indeed, are not all the Pythagoreans, but of all of them they are the most famous.[56]] But the most illustrious Pythagorean women are Timycha, the wife of Myllias the Crotonian. Philtis, the daughter of Theophrius the Crotonian, Byndacis, the sister of Ocellus and Occillus, Lucanians. Chilonis, the daughter of Chilon the Lacedæmonian. Cratesiclea the Lacedæmonian, the wife of Cleanor the Lacedæmonian. Theano, the wife of Brontinus of Metapontum. Mya, the wife of Milon the Crotonian. Lasthenia the Arcadian. Abrotelia, the daughter of Abroteles the Tarentine. Echecratia the Phliasian. Tyrsenis, the Sybarite. Pisirrhonde, the Tarentine. Nisleadusa, the Lacedæmonian. Bryo, the Argive. Babelyma, the Argive. And Cleæchma, the sister of Autocharidas the Lacedæmonian. In all seventeen. FRAGMENTS OF THE ETHICAL WRITINGS OF CERTAIN PYTHAGOREANS. FROM HIPPODAMUS, THE THURIAN, IN HIS TREATISE ON FELICITY. Of animals, some are the recipients of felicity, but others are incapable of receiving it. And those animals, indeed, are receptive of it that have reason. For felicity cannot subsist without virtue; and virtue is first ingenerated in that which possesses reason. But those animals are incapable of receiving felicity, that are destitute of reason. For neither can that which is deprived of sight, receive the work or the virtue of sight; nor can that which is destitute of reason, be the recipient of the work, or the virtue of that which possesses reason. With respect to felicity, however, and virtue, the former is as a work, but the latter as a certain art, to that which possesses reason. But of animals which possess reason, some are self-perfect, and these are such as are perfect through themselves, and are indigent of nothing external, either to their existence, or to their existing well and beautifully. And such, indeed, is God. Those animals, however, are not self-perfect, which are not perfect through themselves, but are in want of external causes to their perfection. And man is an animal of this kind. Of animals, therefore, which are not self-perfect, some indeed are perfect, but others are not perfect. And those indeed are perfect which derive their subsistence both from their own [proper] causes, and from external causes. And they derive it indeed from their own causes, because they obtain from thence both an excellent nature and deliberate choice; but from external causes, because they receive from thence equitable legislation and good rulers. But the animals which are not perfect, are either such as participate of neither of these, or of some one of these, or whose souls are entirely depraved. And such will the man be who is of a description different from the above.