Johannes Stobeaus - Political fragments of Archytas, Charondas, Zaleucus and others, 1822 by gnosisclassics

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POLITICAL FRAGMENTS OF

ARCHYTAS, CHARONDAS, ZALEUCUS, AND OTHER

ANCIENT PYTHAGOREANS, PRESERVED BY STOB^SUS AND ALSO,

ETHICAL FRAGMENTS tyievotlw, THE CELEBRATED COMMENTATOR ON THE GOLDEN PYTHAGORIC VERSES,

PRESERVED BY THE SAME AUTHOR.

TRANSLATED FROM THE GREEK

BY THOMAS TAYLOR. AficnrTiOTOQ

eifxi

<ps\\og u>g

VTrep EpKog aXfiag.

Pind. Pyth. Od.

Just like a cork unmerged I keep

the broad barrier of the deep.

<£J)fefotcfe

PRINTED BY C. WHITTINGHAM, COLLEGE HOUSE ;

FOR THE TRANSLATOR, MANOR PLACE, WALWORTH. 1822.

EXCHANGI

N.Y. Put), Lib,

INTRODUCTION.

The

Pythagoric Frag-

collection

ments contained

in this

volume must be

considered by every one as highly valuable if their

antiquity only

regarded

;

the lover of genuine

wisdom they

deemed

inestimable,

but by will

proceeding from

the school of the father of philosophy.

Of the

greater part of the authors of these

fragments

little

more than

which they lived

known.

the country in

But of Cha-

rondas, and Zaleucus, those celebrated legislators,

Seneca

in his 90th Epistle informs

us that they learnt their laws in the silent

and sacred recess of Pythagoras.

Though

Seneca, however, Diodorus Siculus, Dio-

genes Laertius, Porphyry, and Iamblichus

make both Charondas and Zaleucus the disciples of Pythagoras ley, in his Dissertation

more disposed

;

yet Dr. Bent-

on Phalaris, seems

to think that they

were not

Pythagoreans than that they were.

the

conclusion, however, of his discussion of this subject

he says, "

do not assert any

thing positively on either side of this whole

debate about the two lawgivers [Charondas

and Zaleucus]. a neuter,

till

rather desire to stand

the matter shall be decided

by some abler hand*/' intellect

who

But

also asserting,

may be was

man

reads this concession of the

doctor, will doubtless laugh

him

the

" Thus

when he

much

finds

sure

safely concluded, that if Zaleucus

really Pythagoras' disciple, the learned

Mr. DodwelFs

calculation must be

[respecting the age of Pythagoras].

* Dissertation

on Phalaris,

273.

wrong For

Vll

which well

more probable,

was mistaken

that a

Mr. Dod-

in this particular, or that

Diodorus Siculus, Laertius, Porphyry, and

who

Iamblichus were wrong,

centuries prior to him, and to derive information so sive

many

lived so

who were

much more

able deci-

respecting Zaleucus, through books

which were then extant, but which have long since utterly perished

By Vossius *,

however, who, though he was not perhaps so great a verbal critic as Bentley,

man

tainly a

was cer-

intellect •f , the

In Lib. de Philosophorum

The

whole

Sectis.

following extract from Bentley's Eighth

Sermon

Bovle's Lectures, sufficiently shows the doctor's deficiency

" Nor do we count

in intellect.

vast

any absurdity, that such a

and immense universe should be made

of such

mean and unworthy

For

for the sole use

creatures as the children of men.

consider the dignity of an intelligent being, and

we human nature, that the soul man is of greater worth and

put that in the scales against brute inanimate matter,

may

affirm,

without overvaluing

of one virtuous and religious

excellency than the sun and his planets, and the world."

For

this

opinion

gant in the extreme, but the Scriptures, of

all

the stars in

not only stupid and arro-

also contrary to the doctrine of

which the doctor was a teacher.

For

as I

Vlll

of these fragments were considered as pre-

monuments

cious

have observed in tion of Proclus

13 of the Introduction

wood

are not pure in his sight.

5 and

ordained

son of

what

;

man

the stars are

less

man

worm?"

the stars

that is a

(Job, xxv.

which thou hast

that thou art mindful of him,

(Psalm

that thou visitest him."

viii. v.

3 and

excellent than

David

To which may says, that

But the

angels.

God

4.)

man; but nothing

inanimate can be more excellent than that which

mated.

and the

from these passages, that the heavens

It is evident, therefore,

and

evident

I consider thy heavens, the

moon and

fingers, the

shine th not, yea the stars

How much

When

And, "

6).

work of thy

man which

the son of

This

or stone/'

book of Job, and the Psalms.

said in the

Behold even the moon and

worm, and

transla-

the Jewish legislator, as things inanimate

like statues fashioned of

from what

the Theology of Plato, " the stars are

Gods by

not called

and he wonders, and

;

ani-

be added, that in the following verse

has

made man

stars, as I

little

lower than the

have demonstrated in the above

mentioned Introduction, were considered by Moses as angels

and Gods

;

and consequently they are animated beings, and

superior to man.

Farther throne

still, it is

said in

in heaven."

And

Psalm

xi. v. 4, that

" Thus saith the Lord, the heaven earth

footstool,"

If, therefore,

into

being divine. Lib.

ii.

v. 1.

throne, and the

the heavens are the

throne of Deity, they must evidently be deified.

can come

" the Lord's

again, in Isaiah, chap. Ixvi.

For nothing

immediate contact with divinity, without

Hence, says Simplicius,

de Caelo.)

" That

it is

(in

Comment,

connascent with the

human

same time indignant,

at the

at their not

being more frequently perused.

Ethical Fragments, something more is known QfHierocles, the author of the

than of the

Political

of the

authors

Fragments, through what

said of

soul to think the celestial bodies are divine,

evident from those (the Jews),

who

him

especially

look to these bodies

For they

through preconceptions about divine natures.

also

say that the heavens are the habitation of God, and the throne of God, and are alone sufficient to reveal the glory

and excellence of assertions

God

to those

who

are worthy

what can be more venerable

;

than which

Indeed, that the heavens are not the inanimate throne and residence of Deity,

also evident

from the assertion in the

nineteenth Psalm, that " the heavens declare the glory of

God."

For R. Moses, a very learned Jew, (See Gaffarel's

Unheard-of Curiosities,

mate

Hence he

never attributed

without some soul; which, says he,

into such letters as

men, by means of

expect.

And

hence

ancients, chetab

the angels."

to things inani-

concludes, " that the heavens are not

those blessed intelligences

them

" that the word saphar

p. 391.) says,

to declare, or set forth, is

God

no other than that of the stars, and dispose

has ordained; declaring unto

this writing,

this

who govern

what events we

same writing

hamelachim

;

that

called by

to say,

are to all

the

the writing

by Suidas,Damascius*,and iEneasGazaeus. For from the

of these

last

end of the

flourished about the

learn that he fifth

century

of the Christian era; and from the other two, that he was a Platonic philosopher of

Alexandria

that

his

were

conceptions

magnificent, and his genius sublime

he was very eloquent, astonished tors

;

that

his audi-

by the beauty and copiousness of

his

language, and contended with Plato himself in

elegance of diction, and

fertility

One of his auditors was Theoseman of great penetration, who at

intellect.

bius, a

different times twice

explaining

the

heard Hierocles orally

Gorgias

though on comparing the

Plato

latter

;

and

with the

former explanation, he found nothing in the one which might be said to be the

same

with what was in the other, yet each of *

In the Fragments of his Life of Isidorus the Platonist,

The

preserved by Photius. said about Hierocles

dorus.

greater part of what Suidas has

taken from these memoirs of Isi-

them unfolded

much

as possible the in-

tention of Plato in that dialogue

—which,

Damascius well observes, was a thing of

a most singular nature, and clearly demonstrates the

amplitude of his conceptions.

are informed, also,

sebius,

same Theo-

once

Hierocles

that

the

said,

when

expounding Plato, that the discourses of Socrates* resembled cubes, because they

remained firm wherever they might

The

fall.

following circumstance, says Suidas,

evinces the fortitude and magnanimity of Hierocles.

On coming

offended the prevailers tovcti:) i. e.

The

Byzantium, he

(Tr^ocsy^ovo-c

the Christians -f;

and being brought

discourses of Socrates in Plato.

t For so the Christians were called

when

the religion of the latter

that of the former

by the heathens,

was rapidly

declining,

had gained the ascendency.

phyry, in a passage preserved by Theodoret, Curat. Graec. Superst.) aiTEipr} re icai rpa^Eia,

e'&vpoy,

Kga-

roig

EX\)/i/£f

Xa/U:oc)£-oc rjg

yap

(in lib.

irpoq dcovg ocog

7ro\\ag arpairovq ^tapfiapoi

EirXav^Qy^av,

and

Thus Por-

cpaTOWTes

rjcrj

jjlev

kcic

Xll

into a court of justice

by them was whipped.

But while the blood was die^dsipav.

" For the

flowing, he took

way which

bound with chains of brass, and

leads to the

Gods

arduous and rough,

many

paths of which were indeed discovered by the Barbarians

but the Greeks have wandered from them, and they are

entirely corrupted

those

who now prevail."

This passage of Porphyry, derived

its

origin

following oracle of Apollo, preserved by Eusebius

AiTEivrj

yap

XaXfco^frotc ra irpura A.Tpair£TOi

2)E

to koXov TTLVOVTSS v$(op

\oavpioi

But being

iroWov,

zaaaiv adso-tyaTOi eyyeyaviai,

irpuroi jUEpoTuv

icat

Sioiyo/bitvt) TrvXsuaiv.

IloXXac

rpri^ta

oe)oc fxaicapoov

from the

£7r'

aireipova irprfeiv ctyrjvav

NaXwrt^oc

aitjc/

Qoivlkeq odovs /uaicapcov ecarjcrav,

A.vc)oi re, teat

Rflpauov yevog avdpuv.

for Eflpaiwr, in the last line, I read XaXoouo?*/, at all

would say

not

reasonable to suppose that an oracle of Apollo that the

Hebrews knew many paths which

the knowledge of the Gods.

led to

It is probable, therefore, that

either Aristobulus the Jew, well

known

for interpolating the

writings of the heathens, or the wicked Eusebius, as he called

by the Emperor Julian, has fraudulently substituted

the former

word

for the latter.

The

Oracle, with this emen-

dation, will be in English as follows

The path by which

to deity

we climb

Is arduous, rough, ineffable, sublime

And

;

the strong massy gates, through which

Id oar

first

we pass

course, are bound with chains of brass.

Xlll

some of

and

in the hollow of his hand,

besprinkled with

the judge, at the

same

time exclaiming

Cyclops, since

Now drink

Being

human

wine *.

this

most

banished,

sequence of

this

flesh is thy delight,

probably in con-

magnanimous behaviour,

and returning some time dria,

after to

Alexan-

he gave philosophical lectures to

auditors in his usual manner.

his

Suidas adds,

grandeur of the conceptions of

that the

Those men the

Drank

first

who

of Egyptian birth

the fair water of Nilotic earth,

Disclosed by actions

And many

paths to

infinite this

God

road,

Phoenicians show'd.

