the embassy from Sybaris to Crotona, about demanding the return of the exiles. For some of his associates were slain by order of the ambassadors, one of whom slew a part of them with his own hands; but another was the son of one of those who had excited the sedition, and who died through disease. When the Crotonians therefore were deliberating how they should act in this affair, Pythagoras said to his disciples, that he was not willing the Crotonians should be so greatly discordant in this affair, and that in his opinion, the ambassadors should not even lead victims to the altars, much less ought they to drag suppliants [l.e. the exiles] from them. But when the Sybarites came to him with their complaints, and the man who had slain some of his associates with his own hands, was defending his conduct, Pythagoras said, that he should not answer [an homicide]. Hence, some persons accused him of asserting that he was Apollo, because prior to this some one having asked him about a certain object of inquiry, why the thing was so; he in his turn asked the interrogator, if he would think fit to inquire of Apollo when he was delivering oracles to him, why he delivered them? But to another of the ambassadors who appeared to him to deride his school, in which he taught the return of souls to the supernal realms, and who said that he would give him an epistle to his father, as he was about to descend into Hades, and exhorted him to bring another letter in answer, from his father, when he returned; Pythagoras replied, that he was not about to descend into the abode of the impious, where he clearly knew that murderers were punished. But the ambassadors reviling him, he proceeded to the sea, many persons following him, and there sprinkled himself with marine water. Some one however of the Crotonian counsellors, after reviling the rest of the ambassadors, observed that he understood they had defamed Pythagoras, whom not even a brute would dare to blaspheme, though all animals should
again utter the same voice as men, which fables report they did in the beginning of things.
Pythagoras likewise discovered another method of re- straining men from injustice, through the judgment of souls, truly knowing indeed that this method may be taught, and also knowing that it is useful to the suppression of justice through fear. He asserted there- fore, that it is much better to be injured than to kill a man; for that judgment is deposited in Hades, where the soul, and its essence, and the first nature of beings, are properly estimated. Being desirous, however, to exhibit in things unequal, without symmetry and in- finite, a definite, equal, and commensurate justice, and to show how it ought to be exercised, he said, that justice resembles that figure, which is the only one among geometrical diagrams, that having indeed infinite compositions of figures, but dissimilarly dis- posed with reference to each other, yet has equal demonstrations of power. Since also there is a certain justice in making use of another person, such a mode of it as the following, is said to have been delivered by the Pythagoreans: Of associations with others, one kind is seasonable, but another is unseasonable. ‘These likewise are distinguished from each other by difference of age, desert, the familiarity of alliance, and of bene- ficence, and whatever else there may be of the like kind in the different associations of men with each other. For there is a species of association, viz. of a younger with a younger person, which does not appear
1 Tamblichus here alludes to a right-angled triangle, and the Pythagoric theorem of 47. 1 of Euclid. For the square described on the longest side is equal to the two squares described on the two other sides. The longest side therefore is said by geometricians to be equal in power to the powers of the other sides. This however Kiessling not understanding, says, ‘‘ that power is the space contained between the concurring lines of figures, and is the area of the triangle.” “* Avvdpus idem est, quod éuBadov, spatium, quod intra concurrentes lineas figurarum continetur, area trigoni.” But Kiessling, though a good verbalist, is a bad geometrician, and no philosopher.
to be unseasonable; but that of a younger with an
elderly person is unseasonable. For no species of anger,
or threatening, or boldness, is becoming in a younger
towards an elderly man, but all unseasonable conduct
of this kind should be cautiously avoided. A similar
reasoning likewise should be adopted with respect to
desert. For it is neither decorous, nor seasonable, to
use an unrestrained freedom of speech, or to adopt
any of the above-mentioned modes of conduct, towards
a man who has arrived at the true dignity of consum-
mate virtue. Conformably to this also, was what he
said respecting the association with parents, and like-
wise with benefactors. He added, that there is a cer-
tain various and multiform use of an opportune time.
For of those that are enraged and angry, some are so
seasonably, but others unseasonably. And again, of
those that aspire after, desire, and are impelled to any
thing appetible, an opportune time is the attendant
on some, and an unseasonable time on others. And
the same thing may be said concerning other passions
and actions, dispositions, associations, and meetings.
He further observed, that an opportune time is to a
certain extent to be taught, and also, that what
happens contrary to expectation, is capable of receiving
an artificial discussion; but that when it is considered
universally and simply, none of the above-mentioned
particulars pertain toit. Nearly, however, such things
are the attendants on it, as follow the nature of oppor-
tune time, viz. what is called the florid, the becoming,
the adapted, and whatever else there may be homo-
geneous to these. He likewise asserted, that principle
for the beginning] is in the universe unity, and is the
most honorable of things; and that in a similar manner
it is so in science, in experience, and in generation.
And again, that the number two is most honorable in a
house, in a city, in a camp, and in all such like systems.
But that the nature of principle is difficult to be sur-
veyed and apprehended in all the above-mentioned
particulars. For in sciences, it is not the province of
any casual understanding to learn and judge, by well
surveying the parts of things, what the nature is of the
principle of these. He added, that it makes a great
difference, and that there is danger with respect to
the knowledge of the whole of things, when principle
is not rightly assumed. For none, in short, of the
consequent conclusions can be sane, when the true
principle is unknown. The same thing may also be
said respecting a principle of another kind. For neither
can a house, nor a city, be well instituted, unless each
has a true ruler, who governs those that voluntarily
submit to him. For it is necessary that in both these
the governor should be willing to rule, and the governed
to obey. Just as with respect to disciplines, when
they are taught with proper effect, it is necessary that
there should be a concurrence in the will both of the
teacher and learner. For if there is a resistance on
the part of either, the proposed work will never be
accomplished in a proper manner. ‘Thus therefore, he
proved, that it was beautiful to be persuaded by rulers,
and to be obedient to preceptors. But he exhibited
the following as the greatest argument through deeds,
of the truth of his observations. He went from Italy
to Delos, to Pherecydes the Syrian, who had been his.
preceptor, in order that he might afford him some
assistance, as he was then afflicted with what is called
the morbus pedicularis, and he carefully attended him
to the time of his death, and piously performed what-
ever rites were due to his dead preceptor. So diligent
was he in the discharge of his duties to him from whom
he had received instruction.
Moreover, with respect to compacts and the veracity
pertaining to them, Pythagoras so prepared his dis-
ciples 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,
who was one of his fellow disciples, and was then entering into the temple. Euryphamus therefore de- siring 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 pro- found 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 there- fore 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.
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 pre- cepts 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 ban- quets, 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 resump- tion 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 un- feigned similitude of behaviour and benevolence to- wards 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 Pytha-
goras 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