Iamblichus, from Aristoxenus and others, gives a more particular account. There were, says he, some who opposed these men and rose up against them. That this conspiracy happened in the absence of Pythagoras is acknowledged by all; but they disagree concerning his journey. Some say he was gone to Pherecydes, the Syrian; others to Metapontum. The causes of this conspiracy are diversely related also. One is said to have proceeded from the men who were called Cylonians. Cylo, a Crotonian—who in race, honor, and wealth excelled all the rest of the citizens, but was otherwise of a harsh, violent, turbulent, and tyrannical humor—was exceedingly desirous to participate in the Pythagorean institution. Coming to Pythagoras, who was now very old, he was repulsed for the reasons aforesaid. Hereupon there arose a great contest, Cylo and his friends opposing Pythagoras and his friends. And so eager and violent was the malice of Cylo and his party, that it extended even to the last of the Pythagoreans. Pythagoras therefore for this reason departed to Metapontum where it is said that he died.
The Cylonians (so called) continued to exercise their hatred and enmity towards the Pythagoreans, and the kindness of the cities (which was so great as to be governed by them) was prevalent. But at last, they so plotted against the Pythagoreans, that surprising them assembled in the house of Milo at Crotona consulting about military affairs, they burned them all except two, Archippus and Lysis, who being youthful and strong escaped out of doors.
This falling out, and the cities not taking any notice of the misfortune, the Pythagoreans gave up their business. This happened from two causes: as well by reason of the unconcernment of the cities (for they had no regard of the murder, to punish the authors hereof), as by reason of the death of the most excellent persons—two only of them were saved, both Tarentum. But Lysis, out of hatred of the neglect they had received from the cities, departed into Greece and lived at Achaea in Peloponnesus. Thence, upon a particular design, he removed to Thebes, where Epimanondas heard him, and called him Father, and there he died.
The rest of the Pythagoreans, all but Arthitas the Tarentine, forsook Italy and assembling at Rhegium, they lived there together. But in progress of time, the management of public affairs decayed. The most eminent of these were Phanto, and Echecrates, and Polymnastus, and Diocles (both Phliasians), and Xenophilus, a Chalcidean of Chalcis in Thrace. These preserved the customs and doctrines from the beginning, but with the sect itself, at last they were wholly extinguished. This is related by Aristoxenus.
Nicomachus agrees in all things with this relation. Except in that he says this Insurrection happened at the time Pythagoras was gone to Delos to visit Pherecydes, who was sick of a Phthiriasis. Then were they stoned and burned by the Italiotes and cast forth without burial. Hitherto Iamblichus.
With these also agrees the relation of Neanthes, thus delivered by Porphyry.192
Pythagoras and his friends, having been a long time so much admired in Italy, many cities committed themselves to them. At last they became envied, and a conspiracy was made against them in this manner. Cylo was a Crotonian, who in extract, nobility, and wealth exceeded all the rest of the citizens, but otherwise was of a violent, rigid, and tyrannical disposition, and one that made use of the multitude of his friends to compass his unjust ends. As he esteemed himself worthy of all excellent things, so most particularly to partake of the Pythagorean philosophy, he came to Pythagoras and much extolled himself and desired his conversation. But Pythagoras presently observing the nature and manners of the person, and perceiving by the signs which he observed in the bodies of such as came to him what kind of disposition he was of, bade him depart and go about his business. Hereat Cylo was not a little troubled, taking it for a great affront, being of himself a person of a rough violent spirit. Therefore, calling his friends together, he began to accuse Pythagoras and to conspire against him and his disciples. Whereupon, as some relate, the friends of Pythagoras were gathered together in the house of Milo the wrestler. Pythagoras himself was absent for he was gone to Delos to visit Pherecydes, the Syrian, formerly his master, who was desperately fallen sick of a Phthiriasis, and to attend on him. Cyclo's men set the house on fire, and burned and stoned them all, except two who escaped the fire, Archippus and Lysis, as Neanthes relates, of whom Lysis went into Greece to Epimanondas, whose master he had formerly been.