This road the Assyrians pointed ont to view.

And

this the

Lydians and Chaldeans knew.

But when Porphyry says from the path which leads worshipping

men

Introduction to

of Plato, religion;

Gods

;

that the

to divinity,

he alludes

to their

which, as I have shown in the

my translation

of Proclus

the Theology

contrary to the genuine doctrine of the heathen

and was the cause of

extinction,

Greeks have wandered

among

the

its

corruption,

Greeks and Romans.

* Odyss. lib. ix. v. 347.

and

final

XIV

Hierocles

may be

learnt from the perusal of

Commentaries

his

the

Golden Verses

of the Pythagoreans, and from his treatise

Providence *

which works

ap-

pears that he was sublimely wise in his

life,

but not accurate in his knowledge.

Da-

;

mascius also says, that Hierocles was not at

all

any thing

deficient in

pertaining

merely human science, but that he was

by no means tions,

replete

with blessed concep-

with conceptions which are the

offspring of an entheastic, or divinely in-

spired energy

abundance

;

and which are to be found

in the writings of Plato, Plo-

tinus, Iamblichus, Proclus,

himself.

This, indeed, will be immediately

evident -f to the *

Fragments of

But they

this

man who work

has penetrated

are to be found in Photius.

are fragments of a treatise or treatises,

dence, Fate,

and Damascius

and Free

Provi-

Will.

adept in the philosophy of Plato will at once be

convinced of the truth of

this assertion,

Hierocles has said about prayer in his

Golden Verses of

by comparing what

Commentary On

the Pythagoreans, with

what

the

said re-

XV the depth of these writings, but to the merely specting

by Iamblichus,

in his Treatise on the Mysteries

beginning of the second book of his

and by Proclus,

at the

Commentary On

the Timasus of Plato.

See the Introduc-

tion to the second Alcibiades, in Vol. 4. of

Plato, and the Notes to in

which the reader

will find

translation of

my translation

what Iamblichus, Proclus, and

Hierocles have said on this subject;

And

consummately accurate in his knowledge,

he was not

that

will be evident

comparing what he says in his above mentioned

with what Iamblichus and Proclus have

most admirably unfolded concerning them.

plainly appear from

And

this will

what he says about the

brated tetrad, or tetractys of the Pythagoreans, in

and 170, of the same Commentary. he clearly

places,

the

For

asserts, that this tetrad is the

Siaicoa/Lirjaeus, i.

which

tetrad,

airotyaiPErai

And

And in

ovpyog

T(ov oXcov

the

ovaav

ra>

rrjg

the

aidiou

h^fjuovoyco

shows

same with the God who

the latter passage, tan \cai

airia

ovpaviov Kai aiadtjrov Oeov. the

ctvrtjv

rt}v

same with

Thus,

Trr^yrjv

166, these

that the

the fountain of the perpetual orderly distri-

urgus.

rerpada

the author of these verses

bution of things,

tetrad

rrjy

icai

cele-

in both

Demiurgus, or maker of the universe.

former of these places

6ea).

Commen.

about that middle order of beings denominated the

tary,

illustrious heroes,

still

Maximus Tyrius

yap as

the

Demi-

ttyatiEv, drj/ui-

rerpag, dtos roqroc, airios rov

" For as we have said, the

Demiurgus and cause of the wholes of the uniGod, the source of die celestial

verse, being an intelligible

and sensible God." itself, (to avro)'((i>ov)

serves,

was

The

tetrad,

of Plato

;

however, or the animal

who,

as Syrianus justly ob-

the best of the Pythagoreans;

extremity of the intelligible triad, as

subsists at the

most

satisfactorily

XVI

verbal critic

a circumstance involved in

Cimmerian darkness. shown by Proclus

in the third

book of

his Treatise

Theology, and in the fourth book of his Commentary

Timaeus of Plato.

strated

the

demon-

in the fifth

book of

But the Demiurgus,

same incomparable man,

On On

the former of these works, subsists at the extremity of the intellectual triad.

order of at the

Gods

same time

tremes.

And between

exists,

which

intelligible,

intellectual, as partaking of

The English reader who has

culations, will be convinced of this

translations of the above ing,

these two triads another

denominated

and

both the ex-

a genius for such spe-

by diligently perusing

mentioned works.

Notwithstand-

however, the knowledge of Hierocles was not so con-

summately accurate on certain most abstruse theological

dogmas where

as that of Iamblichus, Proclus,

and Damascius, yet

ethics are concerned, his notions are

most admirable, and sublime.

most correct,

POLITICAL FRAGMENTS OF THE

PYTHAGOREANS.

FROM THE TREATISE OF HIPPODAMUS THE THURIAN ON A REPUBLIC. I say that the whole of a polity

And one

three parts.

of good men,

who manage

But the second part powerful. those

who

And are

consists of those

employed first

divided into

consists

the public affairs.

the third part

curing the necessaries of

however, the

part, indeed,

who

are

composed of

supplying and proI

life.

multitude

denominate,

a polity] that

[in

good of the whole] the which second, that which is auxiliary; and the third, that which pertains to mechanical and sordid consults [for the

occupations. first

Of these

;

also, I

say that the two

belong to those whose condition in

liberal;

who labour

but the third, to those

procure subsistence.

And

life is

of these

indeed,

that is

which consults

employed

the best; but that which

in sordid

occupations

the worst;

medium

and that which

tween the two.

That which consults likewise

[for the general

good] ought to govern; but

that which

ought liary

auxiliary, is a

engaged

be governed

be-

in sordid occupations

and that which

auxi-

ought both to govern and be governed.

For that which consults for the general good previously deliberates what ought to be done but that which is of an auxiliary nature, so far as

it is

belligerent, rules over the

mechanical tribe; but so

far as

receives counsel from others,

Of these

parts,

whole of the antecedently

is itself governed.

however, each again receives

a triple division.

For of

that

which consults,

one part presides, another governs, and another counsels for the general good.

And

spect to the part which presides,

with reis

that

contrives, and deliberates about what pertains to the community, prior to the other parts, and afterwards refers its counsels to the senate. But the governing part is either that which now rules [for the first time], or which has before performed that office. And with respect to the third part, which consults

which plans,

for the general good, this receives the advice of

the parts prior to suffrages

itself,

and confirms by

and authority whatever

its

referred to

And,

decision.

its

who

those the

in short,

it is

requisite that

preside should refer the affairs of

community

to that part

the general good

should refer these

which consults

but that

;

part

latter

this

for

through the Praetors

affairs

to the Convention.

In a similar manner also of that part which

and

one part

auxiliary, powerful,

of a governing nature; another part

efficacious,

and the remaining, which

fensive;

de-

the greater

and military. It is the governtherefore, from which the leaders of

part, is gregal

ing part,

armies, the prefects of cohorts, the bands of soldiers,

and the vanguards are derived, and

universally

all

who rank

those

But

as leaders.

the whole genus of the vanguards consists of

those that are most brave, most impetuous,

and most daring.

And

the remaining multi-

part,

however, which

pations, saries of

and life,

engaged

in labouring to

of the land

;

the third

in sordid

occu-

procure the neces-

one part consists of husbandmen,

and those who are employed ficers,

gregarious and military.

tude

in the elaboration

but another part consists of

arti-

who procure such instruments and ma-

chines as the occasions of

another part

engaged

merchandise, and

life

require; and

in peregrinations

and

exporting to foreign re-

gions such things as are superabundant in the

and importing into

city,

other things from of political

coarranged through so

society, therefore, are

many and such

The systems

foreign countries.

like parts.

In the next place,

it is

requisite to speak of

and union.

their adaptation

Since, however,

the whole of political society

may be

perfectly

assimilated to a lyre, in consequence of requir-

ing apparatus and coaptation, and also because it

necessary that

used musically; sufficiently

of a polity,

many

—

have

it is

endeavour

and union of these. society

being the case,

spoken above about the apparatus and shown from what and from how

particulars

therefore,

should be touched and

this

constituted.

to I

I shall

now,

speak of the coaptation say then, that political

coadapted from the following three

particulars,

from disciplines, the study of man-

ners [or customs], and from the laws

through these three,

man

;

and that

instructed,

and be-

comes more worthy.

For disciplines are the sources of erudition, and cause the desires to be impelled to virtue. But the laws, partly detaining by fear, repell men [from the commission of crimes,] and partly alluring by honours and gifts, excite them [to virtue]. And manners and studies fashion the soul like wax, and through their continued energy impress propensities that become, as

were, natural.

necessary, however, that these three should

It is

have an arrangement

beautiful, the useful,

and the just; and that

conjunction with the

each of these three should, these for

them,

them

possible, have all

but

intention;

its final

not

all

should at least have two or one of

mark

as the

that disciplines, beautiful, just,

which

aims, in order

manners, and laws

and advantageous.

place, however, the beautiful in

may be

In the

first

conduct should

be preferred; in the second place the just; and in

the third place, the useful.

sally the

And

univer-

endeavour should be, that through

these the city

may become,

in the

most emi-

and concordant with its parts, and may be free from sedition and hostile contention. But this will be effected, if the passions in the souls of youth are disciplined, and in things pleasing and painful are led to mediocrity, and if the possessions of men are moderate, and they derive their subnent degree, consentaneous

sistence

And men

this

the

cultivation

;

men

of the earth.

be accomplished,

will also

rule over those that are in

skilful skill

from

good

want of virtue;

over those that are deficient in

and rich men over those things that

re-

quire a certain largess and expenditure; and if

also appropriate

those

who govern

honours are distributed in all these in a

becoming

But

manner.

there are three causes which are

incitements to virtue,

The

shame.

able to produce

but custom shame: for those that have

fear,

been accustomed to

and

desire,

fear,

viz.

law, however,

to act well, will

do any thing that

be ashamed

And

base.

disciplines

For they

are capable of producing desire.

one and the same time assign the causes of things,

and

and they espewhen they are accompanied

attract the soul,

cially effect this

Hence it is necessary that young men should be sufficiently

with exhortation. the souls of

instructed in what pertains to senates, fellowship, cal,

and associations, both military and

but that the tribe of elderly

coadapted

to things of this

kind

politi-

men should be ;

since

young

men, indeed, require correction and instruction, but elderly

men

associations,

and a mode of

are

want of benevolent living

unattended

with pain. Since, therefore,

thy

man

we have

said, that the

wor-

perfected through three things,

through customs, laws, and disciplines,

viz. it

requisite to consider how customs or manners are usually corrupted, and how they become permanent. We shall find, then, that customs

are corrupted in two ways: for they are either

corrupted through ourselves or through reigners.

