(3) Farther still, he instructed him in what is most beneficial among the things that are useful in life; and in the mildest manner adapted admonitions harmonising with these; adding at the same time prohibitions of what ought not to be done. And that which is the greatest of all, he unfolded to him the distinction between the productions of fate, and those of intellect, and also the difference between what is done by destiny, and what is done by fate. He likewise wisely discussed many things concerning dæmons, and the immortality of the soul. These things however pertain to another treatise. But those particulars are more appropriate to our present purpose which belong to the cultivation of fortitude. For if, when situated in the midst of dreadful circumstances, Pythagoras appears to have philosophised with firmness of decision, if on all sides he resisted and repelled fortune, and strenuously endured its attacks, and if he employed the greatest freedom of speech towards him who brought his life into danger, it is evident that he perfectly despised those things which are thought to be dreadful, and that he considered them as undeserving of notice. If also, when he expected according to appearances to be put to death, he entirely despised this, and was not moved by the expectation of it, it is evident that he was perfectly free from the dread of death.

(2) “It is reported that you philosophize to every one you may happen to meet, and publicly, which Pythagoras did not think fit to do. And these things, indeed, O Hipparchus, you learnt with diligent assiduity, but you have not preserved them; having tasted, O excellent man, of Sicilian delicacies, which you ought not to have tasted a second time. If, therefore, you abandon these, I shall rejoice; but if not, you will be dead in my opinion. For it will be pious to call to mind the divine and human precepts of Pythagoras, and not to make the goods of wisdom common to those, who have not even in a dream their soul purified. For it is not lawful to extend to every casual person, things which were obtained with such great labors, and such diligent assiduity, nor to divulge the mysteries of the Eleusinian Goddesses to the profane.

For those who do either of these, are equally unjust and impious. But it will be well to consider what a great length of time we consumed in wiping away the stains which had insinuated themselves into our breasts, till, after the lapse of some years, we became fit recipients of the doctrines of Pythagoras. For as dyers previously purify garments, and then fix in the colors with which they wish them to be imbued, in order that the dye may not be washed away, and may never become evanescent; after the same manner also that divine man prepared the souls of those that were lovers of philosophy, so that they might not deceive him in any of those beautiful and good qualities which he hoped they would possess.

For he did not impart spurious doctrines, nor snares, in which most of the sophists, who are at leisure for no good purpose, entangle young men; but he possessed a scientific knowledge of things human and divine. These men, however, making his doctrine a pretext, perform many dreadful deeds, ensnaring youth not in a becoming nor yet in a casual way. Hence they render their auditors noxious and precipitate. For they infuse theorems and divine doctrines into confused and turbid manners. Just as if some one should pour pure and clear water into a deep well full of mud; for he would disturb the mud, and destroy the clear water. The same thing likewise takes place between those who teach and those who are taught after this manner.

For dense thickets and which are full of briars surround the intellect and heart of those who have not been purely initiated in disciplines, obscure the mild, tranquil, and reasoning power of the soul, and openly impede the intellective part from becoming increased and elevated. It is requisite likewise to call intemperance and avarice the mothers of these thickets; both which are naturally prolific. From intemperance, therefore, unlawful marriages, [unjust] desires, corruptions, intoxication, preternatural pleasures, and certain vehement appetites blossom forth, and which impel their possessors into profundities and precipices. For now desires have compelled some not to abstain either from their mothers or their daughters, and violating law, their country, city, and king, with their hands as it were bound behind them, they are violently dragged along like slaves to extreme destruction.

But from avarice germinate rapine, robbery, parricide, sacrilege, sorcery, and such other evils at are the sisters of these. In the first place, therefore, it is necessary to purify the woods in which these passions have fixed their abode, with fire and sword, and all the machines of disciplines; and having liberated the reasoning power from such mighty evils, we may then implant in and deliver to it something useful and good.” So great and so necessary was the attention which, according to Pythagoras, ought to be paid to disciplines prior to philosophy. He likewise ordained that a singular honor, and the most accurate investigation, should be given to the teaching and participation of his dogmas, as he judiciously examined the conceptions of those that came to him, by various documents, and ten thousand forms of scientific theory.

(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.

(4) I think also, it was said by the Pythagoreans, respecting those who teach for the sake of reward, that they show themselves to be worse than statuaries, or those artists who perform their work sitting. For these, when some one orders them to make a statue of Hermes, search for wood adapted to the reception of the proper form; but those pretend that they can readily produce the works of virtue from every nature. The Pythagoreans likewise said, that it is more necessary to pay attention to philosophy, than to parents and agriculture; for it is owing to the latter, indeed, that we live; but philosophers and preceptors are the causes of our living well, and becoming wise, in consequence of having discovered the right mode of discipline and instruction.

