Herod. ii. 123 (R. P. _ib._). The words “whose names I know, but do not write” cannot refer to Pythagoras; for it is only of contemporaries that Herodotos speaks in this way (cf. i. 51; iv. 48). Stein’s suggestion that he meant Empedokles seems to me convincing. Herodotos may have met him at Thourioi. Nor is there any reason to suppose that οἱ μὲν πρότερον refers specially to the Pythagoreans. If Herodotos had ever heard of Pythagoras visiting Egypt, he would surely have said so in one or other of these passages. There was no occasion for reserve, as Pythagoras must have died before Herodotos was born. Aristoxenos said that Pythagoras left Samos in order to escape from the tyranny of Polykrates.[197] It was at Kroton, a city already famous for its medical school,[198] that he founded his society. How long he remained there we do not know; he died at Metapontion, whither he had retired on the first signal of revolt against his influence.[199] Footnote 197: Porph. _V. Pyth._ 9 (R. P. 53 a). Footnote 198: From what Herodotos tells us of Demokedes (iii. 131) we can see that the medical school of Kroton was founded before the time of Pythagoras. Cf. Wachtler, _De Alcmaeone Crotoniata_, p. 91. Footnote 199: It may be taken as certain that Pythagoras spent his last days at Metapontion; Aristoxenos said so (_ap._ Iambl. _V. Pyth._ 249), and Cicero (_De Fin._ v. 4) speaks of the honours which continued to be paid to his memory in that city (R. P. 57 c). Cf. also Andron, fr. 6 (_F.H.G._ ii. 347). [Sidenote: The Order.] 39. There is no reason to believe that the detailed statements which have been handed down with regard to the organisation of the Pythagorean Order rest upon any historical basis, and in the case of many of them we can still see how they came to be made. The distinction of grades within the Order, variously called _Mathematicians_ and _Akousmatics_, _Esoterics_ and _Exoterics_, _Pythagoreans_ and _Pythagorists_,[200] is an invention designed to explain how there came to be two widely different sets of people, each calling themselves disciples of Pythagoras, in the fourth century B.C. So, too, the statement that the Pythagoreans were bound to inviolable secrecy, which goes back to Aristoxenos,[201] is intended to explain why there is no trace of the Pythagorean philosophy proper before Philolaos. Footnote 200: For these distinctions, see Porphyry (_V. Pyth._ 37) and Iamblichos (_V. Pyth._ 80), quoted R. P. 56 and 56 b. The name ἀκουσματικοί is clearly related to the ἀκούσματα, with which we shall have to deal shortly (§ 44). Footnote 201: