(36) Mythology abounds with accounts of magical rings and talismanic jewels. In the second book of his Republic, Plato describes a ring which, when the collet was turned in ward, rendered its wearer invisible. With this Gyges, the shepherd, secured for himself the throne of Lydia. Josephus also describes magical rings designed by Moses and King Solomon, and Aristotle mentions one which brought love and honor to its possessor. In his chapter dealing with the subject, Henry Cornelius Agrippa not only mentions the same rings, but states, upon the authority of Philostratus Jarchus, that Apollonius of Tyana extended his life to over 20 years with the aid of seven magical rings presented to him by an East Indian prince. Each of these seven rings was set with a gem partaking of the nature of one of the seven ruling planets of the week, and by daily changing the rings Apollonius protected himself against sickness and death by the intervention of the planetary influences. The philosopher also instructed his disciples in the virtues of these talismanic jewels, considering such information to be indispensable to the theurgist. Agrippa describes the preparation of magical rings as follows: "When any Star [planet] ascends fortunately, with the fortunate aspect or conjunction of the Moon, we must take a stone and herb that is under that Star, and make a ring of the metal that is suitable to this Star, and in it fasten the stone, putting the herb or root under it-not omitting the inscriptions of images, names, and characters, as also the proper suffumigations." (See Three Books of Occult Philosophy.)

(359) possessed by Gyges, the ancestor of Croesus the Lydian 1 . According to the tradition, Gyges was a shepherd in the service of the king of Lydia; there was a great storm, and an earthquake made an opening in the earth at the place where he was feeding his flock. Amazed at the sight, he descended into the opening, where, among other marvels, he beheld a hollow brazen horse, having doors, at which he stooping and looking in saw a dead body of stature, as appeared to him, more than human, and having nothing on but a gold ring; this he took from the finger of the dead and reascended. Now the shepherds met together, according to custom, that they might send their monthly report about the flocks to the king; into their assembly he came having the ring on his finger, and as he was sitting among them he chanced to turn the collet of the ring inside his hand, when instantly he became invisible to the rest of the company and they began to speak of him as if he were no longer present. He was astonished at this, and again touching the ring he turned the collet outwards and reappeared; he made several trials of the ring, and always with the same result—when he turned the collet inwards he became invisible, when outwards he reappeared. Whereupon he contrived to be chosen one of the messengers who were sent to the court; where as soon as he arrived

(566) will be his destiny? Must he not either perish at the hands of his enemies, or from being a man become a wolf—that is, a tyrant? Inevitably. This, I said, is he who begins to make a party against the rich? The same. After a while he is driven out, but comes back, in spite of his enemies, a tyrant full grown. That is clear. And if they are unable to expel him, or to get him condemned to death by a public accusation, they conspire to assassinate him. Yes, he said, that is their usual way. Then comes the famous request for a body-guard, which is the device of all those who have got thus far in their tyrannical career—‘Let not the people’s friend,’ as they say, ‘be lost to them.’ Exactly. The people readily assent; all their fears are for him—they have none for themselves. Very true. And when a man who is wealthy and is also accused of being an enemy of the people sees this, then, my friend, as the oracle said to Croesus, ‘By pebbly Hermus’ shore he flees and rests not, and is not ashamed to be a coward 11 .’ And quite right too, said he, for if he were, he would never be ashamed again. But if he is caught he dies. Of course.

(567) and from every land. Yes, he said, there are. But will he not desire to get them on the spot? How do you mean? He will rob the citizens of their slaves; he will then set them free and enrol them in his body-guard. To be sure, he said; and he will be able to trust them best of all. What a blessed creature, I said, must this tyrant be; he has put to death the others and has these for his trusted friends. Yes, he said; they are quite of his sort. Yes, I said, and these are the new citizens whom he has called into existence, who admire him and are his companions, while the good hate and avoid him. Of course. Verily, then, tragedy is a wise thing and Euripides a great tragedian. Why so? Why, because he is the author of the pregnant saying, ‘Tyrants are wise by living with the wise;’ and he clearly meant to say that they are the wise whom the tyrant makes his companions.

