1 The original is, Myrpddwpds re 6 O’paov Tov watpos "Emyapuov, which Obrechtus erroneously translates, ‘“‘ Metrodorus Epicharmi filius Thyrsi nepos.”
son of Xuthus. The Attic is the fourth, which was
denominated from Creusa, the daughter of Erectheus,
and is posterior to the former dialects by three genera-
tions, as it existed about the time of the Thracians,
and the rape of Orithyia, as is evident from the testi-
mony of most histories. Orpheus also, who is the
most ancient of the poets, used the Doric dialect.
Of medicine, however, they especially embraced the
diztetic species, and in the exercise of this were most
accurate. And in the first place, indeed, they en-
deavoured to learn the indications of symmetry, of
labor, food, and repose. In the next place, with
respect to the preparation of food, they were nearly
the first who attempted to employ themselves in it,
and to define the mode in which it should be per-
formed. The Pythagoreans likewise employed cata-
plasms, more frequently than their predecessors; but
they in a less degree approved of medicated ointments.
These, however, they principally used in the cure of
ulcerations. But incisions and burnings they admitted
the least of all things. Some diseases also they cured
by incantatfons. But they are said to have objected
to those who expose disciplines to sale; who open
their souls like the gates of an inn to every man that
approaches to them; and who, if they do not thus
find buyers, diffuse themselves through cities, and, in
short, hire gymnasia and require a reward from young
men for those things which are without price. Pytha-
goras, however, concealed the meaning of much that
was said by him, in order that those who were genuinely
instructed might clearly be partakers of it; but that
others, as Homer says of Tantalus, might be pained
in the midst of what they heard, in consequence of
receiving no delight from thence.
I think also, it was said by the Pythagoreans, respect-
ing those who teach for the sake of reward, that they
show themselves to be worse than statuaries, or those
artists who perform their work sitting. For these,
when some one orders them to make a statue of Hermes,
search for wood adapted to the reception of the proper
form; but those pretend that they can readily produce
the works of virtue from every nature. The Pytha-
goreans likewise said, that it is more necessary to pay
attention to philosophy, than to parents and agricul-
ture; for it is owing to the latter, indeed, that we
live; but philosophers and preceptors are the causes of
our living well, and becoming wise, in consequence of
having discovered the right mode of discipline and
instruction. Nor did they think fit either to speak or
write in such a way, that their conceptions might be
obvious to any casual persons; but Pythagoras is said
to have taught this in the first place to those that came
to him, that, being purified from all incontinence, they
should preserve in silence the doctrines they had
heard. It is said, therefore, that he who first divulged
the theory of commensurable and incommensurable
quantities, to those who were unworthy to receive it,
was so hated by the Pythagoreans that they not only
expelled him from their common association, and from
living with them, but also constructed a tomb for him,
as one who had migrated from the’ human and passed
into another life. Others also say, that the Divine
Power was indignant with those who divulged the
dogmas of Pythagoras: for that he perished in the sea,
as an impious person, who rendered manifest the com-
position of the icostagonus; viz. who delivered the
method of inscribing in a sphere the dodecedron,
which is one of what are called the five solid figures.
* This observation applies also to those of the present day, who, from a profound ignorance of human nature, attempt to enlighten by education the Jowest class of mankind. For this, as I have elsewhere observed, is an attempt to break the golden chain of beings, to dis- organise society, and to render the vulgar dissatisfied with the servile situations in which God and nature intended them to be placed. See p. 73. of the introduction to my translation of Select Works of Plotinus.
But according to others, this happened to him who un-
folded the doctrine of irrational and incommensurable
quantities. Moreover, all the Pythagoric discipline
was symbolic, and resembled enigmas and riddles, con-
sisting of apothegms, in consequence of imitating
antiquity in its character; just as the truly divine and
Pythian oracles appear to be in a certain respect diffi-
cult to be understood and explained, to those who care-
lessly receive the answers which they give. Such
therefore, and so many are the indications respecting
Pythagoras and the Pythagoreans, which may be col-
lected from what is disseminated about them.
CHAP. XXXV.
Turre were, however, certain persons who were
hostile to these men, and rose against them. That
stratagems therefore were employed to destroy them,
during the absence of Pythagoras, is universally
acknowledged; but those that have written on this
subject, differ in their account of the journey which
he then undertook. For some say that he went to
Pherecydes the Syrian, but others to Metapontum.
Many causes, however, of the stratagems are enu-
merated. And one of them, which is said to have
originated from the men called Cylonians, was as
follows: Cylon the Crotonian held the first place
among the citizens for birth, renown, and wealth; but
otherwise, he was a severe, violent, and turbulent man,
and of tyrannical manners. He had, however, the
greatest desire of being made a partaker of the Pythago-
ric life, and having applied himself to Pythagoras, who
was now an elderly man,? for this purpose, was rejected
1 This also is asserted, as I have before observed, in the Scholia on the roth book of Commandine’s edition of Euclid’s Elements, p. 122.
