(11) Again, Theognis having said: "The exile has no comrade dear and true," Euripides has written: "Far from the poor flies every friend."

(3) Eurymenes therefore, and his soldiers, were beyond measure disturbed on finding that they should not be able to bring one of the Pythagoreans alive to Dionysius, though they were sent by him for this purpose alone. Hence, having piled earth on the slain, and buried them in that place in a common sepulchre, they turned their steps homeward. As they were returning, however, they happened to meet with Myllias the Crotonian, and his wife Timycha the Lacedæmonian, whom the other Pythagoreans had left behind, because Timycha being pregnant, was now in her sixth month, and on this account walked leisurely. These therefore, the soldiers gladly made captive, and led them to the tyrant, paying every attention to them, in order that they might be brought to him safe.

But the tyrant having learnt what had happened, was greatly dejected, and said to the two Pythagoreans, You shall obtain from me honors transcending all others in dignity, if you will consent to reign in conjunction with me. All his offers however being rejected by Myllias and Timycha; If then, said he, you will only teach me one thing, I will dismiss you with a sufficiently safe guard. Myllias therefore asking him what it was he wished to learn; Dionysius replied, It is this, why your companions chose rather to die, than to tread on beans? But Myllias immediately answered, My companions indeed submitted to death, in order that they might not tread upon beans, but I would rather tread on them, than tell you the cause of this.

Dionysius therefore, being astonished at this answer, ordered him to be forcibly taken away, but commanded Timycha to be tortured: for he thought, that as she was a woman, pregnant, and deprived of her husband, she would easily tell him what he wanted to know, through fear of the torments. The heroic woman, however, grinding her tongue with her teeth, bit it off, and spit it at the tyrant; evincing by this, that though her sex being vanquished by the torments might be compelled to disclose something which ought to be concealed in silence, yet the member subservient to the developement of it, should be entirely cut off. So much difficulty did they make in admitting foreign friendships, even though they should happen to be royal.

(7) -- instead of many" writes thus: "I erred, and this mischief hath somehow seized another." As certainly also that line: "Evenhanded war the slayer slays." He also, altering, has given forth thus: "I will do it. For Mars to men in truth is evenhanded." Also, translating the following: "The issues of victory among men depend on the gods," he openly encourages youth, in the following iambic: "Victory's issues on the gods depend." Again, Homer having said: "With feet unwashed sleeping on the ground," Euripides writes in Erechteus: "Upon the plain spread with no couch they sleep Nor m the streams of water lave their feet."

(36) And Euripides having said in Telephus: "Shall we Greeks be slaves to Barbarians? "- Thrasymachus, in the oration for the Larissaeans, says: "Shall we be slaves to Archelaus - Greeks to a Barbarian?" And Orpheus having said: "Water is the change for soul, and death for water; From water is earth, and what comes from earth is again water, And from that, soul, which changes the whole ether;" and Heraclitus, putting together the expressions from these lines, writes thus: "It is death for souls to become water, and death for water to become earth; and from earth comes water, and from water soul."

(23) "In this sense," writes Daniel Sickels, "the myth of the Tyrian is perpetually repeated in the history of human affairs. Orpheus was murdered, and his body thrown into the Hebrus; Socrates was made to drink the hemlock; and, in all ages, we have seen Evil temporarily triumphant, and Virtue and Truth calumniated, persecuted, crucified, and slain. But Eternal justice marches surely and swiftly through the world: the Typhons, the children of darkness, the plotters of crime, all the infinitely varied forms of evil, are swept into oblivion; and Truth and Virtue--for a time laid low--come forth, clothed with diviner majesty, and crowned with everlasting glory!" (See General Ahiman Rezon.)

(12) And Pindar says: "But the anxious thoughts of youths, revolving with toils, Will find glory: and in time their deeds Will in resplendent ether splendid shine." Æschylus, too, having grasped this thought, says: "To him who toils is due, As product of his toil, glory from the gods." "For great Fates attain great destinies," according to Heraclitus: "And what slave is there, who is careless of death?"