Nor did they think fit either to speak or write in such a way, that their conceptions might be obvious to any casual persons; but Pythagoras is said to have taught this in the first place to those that came to him, that, being purified from all incontinence, they should preserve in silence the doctrines they had heard. It is said, therefore, that he who first divulged the theory of commensurable and incommensurable quantities, to those who were unworthy to receive it, was so hated by the Pythagoreans that they not only expelled him from their common association, and from living with them, but also constructed a tomb for him, as one who had migrated from the human and passed into a another life.

Others also say, that the Divine Power was indignant with those who divulged the dogmas of Pythagoras: for that he perished in the sea, as an impious person, who rendered manifest the composition of the icostagonus ; viz. who delivered the method of inscribing in a sphere the dodecaedron, which is one of what are called the five solid figures. But according to others, this happened to him who unfolded the doctrine of irrational and incommensurable quantities. Moreover, all the Pythagoric discipline was symbolic, and resembled enigmas and riddles, consisting of apothegms, in consequence of imitating antiquity in its character; just as the truly divine and Pythian oracles appear to be in a certain respect difficult to be understood and explained, to those who carelessly receive the answers which they give. Such therefore, and so many are the indications respecting Pythagoras and the Pythagoreans, which may be collected from what is disseminated about them.

(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) In the next place, I shall speak of the studies which he delivered through the whole of the day to his associates. For those who committed themselves to the guidance of his doctrine, acted in the following manner: they performed their morning walks alone, and in places in which there happened to be an appropriate solitude and quiet, and where there were temples and groves, and other things adapted to give delight. For they thought it was not proper to converse with any one, till they had rendered their own soul sedate, and had co-harmonised the reasoning power. For they apprehended it to be a thing of a turbulent nature to mingle in a crowd as soon as they rose from bed. On this account all the Pythagoreans always selected for themselves the most sacred places. But after their morning walk they associated with each other, and especially in temples, or if this was not possible, in places that resembled them. This time, likewise, they employed in the discussion of doctrines and disciplines, and in the correction of their manners.

(2) In the next place, therefore, association with men introduces justice; but alienation, and a contempt of the common genus, produce injustice. Wishing therefore to insert this familiarity from afar in men, he also ordained that his disciples should extend it to animals of the same genus, and commanded them to consider these as their familiars and friends; so as neither to injure, nor slay, nor eat any one of them. He therefore who associates men with animals, because they consist of the same elements as we do, and participate with us of a more common life, will in a much greater degree establish fellowship with those who partake of a soul of the same species, and also of a rational soul.

From this also it is evident that he introduced justice produced from the most proper principle. Since likewise the want of riches, sometimes compels many to do something contrary to justice, he well foresaw that this would be the case, and through economy procured for himself liberal expenses, and what was just in sufficient abundance. For again, a just arrangement of domestic concerns is the principle of all good order in cities. For cities are constituted from houses. It is said therefore, that Pythagoras himself was the heir of the property of Alcæus, who died after performing an embassy to the Lacedæmonians, but that notwithstanding this, he was no less admired for his economy than for his philosophy. When also he was married, he so educated the daughter that was born to him, and who was afterwards married to Meno the Crotonian, that when she was a virgin she was the leader of choirs, but when a wife she held the first place among those that approached to altars. It is likewise said, that the Metapontines preserving the remembrance of Pythagoras after his time, made his house a temple of Ceres, but the street in which he lived a museum.

(1) We shall however exhibit a few specimens, and those the most celebrated, of the Pythagoric discipline, and also the monuments of the studies in which those men engaged. In the first place, therefore, Pythagoras in making trial [of the aptitude of those that came to him] considered whether they could echemuthein , i. e. whether they were able to refrain from speaking (for this was the word which he used), and surveyed whether they could conceal in silence and preserve what they had learnt and heard. In the next place, he observed whether they were modest. For he was much more anxious that they should be silent than that they should speak. He likewise directed his attention to every other particular; such, as whether they were astonished by the energies of any immoderate passion or desire.

