(1) On his return to Samos, however, being known by some of the more aged inhabitants, he was not less admired than before. For he appeared to them to be more beautiful and wise, and to possess a divine gracefulness in a more eminent degree. Hence, he was publicly called upon by his country to benefit all men, by imparting to them what he knew. Nor was he averse to this request, but endeavoured to introduce the symbolical mode of teaching, in a way perfectly similar to the documents by which he had been instructed in Egypt; though the Samians did not very much admit this mode of tuition, and did not adhere to him with that according aptitude which was requisite.

Though no one therefore attended to him, and no one was genuinely desirous of those disciplines which he endeavoured by all means to introduce among the Greeks, yet he neither despised nor neglected Samos, because it was his country, and therefore wished to give his fellow-citizens a taste of the sweetness of the mathematical disciplines, though they were unwilling to be instructed in them. With a view to this, therefore, he employed the following method and artifice. Happening to observe a certain youth, who was a great lover of gymnastic and other corporeal exercises, but otherwise poor and in difficult circumstances, playing at ball in the Gymnasium with great aptness and facility, he thought the young man might easily be persuaded to attend to him, if he was sufficiently supplied with the necessaries of life, and freed from the care of procuring them.

As soon as the youth, therefore, left the bath, Pythagoras called him to him, and promised that he would furnish him with every thing requisite to the support of his bodily exercise, on condition that he would receive from him gradually and easily, but continually, so that he might not be burthened by receiving them at once, certain disciplines, which he said he had learnt from the Barbarians in his youth, but which now began to desert him through forgetfulness and the incursions of old age. But the young man immediately acceded to the conditions, through the hope of having necessary support. Pythagoras, therefore, endeavoured to instruct him in the disciplines of arithmetic and geometry, forming each of his demonstrations in an abacus, and giving the youth three oboli as a reward for every figure which he learnt.

This also he continued to do for a long time, exciting him to the geometrical theory by the desire of honour; diligently, and in the best order, giving him (as we have said) three oboli for every figure which he apprehended. But when the wise man observed that the elegance, sweetness, and connexion of these disciplines, to which the youth had been led in a certain orderly path, had so captivated him that he would not neglect their pursuit though he should suffer the extremity of want, he pretended poverty, and an inability of giving him three oboli any longer. But the youth on hearing this replied, “I am able without these to learn and receive your disciplines.” Pythagoras then said, “But I have not the means of procuring sufficient nutriment for myself.” As it is requisite, therefore, to labour in order to procure daily necessaries and mortal food, it would not be proper that his attention should be distracted by the abacus, and by stupid and vain pursuits.

The youth, however, vehemently abhorring the thought of discontinuing his studies, replied: “I will in future provide for you, and repay your kindness in a way resembling that of the stork: for I in my turn will give you three oboli for every figure.” And from this time he was so captivated by these disciplines, that he alone, of all the Samians, migrated from his country with Pythagoras, having the same name with him, but being the son of Eratocles. There are said to be three books of this Samian On Athletics, in which he orders the Athletæ to feed on flesh instead of dry figs; which books are very improperly ascribed by some to Pythagoras the son of Mnesarchus.

It is likewise said, that about the same time Pythagoras was admired at Delos, when he approached to the bloodless altar, as it is called, of the father Apollo, and worshipped it. After which he went to all the oracles. He likewise dwelt for some time in Crete and Sparta, for the purpose of becoming acquainted with their laws; and, having been an auditor and learner of all these, he returned home in order to investigate what he had omitted. And in the first place, indeed, he established a school in the city, which is even now called the semicircle of Pythagoras; and in which the Samians now consult about public affairs, conceiving it right to investigate things just and advantageous in that place which he had constructed who paid attention to the welfare of all men.

He also formed a cavern out of the city, adapted to his philosophy, in which he spent the greatest part both of the day and night; employing himself in the investigation of things useful in disciplines, framing intellectual conceptions after the same manner as Minos the son of Jupiter. Indeed, he so much surpassed those who afterwards employed his disciplines, that they conceived magnificently of themselves, from the knowledge of theorems of small importance; but Pythagoras gave completion to the science of the celestial orbs, and unfolded the whole of it by arithmetical and geometrical demonstrations. He is, however, to be admired in a still greater degree for what he afterwards accomplished. For when now philosophy had received a great accession, he was admired by all Greece, and the best of those who philosophized came to Samos on his account, in order that they might participate of his erudition.

