(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.

(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.

(2) Nicomachus, however, in other respects accords with Aristoxenus, but as to the journey of Pythagoras, he says that this stratagem took place, while Pythagoras was at Delos. For he went there, in order to give assistance to his preceptor Pherecydes the Syrian who was then afflicted with the morbus pedicularis, and when he died, performed the necessary funeral rites. Then, therefore, those who had been rejected by the Pythagoreans, and to whom monuments had been raised, as if they were dead, attacked them, and committed all of them to the flames. Afterwards, they were overwhelmed by the Italians with stones, and thrown out of the house unburied. At that time, therefore, it happened that science failed together with those who possessed scientific knowledge, because till that period, it was preserved by them in their breasts as something arcane and ineffable.

But such things only as were difficult to be understood, and which were not unfolded, were preserved in the memory of those who did not belong to the Pythagorean sect; a few things excepted, which certain Pythagoreans, who happened at that time to be in foreign lands, preserved as certain sparks of science very obscure and of difficult investigation. These also, being left by themselves, and not moderately dejected by the calamity, were scattered in different places, and no longer endured to have any communion with the rest of mankind. But they lived alone in solitary places, wherever they happened to meet with them; and each greatly preferred an association with himself to that with any other person.

(31) His disciples all became mad with horror, Each one, like the assassins of Kardkoh, Each who aimed at the body of the Shaikh, No stroke took effect on that man of spiritual gifts, Each who had aimed a blow at his neck, Saw his own throat cut, and gave up the ghost; He who had struck at his breast They who knew better that lord of felicity, Who had not courage enough to strike a deadly blow, Their half-knowledge held their hands back;

(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.