(15) There is also an account of how Empedocles, a disciple of Pythagoras, by quickly changing the mode of a musical composition he was playing, saved the life of his host, Anchitus, when the latter was threatened with death by the sword of one whose father he had condemned to public execution. It is also known that Esculapius, the Greek physician, cured sciatica and other diseases of the nerves by blowing a loud trumpet in the presence of the patient.

(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.

(1) Many also of the political actions of his followers are [deservedly] praised. For it is reported that the Crotonians being once impelled to make sumptuous funerals and interments, some one of them said to the people, that he had heard Pythagoras when he was discoursing about divine natures observe, that the Olympian Gods attended to the dispositions of those that sacrificed, and not to the multitude of the sacrifices; but that, on the contrary, the terrestrial Gods, as being allotted the government of things less important, rejoiced in banquets and lamentations, and farther still, in continual libations, in delicacies, and in celebrating funerals with great expense. Whence, on account of his wish to receive, Pluto is called Hades. He suffers, therefore, those that slenderly honor him to remain for a longer time in the upper world; but he always draws down some one of those who are disposed to spend profusely in funeral solemnities, in order that he may obtain the honors which take place in commemoration of the dead.

In consequence of this advice, the Crotonians that heard it were of opinion, that if they conducted themselves moderately in misfortunes, they would preserve their own salvation; but that if they were immoderate in their expenses, they would all of them die prematurely. A certain person also having been made an arbitrator in an affair in which there was no witness, led each of the litigants to a certain monument, and said to one of them, the man who is buried in this monument was transcendently equitable; in consequence of which the other litigant prayed that the dead man might obtain much good; but the former said that the defunct was not at all better for the prayers of his opponent.

Pythagoras, therefore, condemned what the former litigant said, but asserted that he who praised the dead man for his worth, had done that which would be of no small importance in his claim to belief. At another time, in a cause of great moment, he decided that one of the two who had agreed to settle the affair by arbitration, should pay four talents, but that the other should receive two. Afterwards, he condemned the defendant to pay three talents; and thus he appeared to have given a talent to each of them. Two persons also had fraudulently deposited a garment with a woman who belonged to a court of justice, and told her she was not to give it to either of them unless both were present.

Some time after, for the purpose of circumvention, one of them received the common deposit, and said that it was with the consent of the other. But the other, who had not been present [when the garment was returned], acted the part of a sycophant, and related the compact that was made at the beginning, to the magistrates. A certain Pythagorean, however, taking up the affair said, that the woman had acted conformably to the compact, as both parties had been present. Two other persons also appeared to have a strong friendship for each other, but had fallen into a silent suspicion through a flatterer of one of them, who told him that his wife had been corrupted by the other.

It so happened however, that a Pythagorean came into a brazier’s shop, where he who conceived himself to be injured, was showing to the artist a sword which he had given him to sharpen, and was indignant with him because it was not sufficiently sharp. The Pythagorean, therefore, suspecting that the sword was intended to be used against him who was accused of adultery, said, This sword is sharper than all things except calumny. This being said, caused the man to consider with himself [what it was he intended to do], and not rashly to sin against his friend who was within, and who had been previously called [by him in order that he might kill him]. A zone also that had golden ornaments having fallen [at the feet] of a certain stranger in the temple of Esculapius, and the laws forbidding any one to take up that which had fallen on the ground, a Pythagorean advised the stranger, who was indignant at this prohibition, to take away the golden ornaments which had not fallen to the ground, but to leave the zone, because this was on the ground.

That circumstance, likewise, which by the ignorant is transferred to other places, is said to have happened in Crotona, viz. that during a public spectacle, some cranes flew over the theatre, and one of those who had sailed into the port, said to the person who sat near him, Do you see the witnesses? which being heard by a certain Pythagorean, he brought them into the court, consisting of a thousand magistrates, where being examined, it was found that they had thrown certain boys into the sea, and that they called the cranes who flew over the ship [at the time,] witnesses of the deed. When likewise certain persons who had recently become disciples of Pythagoras were at variance with each other, he who was the junior of the two came to the other and said to him, that there was no occasion to refer the affair to a third person, but that it rested with them to commit their anger to oblivion.