The citizens likewise employed him in all their embassies, and compelled him to unite with them in the administration of public affairs. However, as he easily saw the difficulty of complying with the laws of his country, and at the same time remaining at home and philosophizing, and considered that all philosophers before him had passed their life in foreign countries, he determined to neglect all political occupations; induced to this, according to the testimony of others, by the negligence of the Samians in what relates to education, and went into Italy, conceiving that place to be his proper country, in which men well disposed towards learning were to be found in the greatest abundance. And such was the success of his journey, that on his arrival at Crotona, which was the noblest city in Italy, he had many followers, amounting, as it is said, to the number of six hundred, who were not only excited by his discourses to the study of philosophy, but also to an amicable division of the goods of life in common; from whence they acquired the appellation of Cœnobitæ .

(1) After an association of this kind, they turned their attention to the health of the body. Most of them, however, used unction and the course; but a less number employed themselves in wrestling in gardens and groves; others in leaping with leaden weights in their hands, or in pantomime gesticulations, with a view to the strength of this body, studiously selecting for this purpose opposite exercises. Their dinner consisted of bread and honey or the honey-comb; but they did not drink wine during the day. They also employed the time after dinner in the political economy pertaining to strangers and guests, conformably to the mandate of the laws. For they wished to transact all business of this kind in the hours after dinner.

But when it was evening they again betook themselves to walking; yet not singly as in the morning walk, but in parties of two or three, calling to mind as they walked, the disciplines they had learnt, and exercising themselves in beautiful studies. After they had walked, they made use of the bath; and having washed themselves, they assembled in the place where they eat together, and which contained no more than ten who met for this purpose. These, however, being collected together, libations and sacrifices were performed with fumigations and frankincense. After this they went to supper, which they finished before the setting of the sun. But they made use of wine and maze, and bread, and every kind of food that is eaten with bread, and likewise raw and boiled herbs.

The flesh also of such animals was placed before them as it was lawful to immolate; but they rarely fed on fish: for this nutriment was not, for certain causes, useful to them. In a similar manner also they were of opinion, that the animal which is not naturally noxious to the human race, should neither be injured nor slain. But after this supper libations were performed, and these were succeeded by readings. It was the custom however with them for the youngest to read, and the eldest ordered what was to be read, and after what manner. But when they were about to depart, the cup-bearer poured out a libation for them; and the libation being performed, the eldest announced to them the following precepts: That a mild and fruitful plant should neither be injured nor corrupted, nor in a similar manner, any animal which is not noxious to the human race.

And farther still, that it is necessary to speak piously and form proper conceptions of the divine, dæmoniacal, and heroic genera; and in a similar manner, of parents and benefactors. That it is proper likewise to give assistance to law, and to be hostile to illegality. But these things being said, each departed to his own place of abode. They also wore a white and pure garment. And in a similar manner they lay on pure and white beds, the coverlets of which were made of thread; for they did not use woollen coverlets. With respect to hunting they did not approve of it, and therefore did not employ themselves in an exercise of this kind. Such therefore were the precepts which were daily delivered to the disciples of Pythagoras, with respect to nutriment and their mode of living.

(7) Athens and Lacedaemon, they who made The ancient laws, and were so civilized, Made towards living well a little sign Compared with thee, who makest such fine-spun Provisions, that to middle of November Reaches not what thou in October spinnest. How oft, within the time of thy remembrance, Laws, money, offices, and usages Hast thou remodelled, and renewed thy members? And if thou mind thee well, and see the light, Thou shalt behold thyself like a sick woman, Who cannot find repose upon her down, But by her tossing wardeth off her pain.

(1) It 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.

(6) For the Athenians were wont to cry: "The harvest-wreath bears figs and fat loaves, And honey in a cup, and olive oil to anoint you."

(1) It will follow, I think, that I should treat of martyrdom, and of who the perfect man is. With these points shall be included what follows in accordance with the demands of the points to be spoken about, and how both bond and free must equally philosophize, whether male or female in sex. And in the sequel, after finishing what is to be said on faith and inquiry, we shall set forth the department of symbols; so that, on cursorily concluding the discourse on ethics, we shall exhibit the advantage which has accrued to the Greeks from the barbarian philosophy. After which sketch, the brief explanation of the Scriptures both against the Greeks and against the Jews will be presented, and whatever points we were unable to embrace in the previous Miscellanies (through having respect necessarily to the multitude of matters), in accordance with the commencement of the poem, purposing to finish them in one commentary. In addition to these points, afterwards on completing the sketch, as far as we can in accordance with what we propose, we must give an account of the physical doctrines of the Greeks and of the barbarians, respecting elementary principles, as far as their opinions have reached us, and argue against the principal views excogitated by the philosophers.