2 Obrechtus has omitted to translate the words 75n wpeoBuryv éyra, “ being now an elderly man.”
by him on account of the above-mentioned causes. In consequence of this, therefore, he and his friends exercised violent hostilities against Pythagoras and his disciples. So vehement likewise and immoderate + was the ambition of Cylon, and of those who arranged themselves on his side, that it extended itself to the very last of the Pythagoreans. Pythagoras, therefore, for this cause went to Metapontum, and there is said to have terminated his life. But those who were called the Cylonians continued to form stratagems against the Pythagoreans, and to exhibit indications of all possible malevolence. Nevertheless, for a certain time the probity of the Pythagoreans subdued [this enmity, ] and also the decision of the cities themselves, so that they were willing that their political concerns should be managed by the Pythagoreans [alone]. At length, however, the Cylonians became so hostile to the men,* that setting fire to the house of Milo in which the Pythagoreans were seated, and were con- sulting about warlike concerns; they burnt all the men except two, Archippus and Lysis. For these being in perfect vigour, and most robust, escaped out of the house. But this taking place, and no mention being made by the multitude of the calamity which had happened, the Pythagoreans ceased to pay any further attention to the affairs of government. ‘This however happened through two causes, through the negligence of the cities (for they were not at all affected by so great a calamity taking place) and through the loss of those men who were most qualified to govern. But of the two Pythagoreans that were saved, and both of whom were Tarentines, Archippus indeed returned to Taren- tum; but Lysis hating the negligence [of the cities] went into Greece, and dwelt in the Achaia of Pelo- ponnesus. Afterwards, he migrated to Thebes, being
1 In the original dxparos, which Obrechtus veryerroneously translates
impotens. 2 i.e. To the Pythagoreans.
stimulated by a certain ardent desire [of retreating thither]; and there he had for his auditor Epaminondas, who called Lysts his father. ‘There also Lysis terminated his life. But the rest of the Pythagoreans, except Archytas of Tarentum, departed from Italy, and being collected together in Rhegium, there dwelt with each other. The most celebrated of them, however, were Phanto, Echecrates, Polymnastus, and Diocles, who were Phlyasians; and Xenophilus Chalcidensis of Thrace. But in the course of time, when the admin- istration of public affairs proceeded into a worse con- dition, these Pythagoreans nevertheless preserved their pristine manners and disciplines, though the sect began to fail, till it generously perished. ‘These things, there- fore, are narrated by Aristoxenus.
Nicomachus, however, in other respects accords with
Aristoxenus, but as to the journey of Pythagoras, he
says that this stratagem took place, while Pythagoras
was at Delos. For he went there, in order to give
assistance to his preceptor Pherecydes the Syrian who
was then afflicted with the morbus pedicularis, and
when he died, performed the necessary funeral rites.
Then, therefore, those who had been rejected by the
Pythagoreans, and to whom monuments had been
raised, as if they were dead, attacked them, and com-
mitted all of them to the flames. Afterwards, they
were overwhelmed by the Italians with stones, and
thrown out of the house unburied. At that time,
therefore, it happened that science failed together with
those who possessed scientific knowledge, because till
that period, it was preserved by them in their breasts
as something arcane and ineffable. But such things
only as were difficult to be understood, and which were
not unfolded, were preserved in the memory of those
who did not belong to the Pythagorean sect; a few
things excepted, which certain Pythagoreans, who
happened at that time to be in foreign lands, preserved
as certain sparks of science very obscure and of difficult
investigation. These also, being left by themselves,
and not moderately dejected by the calamity, were
scattered in different places, and no longer endured to
have any communion with the rest of mankind. But
they lived alone in solitary places, wherever they
happened to meet with them; and each greatly pre-
ferred an association with himself to that with any
other person.
Fearing, however, lest the name of philosophy should
be entirely exterminated from mankind, and that they
should on this account incur the indignation of the
Gods, by suffering so great a gift of theirs to perish, they
made an arrangement of certain commentaries and
symbols, and likewise, collected together the writings
of the more ancient Pythagoreans, and of such things
as they remembered. These, each left at his death to
his son, or daughter, or wife, with a strict injunction
not to give them to any one out of the family. This
mandate therefore, was for a long time observed, and
was transmitted in succession to their posterity.
Since, however, Apollonius dissents in a certain place
respecting these particulars, and adds many things
which we have not mentioned, we shall also insert his
narration of the stratagem employed against the Pytha-
goreans. He says, therefore, that the envy of others
attended Pythagoras from his childhood. For as long
as he conversed with all that came to him, he was
pleasing to them; but when he associated with his
disciples alone, the favourable opinion which the
multitude entertained of him was diminished. And
they permitted him indeed, to pay more attention to
strangers than to themselves; but they were indignant
at his preferring some of their fellow-citizens before
others, and they apprehended that his disciples
assembled together with intentions hostiletothem. In
the next place, as the young men that were indignant
with him were of high rank, and surpassed others in
wealth, and when they arrived at a proper age, not only
held the first honors in their own families, but also
managed the affairs of the city in common, they
formed a large body of men (for they were more than
three hundred in number) and in consequence of this
there was but a small part of the city, which was not
conversant with the same manners and the same pur-
suits as they were.
Moreover, as long as the Crotonians continued in
their own country, and Pythagoras dwelt with them,
that form of government remained which had been
established when the city was founded, but which was
not pleasing to the people, and therefore induced them
to seek an occasion of producing a change. When
therefore Sybaris was captured, and the land taken in
the war was not divided by lot, according to the desire
of the multitude, their silent hatred of the Pythagoreans
burst forth, and the la separated themselves
from them. But the leaders of this dissension were
those that were most near to the Pythagoreans, both
by alliance and familiarity. The cause however of the
discord was this, that many of the actions of the
Pythagoreans offended these leaders, as well as casual
persons, because these actions had something peculiar
in them when compared with those of others. But in
the greatest of these actions they conceived that dis-
grace befel themselves alone.
Farther still, no one of the Pythagoreans called
Pythagoras by his name, but while he was alive, when
they wished to denote him, they called him divine ;
and after his death they denominated him that man;
just as Homer represents Eumzus when he makes
mention of Ulysses, saying,