But Dicaerchus and other more accurate authors affirm that Pythagoras himself was there present when this conspiracy was perpetrated; for Pherecydes died before he left Samos.193 Of his friends, forty being gathered together were beset in a house; most of them going dispersedly to the city were slain. Pythagoras, his friends being taken, first escaped to the Caulonian haven, thence went to the Locrians. The Locrians sent some old men to the borders of their country who gave him this answer, “We have heard, Pythagoras, that thou art a person wise and of great worth; but we have nothing in our laws that is reprehensible, and therefore we will endeavor to preserve them. Go to some other place, taking of us whatsoever you have need of.” Hereupon leaving the city of the Locrians, he sailed to Tarentum, where receiving the same entertainment he had at Crotona, he went to Metapontum. For great seditions were raised against him in every part which are remembered by the inhabitants to this day. They recount the seditions against the Pythagoreans, as they call them, for all that faction which sided with Pythagoras were called Pythagoreans. In the Metapontine faction, Pythagoras is said to have died, flying to the Temple of the Muses and staying there forty days, through want of necessaries.194
Others relate that when the house wherein his Friends used to meet was fired, his friends threw themselves into the fire to make a way for their master, spreading their bodies like a bridge upon the first; and that Pythagoras, escaping out of the burning, destitute of all his friends, for grief ended his days.
With these men, oppressed with this calamity, failed their knowledge also—which till then they had preserved secret and concealed, except some things difficult to be understood, which the auditors that lived without the screen, repeated by heart. Lysis and Archippus escaping, and as many as were at that time in other parts, preserved some little sparks of philosophy, obscure and difficult to be found out. For being not left alone, and much grieved at the perpetration of that wickedness, fearing lest the name of Philosophy should be quite extinguished amongst men, and that for this reason the gods would be angry with them, they made some summary commentaries. And having rendered the writings of the ancients, and those which they remembered into one body, everyone left them in the place where they died, charging their sons, daughters, and wives that they should not communicate them to any outside their own family. Thus privately continuing it successively to their successors, they observed it a long time. And for this reason, says Nicomachus, we conjecture that they did purposely avoid friendship with strangers; and for many ages they preserved a faithful constant friendship amongst themselves.
Moderatus says that this Pythagorean philosophy came at last to be extinguished. First, because it was enigmatic. Next, because their writings were in the Doric dialect which is obscure; and by which means the doctrines delivered in it were not understood, being spurious and misapprehended. Because moreover, they who published them were not Pythagoreans.195 Besides, Plato, Aristotle, Speusippus, Aristoxenus, and Xenocrates, as the Pythagoreans affirm, vented the best of them as their own, changing only some few things in them. But the more vulgar and trivial, and whatsoever was afterwards invented by envious and calumnious persons to cast a contempt upon the Pythagorean school, they collected and delivered as proper to that sect.
But forasmuch as Apollonius gives a different account of these things, and adds many things which have not yet been spoken, let us give his narration also concerning the insurrection against the Pythagoreans.196 He says that the Pythagoreans were envied from their very childhood; for the people, as long as Pythagoras discoursed with all that came to him, loved him exceedingly; but when he applied himself only to his disciples, they undervalued him. That he should admit strangers, they we
ll enough suffered; but that the natives of the country should attribute so much to him, they took very ill, and suspected their meetings to be contrivements against them. Besides, the young men being of the best rank and estate, it came to pass that after a while they were not only the chief persons in their own families, but governed even the whole city. They becoming many as a society (for they were above 300 persons), but being a small part as to the city, which was not ordered according to their manners and institutions. Notwithstanding, as long as they possessed the place they were in only, and Pythagoras lived there, the city followed the original government thereof, though much perplexed, and watching for an opportunity for change.
But after they had reduced Sybaris, and that he departed, and they distributed the conquered country into colonies as they pleased; at length, the concealed hatred broke forth, and the multitude began to quarrel with them. The leaders of this dissension were those who had been nearest allied to the Pythagoreans. Many things had in the past grieved them, according as they were particularly affected. But one of the greatest was that Pythagoras only should be thought incapable of disrespect. For the Pythagoreans used never to name Pythagoras; but while he lived, they called him “Divine”; after death, “the Man,” as Homer introduces Eumaeus mentioning Ulysses:
I to pronounce his name, though absent, fear;
So great is my respect, and he so dear.
