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By E. Ostenfeld

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In one case (407b22) he refers to what he regards as absurd Pythagorean stories (to»r Puhacoqijo»r l}hour) according to which any soul can find its way into just any body. Elsewhere, however, he ascribes to the Pythagoreans what are clearly more sophisticated physiological accounts of psychÞ as either the motes 8 Furley (1956, 11) raises the problem when he says, concerning the Pythagorean transmigrating soul, “the problem now was to see what sort of thing psychÞ must be …”, but he does not answer it.

In light of Herodotus’ usage, Philolaus might well have expected his reader to think of psychÞ as the seat of emotions and desires. 123). Herodotus says that the Egyptians were the first to say that the psychÞ of man was immortal and that, when the body perishes, it always enters into another animal that is being born. The psychÞ is then said to enter into all creatures of land, sea and air before returning again to the body of a man that is being born. 19 The Egyptians do not just say that first a man was alive and then various animals were alive but clearly mean that the same immortal psychÞ enters into various animals.

VP 219). This pairing might suggest that daimones were involved in the doctrine of immortality of the soul, but it is also possible that daimones and the immortality of the soul were two distinct religious topics which Pythagoras discussed. It is, at any rate, a slender reed on which to construct a view that Pythagoras called the transmigrating soul a daimôn given the lack of evidence for such a doctrine in all the other sources of evidence. 47 Riedweg 2005, 62. 38 Carl Huffman is it precisely that fragment 7 suggests has been preserved between the man and the puppy?

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