The Lives and Opinions of Eminent Philosophers, Diogenes Laërtius [the gingerbread man read aloud TXT] 📗

so that they even entrusted their wives to him, as likely to learn some good from him; and that they too were called Pythagoreans. And this is the story of Hermippus.

And Pythagoras had a wife whose name was Theano, the daughter of Brontinus of Crotona. But some say that she was the wife of Brontinus, and only a pupil of Pythagoras. And he had a daughter named Damo, as Lysis mentions in his letter to Hipparchus, where he speaks thus of Pythagoras: “And many say that you philosophize in public, as Pythagoras also used to do; who, when he had entrusted his Commentaries to Damo, his daughter, charged her to divulge them to no person out of the house. And she, though she might have sold his discourses for much money, would not abandon them, for she thought poverty and obedience to her father’s injunctions more valuable than gold; and that too, though she was a woman.”

He had also a son named Telauges, who was the successor of his father in his school, and who, according to some authors, was the teacher of Empedocles. At least Hippobotus relates that Empedocles said:

“Telauges, noble youth, whom in due time,
Theano bore to wise Pythagoras.”

But there is no book extant which is the work of Telauges, though there are some extant which are attributed to his mother Theano. And they tell a story of her that once, when she was asked how long a woman ought to be absent from her husband to be pure, she said, the moment she leaves her own husband, she is pure; but she is never pure at all, after she leaves anyone else. And she recommended a woman, who was going to her husband, to put off her modesty with her clothes, and when she left him, to resume it again with her clothes; and when she was asked: “What clothes?” she said: “Those which cause you to be called a woman.”

Now Pythagoras, as Heraclides the son of Sarapion relates, died when he was eighty years of age; according to his own account of his age, but according to the common account, he was more than ninety. And we have written a sportive epigram on him, which is couched in the following terms:

You’re not the only man who has abstained
From living food, for so likewise have we;
And who, I’d like to know did ever taste
Food while alive, most sage Pythagoras?
When meat is boil’d, or roasted well and salted,
I don’t think it can well be called living.
Which, therefore, without scruple then we eat it,
And call it no more living flesh, but meat.

And another, which runs thus:

Pythagoras was so wise a man, that he
Never eat meat himself, and called it sin.
And yet he gave good joints of beef to others.
So that I marvel at his principles;
Who others wronged, by teaching them to do
What he believed unholy for himself.

And another, as follows:

Should you Pythagoras’ doctrine wish to know,
Look on the center of Euphorbus’ shield.
For he asserts there lived a man of old,
And when he had no longer an existence,
He still could say that he had been alive,
Or else he would not still be living now.

And this one too:

Alas! alas! why did Pythagoras hold
Beans in such wondrous honor? Why, besides,
Did he thus die among his choice companions?
There was a field of beans; and so the sage,
Died in the common road of Agrigentum,
Rather than trample down his favorite beans.

And he flourished about the sixtieth olympiad, and his system lasted for nine or ten generations. And the last of the Pythagoreans, whom Aristoxenus knew, were Xenophilus the Chalcidean, from Thrace; and Phanton the Phliasian, and Echecrates, and Diodes, and Polymnestus, who were also Phliasians, and they were disciples of Philolaus and Eurytus, of Tarentum.

And there were four men of the name of Pythagoras about the same time, at no great distance from one another: One was a native of Crotona, a man who attained tyrannical power; the second was a Phliasian, a trainer of wrestlers, as some say; the third was a native of Zacynthus; the fourth was this our philosopher, to whom they say the mysteries of philosophy belong, in whose time that proverbial phrase “Ipse dixit” was introduced into ordinary life. Some also affirm that there was another man of the name of Pythagoras, a statuary of Rhodes, who is believed to have been the first discoverer of rhythm and proportion; and another was a Samian statuary; and another an orator, of no reputation; and another was a physician, who wrote a treatise on Squills, and also some essays on Homer; and another was a man who wrote a history of the affairs of the Dorians, as we are told by Dionysius.

But Eratosthenes says, as Phavorinus quotes him in the eighth book of his Universal History, that this philosopher of whom we are speaking was the first man who ever practiced boxing in a scientific manner, in the forty-eighth olympiad, having his hair long, and being clothed in a purple robe; and that he was rejected from the competition among boys, and being ridiculed for his application, he immediately entered among the men, and came off victorious. And this statement is confirmed among other things, by the epigram which Theaetetus composed:

Stranger, if e’er you knew Pythagoras,
Pythagoras, the man with flowing hair,
The celebrated boxer, erst of Samos;
I am Pythagoras. And if you ask
A citizen of Elis of my deeds,
You’ll surely think he is relating fables.

Phavorinus says that he employed definitions, on account of the mathematical subjects to which he applied himself. And that Socrates and those who were his pupils did so still more; and that they were subsequently followed in this by Aristotle and the Stoics.

He too was the first person who ever gave the name of κόσμος to the universe, and the first who called the earth round; though Theophrastus attributes this to Parmenides, and Zeno to Hesiod. They say too that Cylon used to be a constant adversary of