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

Similar to these also, were the precepts concerning silence, and which tended to the exercise of temperance. For the subjugation of the tongue, is of all other continence the most difficult. The persuading likewise the Crotonians to abstain from the profane and spurious association with harlots, pertains to the same virtue. And besides this, the correction through music, by means of which Pythagoras restored a young man to temperance, who had become furious through love. The exhortation also, which leads from lascivious insolence, must be referred to the same virtue. And these things Pythagoras delivered to the Pythagoreans, he himself being the cause of them. For they so attended to their bodies, that they might always remain in the same condition, and not at one time be lean, but at another, abounding in flesh. For they considered this to be an indication of an anomalous life. In a similar manner also with respect to the mind, they were careful that they might not be at one time cheerful, and at another sad, but that they might be mildly joyful with uniformity. But they expelled rage, despondency, and perturbation. And it was a precept with them, that no human casualties ought to be unexpected by those who are endued with intellect, butp. 103 that they should expect every thing may happen which it is not in their power to prevent. But if at any time they were in a rage, or oppressed with sorrow, or any thing else of this kind, they separated themselves from the rest of their associates, and each by himself alone, endeavoured to digest and heal the passion.

This also is said of the Pythagoreans, that no one of them when angry, either punished a servant, or admonished any free man, but each of them waited till his mind was restored to its former [tranquil] condition. But they called to admonish, pedartan. For they accomplished this waiting by employing silence and quiet. Hence Spintharus relates of Archytas the Tarentine, that returning after a certain time from the war which the city of Tarentum waged against the Messenians, to inspect some land which belonged to him, and finding that the bailiff and the other servants, had not paid proper attention to the cultivation of it, but had greatly neglected it, being enraged, he was so indignant, that he told his servants it was well for them he was angry; since, if this had not happened, they would not have escaped the punishment due to so great an offence. Spintharus likewise says that a similar thing is related of Clinias. For he also deferred all admonitions and punishments, till his mind was restored to tranquillity.

It is farther related of the Pythagoreans, that they expelled from themselves lamentation, weeping, and every thing else of this kind; and that neither gain, nor desire, nor anger, nor ambition, nor any thing of a similar nature, became the cause of dissention among them; but that all the Pythagoreans were so disposed towards each other, as a worthy father is towards his offspring. ‘This also is a beautiful circumstance, that they referred every thing to Pythagoras, and called it by his name, and that they did not ascribe to themselves the glory of their own inventions, except very rarely. For there are very few whose works are acknowledged

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to be their own. The accuracy too, with which they preserved their writings is admirable. For in so many ages, no one appears to have met with any of the commentaries of the Pythagoreans, prior to the time of Philolaus. But he first published those three celebrated books, which Dion the Syracusan is said to have bought, at the request of Plato, for a hundred mina.

For Philolaus had fallen into a certain great and severe poverty; and from his alliance to the Pythagoreans, was a partaker of their writings.