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disciples were zealous in matters of statescraft. They presented directives and laws of good government to many cities so that their magistrates eliminated dissension from their midst. The Pythagoreans had also acquired a powerful influence upon the magistrates and administrations of these cities by establishing a political conference, which amounted to promoting aristocratic government. During this time democratic trends had gained the ascendancy. The result was, the Pythagoreans were persecuted.
    It is possible that Pythagoras, aided by his associates, escaped to Metapontum, and there died sometime later. He may have gone to the temple of the Muses, and after forty days, passed on as a result of not having drunk or eaten during this time. Thus ended the career of a noble and wise man, one of the greatest scientists and most prophetic of mystics the world has produced and known.

Part One
    The Life of Pythagoras

    Among the earliest coins from Southern Italy, this silver stater of c.540–530 B.C. was issued at Metaptontum, a city some ancient authorities claim to be the home town of Pythagoras' father. The coin has an unusual configuration in which the barley ear of the reverse form-fits within the raised design of the obverse. This required precision in the cutting of the dies and in the striking of the coin. This unusual minting process may be attributable to Pythagoras, though it is far from certain.
Photo courtesy of Numismatica Ars Classica

CHAPTER 6
    H OW H E R ETURNED TO S AMOS
    H aving lived at Babylon twelve years, 92 he returned to Samos about the fifty-sixth year of his age (that he was redeemed by one Gyllus, Prince of Crotona, Apuleius cites but for a less creditable relation). Being known by some of the most ancient persons, he was looked upon with greater admiration than before, for he seemed to them more wise, more beautiful, and more divinely majestic. His country summoned him to some public employment that he might benefit the generality, and communicate his knowledge. Which he, not refusing, endeavored to instruct them in the symbolical way of learning, altogether resembling that of the Egyptians in which he himself had been taught. But the Samians not affecting this way, did not apply themselves to him.
    Pythagoras, though he saw that no man came to him or sincerely affected his learning, endeavored nevertheless all possible ways to continue amongst them, not despising or undervaluing Samos because it was his country. And while he was very desirous that his countrymen should taste, though against their wills, the sweetness of his Mathematics, he observed in a gymnasium, a young man that played at tennis dexterously and nimbly, but otherwise poor and indigent. Imagining that this youth would be wholly guided by him, if without labor he should supply him with necessaries, when they had done washing, he called him to him. He told him that he would continually furnish him with all things sufficient for his maintenance, if he would learn briefly, and without labor, and constantly (that he might not be over-burdened), some Mathematics—which he himself, when he was young, had learned of the Barbarians, which had now left him by reason of old age and forgetfulness.
    The youth promising, and being allured by the hopes of maintenance, he endeavored to initiate him in Arithmetic and Geometry, drawing the demonstration of each in a table. And teaching him, he gave the young man for every scheme (or diagram) three oboli as a reward and compensation. And this he continued to do a long timeout of a love of glory, and industriously brought him into the theory by an exact method.
    But when the young man, having made a good progress, was sensible of the excellence, both of the pleasure and the consequences in Mathematics, the wise man perceiving it, and that he would not now quit his learning, what inconvenience soever he might suffer, pretended, that he had no more trioboli to give him. “Tis no matter,” said the