 Philolaus of Croton seems to have blended the Pythagorean life with an awareness of and appreciation for the arguments of Parmenides (Huffman 1993). According to Philolaus, “Nature in the cosmos was fitted together out of unlimiteds and limiters” (DK44B1/LM12D2). These limiters and unlimiteds play the role of Parmenidean basic realities—they are and unchangingly must be what they are, and so can be known; they are joined together in a harmonia (literally, a carpenter’s joint; metaphorically, a harmony), and “it was not possible for any of the things that are and are known by us to come to be, without the existence of the being of things from which the cosmos was put together” (DK44B6/LM12D5, D14). The unlimiteds are unstructured stuffs and continua; the limiters impose structure (shape, form, mathematical structure) on the unlimiteds. Things become knowable because they are structured in this way; the structure can apparently be expressed in a numerical ratio that allows for understanding: “All things that are known have number; for without this nothing whatever could possibly be thought of or known” (DK44B4/LMD7). Philolaus also developed a theory of the cosmos that displaced the earth from the center, replaced by what he called Hestia, the central fire (Graham 2013, 2014), and offered novel accounts of eclipses. 