοις. The derivation of its immortality and divinity from its origin in the World-soul (this is often said to be a Pythagorean doctrine: Cic., ND. i, 27; Sen. 78; D.L. viii, 28; S.E., M. ix, 127) does indeed suggest Stoic pantheism in the form of its expression but in substance it may very well go back to the older Pythag. teaching. (The genuineness of the frag. [21 D.] of Philolaos ap. Stob., Ecl. i, 20, 2 ff.; Vors. 318, 13, remains, however, dubious.) The idea that the soul and νοῦς of man came to him from an impersonal θεῖον, an all-pervading ἐν τῷ παντὶ φρόνησις, must have been widespread even in the fifth century. It finds expression in Xen., M. 1, 4, 8–17; 4, 3, 14, where it is certainly not an original fancy of Xenophon’s, but must have been derived by him from somewhere or other (not from Socrates, however, nor Plato).
[36] ἐν φρουρᾷ, Pl., Phd. 62 B. This is traced back to Pythag. belief (though he misinterprets the meaning of the word φρουρά) by Cic., Sen. 73; cf. the Pythagorean Euxitheos ap. Ath. 157 C; Vors. 315, 19. See Böckh, Philol. 179 ff. (Philolaos fr. 15 [16 Mull.] speaks of the World-soul or God who holds and contains all things ἐν φρουρᾷ without mentioning the human soul: see Böckh, p. 151.) The comparison of life in the body to a φρουρά may very well be Pythagorean; nor is this prevented by the fact that it is also Orphic (see above, chap. x, [n. 43]). This comparison implies the conception of the earthly life as a punishment. διά τινας τιμωρίας the soul is enclosed in the body: Philolaos fr. 14 (23) appealing to παλαιοὶ θεολόγοι τε καὶ μάντιες (cf. Iamb., VP. 85, ἀγαθὸν οἱ πόνοι . . . ἐπὶ κολάσει γὰρ ἐλθόντας δεῖ κολασθῆναι).—Espinas in Arch. f. Ges. d. Philos. viii, 452, interprets the ἐν φρουρᾷ of Pl., Phd. 62, as = “in the cattle-pen” or “sheep-fold”; the idea of God as the Shepherd of man would then be vaguely present even here (cf. Plt. 271 E; Criti. 109 B). It remains, however, to be proved (to begin with) that φρουρά is ever used in the sense of σηκός or εἱρκτή.
[37] Arist., An. 1, 3, p. 407b, 22 ff.