Life of Pythagoras — Iamblichus, trans. Thomas Taylor (1818)

Moreover, with respect to compacts and the veracity pertaining to them, Pythagoras so prepared his disciples for the observance of them, that, as it is said, Lysis having once performed his adorations in the temple of Juno, met, as he was departing from it, about the vestibules with Euryphamus the Syracusan,

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who was one of his fellow disciples, and was then entering into the temple. Euryphamus therefore desiring Lysis to wait for him, till he also had adored the Goddess, Lysis sat down on a stone seat which was placed there. Euryphamus however having finished his adoration, and becoming absorbed in certain profound conceptions, forgot his appointment, and went out of the temple through another gate. But Lysis waited for him without quitting his seat, the remainder of that day and the following night, and also the greater part of the next day. And perhaps he would have staid there for a still longer time, unless Euryphamus on the following day, had heard in the auditory, that Lysis was wanted by his associates. Recollecting therefore his compact, he came to Lysis, aad liberated him from his engagement, at the same time telling him the cause of his forgetfulness, and added, “Some God produced in me this oblivion, as a trial of your firmness in preserving your compacts.” Pythagoras likewise ordained abstinence from animal food, for many other reasons, and likewise because it is productive of peace. For those who are accustomed to abominate the slaughter of animals as iniquitous and preternatural, will think it to be much more unlawful to kill a man, or engage in war. But war is the leader and legislator of slaughter. For by this it is increased, and becomes strong and powerful. Not to step also above the beam of the balance, is an exhortation to justice, announcing, that whatever is just should be cultivated, as will be shown when we discuss the Pythagoric symbols. It appears therefore, through all these particulars, that Pythagoras paid great attention to the exercise of justice, and to the delivery of it to mankind, both in deeds and in words.

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CHAP. XXXI.

Ir follows, in the next place, that we should speak of temperance, and show how it was cultivated by Pythagoras, and how he delivered it to his associates. We have already therefore narrated the common precepts concerning it, in which it is said that every thing incommensurate should be cut off with fire and sword. The abstinence also from animal food, is a precept of the same species; and likewise from certain foods calculated to produce intemperance, and impeding the vigilance and genuine energies of the reasoning power. Farther still, to this species the precept belongs, that sumptuous food should indeed be introduced in banquets, but should [shortly after] be sent away, and given to the servants, being placed on the table merely for the sake of punishing the desires. Likewise, that no liberal and ingenuous woman should wear gold, but only harlots. And again, the exercise of taciturnity, and perfect silence, for the purpose of governing the tongue. Likewise a strenuous and assiduous resumption and investigation of the most difficult theorems. But on account of all these, we must refer to the same virtue [i.e. to temperance,] abstinence from wine; paucity of food and sleep; an inartificial contempt of renown, wealth, and the like; a sincere reverence towards those to whom reverence is due, but an unfeigned similitude of behaviour and benevolence towards those of the same age; an animadversion and exhortation of those that are younger, without envy; and every thing else of the like kind.

The temperance also of those men, and how Pythagoras taught this virtue, may be learnt from what Hippobotus and Neanthes narrate of Myllias and Timycha who were Pythagoreans. For they say that Dionysius the tyrant could not obtain the friendship

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