And

through

ourselves,

fo-

indeed,

either through our flying from pain, or through

For in consequence we do not endure labour;

our pursuit of pleasure. of flying from pain,

and through our pursuit of pleasure, we reject Labours, however, procure what is good. good for mankind but pleasures evil. Hence men through pleasures, becoming incontinent and remiss, are rendered effeminate in their ;

souls, and more profuse in their expenses. But customs and manners are corrupted through foreigners, when a multitude of these

dwelling with their emporetic

who

us,

the success of

rejoice in

employment; or when those

dwell in the suburbs, being lovers of plea-

sure and luxury, impart their manners to the

neighbouring inhabitants. is

this

necessary that the legislators,

account

and prefects

of the mass of the people, should diligently observe whether the customs of the city are carefully preserved, all

the citizens.

and proceed equally through

And

farther

still,

they should

observe whether the genuine and indigenous multitude, of which the polity consists, remains

pure and unmingled with any other nation

;

and whether the magnitude of possessions remains in the same state, and does not become

For the possession of accompanied by the desire of

excessive.

superflui-

ties is

still

After this marmer, there-

of the superfluous. fore,

customs ought

to be

rendered secure.

With respect to disciplines, however, the same legislators and praefects should diligently inspect and examine the tribe of sophists, whether they teach what is useful to the laws, to political dogmas, and to the peculiar economy of life. For the doctrines of the sophists ingenerate in the souls of men, no casual but the greatest infelicity

;

make inhuman common con-

when they dare

novation in any thing pertaining either to or divine concerns, contrary to

ceptions; than which nothing can be more pernicious either with respect to truth, or security,

or renown.

And

in addition to this, also,

they introduce darkness and confusion into the all

minds of the vulgar.

But of

this

kind are

such doctrines as either teach that there

no God, or

there

is,

that he

not so affected

towards the human race, as to look

with

providential attention, but deserts and despises

For doctrines of this kind produce in men folly and injustice, to an extent which it is not easy to narrate. For every man who is full of

it.

anarchy, and

who

has shaken off the fear of

disobedience [to rulers and the laws], wantonly exults,

and violates the laws.

Hence

necessary to employ political and venerable

9 assertions,

which are adapted

to the disposition

of the speaker, and which are void of dissimu-

For thus what

lation.

said will exhibit the

manners of the speaker.

From

the laws, how-

ever, security will thus

be necessarily

duced,

composed and coar-

the polity

ranged from every thing which

intro-

according

nature, and not from such things as are preternatural.

For

cities

from a tyranny, and very chy.

derive little

no advantage from an oligar-

It is necessary, therefore, that a

should be established

in the first place;

and

For a king-

the second place, an aristocracy.

dom, indeed,

kingdom

a thing imitative of God, and

which is with difficulty preserved and defended by the human soul. For it is rapidly changed through luxury and insolence. Hence it is not proper to employ it universally, but only so far as it may be useful to the polity but an aris;

tocracy should be more abundantly interwoven in

it,

because

emulate each other, govern.

many rulers, who and who often alternatelv

consists of

It is also entirely

necessary that a de-

mocracy should be introduced. For as a citizen is a part of the whole polity, it is requisite that he should receive a certain reward from it*; * Thus, too, Plato in his

Laws

mingles his polity from a

democracy, aristocracy, and monarchy. decidedly of opinion, as

was, however,

evident from his Politicus, that

But

necessary that he should be

suffici-

For the vulgar are audaci-

ently restrained.

ous and precipitate.

FROM THE TREATISE OF DIOTOGENES ON SANCTITY. It

necessary that the laws should not be

enclosed in houses, and by gates, but in the

manners of the

What,

citizens.

the principle of every polity?

For vines

youth.

therefore, is

The

education of

never bear useful

will

fruit,

unless they are well cultivated; nor will horses

become excellent, if colts are not properly trained. For recently produced fruit receives ever

a figure especially similar to that which touches

and the

near to

manner

it.

And men prudently attend

which vines ought

be cut and

taken care of; but in things pertaining to the

own

conduct themselves negligently and rashly; though neieducation of their

species, they

ther vines nor wine govern men, but

the soul of man.

And we commit

of a plant, indeed, to a

think that he less than

who

man

the nurture

some worth, and

takes care of

it,

deserves no

two mina; but we commit the edu-

tbe best form of government

man, who

man and

that in

a most excellent character,

or a few excellent men rule conjointly.

which either one the supreme ruler,

some

cation of youth to

who

are

men

Illyrian or Thracian,

The

of no worth.

first legislators,

however, as they could not render the middle class of

mankind

cation] dancing

stable, adjoined [in their edu-

and rhythm, which participate

of motion alone and order; and besides these

they added sports, some of which exhorted

them

to fellowship,

but others to truth and In a similar manner also

mental acuteness.

they instituted for those

who through

intoxica-

had committed any crime, the pipe and harmony, by which they gave an arrangement to the mind, so that the manners being matured and rendered mild, they might be capable of being adorned. tion or repletion

FROM THE TREATISE OF ARCHYTAS ON LAW AND JUSTICE. I

say that every

sists

[political]

of a governor and the governed

third thing, viz. the laws.

one

mate,

animated, viz.

fore, is * is

association con-

viz.

;

In the original tkere

;

and of a

laws, however,

a king; but another inani-

The

written law.

animated #

and is

first

if it is

only irpo-oQ

law, there-

observed, the 2>v o

vo^og,

which

evidently defective; but by adding E/uxpv^og the sense will

be complete.

And

o fxfv ficHTtXsve vojxifxoQ TTjprjvei after tovtco El TtjprjffEi.

what immediately follows which

also is defective,

tovtio yap Gesner adds

yap, but he should doubtless have added

king will be legitimate; the magistrate will be

consentaneous; the subject will be free; and

community

the whole

be happy.

will

But

both the animated and written laws are transgressed, the king will be a tyrant; the magistrate unfit for his office; the subject a slave;

and the whole community unhappy. For actions form a continued series from governing, the being governed, and, in the third place,

from subjugation.

govern, therefore,

province of that which

governed, of that which

less excellent,

to be subjugated, pertains to both these.

that part of the soul which

the part which

the

more, but to be

is is

irrational

and For

rational governs, is

governed, and

both are vanquished by the passions.

For produced from the apt conjunction of both these parts; and she leads the soul from pleasures and pains to tranquillity and virtue

apathy*.

AND

ANOTHER PART OF THE SAME WORK.

It will be beneficial to the community, is

law

not monarchical, and advantageous [only] to

and not

a perfect subjugation of the passions to reason,

to a perfect insensibility, as is stupidly

many who do word apathy, Stoics.

supposed by

not understand the proper meaning of the

used by the Pythagoreans, Platonists, and

13 a private individual, but ful,

if it is

and extends to every one.

generally use-

But

it is

necessary that the law should look

also

the

whole region, and to the different places in it. For neither is the earth able to receive the same fruits [every

the

same

where] nor the soul of every

man

virtue*.

ANOTHER PART ALSO OF THE SAME WORK.

But

necessary that the more excellent

law and the city should be composed of every other polity, and should have something of a

democracy, of an oligarchy, of a kingdom, and of an aristocracy

;

the case in Lacedsemon.

For the kings there are monarchs; the elders form an aristocracy

;

the ephori an oligarchy

and the ippagretaef and the young men a democracy.

It is necessary,

however, that law

should not only be good and beautiful, but that *

The

place

;

original

for

avOpcoircop

is,

ovrs

I conceive, evidently defective in this

yap ya

rug clvtos tcapwac, ovre 4>v X a It ap-

rav avrav aperav TrapaSsfaardai vvvarai.

pears, therefore, to me, that iravra^ov should be KapiruQ,

and that

Among

for

the Lacedaemonians the three

men were

denominated, who were chosen by the Ephori over the equestrian order.

But

the

after

iraaa

thus

to preside

ephori were magis-

trates corresponding to the tribunes of the people

Romans,

added

owe ^vya we should read owe

among

the

14 it

should also reciprocate

it will it

in its parts

mean

magistrate should alternately

for thus

But when

be strong and stable.

should reciprocate,

I say

same govern and be that the

governed, as in Lacedsemon, in which there are the most equitable laws.

For there the ephori

are opposed to the kings, the elders to the

and the media between these are the young men, and the ippagretae for these last ephori,

;

both incline to those

power, and are It is first

rulers

that

excell

in subjection to others.

necessary that the law should, in the

place, establish

what pertains

to the gods,

in short, to what and honourable. But in the second place, it should establish what pertains to For it is fit that minor things that are useful. concerns should be subsequent to such as are greater. Nor should the laws be contained in

to is

daemons and parents, and,

beautiful

houses and gates, but in the manners of the

For neither in Lacedaemon, which possesses the most excellent laws, is the city governed by a multitude of writings, but rather by the manners of the subjects. But it will be beneficial to the community, if law is not monarchical, and advantageous [only] to a private individual, but if it is generally useful, and extends to every one; and if it refers punishment citizens.

to disgrace

and ignominy, and not

to the loss of

For by punishing with disgrace, the endeavour in the most decorous and useful manner, to avoid the punishment ordained property.

citizens will

by the laws. But if the punishment is pecuniary, the citizens will value

and

will

conceive

of crimes.

It will

money immoderately,

be the greatest remedy

be best, therefore, for the

whole city to be so arranged that it may not be in want of any thing external, either with respect to virtue or power, or any other cause. For thus the body, a family, and an army will be beautifully constituted, when each of these has the cause of safety in derive

And

externally.

the case with the body

a family when

it is

and does not indeed, will be

itself,

this,

when

strong, with

well composed, and with

an army which neither consists of mercenaries,

For these, when thus constituted, will be far more excellent than others, and will be free indeed, and foreign from every thing of a servile nature and will not, for the purpose of endurance, be in want of many things, but of a few, and those easily procured. For thus he who is strong will not sink under burdens, and he who is thinly clothed will nor

unexercised.

;

vanquish cold; since casualties

who

men

and calamities.

temperate, and

are exercised

man much

Indeed, to the

who has laboured

both in body and soul,

appear

be agreeable

meat and drink will and a bed composed

all ;

of leaves will be pleasant

;

bat to him who

has deliberately chosen a luxurious and Sybaritic life,

even the apparatus of the great [or Per-

would not be

sian] king

Hence

sufficiently pleasing.

necessary that the manners and

pursuits of the citizens should be deeply tinc-

tured with law

for this will

sufficient to themselves,

and

cause them to be will

be the means

of distributing to each of them that which

due

him according the sun, moving

also,

to his desert.

Fpr thus,

in a circle through the

zodiac, distributes to every thing on the earth

generation, nutriment, and an appropriate portion of

life

;

administering, as

if it

were equi-

table legislation, the excellent temperature of

the seasons.

Hence,

too,

Jupiter

Nomios, or legal; and Nemeios, or the butor.

called distri-

He, likewise, who distributes nutriment

Nomeus, or a shepherd; and the songs of harpers are denominated JSomai.

to sheep, is called

For these properly dispose the parts of the soul by harmony, rhythms, and measures.

