Cf. Herod. iv. 95, and Herakleitos, fr. 17 (R. P. 31 a). Herodotos represents him as living at Samos. On the other hand, Aristoxenos said that he came from one of the islands which the Athenians occupied after expelling the Tyrrhenians (Diog. viii. 1). This suggests Lemnos, from which the Tyrrhenian “Pelasgians” were expelled by Miltiades (Herod. vi. 140), or possibly some other island which was occupied at the same time. There were also Tyrrhenians at Imbros. This explains the story that he was an Etrurian or a Tyrian. Other accounts bring him into connexion with Phleious, but that is perhaps a pious invention of the Pythagorean society which flourished there at the beginning of the fourth century B.C. Pausanias (ii. 13, 1) gives it as a Phleiasian tradition that Hippasos, the great-grandfather of Pythagoras, had emigrated from Phleious to Samos. Footnote 192: Eratosthenes identified Pythagoras with the Olympic victor of Ol. XLVIII. 1 (588/7 B.C.), but Apollodoros gave his _floruit_ as 532/1, the era of Polykrates. He doubtless based this on the statement of Aristoxenos quoted by Porphyry (_V. Pyth._ 9), that Pythagoras left Samos from dislike to the tyranny of Polykrates (R. P. 53 a). For a full discussion, see Jacoby, pp. 215 sqq. Footnote 193: Herakl. fr. 16, 17 (R. P. 31, 31 a). The extensive travels attributed to Pythagoras by late writers are, of course, apocryphal. Even the statement that he visited Egypt, though far from improbable if we consider the close relations between Polykrates of Samos and Amasis, rests on no sufficient authority.[194] Herodotos, it is true, observes that the Egyptians agreed in certain practices with the rules called Orphic and Bacchic, which are really Egyptian, and with the Pythagoreans;[195] but this does not imply that the Pythagoreans derived these directly from Egypt. He says also in another place that the belief in transmigration came from Egypt, though certain Greeks, both at an earlier and a later date, had passed it off as their own. He refuses, however, to give their names, so he can hardly be referring to Pythagoras.[196] Nor does it matter; for the Egyptians did not believe in transmigration at all, and Herodotos was simply deceived by the priests or the symbolism of the monuments. Footnote 194: It occurs first in the _Bousiris_ of Isokrates, § 28 (R. P. 52). Footnote 195: Herod. ii. 81 (R. P. 52 a). The comma at Αἰγυπτίοισι is clearly right. Herodotos believed that the worship of Dionysos was introduced from Egypt by Melampous (ii. 49), and he means to suggest that the Orphics got these practices from the worshippers of Bakchos, while the Pythagoreans got them from the Orphics. Footnote 196: