Heraclitus B129 · B129

Pythagoras, master of inquiry — and of fraud

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Πυθαγόρης Μνησάρχου ἱστορίην ἤσκησεν ἀνθρώπων μάλιστα πάντων καὶ ἐκλεξάμενος ταύτας τὰς συγγραφὰς ἐποιήσατο ἑωυτοῦ σοφίην, πολυμαθίην, κακοτεχνίην

Pythagoras son of Mnesarchus pursued inquiry further than any man alive, and, culling these writings, made himself a wisdom of his own — much learning, a swindler's craft.

Word by word

ΠυθαγόρηςPythagórēsPythagorasΜνησάρχουMnēsárchouson of Mnesarchusἱστορίηνhistoríēninquiryἤσκησενḗskēsenpracticedἀνθρώπωνanthrṓpōnof menμάλισταmálistamost of allπάντωνpántōnof allκαὶkaíandἐκλεξάμενοςeklexámenospicking outταύταςtaútastheseτὰςtàstheσυγγραφὰςsyngrapháswritingsἐποιήσατοepoiḗsatomade for himselfἑωυτοῦheōutoúhis ownσοφίηνsophíēnwisdom,πολυμαθίηνpolymathíēnmuch-learning,κακοτεχνίηνkakotechníēnfraud

The setting

Preserved by Diogenes Laertius (Lives 8.6), who quotes it as evidence that Pythagoras left writings. One of three fragments in which Heraclitus names Pythagoras (with B40 and B81), and the most damning: research turned into a patchwork passed off as one's own wisdom.

A note on this passage

The fragment builds a trap in its own grammar. It opens as praise: Pythagoras "practiced <em>historiē</em>" — inquiry, research, the gathering of knowledge by looking into things — "more than any man alive." Then it turns. What he did with all that inquiry was <em>eklexamenos</em>, "pick and choose," other men's <em>syngraphai</em>, "writings," and out of them manufacture a wisdom he called his own. The final three nouns land the verdict: <em>sophiē</em> (wisdom), yes — but really <em>polymathiē</em> (much-learning) and <em>kakotechniē</em>, an "evil art," a swindle.

The charge is the one Heraclitus levels everywhere: that <em>polymathiē</em>, the piling-up of information, "does not teach insight" (B40, where Pythagoras is named again). Here it sharpens into fraud — <em>kakotechniē</em>, literally "bad craftsmanship," the ordinary word for a forgery or a con. Pythagoras is accused not of ignorance but of plagiarism dressed as revelation: excerpting the books of others and selling the compilation as his own vision. Against him stands Heraclitus's own method, which claims to listen not to itself but to the <em>logos</em> (B50) — to find the one thing rather than to hoard the many.

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