ON THE MUTATIONS OF POLITIES, FROM THE TREATISE OF HIPPODAMUS ON A POLITY.

Every is

thing mortal, by a necessity of nature,

some

conversant with mutations;

things,

indeed, receiving a revolution from a worse to

a better condition, but others from a better to

For things that are generated, are

a worse. increased

acme:

when

;

after this

increased,

become

And

finally perish.

old,

arrive

and

things, indeed,

their

at at

length

which are

generated by nature, through the same nature terminate

the im manifest;

and again from

the immanifest accede to mortality, through a

permutation of generation

;

and, by a recipro-

cation of corruption, form a circular retrogression.

And some

things,

through human

from an ebullition of insolence and

folly,

satiety,

when both houses and cities have been exalted to the summit of human felicity, and been exuberantly rich, have perished, together with their

much applauded

possessions.

Thus,

is bounded by three times by one, indeed, and that the first, which comprehends in itself acquisition; by the second, which comprehends fruition: and by the last, which brings with it destruction. For empires at their commencement

also, it

happens that every empire :

being destitute of the goods of fortune, are

busied in acquisition

;

but afterwards becoming

prosperous, they perish.

Such

things, there-

under the dominion of the gods,

fore, as are

being incorruptible, are preserved through the

whole of time by incorruptible natures; but such things as are under the government of

men, being mortal, receive from mortals a perpetually various mutation. For the end, indeed, of satiety and lascivious insolence is destruction is

end

the

but a strenuous and worthy

;

of poverty and narrow

life

circum-

Not only poverty, however, but many things bring human life to an end.

stances.

other

FROM DIOTOGENES IN HIS TREATISE CONCERNING A KINGDOM.

king should be one who is most just; and he will be most just who pays the greatest attention to the laws. For without justice no one will be a king; and without law there can be no justice. For that which is just is just through law, which is the effective cause of But a king is either animated law, or justice. a legal ruler. will be

laws.

And

hence

follows that he

most just and most observant of the There are, however, three peculiar em-

ployments of a king;

will,

properly,

lead an army, to

worship the gods.

he knows how to

army carry on war in

But he will be skilled in and in governing all his

administering justice,

justice

therefore, be able to lead an

a becoming manner.

subjects,

viz. to

and

administer justice,

he has well learned the nature of

And

and law.

he will worship the

and holy manner,

if he has and virtue of God so that a good king must necessarily be a good general, judge, and priest. For these

gods

in a pious

diligently considered the nature ;

are

things

and suitable to the For it is

consequent

transcendency and virtue of a king.

the province of the pilot to preserve the ship,

of the charioteer to preserve the chariot, and of the physician

save

the sick

but

;

belongs to a king and to a general to save those

who

For of that

are in danger in battle.

of which any one

the leader, he

provident inspector and

artificer.

conversant with judicial

affairs

universal thing; but

work of a king and protector indeed,

it is fit

also the

But

indeed, a

is,

particularly the proper

who, like a god,

in the world.

And

a leader

universally,

that the whole polity should be

coadapted to one ruler and empire cially, that things

which have the

parts should accord with the

;

but, esperelation of

same harmony

•20

and supreme domination.

Farther

still,

it is

the province of a king to oblige and benefit his subjects, but this not without justice

And

the third thing which

dignity of a king

For

adapted to the

the worship of the gods.

necessary that what

it is

and law.

most excellent

should be honoured by the most excellent

and that which is the leader and ruler, by that which leads and rules. Of things, therefore,

which are by nature most honourable, God is the best but of things on the earth, and pertaining to men, a king is the most excellent. ;

As God

also

to the world, so is a king to the

city [which he governs]

;

and as a

city is to the

For a city, indeed, being coadapted from things which are many and different, imitates the coarrangement and harmony of the world but a king who possesses an innoxious dominion, and world, so

a king to God.

;

who is himself animated of God among men.

AND

law, exhibits the form

ANOTHER PART OF THE SAME TREATISE.

Hence

necessary that a

king should

not be vanquished by pleasure, but that he

should vanquish

it;

that he should not be

21 similar to, but far excel the multitude;

and

that he should not conceive his proper employ-

ment

to consist in the pursuit of pleasure,

but

the

rather in the acquisition of probity.

same time

also

it is

fit

that he

sion to rule over others should

own

govern his

who has first

occa-

be able

passions.

But with respect to the desire of obtaining great property, it must be observed, that a king ought to be wealthy in order that he benefit his friends, relieve

may

those that are in

want, and justly punish his enemies.

For the

enjoyment of prosperity in conjunction with virtue

most

must be

delightful.

The same

thing

said concerning the transcendency of

For since he always surpasses others it is fit to form a judgment of his empire with reference to virtue, and not with

a king.

in virtue,

reference to riches, or power, or his military

For he possesses one of these [viz. with any casual persons

strength.

riches] in

common

another

[viz.

animals

;

But

and the

virtue

men.

power]

;

common with irrational in common with tyrants.

last

alone the peculiarity of good

Hence, whatever king is temperate with

respect to pleasures, liberal with respect to

money, and prudent and most ing,

will

skilful in

govern-

The

people,

be in reality a king.

however, have the same analogy with respect

22 to the virtues

human

and the

For the desire of accumulating

soul.

more than

vices, as the parts of the

subsists about the irrational

fit

part of the soul: for desire

But ambition and

not rational*.

ferocity subsist about the

and

irascible part: for this is the fervid

nuous

And

part of the soul.

stre-

the love of plea-

sure subsists about the epithymetic part: for

and yielding part of the which is the most perfect

this is the effeminate

But injustice, and is of a composite

soul. vice,

nature, subsists

Hence

about the whole soul.

necessary

that the king should coharmonize like a lyre

the city that

furnished with good laws,

first

most just boundary and order of law, as knowing that the proper

establishing in himself the

arrangement of the people, over * In the original, a fiev

yap

to read ov Xoyixa.

For the

divinity

irkeoveKTia yivErat irzpi to

ayovfjievov fXBpoQ rag xpvya^' \oyiica

for ayovfjievov, I read a\oyov;

whom

and

yap a

eiriBvpiia.

for Xoytica,

it is

But

necessary

vices, according to the

Pytha-

goreans, subsist about the irrational part of the soul, which consists, according to

of anger and desire. says

them, as well as according to Plato, Hence Metopus, the Pythagorean,

" Since there are two parts of the

and the

soul, the rational

irrational, the latter is divided into the irascible

And

and

by which we judge and contemplate but the irrational part is that by which we are impelled and desire." See my transthe appetitive.

the rational part, indeed,

that

;

lation of Pythagoric Ethical Fragments, at the

translation of lamblichus' Life of Pythagoras.

end of

23 has given him dominion, ought to be coadapted to this

boundary.

necessary that a

It is also

good king should establish becoming positions and habits in the delivery of public orations, conducting himself politically, seriously, and earnestly, in order that he may neither appear be rough

nor

to the multitude,

temptible; but

may be

con-

agreeable and easy in

however obtain these he is venerable in his aspect and his discourse, and appears to deserve the sovereign authority which he poshis

manners.

will

things, if in the first place

sesses.

But, in the second place,

he proves

himself to be benign from his behaviour to those

whom

may happen

from his

to meet,

countenance and his beneficence.

And

in the

third place, if he is formidable from his hatred

of depravity, from the punishment which he inflicts

it,

from his celerity

in inflicting

it,

and, in short, from his skill and exercise in

the art of government.

For venerable

being a thing which imitates divinity, ble

gravity, is

capa-

of causing him to be admired and ho-

noured by the multitude.

Benignity will ren-

der him pleasing and beloved.

And

formidable will cause him

his

being

terrible to

and unconquered by his enemies, and magnanimous and confident to his friends. It

necessary, however,

that his

gravity

24 should have nothing in

of an abject or vulgar

nature, but that

it should be admirable, and such as becomes the dignity of empire and a

Nor should he

sceptre.

ever contend with

his inferiors, or his equals, but with those that

are greater than himself; ceive,

and he should con-

conformably to the magnitude of his

empire, that those pleasures are the greatest

which are derived from beautiful and great deeds, and not those which arise from sensual gratifications; separating himself

human

passions,

indeed from

and approximating

the

Gods, not through arrogance, but through magnanimity and an invincible transcendency of virtue.

Hence he should

invest himself with

such a gracefulness and majesty

and

in his

aspect

his reasonings, in the conceptions of his

mind, in the manners of his soul, and

in his

actions and the motions and gesture of his body, that those who survey him may perceive that he

adorned and fashioned with modesty

and temperance, and a decorous disposition. For a good king should convert to himself the souls of those that behold him, no less than the sound of a flute and harmony attract the attention of those that hear them.

And

thus

much

concerning the venerable gravity of a king.

But

I shall

benignity.

now endeavour

speak of

his

Universally, therefore, every king

25 will

be benign,

is just,

equitable, and

For justice is a connective and communion, and is alone that disposition of the soul which adapts itself to those For as rhythm is to mothat are near to us. beneficent.

collective

tion,

and harmony to the voice, so

communion

;

since

the

justice to

common good

those that govern, and those that are governed,

because

coharmonizes

political society.

But

equity and benignity are certain assessors of justice;

the former indeed softening the se-

verity of

punishment

pardon

;

but the latter extending

to less guilty offenders.

It is neces-

good king should give assistance to those that are in want of it, and be beneficent. But his assistance should be sary, however, that a

given not in one

And

way.

it is

way

only, but in every possible

requisite to be beneficent, not

looking to the magnitude of honour, but to the

manner and honour that a

conferred.

It is

him by

whom

likewise necessary

worthy king should so conduct himself

towards to them,

ferior

deliberate choice of

all

men

as to avoid being troublesome

but especially towards

men

rank and of a slender fortune

like diseased bodies, can

troublesome nature.

of an infor these,

endure nothing of a

Good

kings, indeed, have

dispositions similar to those of the Gods,

and

which especially resemble those of Jupiter, the

For he

ruler of all things.

venerable and

honourable, through transcendency and mag-

nitude of virtue. beneficent,

benign, because he

and the giver of good

and hence he

;

by the Ionic poet [Homer] to be the father of men and Gods. He is also terrible and transcendent, because he punishes the unjust, and reigns and rules over all things. But he carries thunder in his hand, as a symbol

said

From

of his formidable excellence.

these

all

remem-

particulars, therefore,

it is

ber that a kingdom

a God-resembling thing.

requisite to

FROM THE TREATISE OF STHENIDAS THE LOCRIAN, ON A KINGDOM. It

requisite that a king should be a wise

man:

for

thus he will be honoured

gously to the

first

be an imitator.