In like manner, dissenters were disturbed by the disciplines of the Pythagorean community. Not to rise out of bed after the Sun is up, nor to wear a ring whereon the image of God is engraved; but to observe the Sun that they may adore his rising, and not to wear a ring lest they might chance to have it on at a funeral or carry it into any unclean place. Likewise, not to do anything without premeditation, nor anything whereof they could not give a good account; but that in the morning they should consider what they were to do, and at night they should make a recollection thereof, as well to ponder the things themselves as to exercise the memory. Likewise, if anyone of that community had appointed to meet another in any place, he should stay there day and night until the other came. The Pythagoreans likewise accustomed themselves to be mindful of what is said, and to speak nothing rashly. But above all things, as an inviolable precept to be kept even until death, he advised them not to reproach, but always to use good words as at sacrifices.
These things much displeased all in general, as I said, forasmuch as they admitted men to be educated in this singularity amongst them. But in that the Pythagoreans reached forth the hands to fellow members only, and not to any of their own family except their parents; likewise, in that they had their estates in common, wholly alienated from their own domestics; hereat their allies were much displeased. And they, beginning the dissension, the rest readily joined themselves and engaged in it.
And at the same time, Hippasus, Diodorus, and Theages said that it was fit everyone should partake of the public government and convention; and that the magistrates, being chosen by lot, ought to give account. But on the other side, the Pythagoreans Alcimachus, Dimachus, Meto, and Democedes opposed it, and forbid that the government of the country should be abrogated. These taking the part of the commons, got the better. But afterwards, many of the common people understood that there was a division in the public convention. The orators Cylo and Nino framed an accusation against the Pythagoreans: the first was one of the best quality; the other of the vulgar sort. To this effect, a long discourse being made by Cylo, the other continued it, pretending that he had found out the greatest secrets of the Pythagoreans. But indeed having forged and wrote such things as thereby he might chiefly traduce them; and having delivered the book to a notary, had him read it. The title was The Sacred Discourse. The sum whereof was this: That friends ought to be reverenced as the gods themselves, but all other men tyrannized over like beasts. That the same sentence of Pythagoras himself reduced to verse, was thus rehearsed by his disciples:
Friends equal with the gods he did respect,
All others (as of no account) neglect.
And that Pythagoras chiefly praised Homer for saving (“the shepherd of the people”†), he tacitly implied that the rest of mankind were but beasts. That he affected oligarchy, and was an enemy to unmarried persons, as those who had been chief in election of magistrates by lot. That he affected tyranny, inasmuch as he says, “It is better to be a bull though but one day, than an ox all our lifetime.” That he praised the laws and customs of other people, and commanded that whatsoever was decreed by them should be used.
In fine, Nino declared that their philosophy was a conspiracy against the people, and advised them that they should not hearken to the voice of their consultations—but rather think of forbidding them to meet in counsel at all, if they alleged that they had a settled assembly consisting of a thousand voices. Wherefore it was not fit that they should, as far as in them lay, give ear to prohibited persons and permit them to speak; but to esteem their right hand, which they held from them hostile, when they should offer to put in a stone for voting. He conceived it an unworthy thing that 300,000 men who all lived about the river Tetrais, should be oppressed by seditions and overcome by the thousand part of them in that city. This calumny so much exasperated the hearers, that some few days after, as the Pythagoreans were sacrificing in the Temple of Pythian Apollo, the people ran in tumultuously to do violence to them. But the Pythagoreans, being informed beforehand thereof, fled to the public hall.
Democedes, with the young men, went to Platea. But they, dissolving the laws, used decrees—whereby accusing Democedes of stirring up the young men to tyranny, they proclaimed, that whosoever did kill him should have in recompence three talents. And there being a fight, wherein he by the means of Theages was overcome, they gave him three talents out of the public treasury. But there arising many misfortunes in the city and country, the banished persons were called to judgment, and the examination thereof was committed to three cities (Tarentum, Metapontum, and Caulonia). Those who were put in commission thought good, as appears by the Crotonian records, to banish them. So they banished the whole generation, saying that the children ought not to be separated from their parents, and seized their estates.