(3) In the next place, he spoke concerning temperance, and said, that the juvenile age should make trial of its nature, this being the period in which the desires are in the most florishing state. Afterwards, he exhorted them to consider, that this alone among the virtues was adapted to a boy and a virgin, to a woman, and to the order of those of a more advanced age; and that it was especially accommodated to the younger part of the community. He also added, that this virtue alone comprehended the goods both of body and soul, as it preserved the health and also the desire of the most excellent studies. But this is evident from the opposite. For when the Barbarians and Greeks warred on each other about Troy, each of them fell into the most dreadful calamities, through the incontinence of one man, partly in the war itself, and partly in returning to their native land.

And divinity ordained that the punishment of injustice alone should endure for a thousand and ten years, predicting by an oracle the capture of Troy, and ordering that virgins should be annually sent by the Locrians into the temple of Trojan Minerva. Pythagoras also exhorted young men to the cultivation of learning, calling on them to observe how absurd it would be that they should judge the reasoning power to be the most laudable of all things, and should consult about other things through this, and yet bestow no time nor labour in the exercise of it; though the attention which is paid to the body, resembles depraved friends, and rapidly fails; but erudition, like worthy and good men, endures till death, and for some persons procures immortal renown after death.

These and other observations of the like kind, were made by Pythagoras, partly from history, and partly from [philosophic] dogmas, in which he showed that erudition is a natural excellence of disposition common to those in each genus, who rank in the first class of human nature. For the discoveries of these, become erudition to others. But this is naturally so worthy of pursuit, that with respect to other laudable objects of attainment, it is not possible to partake of some of them through another person, such as strength, beauty, health, and fortitude; and others are no longer possessed by him who imparts them to another, such as wealth, dominion, and many other things which we shall omit to mention.

It is possible, however, for erudition to be received by another, without in the least diminishing that which the giver possesses. In a similar manner also, some goods cannot be possessed by men; but we are capable of being instructed, according to our own proper and deliberate choice. And in the next place, he who being thus instructed, engages in the administration of the affairs of his country, does not do this from impudence, but from erudition. For by education nearly men differ from wild beasts, the Greeks from the Barbarians, those that are free from slaves, and philosophers from the vulgar. And in short, those that have erudition possess such a transcendency with respect to those that have not, that seven men have been found from one city, and in one Olympiad, that were swifter than others in the course; and in the whole of the habitable part of the globe, those that excelled in wisdom were also seven in number. But in the following times in which Pythagoras lived, he alone surpassed all others in philosophy. For he called himself by this name [viz. a philosopher], instead of a wise man.

(3) Of medicine, however, they especially embraced the diætetic species, and in the exercise of this were most accurate. And in the first place, indeed, they endeavoured 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 performed. The Pythagoreans likewise employed cataplasms, 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 incantations. 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.

Pythagoras, 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.

(4) This therefore was the form of his wisdom which is so admirable.