God, of

For

this

king and potentate

first

birth

and imitation.

whom

god

;

And

analo-

also he will

by nature the

but a king

the universe, and in the whole of things the

latter

governs failing

all

life,

the

the former rules in

earth.

things eternally,

The former

;

but also

and has a never-

possessing wisdom in himself; but

But the most

the latter acquires science through time. a king will imitate the

first

God

27 excellent manner, gravity,

he acquires magnanimity,

and the want of but few things this

account especially, the

men, because he in

exhi-

God is Gods and

first

conceived to be the father both of

;

subjects a paternal disposition.

biting to his

For on

mild to every thing which

subjection to him, and never ceases to

alone satisfied things, but

Nor

with being the maker of

all

govern with providential regard.

the nourisher, the preceptor

of every thing beautiful, and the legislator to all

things equally.

Such

also ought the king

be who rules over men on the earth. Nothing

however is beautiful which is deprived of a king and a ruler. But it is not possible for a king or a ruler [properly so called] to exist

without wisdom and science.

He, therefore, who is a wise man and a king, will be an imitator, and a legitimate minister of God.

FROM THE TREATISE OF ECPHANTUS, THE CROTONIAN, ON A KINGDOM.

That

the nature of every animal

to the world,

and

world, appears to

adapted

to the things contained in the

be evident from many

For every animal thus conspiring union and consent], and having such a

arguments. [into

28 colligation of its parts,

most

sary,

excellent,

and

follows a series which

at the

same time neces-

through the attractive flux of the uni-

verse about

it,

which

is effective

of the general

ornament of the world, and the peculiar per-

manency of every Hence it is called most perfect of all

thing

which

But

which are many, and naturally animal excels

certain

alliance to the

world

God who

stars called planets are first

different,

[And is

and the greatest

right line, the nature of

And

divine

the

[i.

a king,

common

who

nature

in his body],

in the

eternal, the

series f ].

But

move

demons has

in the earth,

most excellent nature

native

comprehended, form-

the sublunary region, where bodies

sistence.

its

and from participating

nature, indeed, of the

the

in its parts,

both from

;

of divinity in a greater degree.

ing the

and

kog^loq /cosmos,

animals.

contains.

and with

man; but

its

in a

sub-

us, the

the most

surpasses other

men

in his tabernacle, indeed,

resembling other men, as

being generated from the same matter, but fashioned from the best of

artificers,

who

fa-

* I here read, with Victorius, kclt otKetorara eyyevrj* for KCll

OIKUOTCLTOV EV JBVOLV.

t This sentence within the brackets Slobaeus.

not to be found in

by using himself

bricated him,

Hence,

type.

one and alone

;

as the arche-

a certain respect, a king

being the production of the

supernal king, with

whom

always fami-

but being beheld by his subjects in his kingdom as in a splendid light. For a kingdom is judged and proved to resemble the eagle, the most excellent of winged animals, which looks undazzled at the sun. And a kingdom is, indeed, analogous to the sun, because it is divine and through excess of

liar:

;

splendour cannot be seen without

except by genuine eyes.

splendours which surround

which

vertigos

vey

it,

difficulty,

For the numerous it,

and the dark

produces in those who sur-

they had ascended into a foreign

altitude, evinces that their eyes are spurious.

But those who can

fitly

arrive thither,

on ac-

count of their familiarity with, and alliance to are able to use

it,

therefore,

a thing

properly. pure,

kingdom,

genuine,

uncor-

rupted, and through transcendency, most divine; and difficult to be acceded to by man.

Hence it is necessary in

that he

who

established

should be naturally most pure and pel-

lucid [in his soul], in order that he

obscure by his stains that which did

;

places,

some persons and

defile the

may

not

most splen-

most sacred

the impure pollute those

they

may happen a king,

who

ticipate

Bat

to meet.

it is

requisite that

associates with men, should par-

of an undefiled

know how much more

nature,

and should

divine both himself and

his qualifications are than other things

;

and

from the exemplars to which he assimilates himself,

he should use both himself and his

subjects in the best manner.

men, indeed,

And

to other

they are delinquents, the most

holy purification

is for

them

be assimilated

to their rulers, whether law or a king adminis-

But kings who cannot find any thing on the earth to imitate more excelters their affairs.

lent than

own

their

wander any

nature,

ought

not to

farther in search of a paradigm,

but should immediately become benefited by search for a part of

For neither should any one the world, since he exists in, and is

God.

imitating

it;

nor should he

who governs

others

be ignorant of him by whom he is governed. is a most abundant ornament,

This, however,

that nothing [in the universe] can be found

without a ruler.

The manners

of a king also ought to be the

preceptors of his government.

beauty of

will

immediately shine

he who imitates dear to him

will

For thus the

God through

whom

forth, since

virtue will be

he imitates; and much

he be dear to

his subjects.

For no

one who

by men

beloved by divinity will be hated

since neither do the stars, nor the

;

For if they hated they would never be

whole world hate God.

and leader,

their ruler

obedient to him.

mundane

properly,

I therefore,

But because he governs affairs are

well governed.

indeed, apprehend that the terrene

king ought not to be deficient in any one of the

which pertain

virtues

But

the

celestial king.

as the former is a certain foreign

and ex-

consequence of proceeding to men from the heavens so, likewise, his virtues

ternal thing, in

;

may to

be conceived to be the works of God, and

accede to him through

divinity.

And

you consider the thing from the beginning, you For the terwill find what I say to be true. king obtains possession of the race of

restrial

men by

communion, which

the most necessary of

race

the

things.

all

also the possession of

every thing in the universe.

first

and

And

this

him who governs For it is impos-

any thing can subsist without friend-

sible that

ship and

communion;

the truth of which may accustomed communion among citizens is supposed to be

be easily seen, if the

which

exists

destroyed

;

since this

divine and royal nature.

much

inferior to

For natures of

this

kind are not oppressed by any such indigence; but, conformably to intellect, they supply the

wants of others, and afford them assistance

common.

For they are perfect in

the friendship which

But and which

virtue.

in a city,

common

possesses a certain

end, imitates the

But without the

concord of the universe.

arrangement of magistrates no city can be inhabited.

In order, however,

arrangement, and to preserve the

effect this city,

laws

are necessary, and a certain political domina-

and also a governor and the governed. But the consequence of these things is, the

tion,

general good, a certain concinnity, and the

consent of the multitude in conjunction with

concordant

governs according

and

same

He, likewise, who

persuasion.

to virtue, is called a king,

so [in reality]; since he possesses the

friendship and

communion with

his sub-

jects as divinity possesses with the world,

the natures which lence, however, first

contains.

and

All benevo-

ought to be exerted

;

in the

indeed, by the king towards his

place,

subjects; but in the second place, by the subjects towards the king: and this benevolence

should be such as that of a parent towards his child, of a

shepherd towards his flock, and of

law towards him who uses

For there

it.

one virtue pertaining to the

government, and to the

life

of men.

one should through indigence

solicit

But no the as-

m sistance of others,

when he

able to supply

For though

himself with what nature requires. there

a general

communion

every one should so to himself; since

self

live

he who

[in the city],

as to

yet

sufficient

him-

is sufficient to

does not appear to require the aid of any

other person in his passage through therefore,

it is

life.

If,

necessary to lead an active

life,

evideut that a king, though he should also

it is

assume

other things,

will,

nevertheless,

For he will have friends through his own virtue and in using these, he will not use them by any other virtue than that by which he regulates his own life. For it is sufficient to himself.

;

necessary that he should follow a virtue of this kind, since

which

he cannot procure any thing excellent.

And God,

indeed,

not having either ministers or servants #

nor

employing any mandate, and neither crowning nor proclaiming those that are obedient to him, or disgracing those that are disobedient, thus

administers so great an empire.

appears to

* sist

God

him

in the

and provides energy.

But

with him

But

exhibiting himself to be most

not in want of ministers or servants to as-

government of the universe

for all things at

once by his

for

he produces

own immediate

the cooperation of subordinate divine

powers

necessary to the proper participation of him by

the different beings which the universe contains.

worthy of imitation, he inserts in

all

vehement desire of participating

his nature.

is,

however, good

of goodness, and lity,

things a

and the communication

;

this,

with the greatest

faci-

only work. But those who imi# accomplish every thing in a better

his

him manner through this imitation. And the imitation of him is to every thing the source of sufficiency. For there is not one virtue which makes things to be acceptable to God, and another which imitates him; [but both these are effected by one and the same virtue]. And is not our terrestrial kins in a similar manner sufficient to himself? For assimilating himself to one, and that the most excellent nature, he tate

will beneficently

endeavour to render

he governs similar offer violence

to,

entirely f destroy

in every

whom

But such

himself.

and compel

all

their subjects,

individual of the

community a promptitude to imitate [that which For without benevolence, is most excellent]. it is

impossible there can be assimilation

;

since

benevolence especially destroys every thing of a terrific nature.

indeed, that *

For

lllflEVjABVOl

It is

human

fii/LiEv/bLEvoi

much

be wished,

nature was not in want

tiov

avruv in

this place,

TOP CIVTOV.

t Instead of smote here, I read

ttcivtote.

I read

35 of persuasion

human

for

animal [man] indeed,

persuasion of which

depravity,

the relic of

temporary

this

not destitute.

Persuasion,

a thing proximate to necessity

performs those things

since this

first

which

from necessity.

itself

Such beings, however, as spontaneously use what is beautiful and good, are not influenced by the reverence fly

of persuasion ; for neither are they influenced

by the

fear of necessity.

Again, a king alone this

good

human

capable of effecting

nature, that through the

what is more excellent, man may pursue what is fit and decorous and that those who are corrupted as if by intoxication, and through a bad education have fallen into an oblivion of that which is more excellent,

imitation of

;

may through his eloquence be corroborated, may have their diseased minds healed, and the which dwells

oblivion

pravity being expelled,

them through de-

may have memory

for

an intimate associate, from which persuasion is

For

produced.

this,

though

from depraved seeds, yet certain

good

originates

the source of a

to the inhabitants of the terres-

trial region, in is

which language supplies what

deficient (through the imbecility of our na-

ture), in

our converse with each other.

AND

He who

ANOTHER PART OF THE SAME WORK. has a sacred and divine conception of

things, will

persuaded by

in reality a king*.

this,

good, but of no will

be the cause of

will

all

And, moreover,

that he

fitted for society, is

evident

evil.

being

just,

For being

For communion or association equality, and in the distribution of

to every one.

consists in

And justice

it.

indeed precedes, but

commu-

For it is impossible for a man to be unjust, and yet distribute equality or that he should distribute equality, and yet But how is it not be adapted to association. nion participates.

possible that he

who

sufficient to himself

For sumptuousness is the mother of incontinence, and incontinence of wanton insolence, from which so many human evils are derived. But self-sufficiency is not vanquished by sumptuousness, nor by should not be continent?

any thing which proceeds from itself

a certain principle,

not led

deed,

by anything.

it;

but being

all things,

to govern, in-

the province of God, and also of a

king (on which account, likewise, he *

"It

Conformably is

science,

but

leads

And

to this,

requisite to call

de-

Plato also in the Politicus says

him royal who

whether he governs or not."

possesses the royal

37 nominated

sufficient to himself);

to both, not to

but

pertains

be governed by any one.