But after many years, Dimachus and his friends being slain in another fight, and Litago also who was head of this faction, they took compassion on them, and resolved to call home those who were left. Wherefore sending for their ambassadors from Achaea, they made an agreement with the banished men, and hung up the copies of their oaths in the Temple of Delphi. The Pythagoreans who returned, were about threescore, besides those who were very aged, of whom some addicted themselves to medicine and cured the sick, and so became masters of that which is called “method.” Those who were restored grew into great favor with the people at that time, in which it was proverbially said in opposition to those who violate the laws, “These are not under the government of Nino.”
CHAPTER 20
HIS PERSON AND VIRTUES
His person, Iamblichus describes, to have been in his youth extraordinary beautiful.197 He was, as mentioned, called “The fair haired Samian.”198 And at fifty-six years of age, of a more comely and divine presence. Laertius says he is reported to have been of a most awful aspect, insomuch as his disciples thought him Hyperborean Apollo.199 He adds that Timon takes notice of the awfulness of his presence in his Silli, though he alleged it in disparagement of him.200
Pythagoras skilled in the Goetic Laws,
Who courts by grave discourse human applause.
So great an impression he made upon those with whom he conversed, that a young man being sharply reprehended by him, immediately went and hanged himself. Whereupon Pythagoras ever after forbore to reprove any person.
Lycon, in the Life of Pythagoras, says that he used a spare diet.201 Athenaeus says that he drank very little, and lived so moderately that he was often content only with honey.202 By his moderate diet he preserved his body in the same constant state, not sometimes sick, sometimes well, sometimes fat, so
metimes lean. It appeared by his countenance that the same constancy was in his soul also. He was not subject to joy (as Cicero likewise observes) or grief, no man ever saw him rejoice or mourn. Neither did any ever see him alvum exonerantem, coeuntem [purging his stomach, having sexual intercourse], or drunk. He refrained wholly from derision, obsequiousness or servilility, scoffs, and detractive speeches. He never punished any in anger, neither servant nor free person.203
He wore a white and clean stole (or gown), and used white woolen blankets (for as yet linen was not known in those parts),204 and a gold crown and breeches.205
Diogenes, discoursing of his daily conversation, says he had morning exercises at his own house, composing his soul to the lyre, and singing some old paeans of Thales.206 He likewise sung some verses of Homer and Hesiod, whereby he rendered his mind more sedate. Moreover, he used some dances, which he conceived to conduce to agility and bodily health. His walks he used not with many promiscuously, but with two or three in the temples or groves, making choice of such places as were most pleasant and remote from noise.
Having purchased the estate of Alcaeus, who after his embassy to Lacedaemon died, he was no less admired for his economy than philosophy.207
Besides this Pythagoras the philosopher, there were many others of the same name, the most ancient a Laconian, contemporary with King Numa.208
Laertius reckons four, all about the same time, or at least not long distant from one another. For (besides the philosopher) there was one a Crotonian, a tyrannical person. Another was a Phliasian [“One that practices bodily exercises”], (“Exercitator”† as Pliny renders it209), one who professed to teach corporeal exercises, and to diet and order the body with them. This seems to be the same Pythagoras, son of Eratocles, who wrote Aleiptic Commentaries, and advised the wrestlers instead of figs to eat flesh, both of which are ascribed by some to Pythagoras the philosopher.210 The third, a Lacynthian, to whom are ascribed the doctrines of philosophy which it was lawful to divulge, and the proverbial [“He said it himself”]†; both of which were proper to Pythagoras the philosopher. Some reckon another Pythagoras of Rhegium, a statuary, who invented rhythm and symmetry; and another of Samos, a statuary also (perhaps the same whom Pliny places in the sixty-seventh Olympiad [ca. 508-505 B.C.]211); and another an orator of no reputation; another a physician who wrote of the sea onion† (ascribed by Pliny to the philosopher212) and concerning Homer; and another who wrote of the history of the Doreans, as Dioysius relates. Hitherto Laertius. To these add Pythagoras the Ephesian,213 who lived before Cyrus; another of the same name, Praefect under Ptolemy;214 a third, a painter.215
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