 What exactly he stole is very unclear. He is said to have removed seven pieces of wisdom from the monument and put forth one of them as his own. This is perhaps best understood as meaning that he took an inscribed piece of metal from the dedicated object, perhaps a cauldron (see Wilamowitz 1962, II 94). The inscription will have included all seven pieces of wisdom, but Simus chose to publish only one of them as his own, the other six being thus lost. The piece of wisdom he put forth as his own is called a kanôn (“rule”). West takes this as a reference to the monochord, which was called the kanôn, used to determine and illustrate the numerical ratios, which were related to the concordant intervals (1992, 240). Since, however, the kanôn seems to have been something inscribed on the dedication, along with six other pieces of wisdom, it is perhaps better to assume that the kanôn was a description of a set of ratios determining a scale (Burkert 1972a, 455; Wilamowitz 1962, 94). There must have been a scale in circulation associated with the name of Simus. The story that Duris reports is then an attempt by the Pythagoreans to claim this scale as, in fact, the work of Pythagoras or his son, which Simus plagiarized. Duris wrote in the first part of the third century BCE, so Simus has to be earlier than that. If the son of Pythagoras really made the dedication in the temple, this would have occurred in the fifth century, but it is unclear how much later than that Simus’ kanôn became known. West dates him to the fifth century, whereas DK places him in the fourth. Zhmud suspects that he is an invention of the pseudo–Pythagorean tradition (2012a, 118).