Nor did he in a superficial manner consider how they were affected with respect to anger or desire, or whether they were contentious or ambitious, or how they were disposed with reference to friendship or strife. And if on his surveying all these particulars accurately, they appeared to him to be endued with worthy manners, then he directed his attention to their facility in learning and their memory. And in the first place, indeed he considered whether they were able to follow what was said, with rapidity and perspicuity; but in the next place, whether a certain love and temperance attended them towards the disciplines which they were taught. For he surveyed how they were naturally disposed with respect to gentleness.

But he called this catartysis , i. e. elegance of manners . And he considered ferocity as hostile to such a mode of education. For impudence, shamelessness, intemperance, slothfulness, slowness in learning, unrestrained licentiousness, disgrace, and the like, are the attendants on savage manners; but the contraries on gentleness and mildness. He considered these things, therefore, in making trial of those that came to him, and in these he exercised the learners. And those that were adapted to receive the goods of the wisdom he possessed, he admitted to be his disciples, and thus endeavoured to elevate them to scientific knowledge. But if he perceived that any one of them was unadapted, he expelled him as one of another tribe, and a stranger.

(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.

(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.

(1) Moreover, if we may believe in so many ancient and credible historians as have written concerning him, the words of Pythagoras contained something of a recalling and admonitory nature, which extended as far as to irrational animals; by which it may be inferred that learning predominates in those endued with intellect, since it tames even wild beasts, and those which are considered to be deprived of reason. For it is said that Pythagoras detained the Daunian bear which had most severely injured the inhabitants, and that having gently stroked it with his hand for a long time, fed it with maze and acorns, and compelled it by an oath no longer to touch any living thing, he dismissed it. But the bear immediately after hid herself in the mountains and woods, and was never seen from that time to attack any irrational animal.

Perceiving likewise an ox at Tarentum feeding in a pasture, and eating among other things green beans, he advised the herdsman to tell the ox to abstain from the beans. The herdsman, however, laughed at him, and said that he did not understand the language of oxen, but if Pythagoras did, it was in vain to advise him to speak to the ox, but fit that he himself should advise the animal to abstain from such food. Pythagoras therefore, approaching to the ear of the ox, and whispering in it for a long time, not only caused him then to refrain from beans, but it is said that he never after tasted them. This ox also lived for a long time at Tarentum near the temple of Juno, where it remained when it was old, and was called the sacred ox of Pythagoras.

It was also fed by those that came to it with human food. When likewise he happened to be conversing with his familiars about birds, symbols, and prodigies, and was observing that all these are the messengers of the Gods, sent by them to those men who are truly dear to the Gods, he is said to have brought down an eagle that was flying over Olympia, and after gently stroking, to have dismissed it. Through these things, therefore, and other things similar to these, he demonstrated that he possessed the same dominion as Orpheus, over savage animals, and that he allured and detained them by the power of voice proceeding from the mouth.

(8) Moreover, with respect to compacts and the veracity pertaining to them, Pythagoras so prepared his disciples for the observance of them, that, as it is said, Lysis having once performed his adorations in the temple of Juno, met, as he was departing from it, about the vestibules with Euryphamus the Syracusan, who was one of his fellow disciples, and was then entering into the temple. Euryphamus therefore desiring Lysis to wait for him, till he also had adored the Goddess, Lysis sat down on a stone seat which was placed there. Euryphamus however having finished his adoration, and becoming absorbed in certain profound conceptions, forgot his appointment, and went out of the temple through another gate. But Lysis waited for him without quitting his seat, the remainder of that day and the following night, and also the greater part of the next day.

And perhaps he would have staid there for a still longer time, unless Euryphamus on the following day, had heard in the auditory, that Lysis was wanted by his associates. Recollecting therefore his compact, he came to Lysis, and liberated him from his engagement, at the same time telling him the cause of his forgetfulness, and added, “Some God produced in me this oblivion, as a trial of your firmness in preserving your compacts.” Pythagoras likewise ordained abstinence from animal food, for many other reasons, and likewise because it is productive of peace. For those who are accustomed to abominate the slaughter of animals as iniquitous and preternatural, will think it to be much more unlawful to kill a man, or engage in war.

But war is the leader and legislator of slaughter. For by this it is increased, and becomes strong and powerful. Not to step also above the beam of the balance , is an exhortation to justice, announcing, that whatever is just should be cultivated, as will be shown when we discuss the Pythagoric symbols. It appears therefore, through all these particulars, that Pythagoras paid great attention to the exercise of justice, and to the delivery of it to mankind, both in deeds and in words.

