On coming to Croton, which was at the time inclined to adopt the voluptuous life of its neighbour Sybaris, Pythagoras produced a veritable revolution. Porphyry and Iamblichus have depicted the commencement of his life there as being rather that of a magician than of a philosopher. Assembling the youth in the Temple of Apollo, he succeeded by his eloquence in tearing them away from a life of debauchery. Summoning the women to the Temple of Juno, he persuaded them to bring their golden robes and ornaments as trophies to celebrate the defeat of vanity and luxury. He threw a veil of grace over the austerity of his teachings, a communicating flame flashed forth from his words of wisdom. His beautiful face and noble bearing, the charm of his countenance and of his voice completely captivated them. The women compared him to Jupiter, the young men to Hyperborean Apollo. He captivated and seduced the crowds which, whilst listening to him, were greatly astonished to find themselves enamoured of truth and virtue. The senate of Croton, or _the Council of the Thousand_, grew uneasy at the influence he was obtaining. They summoned Pythagoras to explain his conduct, and to state the means he was making use of to master the minds of the citizens. This gave him an opportunity to develop his ideas on education, and demonstrate that, far from threatening with ruin the Doric constitution of Croton, they only strengthened it the more. When he had won over to his side the wealthiest of the citizens and the majority of the senate, he proposed that they should found an institute for himself and his disciples. This brotherhood of laic initiates should live in common in a building constructed for the purpose, though without separating themselves from civil life. Those of them who already deserved the name of master, might teach physical, psychic, and religious sciences. Young men should be admitted to the lessons of the masters and to the different grades of initiation according to their intelligence or earnestness in study, under the control of the head of the order. At the beginning, they must submit to the rules of the common life and spend the whole day in the institute, under the supervision of the masters. Those who should wish to enter the order formally were to give up their fortune to a trustee, with permission to enter again into possession of it whenever they pleased. In the institute there would be a section for women, along with a parallel initiation, though different and more adapted to the duties of their sex. This plan was enthusiastically adopted by the senate of Croton, and, after a few years, near the entrance to the town there rose a building surrounded by vast porticoes and beautiful gardens. The inhabitants of Croton called it the Temple of the Muses, and, to tell the truth, in the centre of the buildings, near the humble dwelling of the master, stood a temple dedicated to these divinities.