It is also said, that of the sciences which the Pythagoreans honored, music, medicine and divination, were not among the least. But they were habitually silent and prompt to hear, and he who was able to hear [in a proper manner] was praised by them. Of medicine, however, they especially embraced the diætetic species, and in the exercise of this were most accurate. And in the first place, indeed, they endeavoured 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 performed. The Pythagoreans likewise employed cataplasms 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 incantations. Pythagoras, however, thought that music greatly contributed to health, if it was used in a proper manner. The Pythagoreans likewise employed select sentences of Homer and Hesiod for the amendment of souls. But they thought it was necessary to retain and preserve in the memory things which they had learnt and heard; and that it was requisite to be furnished with disciplines and auditions, to as great an extent as there was an ability of learning and remembering; the former of these being the power by which knowledge is obtained, but the latter, the power by which it is preserved. Hence, they very much honored the memory, abundantly exercised, and paid great attention to it. In learning too, they did not dismiss what they were taught, till they had firmly comprehended the first rudiments of it; and they recalled to their memory what they had daily heard, after the following manner: A Pythagorean never rose from his bed till he had first recollected the transactions of the former day; and he accomplished this by endeavouring to remember what he first said, or heard, or ordered his domestics to do when he was rising, or what was the second and third thing which he said, heard, or commanded to be done. And the same method was adopted with respect to the remainder of the day. For again, he endeavoured to recollect who was the first person that he met, on leaving his house, or who was the second; and with whom he in the first, or second, or third place discoursed. And after the same manner he proceeded in other things. For he endeavoured to resume in his memory all the events of the whole day, and in the very same order in which each of them happened to take place. But if they had sufficient leisure after rising from sleep, they tried after the same manner to recollect the events of the third preceding day. And thus they endeavoured to exercise the memory to a great extent. For there is not any thing which is of greater importance with respect to science, experience and wisdom, than the ability of remembering. From these studies therefore, it happened that all Italy was filled with philosophers, and this place, which before was unknown, was afterwards on account of Pythagoras called Magna Græcia. Hence also it contained many philosophers, poets, and legislators. For the rhetorical arts, demonstrative reasonings, and the laws written by them, were transferred from Italy to Greece. Those likewise who make mention of physics, adduce as the principal physiologists Empedocles and the Elean Parmenides. Those too, who wish to cite sentences, pertaining to the conduct of human life, adduce for this purpose the conceptions of Epicharmus. And nearly all philosophers make use of these. Thus much therefore concerning the wisdom of Pythagoras, how in a certain respect he very much impelled all his auditors to the pursuit of it, as far as they were adapted to its participation, and how perfectly it was delivered by him.

(4) 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, but 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.

(2) 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 of any one of the Pythagoreans, though he did every thing to accomplish his purpose; for they had observed, and carefully avoided his monarchical disposition. He sent therefore to the Pythagoreans, a troop of thirty soldiers, under the command of Eurymenes the Syracusan, who was the brother of Dion, in order that by treachery their accustomed migration from Tarentum to Metapontum, might be opportunely effected for his purpose. For it was usual with them to change their abode at different seasons of the year, and they chose such places as were adapted to this migration.

In Phalæ therefore, a craggy part of Tarentum, through which the Pythagoreans must necessarily pass in their journey, Eurymenes insidiously concealed his troop, and when the Pythagoreans, expecting no such thing, came to that place about the middle of the day, the soldiers rushed upon them with shouts, after the manner of robbers. But the Pythagoreans being disturbed and terrified at an attack so unexpected, and at the superior number of their enemies (for the whole number of the Pythagoreans was but ten), and considering also that they must be taken captive, as they were without arms, and had to contend with men who were variously armed,—they found that their only safety was in flight, and they did not conceive that this was foreign to virtue.

For they knew that fortitude, according to the decision of right reason, is the science of things which are to be avoided and endured. And this they now obtained. For those who were with Eurymenes, being heavy-armed, would have abandoned the pursuit of the Pythagoreans, if the latter in their flight had not arrived at a certain field sown with beans, and which were in a sufficiently florishing condition. Not being willing therefore to violate the dogma which ordered them not to touch beans, they stood still, and from necessity attacked their pursuers with stones and sticks, and whatever else they happened to meet with, till they had slain some, and wounded many of them. All the Pythagoreans however, were at length slain by the spearmen, nor would any one of them suffer himself to be taken captive, but preferred death to this, conformably to the mandates of their sect.

(2) "Now the weak eateth herbs," according to the noble apostle. The Instructor, divided by us into three books, has already exhibited the training and nurture up from the state of childhood, that is, the course of life which from elementary instruction grows by faith; and in the case of those enrolled in the number of men, prepares beforehand the soul, endued with virtue, for the reception of gnostic knowledge. The Greeks, then, clearly learning, from what shall be said by us in these pages, that in profanely persecuting the Godloving man, they themselves act impiously; then, as the notes advance, in accordance with the style of the Miscellanies, we must solve the difficulties raised both by Greeks and Barbarians with respect to the coming of the Lord.

