(1) It remains therefore after this, that we should relate how he travelled, what places he first visited, what discourses he made, on what subjects, and to whom they were addressed; for thus we shall easily apprehend the nature of his association with the men of that time. It is said then, that as soon as he came to Italy and Sicily, which cities he understood had oppressed each other with slavery, partly at some distant period of past time, and partly at a recent period, he inspired the inhabitants with a love of liberty, and through the means of his auditors, restored to independence and liberated Crotona, Sybaris, Catanes, Rhegium, Himæra, Agrigentum, Tauromenas, and some other cities, for whom also he established laws, through Charondas the Catanæan, and Zaleucus the Locrian, by whom they became florishing cities, and afforded an example worthy of imitation, for a long time, to the neighbouring kingdoms.

He also entirely subverted sedition, discord, and party zeal, not only from his familiars, and their posterity, for many generations, as we are informed by history, but, in short, from all the cities in Italy and Sicily, which were at that time disturbed with intestine and external contentions. For the following apothegm was always employed by him in every place, whether in the company of a multitude or a few, which was similar to the persuasive oracle of a God, and was an epitome and summary as it were of his own opinions; that we should avoid and amputate by every possible artifice, by fire and sword, and all-various contrivances, from the body, disease; from the soul, ignorance; from the belly, luxury; from a city, sedition; from a house, discord; and at the same time, from all things, immoderation: through which, with a most fatherly affection, he reminded each of his disciples of the most excellent dogmas.

Such therefore was the common form of his life at that time, both in words and actions. If, however, it be requisite to make a more particular relation of what he did and said, it must be observed, that he came to Italy in the sixty-second Olympiad, at which time Eryxidas of Chalcis conquered in the stadium. But immediately on his arrival he became conspicuous and illustrious, in the same manner as before, when he sailed to Delos. For there, when he performed his adorations at the bloodless altar of the father Apollo, he was admired by the inhabitants of the island.

(1) There 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 enumerated. 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 Pythagoric life, and having applied himself to Pythagoras, who was now an elderly man, for this purpose, was rejected 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 consulting 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 Tarentum; but Lysis hating the negligence [of the cities] went into Greece, and dwelt in the Achaia of Peloponnesus. Afterwards, he migrated to Thebes, being stimulated by a certain ardent desire [of retreating thither]; and there he had for his auditor Epaminondas who called Lysis 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 administration of public affairs proceeded into a worse condition, these Pythagoreans nevertheless preserved their pristine manners and disciplines, though the sect began to fail, till it generously perished. These things, therefore, are narrated by Aristoxenus.

(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.

(2) Moreover, some time after, Aresas Lucanus, being saved through certain strangers, undertook the management of the school; and to him came Diodorus Aspendius, who was received into the school, on account of the paucity of the Pythagoreans it contained. And in Heraclea, indeed, were Clinias and Philolaus; but at Metapontum, Theorides and Eurytus; and at Tarentum Archytas. It is also said that Epicharmus was one of the foreign auditors; but that he was not one of the school. Having however arrived at Syracuse, he abstained from philosophizing openly, on account of the tyranny of Hiero. But he inserted the conceptions of the men in metre, and published in comedies the occult dogmas of Pythagoras.

(2) 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 committed 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 preferred an association with himself to that with any other person.

(19) The Megarians are occasionally included among the dialectic philosophers. Euclid (who died 374? B.C.) was succeeded in his school by Eubulides, among whose disciples were Alexinus and Apollonius Cronus. Euphantus, who lived to great age and wrote many tragedies, was among the foremost followers of Eubulides. Diodorus is usually included in the Megarian school, having heard Eubulides lecture. According to legend, Diodorus died of grief because he could not answer instantly certain questions asked him by Stilpo, at one time master of the Megarian school. Diodorus held that nothing

(4) Of the Leontines, Phrynichus, Smichias, Aristoclidas, Clinias, Abroteles, Pisyrrhydus, Bryas, Evandrus, Archemachus, Mimnomachus, Achmonidas, Dicas, Carophantidas. Of the Sybarites, Metopus, Hippasus, Proxenus, Evanor, Deanax, Menestor, Diocles, Empedus, Timasius, Polemæus, Evæus, Tyrsenus. Of the Carthaginians, Miltiades, Anthen, Odius, Leocritus. Of the Parians, Æetius, Phænecles, Dexitheus, Alcimachus, Dinarchus, Meton, Timæus, Timesianax, Amærus, Thymaridas. Of the Locrians, Gyptius, Xenon, Philodamus, Evetes, Adicus, Sthenonidas, Sosistratus, Euthynus, Zaleucus, Timares. Of the Posidonians, Athamas, Simus, Proxenus, Cranous, Myes, Bathylaus, Phædon. Of the Lucani, Ocellus and Occillus who were brothers, Oresandrus, Cerambus, Dardaneus, Malion. Of the Ægeans, Hippomedon, Timosthenes, Euelthon, Thrasydamus, Crito, Polyctor. Of the Lacones, Autocharidas, Cleanor, Eurycrates. Of the Hyperboreans, Abaris. Of the Rheginenses, Aristides, Demosthenes, Aristocrates, Phytius, Helicaon, Mnesibulus, Hipparchides, Athosion, Euthycles, Opsimus. Of the Selinuntians, Calais.

