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

character. Hence Plato in the Timzus says, that a deluge is the consequence of the Gods purifying the earth by water.

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what the difference is between men and other animals ; and scientifically discussed internal and external speech. He also perfectly demonstrated the nature of intellect, and of the knowledge which descends from it; together with many other ethical dogmas consequent to these things.

Farther still, he instructed him in what is most beneficial among the things that are useful in life; and in the mildest manner adapted admonitions harmonizing with these; adding at the same time prohibitions of what ought not to be done. And that which is the greatest of all, he unfolded to him the distinction between the productions of fate, and those of intellect, and also the difference between what is done by destiny, and what is done by fate. He likewise wisely discussed many things concerning demons, and the immortality of the soul. These.things however pertain to another treatise. But those particulars are more appropriate to our present purpose which belong to the cultivation of fortitude. ee if, when situated in the midst of dreadful circumstances, Pythagoras appears to have hilosophized with firmness of decision, if on all sides he resisted and repelled fortune, and strenuously endured its attacks, and if he employed the greatest freedom of speech towards him who brought his life into danger, it is evident that he perfectly despised those things which are thought to be dreadful, and that he considered them as undeserving of notice. If also, when he expected according to appearances to be put to death, he entirely despised this, and was not moved by the expectation of it, it is evident that he was perfectly free from the dread of death.1

1 Tamblichus a little before informs us, that Pythagoras suspected that Phalaris intended to put him to death, but at the same time knew that he was not destined to die by Phalaris. This being the case therefore, Pythagoras has no claim to fortitude in this instance, in being free from the fear of death. But he has great claim to it, when it is considered that he was in the power of a tyrant who might have caused him to suffer tortures worse than death.

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He performed however what is still more generous than this, by effecting the dissolution of tyranny, restraining the tyrant when he was about to bring the most deplorable calamities on mankind, and liberating Sicily from the most cruel and imperious power.

But that it was Pythagoras who accomplished this, is evident from the oracles of Apollo, in which it is predicted that the domination of Phalaris would then be dissolved, when those that were governed by him should become better men, and be more concordant with each other; such as they then became, when Pythagoras was present with them, through the doctrines and instruction which he imparted to them.

A greater proof however of the truth of this, is derived from the time in which it happened. For on the very same day in which Phalaris put Pythagoras and Abaris in danger of death, he himself was slain by stratagem. ‘That also which happened to Epimenides may be an argument of the truth of these things.

For as he, who was the disciple of Pythagoras, when certain persons intended to destroy him, invoked the Furies, and the avenging Gods, and by so doing caused all those that attempted his life, to destroy each other;—thus also Pythagoras, who gave assistance to mankind, after the manner and with the fortitude of Hercules, for the benefit of men, punished and occasioned the death of him who had acted in an insolent and disorderly manner towards others; and this through the oracles themselves of Apollo, to the series of which divinity both he and Epimenides spontaneously belonged from their very birth.

And thus far, indeed, we have thought it requisite to mention this admirable and strenuous deed, the effect of his fortitude.