(1) The Greek preparatory culture, therefore, with philosophy itself, is shown to have come down from God to men, not with a definite direction but in the way in which showers fail down on the good land, and on the dunghill, and on the houses. And similarly both the grass and the wheat sprout; and the figs and any other reckless trees grow on sepulchres. And things that grow, appear as a type of truths. For they enjoy the same influence of the rain. But they have not the same grace as those which spring up in rich soil, inasmuch as they are withered or plucked up. And here we are aided by the parable of the sower, which the Lord interpreted. For the husbandman of the soil which is among men is one; He who from the beginning, from the foundation of the world, sowed nutritious seeds; He who in each age rained down the Lord, the Word. But the times and places which received [such gifts], created the differences which exist. Further, the husbandman sows not only wheat (of which there are many varieties), but also other seeds - barley, and beam, and peas, and vetches, and vegetable and flower seeds. And to the same husbandry belongs both planting and the operations necessary in the nurseries, and gardens, and orchards, and the planning and rearing of all sorts of trees In like manner, not only the care of sheep, but the care of herds, and breeding of horses, and dogs, and bee-craft, all arts, and to speak comprehensively, the care of flocks and the rearing of animals, differ from each other more or less, but are all useful for life. And philosophy - I do not mean the Stoic, or the Platonic, or the Epicurean, or the Aristotelian, but whatever has been well said by each of those sects, which teach righteousness along with a science pervaded by piety, - this eclectic whole I call philosophy. But such conclusions of human reasonings, as men have cut away and falsified, I would never call divine.

(1) Since, however, nutriment greatly contributes to the best discipline, when it is properly used, and in an orderly manner, let us consider what Pythagoras also instituted as a law about this. Universally, therefore, he rejected all such food as is flatulent, and the cause of perturbation, but he approved of the nutriment contrary to this, and ordered it to be used, viz. such food as composes and compresses the habit of the body. Hence, likewise, he thought that millet was a plant adapted to nutrition. But he altogether rejected such food as is foreign to the Gods; because it withdraws us from familiarity with the Gods. Again, according to another mode also, he ordered his disciples to abstain from such food as is reckoned sacred, as being worthy of honor, and not to be appropriated to common and human utility. He likewise exhorted them to abstain from such things as are an impediment to prophesy, or to the purity and chastity of the soul, or to the habit of temperance, or of virtue. And lastly, he rejected all such things as are adverse to sanctity, and which obscure and disturb the other purities of the soul, and the phantasms which occur in sleep. These things therefore he instituted as laws in common about nutriment.

(10) He like the blessed Gods his friends rever’d,

But reckon’d others men of no account.

Homer, too, especially deserves to be praised for calling a king the shepherd of the people . For being a friend to that government in which the rulers are few, he evinced by this epithet that the rest of men are cattle. To beans it is requisite to be hostile, as being the leaders of decision by lot; for by these men were allotted the administration of affairs. Again, empire should be the object of desire: for they proclaim that it is better to be one day a bull, than to be an ox for ever. That the legal institutes of others are laudable; but that they should be exhorted to use those which are known to themselves. In one word, Ninon showed that their philosophy was a conspiracy against the multitude, and therefore exhorted them not to hear the counsellors, but to consider that they would never have been admitted into the assembly, if the council of the Pythagoreans had been approved by the session of a thousand men; so that it was not fit to suffer those to speak, who prevented to the utmost of their power others from being heard. He observed, therefore, that they should consider the right hand which was rejected by the Pythagoreans, as hostile to them, when they gave their suffrages by an extension of the hands, or calculated the number of the votes. That they should also consider it to be a disgraceful circumstance, that they who conquered thirty myriads of men at the river Tracis, should be vanquished by a thousandth part of the same number through sedition in the city itself. In short Ninon so exasperated his hearers by his calumnies, that in a few days after, a great multitude assembled together intending to attack the Pythagoreans as they were sacrificing to the Muses in a house near to the temple of Apollo. The Pythagoreans, however, foreseeing that this would take place, fled to an inn; but Democedes, with those that had arrived at puberty, withdrew to Platea. And those that had dissolved the laws made a decree in which they accused Democedes of compelling the younger part of the community to the possession of empire, and proclaimed by a cryer that thirty talents should be given to any one who destroyed him. An engagement also taking place, and Theages having vanquished Democedes in that contest, they distributed to him the thirty talents which the city had promised. But as the city, and the whole region were involved in many evils, the exiles were brought to judgment, and the power of decision being given to three cities, viz. to the Tarentines, Metapontines, and the Caulonians, those that were sent by them to determine the cause were corrupted by money, as we learn from the chronicles of the Crotonians. Hence the Crotonians condemned by their own decision those that were accused, to exile. In consequence, too, of this decision, and the authority which it conferred on them, they expelled all those from the city, who were dissatisfied with the existing state of affairs, and at the same time banished all their families, asserting that it was not fit to be impious, and that children ought not to be divulsed from their parents. They likewise abolished loans, and made the land to be undivided.

