Meyer, _Gesch. des Alterth._ ii. § 502, Anm. It is still necessary to insist upon this, as the idea that the Pythagoreans represented the “Dorian ideal” dies very hard. In his _Kulturhistorische Beiträge_ (Heft i. p. 59), Max C. P. Schmidt imagines that later writers call the founder of the sect Pythagoras instead of Pythagores, as he is called by Herakleitos and Demokritos, because he had become “a Dorian of the Dorians.” The fact is simply that Πυθαγόρας is the Attic form of Πυθαγόρης, and that the writers in question wrote Attic. Similarly, Plato calls Archytas, who did belong to a Dorian state, Archytes, though Aristoxenos and others retained the Dorian form of his name. Footnote 204: Kylon, the chief opponent of the Pythagoreans, is described by Aristoxenos (Iambl. _V. Pyth._ 248) as γένει καὶ δόξῃ καὶ πλούτῳ πρωτεύων τῶν πολιτῶν. Taras, later the chief seat of the Pythagoreans, was a democracy. The truth is that, at this time, the new religion appealed to the people rather than the aristocracies, which were apt to be “free-thinking” (Meyer, _Gesch. des Alt._ iii. § 252). Xenophanes, not Pythagoras, is their man. Footnote 205: We have the authority of Aristotle, fr. 186, 1510 b 20, for the identification of Pythagoras with Apollo Hyperboreios. The names of Abaris and Aristeas stand for a mystical movement parallel to the Orphic, but based on the worship of Apollo. The later tradition makes them predecessors of Pythagoras; and that this has some historical basis, appears from Herod. iv. 13 sqq., and above all from the statement that Aristeas had a statue at Metapontion, where Pythagoras died. The connexion of Pythagoras with Zamolxis belongs to the same order of ideas. As the legend of the Hyperboreans is Delian, we see that the religion taught by Pythagoras was genuinely Ionian in its origin. [Sidenote: Downfall of the Order.]