It is,

however, evident, that these things cannot be effected without prudence.

And

mani-

God

is the intellectual prudence of For the world is connectedly contained by gracefulness, and a fit order of things, which cannot take place without intellect. Nor is it possible for a king without prudence

fest that

the world.

to possess these virtues

tinence,

;

mean

justice, con-

communion, and such other virtues

as are the sisters of these.

FROM ARCHYTAS.

The

unwritten laws of the gods were promul-

gated against depraved manners, inflicting a severe destiny and penalty on the disobedient;

and these unwritten laws are the fathers and leaders of those that are written, and of the

dogmas established by men.

FROM THE TREATISE OF DIOTOGENES ON SANCTITY. It

proper to invoke

God

in the beginning

both of supper and dinner, not because he in

want of any thing of

this kind,

but in order

may be adorned by the recollecDivinity. For since we proceed from

that the soul tion of

him, and participate of a divine nature, quisite that

God

also

we should honour

is just, it

justly in all things.

fit

him.

that

And

fortune.

And

since

should act

In the next place, there

are four causes which terminate

bring them to an end,

it is^re-

all things,

viz. nature,

nature, indeed,

law, art,

and and

universally

all things.

But of those things

which from manners lead

to political concord,

the principle of

law

the inspective guardian and fabricator.

things which obtain

through

human prudence,

be the mother and leader.

consummation

their

art is justly said to

And

of those things

which, casually and accidentally, similarly befall

the worthy and the depraved,

assert

For fortune does not

fortune to be the cause.

produce any thing in measure and bound, in an orderly and prudent manner.

THE PREFACE OF CHARONDAS, THE CATANEAN, TO HIS TREATISE OF LAWS. It

requisite

that

those

about, and perform any from the Gods: for it is says, for

God

who

deliberate

thing, should begin

best, as the proverb

be the cause of all our delibe-

39 rations

And,

and works.

requisite

abstain from

farther

still,

base actions, and

especially on account of consulting with

God.

For there is no communication between God Every one, also, and him who is unjust. should give assistance to himself, and should incite himself to the undertaking and performance of such things as are conformable to his desert; since for a larly to small

man

to extend himself simi-

and great undertakings appears

be too sordid and

Hence, you

illiberal.

should be very careful to avoid falling vehe-

mently into things of an extended nature, and of great consequence. ing,

But, in every undertak-

you should measure your own desert and

power, in order that you

may

obtain honour

and veneration. Let no assistance be afforded to a man or woman who has been condemned by the city, nor let any one associate with such a person, he does,

similar to

let him be disgraced, as being him or her with whom he associates.

But

proper to love

previous decision of the associate with

them

;

men who, from

city, are

the

good, and to

and by imitating and ac-

quiring in reality their virtue and probity, to be

thus initiated in the greatest and most perfect of the mysteries.

out virtue.

And

For no man

perfect with-

assistance should be given to

40 an injured

citizen,

whether he

But

in a foreign country.

who was

venerated in his

is in

let

own

his

own, or

every stranger country, and

conformably to the proper laws of that country,

be received and dismissed auspiciously

and

familiarly, calling to

mind hospitable Ju-

God who is established by all nations common, and who is the inspective guardian a

piter, as

of hospitality and inhospitality.

Let more elderly men also preside over such are

younger,

that the latter

ashamed of and deterred from

vice,

reverence and fear of the former. in

For

may be through in cities

which more elderly men are shameless, the

children and grandchildren of these are also

But wanton insolence and

destitute of shame.

injustice are the attendants of shamelessness

and

And

impudence.

destruction

follows

these.

Let, however, no one be impudent*,

but

every one be modest and temperate;

let

because he to him,

and

have the Gods propitious

will thus will

procure for himself salvation.

For no vicious man

dear to divinity.

Let

every one likewise honour probity and truth,

and hate what

base and

false.

For these

are the indications of virtue and vice. * Plato says

somewhere

(I think in his

Hence

Laws), that a

greater evil than impudence cannot befall either cities or individuals.

41 it is

accustom children from their worthy manners], by punishing those

requisite to

youth

[to

that are lovers of falsehood, but being delighted

with those that are lovers of truth, in order that in each that which

most beautiful, and

may be

most

prolific

Each

of the citizens, likewise, should be

of virtue,

implanted.

anxious to pretend to be temperate than to pretend to be wise: for the pretence of wisdom is

a great indication of an ignorance of probity,

and

also a sign of pusillanimity.

But

let

the

pretence of temperance be considered as a true claim to

For no one should

it.

feign with his

tongue, that he performs beautiful deeds, at the

same time he

when

both destitute of wor-

thy conduct and good intentions. It is likewise requisite to

preserve benevo-

lence towards rulers, being obedient to and venerating

them

they were parents.

he who does not conceive that will suffer the

the daemons

this is

For

proper

punishment of bad counsel from

who

are the inspective guardians

of the seat of empire.

guardians of the

city,

For the rulers are the and of the safety of the

citizens.

But

it is

also necessary that governors should

preside justly over those that are governed, in the

same manner

as over their

own

children, in

42 passing sentence on others, laying asleep hatred,

and anger. Let those likewise be praised and celebrated who, being themselves in affluence, have asfriendship,

them be considered the saviours of the children and defenders

sisted the indigent,

of their country.

and

let

And

let

the wants of those

be relieved who are poor through fortune, and not through an indolent and intemperate life.

For fortune is common dolent and intemperate

to all life is

men, but an

in-

peculiar to bad

men.

Let

also

to point out

be considered as a worthy deed, any one who has acted unjustly,

in order that the polity

many guardians

has

But

ment.

let

may be its

saved, which

decorous arrange-

the indicator of the unjust

action be considered as a pious man, though his information should be respecting his

familiar acquaintance. familiar

and

allied to a

For nothing

man

most

than his country.

Let, however, the indication be made, not of

things done through involuntary ignorance, but

such crimes as have been committed from a

previous knowledge [of their enormity.] if

who

whom

all

men,

And

detected should be hostile to him is

detected, let him be hated by

in order that

may

suffer the punish-

ment of ingratitude, through which he deprives himself of being cured of the greatest of diseases injustice.

Farther

still, let

a contempt of the

Gods be

considered as the greatest of iniquities, and also injuring parents voluntarily, the neglect-

ing rulers and laws, and voluntarily dishonour-

ing justice.

But

citizen

and indicates

things,

him be considered as a

let

most just and holy

who honours

to the citizens

these

and rulers

those that despise them.

Let a

be esteemed

man

be more venerable for

to die for his country than,

through a

desire of

life,

For and

better to die well than to live basely

it is

to desert

it,

together with probity.

disgracefully.

It is likewise requisite to

honour each of the

dead, not with tears nor with lamentations, but

with good remembrance, and with an oblation of annual

fruits.

For when we grieve immo-

derately for those that are dead,

are un-

grateful to the terrestrial daemons.

Let no one curse him by whom he has been For praise is more divine than defainjured. mation.

Let him be thought

who

be a better

superior to anger, than him

offender through

citizen

who

it.

Let not him be praised but disgraced, who,

sumptuousness of his expence, surpasses temples and palaces. For let nothing private be more magnificent and venerable than things in the

of a public nature.

Let him who

a slave to wealth and

be despised, as one who illiberal,

and and

money

pusillanimous and

astonished by sumptuous pos-

him be considered as one who leads a tragical life, and whose soul is vile. For he who is magnanimous foresees with himself all human concerns, and is not disturbed by any thing of this kind [whether prosperous sessions,

or adverse],

let

when

accedes.

Let no one speak obscenely, he may not

in his

deeds, and that he

in order that

thoughts approach to base

may

not

fill

his soul with

impudence and defilement. For we call things which are decorous and lovely, by their proper names, and by those appellations which are established by law. But we abstain from naming things to which we are hostile, on account of their baseness. Let it also be considered as base, to speak of a base thing.

Let every one dearly love his lawful wife, and beget children from her. But let no one emit the seed of his children # into any other person; *

children.

nor

let

him

The seed which

illegally

consume

that

pertains to the propagation of his

which

honourable both by nature and law,

and act with wanton insolence.

produced the seed, children,

But chaste,

and not is

for the

For nature

sake of procreating

sake of

last.

requisite that a wife should be

and should not admit the impious con-

nection with other men, as by so doing she will

subject herself to the vengeance of the daemons,

whose

office

it is

to expel those to

whom

they

are hostile from their houses, and to produce hatred.

Let not him be praised who gives a stepmother to his children*, but disgraced, as being

the cause of domestic dissension.

And dates,

as let

it is proper to observe these manhim who transgresses them be ob-

noxious to political execration.

The law also orders be known by all the

that these citizens,

proems should

and should be

read in festivals after the pseansf by him is

who

appointed for this purpose by the master of

the feast, in order that the precepts

i. e.

may

his children while they live in his house

his protection

minds of all that hear them.

inserted in the

and are unmarried; and who are

under danger

through having a stepmother of losing that property which ought

to be theirs

t Paean

on the death of their

a song of rejoicing,

and on other occasions, the serpent Python.

father.

which was sung

honour of Apollo,

for

at festivals

having slain

THE PREFACE OF ZALEUCUS, THE LOCRIAN, TO HIS LAWS.

requisite that all those

who

inhabit a

and country should in the first place be firmly persuaded that there are Gods, in consequence of directing their attention to the heavens and the world, and the orderly districity

bution of the natures which they contain.

For

these are not the productions either of fortune

or of men.

It is

and honour

also requisite to reverence

these, as the causes to us of every

reasonable good.

It is

necessary, therefore,

that every one should so prepare his soul that it

may be

free

from every vice

;

since

not honoured by a bad man, nor

God

he to be

worshiped sumptuously, nor with tragical expence, like some depraved man but by virtue, ;

and the deliberate choice of beautiful and just deeds.

Hence

necessary that every one

it is

should be good to the utmost of his power,

both in his actions and his deliberate choice,

he wishes to be dear to divinity, and should

money more than

not fear the loss of

of renown.

him a

And

better citizen

the loss

also requisite to call

who would

rather sustain

a loss of property than of probity and justice. Let, however, such things as the following

47 be denounced by us against those who are not easily impelled to do what we have above enjoined, but

whose soul

easily excited to in-

All citizens of this kind, both male

justice.

and female, and also those who

live

the

same house with them, should remember that there are

Gods who punish the

and

unjust,

should place before their eyes that time in

which to every one there will be a final liberaFor all such will repent when tion from life. they are about to die, from a remembrance of

and from their being imwish that all things had been done by

their unjust deeds,

pelled to

them

justly.