He, therefore, to whom these words were addressed, replied that he was very much pleased in other respects with what had been said, but that he was ashamed that, being the elder, he had not first said the same thing to the other [who was the junior]. We might here also narrate what is said of Phinthias and Damon, of Plato and Archytas, and likewise of Clinias and Prorus. Omitting, however, these [for the present], we shall mention what is related of Eubulus the Messenian, who when he was sailing homeward, and was taken captive by the Tyrrhenians, was recognized by Nausitheus a Tyrrhenian and also a Pythagorean, because he was one of the disciples of Pythagoras, and was taken by him from the pirates, and brought with great safety to Messena.

When the Carthaginians, also, were about to send more than five thousand soldiers into a desert island, Miltiades the Carthaginian, perceiving among them the Argive Possiden (both of them being Pythagoreans), went to him, and not manifesting what he intended to do, advised him to return to his native country, with all possible celerity, and having placed him in a ship that was then sailing near the shore, supplied him with what was necessary for his voyage, and thus saved the man from the dangers [to which he was exposed]. In short, he who should relate all that has taken place among the Pythagoreans in their associations with each other, would by the length of his narration exceed the proper quantity and the occasion of his treatise.

(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.

(9) The kindred of the Pythagoreans however, were indignant that the Pythagoreans gave their right hand to those of their own sect alone, their parents excepted; and that they shared their possessions with each other in common, but excluded their relations from this fellowship, as if they were strangers. These, therefore, becoming the sources of the dissension, the rest readily fell into hostility against the Pythagoreans. Hippasus, also, Diodorus and Theages said at the same time, that every citizen ought to be a partaker of the magistracy and the assembly, and that the rulers should give an account of their conduct, to those who were elected by lot for this purpose from the multitude. But the Pythagoreans, Alcimachus, Dimachus, Meton and Democedes opposed this, and persevered in prohibiting the dissolution of the polity derived from their ancestors.

Those however, who patronized the multitude, subdued the other party. The multitude therefore, being assembled together, Cylon and Ninon who were rhetoricians accused the Pythagoreans. And of these, one belonged to the class of the rich, but the other was a plebeian. They also divided their harangues between themselves. But of these harangues, the longer being delivered by Cylon, Ninon concluded, pretending that he had explored the arcana of the Pythagoreans, and that he had connected and committed to writing such particulars as were especially calculated to criminate the Pythagoreans, and giving a book to ascribe, he ordered him to read it. But the book was inscribed the Sacred Discourse . And the following is a specimen of what it contained: Friends are to be venerated in the same manner as the Gods; but others are to be treated as brutes. This very sentence also is ascribed to Pythagoras by his disciples, and is by them expressed in verse as follows:

(7) Pythagoras likewise discovered another method of restraining 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 therefore, 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 infinite, 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 disposed 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 beneficence, 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 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 consummate virtue. Conformably to this also, was what he said respecting the association with parents, and likewise with benefactors. He added, that there is a certain 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 farther 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 to it. Nearly, however, such things are the attendants on it, as follow the nature of opportune time, viz. what is called the florid, the becoming, the adapted, and whatever else there may be homogeneous to these. He likewise asserted, that principle [or 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 surveyed 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, or 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 whatever 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.

(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.

(1) With respect to fortitude, however, many of the particulars which have been already related, appropriately pertain to it; such as the admirable deeds of Timycha, and of those Pythagoreans who chose to die rather than transgress the decisions of Pythagoras concerning beans, and other things conformable to such-like pursuits. Such also are the deeds which Pythagoras himself generously accomplished, when he travelled everywhere alone, and underwent immense labors and dangers, choosing to leave his country, and dwell among strangers. Likewise, when he dissolved tyrannies, gave an orderly arrangement to confused polities, and emancipated cities. When also he caused illegality to cease, and impeded the operations of insolent and tyrannical men; exhibiting himself a benignant leader to the just and mild, but expelling savage and licentious men from his association, and refusing even to give them an answer; gladly, indeed, giving assistance to the former, but with all his might resisting the latter.

