Philolaus was a pre-Socratic, Pythagorean philosopher from Greece. He argued that the function played by the limiting and infinite which blends in harmony together is at the core of everything. He also gets credited with the root of the notion that the Earth was not the centre of the universe. According to August Böckh, who cites Nicomachus, Philolaus had been the successor to Pythagoras. Born in all parts of Magna Graecia, either in Croton, or Tarentum, or Metapontum, Philolaus is known as. His most likely originating from Croton is. He may have left the second meeting-place of Pythagoreans burning around 454 BC, after which he moved to Greece. According to Plato's Phaedo, he was the tutor of Simmias and Cebes at Thebes, about the time the Phaedo happens in 399 BC. This will make him a contemporary Socrates, which is in line with this Philolaus 'claim this Democritus was contemporary. In several later writers 'books, the various accounts of his life are scattered, and are of doubtful value to reconstruct his life. He probably lived for some time at Heraclea, where he was a pupil of Aresas, or Arcesus. Diogenes Laërtius is the only source to suggest Plato travelled to Italy shortly after the death of Socrates, where he encountered Philolaus and Eurytus. There were also Xenophilus, Phanto, Echecrates, Diocles, and Polymnastus in Philolaus 'pupils. As for his death, Diogenes Laërtius described a dubious storey that killed Philolaus at Croton because he was accused of attempting to be the tyrant; a storey that Laërtius also took the trouble of placing into writing. Diogenes Laërtius, as Aulus Gellius and Iamblichus do, speaks of Philolaus writing one book, but he talks of three books elsewhere. It should have been one treatise, divided into 3 volumes. It is said that Plato procured a copy of his book from which Plato wrote much of his Timaeus, it was assumed later. Some of the plays of Philolaus was entitled On Creation, which seems to be the same work that Stobaeus calls On The World, and from which he holds a series of passages. Most writers refer to a work named Bacchae, which for the same work may have been a different name, and may have originated in Arignote. However, it was mentioned that Proclus defines the Bacchae as a book for the teaching of theology in mathematics. Pythagoras and his earliest predecessors clearly did not follow any of their written teachings. Many of the key Pythagorean doctrines, passed down as heirlooms in their families, were collected in a written form under strict injunctions, according to Porphyrius Lysis and Archippus, which were not to be made public. And despite the numerous and conflicting accounts of the matter, Philolaus is relatively reliably credited with the first publication of the Pythagorean doctrines. He wrote a three-volume work on the Pythagorean philosophy which, it is said, Plato procured at the cost of 100 minae via Dion of Syracuse, who bought it from Philolaus who was in deep poverty at the time. Philolaus rejected the conceptions of fixed direction of space and developed one of the first non-geocentric views of the universe. His new way of thought revolved around the imaginary celestial force which he called the Central Fire, very literally. In Philolaus's scheme a sphere of fixed stars, the five planets, the Sun, Moon, and Earth, passed all around its Central Circle. According to Aristotle's writing in Metaphysics, Philolaus added a tenth unseen body, he called Counter-Earth, since without it there would only be nine spinning bodies, and the theory of Pythagorean numbers required one tenth. According to Greek historian George Burch, however, Aristotle was lamping out the theories of Philolaus. In fact, the ideas of Philolaus predated hundreds of years to the concept of spheres. About two thousand years later, in De Revolutionibus, Nicolaus Copernicus would note that Philolaus already knew of the revolution around a central fire in the universe. It has been pointed out, however, that Stobaeus betrays a propensity to misinterpret the dogmas of early Ionian philosophers, and he combines Platonism with Pythagoreanism on occasion. At the root of all, Philolaus concluded, is the role played by the concepts of limit and limitlessness.