(2) Again, however, assuming a more elevated exordium, I am desirous to exhibit the principles of the worship of the Gods, which Pythagoras and his followers established; viz. that all such particulars as they define with respect to doing or not doing a thing, have for the mark at which they aim, a consent with divinity. This also is with them the principle, [of piety] and their whole life is arranged with a view to follow God . The language, too, of their philosophy is this, that men act ridiculously in exploring good from any other source than the Gods; and that their conduct in this respect resembles that of a man, who in a country governed by a king should reverence one of the magistrates in the city, and neglect him who is the ruler of all of them.

For they were of opinion that such was the conduct of mankind. For since God is, and is the Lord of all things, it is universally acknowledged that good is to be requested of him. For all men impart good to those whom they love, and to those with whom they are delighted; but they give the contrary to good, to those to whom they are contrarily disposed. It is evident, therefore, that those things are to be done, in which God delights. It is, however, not easy for a man to know what these are, unless he obtains this knowledge from one who has heard God, or has heard God himself, or procures it through divine art. Hence also, the Pythagoreans were studious of divination.

For this alone is an interpretation of the benevolence of the Gods. And in short, he will conceive an employment of this kind to be worthy of regard, who believes that there are Gods; but he who thinks that either of these is folly, will also be of opinion that both are foolish. Many of the mandates, however, of the Pythagoreans were introduced from the mysteries; for they did not conceive them to be the productions of arrogance, but to originate from a certain divinity. And in a similar manner, all the Pythagoreans believe such things as are mythologically related of Aristeas the Proconesian, and Abaris the Hyperborean, and other particulars of a like nature. For they consider every thing of this kind to be credible; and of many [such] things they make trial themselves.

They also frequently recollect such-like particulars as appear to be fabulous, as not disbelieving in any thing which may be referred to divinity. A certain person therefore relates, that Eurytus said, that a shepherd feeding his sheep near the tomb of Philolaus, heard some one singing. But the person to whom this was related, did not at all disbelieve the narration, but asked what kind of harmony it was? Both of them, however, were Pythagoreans, and Eurytus was the disciple of Philolaus. It is likewise said, that a certain person told Pythagoras, that he appeared to himself once to converse with his father who was dead, and that he asked Pythagoras what this indicated? Pythagoras replied, that it indicated nothing; but that he had in reality conversed with his father.

As therefore, said he, nothing is signified by my now discoursing with you, so neither is any thing signified by your conversing with your father. Hence, in all particulars of this kind, they did not think that they were stupid, but those that disbelieved in them. For they did not conceive that some things are possible to the Gods, but others impossible, as those fancy who reason sophistically; but they believed that all things are possible to the Gods. And this very assertion is the beginning of the verses, which they ascribe to Linus, and which are as follow:

(1) Universally, however, it deserves to be known, that Pythagoras discovered many paths of erudition, and that he delivered an appropriate portion of wisdom conformable to the proper nature and power of each; of which the following is the greatest argument. When Abaris, the Scythian, came from the Hyperboreans, unskilled and uninitiated in the Grecian learning, and was then of an advanced age, Pythagoras did not introduce him to erudition through various theorems, but instead of silence, auscultation for so long a time, and other trials, he immediately considered him adapted to be an auditor of his dogmas, and instructed him in the shortest way in his treatise On Nature, and in another treatise On the Gods. For Abaris came from the Hyperboreans, being a priest of the Apollo who is there worshipped, an elderly man, and most wise in sacred concerns; but at that time he was returning from Greece to his own country, in order that he might consecrate to the God in his temple among the Hyperboreans, the gold which he had collected.

Passing therefore through Italy, and seeing Pythagoras, he especially assimilated him to the God of whom he was the priest. And believing that he was no other than the God himself, and that no man resembled him, but that he was truly Apollo, both from the venerable indications which he saw about him, and from those which the priest had known before, he gave Pythagoras a dart which he took with him when he left the temple, as a thing that would be useful to him in the difficulties that would befal him in so long a journey. For he was carried by it, in passing through inaccessible places, such as rivers, lakes, marshes, mountains, and the like, and performed through it, as it is said, lustrations, and expelled pestilence and winds from the cities that requested him to liberate them from these evils.