(4) When we were there, where it is hollowed out Beneath, to give a passage to the scourged, The Guide said: "Wait, and see that on thee strike The vision of those others evil-born, Of whom thou hast not yet beheld the faces, Because together with us they have gone." From the old bridge we looked upon the train Which tow'rds us came upon the other border, And which the scourges in like manner smite. And the good Master, without my inquiring, Said to me: "See that tall one who is coming, And for his pain seems not to shed a tear; Still what a royal aspect he retains! That Jason is, who by his heart and cunning The Colchians of the Ram made destitute. He by the isle of Lemnos passed along After the daring women pitiless Had unto death devoted all their males. There with his tokens and with ornate words Did he deceive Hypsipyle, the maiden Who first, herself, had all the rest deceived. There did he leave her pregnant and forlorn; Such sin unto such punishment condemns him, And also for Medea is vengeance done.

(62) And He will deliver them to the angels for punishment, To execute vengeance on them because they have oppressed His children and His elect

(41) Isocrates, again, having said, "As if she were related to his wealth, not him," Lysias says in the Orphics, "And he was plainly related not to the persons, but to the money." Since Homer also having written: "O friend, if in this war, by taking flight, We should from age and death exemption win, I would not fight among the first myself, Nor would I send thee to the glorious fray; But now -for myriad fates of death attend In any case, which man may not escape Or shun - come on. To some one we shall bring Renown, or some one shall to us," Theopompus writes, "For if, by avoiding the present danger, we were to pass the rest of our time in security, to show love of life would not be wonderful.

(4) Moreover, that they did not decline foreign friendships carelessly, but that they avoided and guarded against them, with the greatest sedulity; and also, that they rigidly preserved friendship towards each other for many ages, may be inferred from what Aristoxenus in his treatise On the Pythagoric life, says he heard from Dionysius, the tyrant of Sicily, when having fallen from monarchy he taught grammar at Corinth. For Aristoxenus says as follows: “These men as much as possible prohibited lamentations and tears, and every thing of this kind; and in a similar manner adulation, entreaty, supplication, and the like. Dionysius, therefore, having fallen from his tyranny and come to Corinth, narrated to us the particulars concerning Phintias and Damon the Pythagoreans; and these were respecting the one being sponsor for the death of the other.

But the mode of the suretyship was as follows: He said that certain persons, who were familiar with him, had frequently made mention of the Pythagoreans, defaming and reviling them, calling them arrogant, and asserting that their gravity, their pretended fidelity, and apathy would be laid aside, if any one should cause them to fall into [some great] calamity. Certain persons however contradicting this, and contention arising on the subject, recourse was had to artifice, and one of the accusers of Phintias said before him, that he evidently conspired with certain others against the life of Dionysius. This also was testified by some that were present, and the charges against Phintias appeared to be very probable. Phintias therefore was astonished at the accusation.

But when Dionysius had unequivocally said, that he had accurately explored all these particulars, and that it was necessary that he should die, Phintias replied, that if it appeared requisite to him that this should take place, he requested that he would grant him the remainder of the day, in order that he might settle his own affairs, and also those of Damon. For those men lived together, and had all things in common. Phintias, however, being the elder, the management of the domestic concerns was for the most part undertaken by him. He requested therefore, that Dionysius would suffer him to depart for this purpose, and he would appoint Damon for his surety. Dionysius therefore said that he wondered at the request, and that he asked him whether there was any man who was willing to become security for the death of another.

But Phintias asserting that there was, Damon was sent for, who, on hearing what had happened, said that he would become the sponsor, and that he would remain there till Phintias returned. Dionysius therefore said, that he was immediately astonished at these circumstances; but that they who at first introduced the experiment, derided Damon as one who would be caught, and said sneeringly that he would be the vicarious stag. When therefore it was near sunset, Phintias came to die; at which all that were present were astonished and subdued. But Dionysius said, that having embraced and kissed the men, he requested that they would receive him as the third into their friendship. They however would by no means consent to a thing of this kind, though he entreated them to comply with his request.” And these things are related by Aristoxenus, who received them from Dionysius himself.

