mines the character of their thought, so that even corpses, from which the warm has been removed, retain a perception of what is cold and dark.[1] These fragments of information do not tell us much when taken by themselves; but they connect themselves in an interesting way with the history of medicine, and point to the fact that one of its leading schools stood in close relation with the Pythagorean Society. Even before the days of Pythagoras, we know that Kroton was famous for its doctors.[2] We also know the name of a very distinguished medical writer who lived at Kroton in the days between Pythagoras and Parmenides, and the few facts we are told about him enable us to regard the physiological views described by Parmenides not as isolated curiosities, but as landmarks by which we can trace the origin and growth of one of the most influential of medical theories, that which explains health as a balance of opposites.
96.Alkmaion of Kroton. Aristotle tells us that Alkmaion of Kroton[3] was a young man in the old age of Pythagoras. He does not actually say, as later writers do, that he was a Pythagorean, though he points out that he seems either to have derived his theory of opposites from the Pythagoreans or they theirs from him.[4] In any case, he was intimately connected with the society, as is proved by one of the scanty fragments of his book. It began as follows: "Alkmaion of Kroton, son of Peirithous, spoke these words to Brotinos and Leon and Bathyllos. As to things invisible and things mortal, the gods have certainty; but, so far as men may infer . . ."[5]
- ↑ Theophr. De sens. 3, 4 (R. P.129).
- ↑ See p. 89, n. 2.
- ↑ On Alkmaion, see especially Wachtler, De Alcmaeone Crotoniata (Leipzig, 1896).
- ↑ Arist. Met. A, 5. 986 a 27 (R. P. 66). In a 30 Diels reads, with great probability, ἐγένετο τὴν ἡλικίαν <νέος> ἐπὶ γέροντι Πυθαγόρα. Cf. Iambl. V. Pyth. 104, where Alkmaion is mentioned among the συγχρονίσαντες καὶ μαθητεύσαντες τῷ Πυθαγόρᾳ πρεσβύτῃ νέοι.
- ↑ Ἀλκμαίων Κροτωνιήτης τάδε ἔλεξε Πειρίθου υἱὸς Βροτίνῳ καὶ Λέοντι καὶ Βαθύλλῳ· περὶ τῶν ἀφανέων, περὶ τῶν θνητῶν, σαφήνειαν μὲν θεοὶ ἔχοντι, ὡς δὲ ἀνθρώποις τεκμαίρεσθαι καὶ τὰ ἑξῆς (fr. 1, Diels, Vors. 14 b 1). The fact that this is not written in conventional Doric is a strong proof of its genuineness.