We are informed, therefore, that Lacedæmon, after having been purified by him, was no longer infested with pestilence, though prior to this it had frequently fallen into this evil, through the baneful nature of the place in which it was built, the mountains of Taygetus producing a suffocating heat, by being situated above the city, in the same manner as Cnossus in Crete. And many other similar particulars are related of the power of Abaris. Pythagoras, however, receiving the dart, and neither being astonished at the novelty of the thing, nor asking the reason why it was given to him, but as if he was in reality a God himself, taking Abaris aside, he showed him his golden thigh, as an indication that he was not [wholly] deceived [in the opinion he had formed of him;] and having enumerated to him the several particulars that were deposited in the temple, he gave him sufficient reason to believe that he had not badly conjectured [in assimilating him to Apollo].

Pythagoras also added, that he came [into the regions of mortality] for the purpose of remedying and benefiting the condition of mankind, and that on this account he had assumed a human form, lest men being disturbed by the novelty of his transcendency, should avoid the discipline which he possessed. He likewise exhorted Abaris to remain in that place, and to unite with him in correcting [the lives and manners] of those with whom they might meet; but to share the gold which he had collected, in common with his associates, who were led by reason to confirm by their deeds the dogma, that the possessions of friends are common . Thus, therefore, Pythagoras unfolded to Abaris, who remained with him, as we have just now said, physiology and theology in a compendious way; and instead of divination by the entrails of beasts, he delivered to him the art of prognosticating through numbers, conceiving that this was purer, more divine, and more adapted to the celestial numbers of the Gods.

He delivered also to Abaris other studies which were adapted to him. That we may return, however, to that for the sake of which the present treatise was written, Pythagoras endeavoured to correct and amend different persons, according to the nature and power of each. All such particulars therefore as these, have neither been transmitted to the knowledge of men, nor is it easy to narrate all that has been transmitted to us concerning him.

(2) Tell, O ye Gods! the source from whence you came,

Say whence, O men! thus evil you became?

These therefore, and such as these, are the auditions of this kind. For each of these shows what a thing especially is. This however is the same with what is called the wisdom of the seven wise men. For they investigated, not what is simply good, but what is especially so; nor what is difficult, but what is most difficult; viz. for a man to know himself. Nor did they investigate what is easy, but what is most easy; viz. to do what you are accustomed to do. For it seems that such auditions as the above, are conformable but posterior in time to such wisdom as that of the seven wise men; since they were prior to Pythagoras. The auditions likewise, respecting what should or should not be done, were such as, That it is necessary to beget children. For it is necessary to leave those that may worship the Gods after us. That it is requisite to put the shoe on the right foot first . That it is not proper to walk in the public ways , nor to dip in a sprinkling vessel, nor to be washed in a bath. For in all these it is immanifest, whether those who use them are pure. Others also of this kind are the following: Do not assist a man in laying a burden down ; for it is not proper to be the cause of not laboring; but assist him in taking it up. Do not draw near to a woman for the sake of begetting children, if she has gold. Speak not about Pythagoric concerns without light. Perform libations to the Gods, from the handle of the cup, for the sake of an auspicious omen, and in order that you may not drink from the same part [from which you poured out the liquor.] Wear not the image of God in a ring , in order that it may not be defiled. For it is a resemblance which ought to be placed in the house. It is not right to use a woman ill; for she is a suppliant. On this account also we bring her from the Vestal hearth, and take her by the right hand. Nor is it proper to sacrifice a white cock; for this also is a suppliant, and is sacred to the moon. Hence likewise it announces the hours. To him who asks for counsel, give no other advice than that which is the best: for counsel is a sacred thing. Labors are good; but pleasures are in every respect bad. For as we came into the present life for the purpose of punishment, it is necessary that we should be punished. It is proper to sacrifice, and to enter temples unshod . In going to a temple, it is not proper to turn out of the way; for divinity should not be worshipped in a careless manner. It is good to sustain, and to have wounds in the breast; but it is bad to have them behind. The soul of man alone does not enter into those animals, which it is lawful to kill. Hence it is proper to eat those animals alone which it is fit to slay, but no other animal whatever. And such were the auditions of this kind.

(4) And nought can frustrate his almighty power.