(5) Tell me, in what place is our friend Terentius, Caecilius, Plautus, Varro, if thou knowest; Tell me if they are damned, and in what alley." "These, Persius and myself, and others many," Replied my Leader, "with that Grecian are Whom more than all the rest the Muses suckled, In the first circle of the prison blind; Ofttimes we of the mountain hold discourse Which has our nurses ever with itself. Euripides is with us, Antiphon, Simonides, Agatho, and many other Greeks who of old their brows with laurel decked. There some of thine own people may be seen, Antigone, Deiphile and Argia, And there Ismene mournful as of old. There she is seen who pointed out Langia; There is Tiresias' daughter, and there Thetis, And there Deidamia with her sisters." Silent already were the poets both, Attent once more in looking round about, From the ascent and from the walls released; And four handmaidens of the day already Were left behind, and at the pole the fifth Was pointing upward still its burning horn,

(2) Truly I wept, leaning upon a peak Of the hard crag, so that my Escort said To me: "Art thou, too, of the other fools? Here pity lives when it is wholly dead; Who is a greater reprobate than he Who feels compassion at the doom divine? Lift up, lift up thy head, and see for whom Opened the earth before the Thebans' eyes; Wherefore they all cried: 'Whither rushest thou, Amphiaraus? Why dost leave the war?' And downward ceased he not to fall amain As far as Minos, who lays hold on all. See, he has made a bosom of his shoulders! Because he wished to see too far before him Behind he looks, and backward goes his way: Behold Tiresias, who his semblance changed, When from a male a female he became, His members being all of them transformed; And afterwards was forced to strike once more The two entangled serpents with his rod, Ere he could have again his manly plumes. That Aruns is, who backs the other's belly, Who in the hills of Luni, there where grubs The Carrarese who houses underneath,

(73) There is an eye of justice, which sees all. For two ways, as we deem, to Hades lead- One for the good, the other for the bad. But if the earth hides both for ever, then Go plunder, steal, rob, and be turbulent. But err not. For in Hades judgment is, Which God the Lord of all will execute, Whose name too dreadful is for me to name, Who gives to sinners length of earthly life.

(7) Wrote Euripides in Alexander: "And it is said, Penury has attained wisdom through misfortune; But much wealth will capture not Sparta alone, but every city."

(2) Accordingly to the Corinthians (for this is not the only instance), while discoursing on the resurrection of the dead, he makes use of a tragic Iambic line, when he said, "What advantageth it me if the dead are not raised? Let us eat and drink, for to-morrow we die. Be not deceived; evil communications corrupt good manners." Others have enumerated Acusilaus the Argive among the seven wise men; and others, Pherecydes of Syros. And Plato substitutes Myso the Chenian for Periander, whom he deemed unworthy of wisdom, on account of his having reigned as a tyrant. That the wise men among the Greeks flourished after the age of Moses, will, a little after, be shown. But the style of philosophy among them, as Hebraic and enigmatical, is now to be considered. They adopted brevity, as suited for exhortation, and most useful.

(4) 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.

(56) And in those days the angels shall return And hurl themselves to the east upon the Parthians and Medes: They shall stir up the kings, so that a spirit of unrest shall come upon them, And they shall rouse them from their thrones, That they may break forth as lions from their lairs, And as hungry wolves among their flocks.

(110) "O warlike Trojans," says the lyric poet, - "High ruling Zeus, who beholds all things, Is not the cause of great woes to mortals; But it is in the power of all men to find Justice, holy, pure, Companion of order, And of wise Themis The sons of the blessed are ye In finding her as your associate."

(3) Such was the aim of the Persians in their campaign against Greece. For, on the one hand, fondness for strife is solely the result of passion, and acquires power solely for the sake of domination; while, on the other, the love of good is characteristic of a soul which uses its high spirit for noble ends. The fourth, the worst of all, is the sovereignty which acts according to the promptings of the passions, as that of Sardanapalus, and those who propose to themselves as their end the gratification of the passions to the utmost. But the instrument of regal sway - the instrument at once of that which overcomes by virtue, and that which does so by force - is the power of managing (or tact).

(6) These men also thought it right to adhere to the customs and legal institutes of their ancestors, even though they should be somewhat inferior to other customs and laws. For to fly from the existing laws, and to be studious of innovation, is by no means profitable and salutary. Pythagoras therefore gave many other specimens of piety to the Gods, evincing that his life was conformable to his doctrines. Nor will it be foreign to the purpose to mention one of them, which may serve to elucidate the rest. But I will relate what Pythagoras said and did relative to 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 [i. 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.