Many instances therefore of these things might be adduced, and of upright actions frequently performed by him. But the greatest of all these, is what he said and did to Phalaris, with an invincible freedom of speech. For when he was detained in captivity by Phalaris, the most cruel of tyrants, a wise man of the Hyperborean race, whose name was Abaris, was his associate, who came to him for the sake of conversing with him, and asked him many questions, and especially such as were of a sacred nature, respecting statues and the most holy worship, the providence of the Gods, celestial and terrestrial natures, and many other things of a similar kind. But Pythagoras, being under the influence of divine inspiration, answered Abaris vehemently, and with all truth and persuasion, so as to convince those that heard him.

Then, however, Phalaris was inflamed with anger against Abaris, because he praised Pythagoras, and was ferociously disposed towards Pythagoras himself. He also dared to utter blasphemies against the Gods themselves, and such as he was accustomed to pour forth. But Abaris gave Pythagoras thanks for what he said; and after this, learnt from him that all things are suspended from and governed by the heavens; which he evinced to be the case from many other things, and also from the energy of sacred rites . And Abaris was so far from thinking that Pythagoras, who taught these things, was an enchanter, that he beyond measure admired him as if he had been a God. To these things, however, Phalaris replied by endeavouring to subvert divination, and openly denying the efficacy of the things which are performed in sacred rites.

But Abaris transferred the discourse from these particulars to such as are clearly apparent to all men; and endeavoured to persuade him that there is a divine providence, from those circumstances which transcend all human hope and power, whether they are immense wars, or incurable diseases, or the corruption of fruits, or the incursions of pestilence, or certain other things of the like kind, which are most difficult to be borne, and deplorable, arising from the beneficent energies of certain dæmoniacal and divine powers.

(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.

(2) Phalaris, however, shamelessly and audaciously opposed what was said. Again therefore Pythagoras, suspecting that Phalaris intended to put him to death, but at the same time knowing that he was not destined to die by Phalaris, began to address him with great freedom of speech. For looking to Abaris he said, that a transition was naturally adapted to take place from the heavens to aerial and terrestrial beings. And again, he showed that all things follow the heavens, from instances most known to all men. He likewise indubitably demonstrated, that the [deliberative] power of the soul possesses freedom of will. And proceeding still farther, he amply discussed the perfect energy of reason and intellect. Afterwards also, with his [usual] freedom of speech, he spoke concerning tyranny, and all the prerogatives of fortune, and concerning injustice and human avarice, and solidly taught him that all these are of no worth.

In the next place, he gave him a divine admonition concerning the most excellent life, and earnestly entered on a comparison of it with the most depraved life. He likewise most clearly unfolded to him, how the soul, and its powers and passions, subsist; and, what is the most beautiful thing of all, demonstrated to him that the Gods are not the causes of evils, and that diseases, and such things as are the calamities of the body, are the seals of intemperance ; reprehending at the same time mythologists and poets for what they have badly said in fables [on this subject]. Confuting Phalaris also, he admonished him, and exhibited to him through works what the power of heaven is, and the magnitude of that power; and proved to him by many arguments, that legal punishment is reasonably established. He likewise clearly showed him what the difference is between men and other animals; and scientifically discussed internal and external speech. He also perfectly demonstrated the nature of intellect, and of the knowledge which descends from it; together with many other ethical dogmas consequent to these things.

(4) 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 Pythagoreans. 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 hostile to them. 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 pursuits as they were.

(8) Conformably likewise to the precepts of their master, the Pythagoreans always rose from bed before the rising of the sun; and never wore a ring in which the image of God was engraved. They also carefully observed to adore the rising sun, and avoided wearing a ring of the above mentioned description, lest they should have it about them at funerals, or in some impure place. In a similar manner, they were attentive to the mandate of Pythagoras, not to do any thing without previous deliberation and disquisition; but to form a plan in the morning of what ought to be done [in the course of the day,] and at night to call to mind the actions of the day, by this means at one and the same time exploring their conduct, and exercising their memory.

Thus too, they observed the precept, that if any one of their associates appointed to meet them at a certain place, they should stay there till he came through the day and the night; in this again, the Pythagoreans being accustomed to remember what was said, and not to speak casually. In short Pythagoras ordered them to be attentive to order and method as long as they lived, and not to blaspheme at the time of death, but to die with propitious words, such as are used by those who are sailing out of port into the Adriatic sea.