Hence

it is

necessary that every

one, in every action, should always associate to himself this time, as if

were present:

for

thus he will especially pay attention to probity

and

justice.

But

evil

daemon

present

with any one, converting him to injustice, such

a one should abide in temples, at

altars,

and

sacred groves, flying from injustice as a most

impious and noxious mistress, and supplicating the it.

Gods

to cooperate with

him

in turning

should also accede to those

from

men who

renowned for their probity, in order to hear them discourse about a blessed life, and the punishment of bad men, that he may be are

deterred from unjust deeds;

only dread avenging daemons.

but he should

Those, like-

48 wise, that dwell in the city, should

the

Gods according

honour

all

to the legal rites of the

country, which are to be considered as the

most beautiful of

All the citizens,

all others.

too,

should obey the laws, reverence the rulers,

and

rise to

them, and comply with their man-

For

dates.

after the

Gods, daemons, and heroes,

proximate honours are paid by men who are intelligent,

and wish

be saved, to parents,

the laws, and the rulers.

one make the

city to

Let, however,

be dearer to him than his

country, since he will thus excite the indignation of the

duct ther

Gods of the country:

such con-

for

And

the beginning of treachery.

for a

still,

man

to be deprived of his

country, and to live in a foreign land,

far-

own

a thing

of a more afflictive nature, and more difficult to

be borne [than most other misfortunes]

allied to us than

nothing

Nor

any one think that a

let

for

our country.

citizen,

whom

the

laws have permitted to partake of the polity, should be considered by him as an implacable

enemy

;

since a

man who

capable of thus

thinking can neither govern nor judge in a

proper manner, in consequence of his anger

predominating over his reason. likewise, speak

ill

Let no one,

either of the city in

or of a citizen privately.

But

let

common,

the guardians

of the laws keep a watchful eye over offenders,

by admonishing them; and

in the first place

the next place,

from acting

this

ill,

let

them be careful that

And

they are punished. established laws,

with respect to the

some one of them should

appear not to be well ordained, remain,

let

let it

better.

neither beautiful, nor beneficial, for the esta-

blished laws to be vanquished by it

be changed

But where all of them them be [universally] obeyed; as it

into one that

they are not restrained by

men; though

both profitable and beautiful, to be re-

strained, as if vanquished,

law.

It is requisite,

who

by a more excellent

however, to punish those

transgress these, as machinating for the

city the principle of the greatest evils anarchy.

But

the magistrates should neither be arrogant,

nor judge insultingly, nor in passing sentence

be mindful either of friendship or hatred, but

For thus they will decide most justly, and will be worthy of the magistracy. It is fit, therefore, that slaves should do of what

what free,

just.

just through fear, but those that are

through shame, and for the sake of the

beautiful in conduct.

Hence

that the governors should be in order that they

whom

may be

they govern.

But

men

requisite

of this kind,

reverenced by those if

any one wishes to

change some one of the established laws, or to introduce another law, let him, with a halter

50 about his neck, speak of the subject of his wishes to the people.

And

if it shall

appear

from the suffrages, that the law already established should be dissolved, or that a

should be introduced,

But

if it

law

new law

him not be punished.

let

should be thought that the preexisting

better, or that the

be introduced

change an

law which

unjust, let

him who wishes

old, or to introduce a

be executed by the

intended

new

law,

halter.

FROM THE TREATISE OF CALLICRATIDAS ON THE FELICITY OF FAMILIES.

The

universe must be considered as a system

communion

of kindred

or association.

But

every system consists of certain dissimilar contraries,

and

coarranged with reference to

one certain thing, which

the most excellent,

and

also with a view to a general benefit.

that

which

denominated a

of musical communion, and certain

common

Farther

still,

consists things,

and

thing,

system

referred to one

a concert of voices.

the system of certain

choir, is a is

For

body about a ship

dissimilar

and contrary

coarranged with reference to

one thing which

is best, viz.

with a view to a

common

the pilot, and also

benefit, a

prosperous

Thus,

navigation.

too, a family,

being a sys~

kindred communion, consists of certain dissimilars, which are its proper parts and is teni of

;

coarranged with a view to one thing which best, viz. the father of the family;

ferred

And,

common

in short,

and

re-

advantage, unanimity.

every family, in the same man-

ner as a psaltery*, requires these three things, apparatus, coadaptation, and a trectation,

and musical use.

certain con-

Apparatus,

deed, being the composition of

from which the whole, and

all

kindred communion derives

all

its

in-

parts,

the system of

its

completion.

But of the parts of a family there are two first and greatest divisions viz. man and posses;

sions, the latter of

and

which

the thing governed,

Thus,

affords utility.

and and body that which governs and that which is governed, also, the first

greatest parts of an animal are soul

and

soul, indeed, is

uses, but the

and imparts

body

And

utility.

possessions, indeed,

are the adscititious instruments of

but the body

those persons, how-

completion to a family, some are

consanguineous, but others have an

And

the family.

life

the connascent and allied in-

strument of the soul. ever, that give

human

affinity to

those that are kindred are

kind of harp beaten with

e 2

sticks.

52 generated from the same blood, or have the

same

who

origin from those

the race.

But those

first

disseminated

that have an affinity have

an adscititious alliance, as commencing from the

communion

And

of wedlock.

these are either

fathers or brothers, or maternal or paternal

some other of those relatives produced by marriage. But if the

grandfathers, or that are

good

arising from friendship

also to

re-

(for thus it will become more magnificent, not only through an abundance of wealth and many relations, but also through numerous friends) in this

ferred to a family

greater and

;

case

it is

evident, that the family will thus be-

come more ample, and of friendship

that the social species

be enumerated among things

which are requisite

the

completion of a

But of possessions some are necesand others are of a liberal nature. And

family. sary,

the necessary, indeed, are those which are subservient to the wants of life;

are such as lead a

arranged in

mode

man

and the

liberal

an elegant and well

of living, so that he

may

not be

want of other things. Such things, however, exceed what is requisite to a liberal and ele-

gant mode of life, are, at the beginning, the roots to men of wanton insolence, and destruction.

For

those that have great possessions are neces-

sarily at first inflated with pride,

and when thus

53 inflated become arrogant

;

and, being arrogant,

they also become fastidious, avid conceive that their kindred, tribe

and

those of the

same nation and

with themselves, neither resemble, nor are

equal to them.

JBut

when they are

fastidious,

And

they also become ivantonly insolent.

extremity and end of all ivanton insolence

When,

struction.

there

therefore, in a family

a superfluity of possessions,

cessary that the legislator should cut

the

de-

and

city

ne-

off,

and, as

same good husbandman lops the too luxuriant leaves of trees. But of the kindred it

were, amputate the superfluities, in the

manner

as a

and domestic part of man there

For there

cies.

another which

a triple spe-

one species which governs,

governed, and another which

gives assistance to a family and relatives.

And

the husband, indeed, governs, but the wife

governed, and

the offspring of both these

auxiliary.

AND

With

ANOTHER PART OF THE SAME WORK.

respect also to practical and rational

domination, one kind

despotic, another

a guardian nature, and another

And

the despotic, indeed,

political.

that which governs

with a view to the advantage of the governor,

For

and not of the governed.

after this

man-

ner a master rules over his slaves, and a tyrant

But

over his subjects.

the guardian domina-

and

tion subsists for the sake of the governed,

And

not for the sake of those that govern.

with

this

kind of power the anointers rule over

the athletse, physicians over the sick, and pre-

For

ceptors over their pupils. are not directed to their

the benefit of those

own

whom

their labours

advantage, but to

they govern

those

;

of the physician being undertaken for the sake

of the sick, the anointers for the sake of exercising the body,

and those of the erudite for But the political

the sake of the inerudite.

end the common benefit both of the governors and the governed. For domination has

for its

human

according to this domination, in

affairs,

both a family and a city are coharmonized in things of a divine nature the

composed.

family, however,

;

but

world

and a

city are

aptly

an imitation according to analogy of the go-

vernment of the world.

For

divinity

principle of nature, and his attention

directed to his

own

but. to

public good.

world

called

the

neither

advantage, nor to private,

And

/coa^oc,

this account, the

from the orderly dispo-

which are coarranged with one thing which is most excellent,

sition of all things

reference to

and

God, who

this is

is,

according

concep-

an intellectual # animal, incorruptible, and

tion,

the principle

and cause of the orderly

tion of wholes.

Since, therefore, the

disposi-

husband

rules over the wife, he either rules with a despotic, or with a guardian, or, in the last place,

But he does not over her with a despotic power: for he is with a political power.

Nor

gently attentive to her welfare.

rule dili-

his

government of her entirely of a guardian nature

for this is itself a part of the

[between fore, that

man and

wife].

communion

It remains,

there-

he rules over her with a political

power, according to which both the governor

and the thing governed establish the

common

advantage.

Hence,

established with a view to the

Those husbands,

life.

[as their also,

end]

wedlock

communion

therefore, that govern

their wives despotically, are hated

by them;

but those that govern them with a guardian authority are despised by them.

appear to be, as *

For they were, appendages and flat-

In the original ovpaviov %aov a

Callicratidas

celestial

animal; but as

here speaking of the Demiurgus, or artificer

of the universe,

who

an intellectual god,

for

ovpaviov I

For the Demiurgus is the maker, and not one But he is called an animal, as being celestial gods.

read voepov. of the

Thus, too, Aristotle, in the life to all things. 12th book of his Metaphysics, says, " that God is an animal the cause of

eternal and most excellent."

m But those that govern are both admired and beloved.

terers of their wives.

them

politically

And

both these will be effected,

governs exercises his power so that

he who

mingled with pleasure and veneration

may be ;

plea-

sure indeed being produced by his fondness,

but veneration from his doing nothing of a

vile

or abject nature.

AND AGAIN,

He who

ANOTHER PART OF THE SAME WORK.

wishes to marry ought to take for a

wife one whose fortune

own,

order that he

may

conformable to his

not contract nuptials

either above or beneath his condition, but ana-

logous to the property which he possesses.

For those who marry a woman above

their

condition have to contend for the mastership; for the wife, surpassing her

and

husband

lineage, wishes to rule over

considers natural to

wealth

him; but he

unworthy of him, and pretersubmit to his wife. But those who

to be

marry a woman beneath their condition subvert the dignity and splendour of their family. It is necessary,

however, on

this

occasion to

imitate the musician, who, having learned the

proper tone of his voice, endeavours to bring to

such a medium that

mav

be rendered

suf-

57 sharp and

ficiently

broken, nor lose

its

and may be neither

flat,

Thus, there-

intenseness.

necessary that wedlock should be

coadapted

to the peculiar tone of the soul, so

fore,

that the

husband and wife may not only accord

with each other in prosperous, but also verse fortune.

ad-

It is requisite, therefore, that

the husband should be the regulator, master,

and preceptor of

The

his wife.

regulator, in-

deed, in paying diligent attention to her affairs;

but the master, in governing and exercising authority over her; and the preceptor ing her such things as

it is fit

teach-

for her to

know.

by worthy

This, however, will be especially effected

him who, directing

his

attention to

parents, marries from their family a virgin in

For such virgins are fashioned, and are docile and are also

the flower of her youth. easily

;

naturally well disposed to be instructed by,

and

to fear

and love

their husbands.