(88) Timaeus: or of any other subject, who works very hard with his intellect must also provide his body with exercise by practising gymnastics; while he who is diligent in molding his body must, in turn, provide his soul with motion by cultivating music and philosophy in general, if either is to deserve to be called truly both fair and good. The various parts, likewise, must be treated in the same manner, in imitation of the form of the Universe. For as the body

(1) In reference to these commentaries, which contain as the exigencies of the case demand, the Hellenic opinions, I say thus much to those who are fond of finding fault. First, even if philosophy were useless, if the demonstration of its uselessness does good, it is yet useful. Then those cannot condemn the Greeks, who have only a mere hearsay knowledge of their opinions, and have not entered into a minute investigation in each department, in order to acquaintance with them. For the refutation, which is based on experience, is entirely trustworthy. For the knowledge of what is condemned is found the most complete demonstration. Many things, then, though not contributing to the final result, equip the artist. And otherwise erudition commends him, who sets forth the most essential doctrines so as to produce persuasion in his hearers, engendering admiration in those who are taught, and leads them to the truth. And such persuasion is convincing, by which those that love learning admit the truth; so that philosophy does not ruin life by being the originator of false practices and base deeds, although some have calumniated it, though it be the clear image of truth, a divine gift to the Greeks; nor does it drag us away from the faith, as if we were bewitched by some delusive art, but rather, so to speak, by the use of an ampler circuit, obtains a common exercise demonstrative of the faith.

(11) Many years after this, when Dinarchus and his associates were slain in another battle, and Litagus also was dead, who had been the greatest leader of the seditious, a certain pity and repentance induced the citizens to recall those Pythagoreans that were left, from exile. For this purpose, they sent ambassadors from Achaia, and through them became amicable with the exiles, and consecrated their oaths at Delphi. But the Pythagoreans who returned from exile were about sixty in number, except those who were of a more advanced age, among which were some who applied themselves to medicine, and restored health to those that were sick by a certain diet; of which method of cure they were themselves the authors. It happened however, that those Pythagoreans who were saved, and who were particularly celebrated by the multitude, at that time in which it was said to the lawless, This is not the condition of things which was under Ninon ;—these same Pythagoreans having left the city in order to procure assistance against the Thurians who invaded the country, perished in battle, mutually defending each other.

But the city was so changed into a contrary opinion [of the Pythagoreans,] that besides the praise which it bestowed on them, it apprehended that it would gratify the Muses in a still greater degree, if it performed a public sacrifice in the temple of the Muses, which at the request of the Pythagoreans, they had before constructed in honor of those Goddesses, And thus much concerning the attack which was made on the Pythagoreans.

(28) And what follows, expressed indeed in foul language, but in a manner worthy of the voluptuaries. Wherefore the divine law appears to me necessarily to menace with fear, that, by caution and attention, the philosopher may acquire and retain absence of anxiety, continuing without fall and without sin in all things. For peace and freedom are not otherwise won, than by ceaseless and unyielding struggles with our lusts. For these stout and Olympic antagonists are keener than wasps, so to speak; and Pleasure especially, not by day only, but by night, is in dreams with witchcraft ensnaringly plotting and biting. How, then, can the Greeks any more be right in running down the law, when they themselves teach that Pleasure is the slave of fear? Socrates accordingly bids "people guard against enticements to eat when they are not hungry, and to drink when not thirsty, and the glances and kisses of the fair, as fitted to inject a deadlier poison than that of scorpions and spiders." And Antisthenes chose rather "to be demented than delighted." And the Theban Crates says: "Master these, exulting in the disposition of the soul, Vanquished neither by gold nor by languishing love, Nor are they any longer attendants to the wanton."

(116) It having been, then, as I think, clearly shown in what way it is to be understood that the Greeks were called thieves by the Lord, I willingly leave the dogmas of the philosophers. For were we 'to go over their sayings, we should gather together directly such a quantity of notes, in showing that the whole of the Hellenic wisdom was derived from the Barbarian philosophy. But this speculation, we shall, nevertheless, again touch on, as necessity requires, when we collect the opinions current among the Greeks respecting first principles.