But they thought that their opinions deserved to be believed, because he who first promulgated them, was not any casual person, but a God. For this was one of their questions; What was Pythagoras? For they say that he was the Hyperborean Apollo; of which this was an indication, that rising up in the Olympic games, he showed his golden thigh; and also that he received the Hyperborean Abaris as his guest; and was presented by him with the dart on which he rode through the air. But it is said that Abaris came from the Hyperborean regions, in order that he might collect gold for the temple, and that he predicted a pestilence. He also dwelt in temples, and was never seen either to eat or drink. It is likewise said, that rites which purify from evil are performed by the Lacedæmonians, and that on this account Lacedæmon was never infested with pestilence. Pythagoras, therefore, caused this Abaris to acknowledge [that he was more than man,] receiving from him at the same time the golden dart, without which it was not possible for him to find his way. In Metapontum also, certain persons praying that they might obtain what a ship contained that was then sailing into port, Pythagoras said to them, You will then have a dead body. In Sybaris, too, he caught a deadly serpent and dismissed it. In a similar manner likewise in Tyrrhenia, he caught a small serpent, whose bite was fatal. But in Crotona a white eagle, it is said, suffered Pythagoras to stroke it. A certain person also wishing to hear him discourse, he said that he could not, till some sign appeared. And after this a white bear was seen in Cauconia; the death of which he predicted to one who was about to tell him that it was dead. He likewise reminded Myllias the Crotonian that he had been Midas the son of Gordius. And Myllias passed over to the continent of Asia, in order to perform at the sepulchre [of Midas] those rites which had been enjoined him by Pythagoras. It is likewise said, that the person who bought his house, and who dug up that which had been buried in it, did not dare to tell any one what he saw [on this occasion]. But instead of suffering for this offence, he was seized at Crotona for sacrilege, and put to death. For he took away a golden beard which had fallen from a statue. These things therefore, and others of the like kind, are related by the Pythagoreans, in order to render their opinions worthy of belief. And as these are acknowledged to be true, and it is impossible they should have happened to one man, they consequently think it is clear, that what is related of Pythagoras, should be received as pertaining to a being superior to man, and not to a mere man. This also is the meaning of their enigmatical assertion, that man, bird, and another third thing, are bipeds . For the third thing is Pythagoras. Such, therefore, was Pythagoras on account of his piety, and such he was truly thought to be.

(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.

(9) ’Tis mind that all things sees and hears;

What else exists is deaf and blind.

But the precept which is next to this in efficacy is that which exhorts to be beyond measure studious of purifying the intellect, and by various methods adapting it through mathematical orgies to receive something divinely beneficial, so as neither to fear a separation from body, nor, when led to incorporeal natures, to be forced to turn away the eyes, through their most refulgent splendor, nor to be converted to those passions which nail and fasten the soul to the body. And, in short, which urges the soul to be untamed by all those passions which are the progeny of the realms of generation, and which draw it to an inferior condition of being. For the exercise and ascent through all these, is the study of the most perfect fortitude. And such are the instances adduced by us of the fortitude of Pythagoras, and the Pythagoreans.

(3) They say, then, that Hipparchus the Pythagorean, being guilty of writing the tenets of Pythagoras in plain language, was expelled from the school, and a pillar raised for him as if he had been dead. Wherefore also in the Barbarian philosophy they call those dead who have fallen away from the dogmas, and have placed the mind in subjection to carnal passions. "For what fellowship hath righteousness and iniquity?" according to the divine apostle. "Or what communion hath light with darkness? or what concord hath Christ with Belial? or what portion hath the believer with the unbeliever?" For the honours of the Olympians and of mortals lie apart. "Wherefore also go forth from the midst of them, and be separated, saith the Lord, and touch not the unclean thing; and I will receive you, and will be to you for a Father, and ye shall be my sons and daughters."

(1) With respect to the amity, however, which subsists in all things towards all, Pythagoras delivered it in the clearest manner. And, the amity of the Gods indeed towards men, he unfolded through piety and scientific cultivation; but that of dogmas towards each other, and universally of the soul towards the body, and of the rational towards the species of the irrational part, through philosophy, and the theory pertaining to it. With respect to the amity of men also towards each other; that of citizens he delivered through sane legislation, but that of strangers through a correct physiology; and that between man and wife, or children, or brothers, and kindred, through unperverted communion. In short, he unfolded the friendship of all things towards all, and still farther, of certain irrational animals, through justice and a physical connexion and association.

But the pacification and conciliation of the body, which is of itself mortal, and of its latent contrary powers, he unfolded through health, and a diet and temperance conformable to this, in imitation of the salubrious condition of the mundane elements. In all these, however, Pythagoras is acknowledged to have been the inventor and legislator of the summary comprehension of them in one and the same name, which is that of friendship. And indeed he delivered such an admirable friendship to his associates, that even now those who are benevolent in the extreme towards each other, are said to belong to the Pythagoreans. It is necessary therefore to narrate the discipline of Pythagoras respecting these things, and the precepts which he used towards his disciples.