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.
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.