Of the Syracusans, Leptines, Phintias, Damon. Of the Samians, Melissus, Lacon, Archippus, Glorippus, Heloris, Hippon, Of the Caulonienses, Callibrotus, Dicon, Nastas, Drymon, Xentas. Of the Phliasians, Diocles, Echecrates, Polymnastus, Phanton. Of the Sicyonians, Poliades, Demon, Sostratius, Sosthenes. Of the Cyrenæans, Prorus, Melanippus, Aristangelus, Theodorus. Of the Cyziceni, Pythodorus, Hipposthenes, Butherus, Xenophilus. Of the Catanæi, Charondas, Lysiades. Of the Corinthians, Chrysippus. Of the Tyrrhenians, Nausitheus. Of the Athenians, Neocritus. And of Pontus, Lyramnus. In all, two hundred and eighteen. [And these, indeed, are not all the Pythagoreans, but of all of them they are the most famous. ]

(1) It is said, therefore, that Ancæus who dwelt in Samos in Cephallenia, was begot by Jupiter, whether he derived the fame of such an honorable descent through virtue, or through a certain greatness of soul. He surpassed, however, the rest of the Cephallenians in wisdom and renown. This Ancæus, therefore, was ordered by the Pythian oracle to form a colony from Arcadia and Thessaly; and that besides this, taking with him some of the inhabitants of Athens, Epidaurus, and Chalcis, and placing himself at their head, he should render an island habitable, which from the virtue of the soil and land should be called Melamphyllos; and that he should call the city Samos, on account of Same in Cephallenia. The oracle, therefore, which was given to him, was as follows: “I order you, Ancæus, to colonise the marine island Samos instead of Same, and to call it Phyllas.” But that a colony was collected from these places, is not only indicated by the honors and sacrifices of the Gods, transferred into those regions together with the inhabitants, but also by the kindred families that dwell there, and the associations of the Samians with each other.

(2) Fables likewise bear testimony to the antiquity of this dialect. For in these it is said that Nereus married Doris the daughter of Ocean; by whom he had fifty daughters, one of which was the mother of Achilles. Metrodorus also says, that according to some, Hellen was the offspring of Deucalion, who was the son of Prometheus and Pyrrha the daughter of Epimetheus; and that from him came Dorus, and Æolus. He farther observes, that he learnt from the sacred rites of the Babylonians, that Hellen was the offspring of Jupiter, and that the sons of Hellen were Dorus, Xuthus, and Æolus; with which narrations Herodotus also accords. It is difficult, however, for those in more recent times to know accurately, in particulars so ancient, which of these narrations is to be preferred.

But it may be collected from each of these histories, that the Doric dialect is acknowledged to be the most ancient; that the Æolic is next to this, which received its name from Æolus; and that the Ionic ranks as the third, which derived its appellation from Ion the 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 generations, as it existed about the time of the Thracians, and the rape of Orithyia, as is evident from the testimony of most histories. Orpheus also, who is the most ancient of the poets, used the Doric dialect.

(4) Besides these, likewise, he established another most beautiful species of justice, viz. the legislative; which orders indeed what ought to be done; but forbids what ought not to be done. This species, however, is more excellent than the judicial form of justice. For it resembles medicine which heals those that are diseased. It differs from it however in this, that it does not suffer disease to commence, but pays attention from afar to the health of the soul. This therefore being the case, the best of all legislators came from the school of Pythagoras: in the first place, indeed, Charondas the Catanæan; and in the next place, Zaleucus and Timaratus, who wrote laws for the Locrians. Besides these likewise there were Theætetus and Helicaon, Aristocrates, and Phytius, who became the legislators of the Rhegini.

All these likewise obtained from their citizens honors similar to those of the Gods. For Pythagoras did not act like Heraclitus, who said that he would write laws for the Ephesians, and also petulantly said, that in those laws he would order the citizens to hang themselves. But Pythagoras endeavoured to establish laws, with great benevolence and political science. Why however is it requisite to admire these men? For Zamolxis being a Thracian, and the slave of Pythagoras, after he had heard the discourses of Pythagoras, having obtained his liberty, and returned to Getæ, gave laws to them, as we have before observed in the beginning of this work, and exhorted the citizens to fortitude, having persuaded them that the soul is immortal.

Hence even at present, all the Galatæ, and Trallians, and many others of the Barbarians, persuade their children that the soul cannot be destroyed; but that it remains after death, and that death is not to be feared, but danger is to be encountered with a firm and manly mind. Having therefore instructed the Getæ in these things, and written laws for them, he was considered by them as the greatest of the Gods.