(2) I shall therefore rather pass on to show, that some of the Pythagoreans were political characters, and adapted to govern. For they were guardians of the laws, and ruled over certain Italian cities, unfolding to them, and counselling them to adopt the most excellent measures, but abstaining from public revenues. And though they were greatly calumniated, yet at the same time the probity of the Pythagoreans, and the wish of the cities themselves prevailed, so that they were desired by them to administer their political concerns. But at this time the most beautiful of polities appear to have existed in Italy and in Sicily. For Charondas the Catanean, who appears to have been one of the best legislators, was a Pythagorean; as were also the Locrians Zaleucus and Timares, who were celebrated for their legislation.

Those also who established the Rheginic polities, that polity which is called Gymnasiarchic, and that which is denominated from Theocles, are said to have been Pythagoreans. Phytius likewise, Theocles, Elecaon, and Aristocrates, excelled among the Pythagoreans in their studies and manners, which also the cities in those places adopted at those times. In short, it is asserted that Pythagoras was the inventor of the whole of political erudition, when he said that nothing is pure among things that have an existence; but that earth participates of fire, fire of air, air of water, and water of spirit. And in a similar manner the beautiful participates of the deformed, the just of the unjust, and other things conformably to these. From this hypothesis, however, the reasoning tends to either part.

He also said, that there are two motions of the body and the soul; the one being irrational, but the other the effect of deliberate choice. That three certain lines also constitute polities, the extremes of which mutually touch each other, and produce one right angle; so that one of them has the nature of the sesquitertian; another that of the diapente; and the third is a medium between the other two. But when we consider by a reasoning process the coincidences of the lines with each other, and also of the places under these, we shall find that they represent the best image of a polity. Plato has made the glory of this invention his own; for he clearly says in his Republic, “that the sesquitertian progeny conjoined with the pentad produces two harmonies.” It is also said, that Pythagoras cultivated the moderation of the passions, and mediocrity, and that by the conjunction of a certain precedaneous good, he rendered the life of each of his disciples happy.

And in short, it is said that he discovered the choice of our good, and of the works adapted to our nature. It is likewise narrated of him, that he withdrew the Crotonians from harlots, and universally from an association with women that were not affianced. For the wives of the Crotonians came to Theano the wife of Brontinus, one of the Pythagoreans, a woman of a wise and excellent soul, (and who was the author of that beautiful and admirable saying, “that it is lawful for a woman to sacrifice on the very day in which she has risen from the embraces of her husband,” which some ascribe to Theano the wife of Pythagoras) the Crotonian wives came therefore to her, and entreated her to persuade Pythagoras to discourse to them on the continence which was due from them to their husbands.

This she promised to do; and Pythagoras having accordingly made an oration to the Crotonians, which had the desired effect, the incontinence which then prevailed was entirely destroyed. It is further related likewise, that when ambassadors came to the city of the Crotonians from Sybaris, for the purpose of demanding the exiles, Pythagoras beholding one of the ambassadors, who with his own hand had slain one of his friends, made him no answer. But when the man interrogated him, and wished to converse with him, Pythagoras said, that it was not lawful to discourse with homicides. Whence also by certain persons he was thought to be Apollo. All these particulars, therefore, and such as we have a little before mentioned concerning the destruction of tyrants, and the liberation of the cities of Italy and Sicily, and many other circumstances, are indications of the benefits conferred on mankind by Pythagoras in political concerns.

(7) "Then the Sage said: 'Put away your rings and ornaments, and take off your shoes, and follow me.' And Alexander did so, and choosing out three from the Princes, and leaving the rest to await his return, he followed the Sage, and came to the Trees of the Sun and Moon. The Tree of the Sun has leaves of red gold, the Tree of the Moon has leaves of silver, and they are very great, and Alexander, at the suggestion of the Sage questioned the Trees, asking if he should return in triumph to Macedon? to which the Trees gave answer, No, but that he should live yet another year and eight months, after which he should die by a poisoned cup. And when he inquired, Who was he who should give him that poison? he received no reply, and the Tree of the Moon said to him, that his Mother, after a most shameful and unhappy death, should lie long unburied, but that happiness was in store for his sisters." (See The Book of Enoch, The Second Messenger of God.)

(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.)

(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.