FROM THE TREATISE OF PERICTYONE* ON THE DUTIES OF A WOMAN. It

necessary that a

possess a perance. *

should sufficiently

harmony full of prudence and temFor it is requisite that her soul

This Perictyone

ther of Plato.

woman

different

from her who was the mo-

58 should be vehemently inclined to the acquisiso that she may be just, brave, and prudent, and may be adorned with frugaFor, from the posseslity, and hate vainglory. tion of virtue

;

sion of these virtues, she will act worthily

when

she becomes a wife, towards herself, her hus-

band, her children, and her family.

such a

also,

woman

Frequently,

cities, if

she happens to rule over

tions, as

kingdom.

see

If,

but she

and

all

will love

will

be produced. illegal loves,

her husband, her children,

For such women

her family.

fond of being connected with other their husbands,

na-

she subdues desire

be pursued by

will not

cities or

[sometimes] the case in a

therefore,

and anger, a divine harmony

Hence she

towards

will act beautifully

become

men

hostile to the

as are

besides

whole of

their families, both to those branches of

are free, and those that are slaves.

that

They

also

machinate stratagems against their husbands,

and of

falsely represent

all

alone

as the calumniators

their acquaintance, in order that they

may appear

and they govern

lent;

way

them

may be

be exceedingly benevotheir families in

such a

expected from those that are

For from such conduct the destruction ensues of every thing which is common to the husband and wife. And thus

lovers of indolence.

much

as to these particulars.

59 It is also requisite to is

lead the

body

what

naturally moderate, with respect to nutri-

ment, clothes, bathing, anointing, dressing the hair,

and

whatever pertains to decoration

For whatever of a sumptuous nature is employed by women in eating and drinking, in garments and trinkets, renders them disposed to be guilty of every crime, and to be unjust both to their husband's bed, and to every other person. It is from gold and jewels.

requisite, therefore, that they should only satisfy

hunger and

thirst,

and

this

from things

and that they should defend themselves from cold by garments of the simeasily procured;

plest kind.

But

be fed with things which

are brought from a distant country, or

are obtained at a great price, It is also great folly to

which

no small

vice.

search after exceedingly

elegant garments, which are variegated with purple, or any other precious colour.

body wishes

For the

to be neither cold nor naked, but

to be covered for the sake of

not [externally]

decorum, and

want of any thing

else.

The

opinion of men, however, in conjunction with ignorance, proceeds to inanities and superfluities.

Hence a woman should

neither be deco-

rated with gold, nor with Indian gems, nor

with the jewels of any other nation, nor plait

her hair with abundance of art, nor be perfumed

60 with Arabian unguents, nor paint her face so that

may be more

white or more red, nor

give a dark tinge to her eyebrows and her eyes,

nor

dye her gray

artificially

nor

hairs,

fre-

For the woman who seeks

quently bathe.

after things of this

kind searches for a specta-

For the beauty produced by prudence, and not by

tor of female intemperance.

which

these particulars, pleases born.

women

that are well

Nor should she conceive that nobility

and wealth, the being born in a great city, glory, and the friendship of renowned and royal men, are to be ranked among things that are necessary.

For

they happen to be present,

they should not be the cause to her of any molestation

and

;

they should not be present,

For a

she should not regret their absence.

woman

prudent

will

not be prevented from

living [properly] without these.

great and

much admired

things

And

those

which we have

mentioned should not be present, her soul should not anxiously explore, but withdraw itself

from them.

drawing

For

consequence

their possessor to misfortune, they are

more noxious than

beneficial.

For

to these,

calumny are adjacent, so such a woman cannot be free from per-

treachery, envy, and that

turbation. It is also

necessary that she should venerate

the

Gods through good hope by

city

feli-

and by obeying the

veneration,

this

of obtaining

laws and sacred institutions of her country.

But

after the

Gods,

I say, that

she should ho-

For these

nour and venerate her parents.

cooperate with the Gods in benefiting their children.

Moreover, she ought to

her husband legally and

nothing to be her

own

It is

conceiving

property, but preserving

and being the guardian of preservation of this

kindly,

with

live

all

For

his bed.

the

things are contained.

likewise requisite that she should bear

every thing

happen

[in

to her

tunate in his

a becoming manner] which

husband, whether he

affairs,

may

unfor-

or acts erroneously through

ignorance, or disease, or intoxication, or from

having connection with other women. this last error is

women,

granted to

men

;

For

but not to

since they are punished for this offence.

It is necessary, therefore, that

she should sub-

mit to the law with equanimity, and not be

She ought likewise to bear patiently his anger, his parsimony, and the complaints which he may make of his destiny, his jealousy, and his accusation of her, and whatever

jealous.

other faults he all

may

inherit from nature.

For

these she should cheerfully endure, con-

ducting herself towards him with prudence

For a wife who

and modesty.

dear to her

husband, and who truly performs her duty towards him, is a [domestic] harmony, and loves the whole of her family, to which also she conciliates the

ever,

benevolence of strangers.

If,

how-

she neither loves her husband nor her

children, nor her servants, nor wishes to see

any

sacrifice

preserved

;

then she becomes the

leader of every kind of destruction, which she likewise prays

for, as

being an enemy, and also

prays for the death of her husband, as being hostile to him, in order that she

nected with other

men

;

may be

and, in the last place,

she hates whatever her husband loves.

appears to

harmony, desty.

me if

con-

But

that a wife will be a [domestic]

she

For then she

full

will

of prudence and

mo-

not only love her hus-

band, but also her children, her kindred, her

and the whole of her family, in which possessions, friends, citizens, and strangers are servants,

contained.

She

will likewise

adorn the bodies

of these without any superfluous ornaments,

and

will

both speak and hear such things only

as are beautiful

and good.

It is also requisite

that she should act conformably to her hus-

band's opinion in what pertains to their com-

mon

life,

and be

satisfied with those relatives

and friends that meet with

his

approbation.

And

she will conceive those things to be pleaand disagreeable which are thought to be sant so by her husband, unless she is entirely des-

harmony.

titute of

FROM THE TREATISE OF PERICTYONE ON THE HARMONY OF A WOMAN*.

Parents ought word or deed

not to be injured either in

but

;

it is

requisite to be obedi-

ent to them, whether their rank in or great.

And

life is

small

in every allotted condition of

and body, and of external circumstances,

soul

and war, in health [and sickness f], in riches and in poverty, in renown and ignominy, and whether they are of the same in peace, also,

class with

most of the community, or are manecessary to be present with,

gistrates,

and never

to forsake them,

and almost

to sub-

mit to them even when they are insane.

For

such conduct will be wisely and cheerfully

adopted by those that are pious. despises his parents will, both *

mony dren t

this extract

of a

woman

;

among

no mention whatever for

But he who

the living

made of the

har-

wholly consists of the duty of chil-

to their parents. tcai vo(tu> is

omitted in the original, but ought, as

pears to me, to be inserted.

ap-

(34

and the dead, be condemned for this crime by the Gods, will be hated by men, and under the earth will, together with the impious, be eternally # punished in the

same place by Justice, and the subterranean Gods, whose province it is to inspect things of this kind. For the parents aspect of is a thing divine and beautiful, and a diligent observance of them is attended with a delight such as neither the survey of the sun, nor of all the stars

illuminated heavens,

which dance round the capable of producing,

nor any other spectacle, should than

this.

Gods

And,

even be greater

appears to me, that the

when they perceive Hence it is requisite to

are not envious f

that this takes place.

reverence parents both while they are

living,

and when they are dead, and never oppose

them

any thing they may say or do.

If also

they are ignorant of any thing through deception or disease, their children should console * It

well observed

Plato, " that the soul

anger but medicinally

by Olympiodorus, on the Phaedo of not punished by divinity through

is ;

and that by eternity of punishment

we must understand punishment commensurate with the because souls that have committed soul's partial period ;

the greatest offences cannot be sufficiently purified in one period."

t For

(j>povteiv

I read tyQovsuv.

in this place,

which

evidently erroneous,

and instruct, but by no means hate them on

For no greater error and injustice can be committed by men than to act impiously towards their parents. account.

this

ON THE REVERENCE DUE TO PARENTS. FROM THE APOPHTHEGMS OF ARISTOXENUS, THE TARENTINE,

After

divinity

and demons, the greatest atand the laws;

tention should be paid to parents

not fictitiously, but in reality preparing ourselves to an observance

the

in,

of,

and perseverance

manners and laws of our country, in a small degree worse

though they should be

than those of other countries.

AND

But

after

THE FOURTH BOOK OF THE SAME WORK*. these

things

which should be paid

The whole of

the

honours it

being

first,

the greatest, and

this extract is to

be found in the fourth

right to discharge the *

to living parents,

book of Plato's Laws. the Bipont edition.)

(See

But

torn. viii. p.

there

187, and 188, of

occasionally

some

little

difference between the text of Plato and that of Aristoxenus,

as the critical reader will easily discover.

Neither Fabri-

cius nor the editors of Stobagus have noticed the source of this extract.

most ancient of

Every one, likewise, should think that all which he possesses belongs to those who begot and nurthe

tured him, to

their

debts.

all

order that he

want

may be

the utmost

beginning from his property;

ministrant

of his ability, in the

second

place discharging his debt to them from things pertaining to his

body

and

;

from things pertaining to

in the third place,

his soul

;

thus repay-

ing with usury the cares and pains which his

now

very aged parents bestowed on him when

he was young. likewise,

life,

requisite that he should parti-

employ the most respectful language

cularly in

it is

Through the whole of

speaking to his parents

;

because there

most severe punishment for light and winged words and Nemesis, the messenger of Justice, ;

appointed to be the inspector of every thing

of this kind. angry,

it is

When

appease their anger, whether

words or father

may

therefore, are

parents,

and

shown

requisite to yield to them,

deeds;

acknowledging that a

reasonably be very

with his son,

when he

much enraged

thinks he has been

injured by him.

But on the death of parents, the most decent and beautiful monuments should be raised to them; not exceeding the usual magnitude, nor yet less than those which

Every

our ancestors erected for their parents. year,

too,

attention ought to be paid to the

They

decoration of their tombs. wise, be

should, like-

remembered and revewith a moderate and appro-

continually

renced, and this

By always acting, therefore, this manner, we shall each of us

priate expense.

and

living in

be rewarded according the

our deserts, both by

Gods and those natures

to us,

and

life in

good hope.

that are superior

shall pass the greatest part of

our

FROM THE TREATISE OF PEMPELUS ON PARENTS *.

Neither

divinity,

nor any

man who

possesses

the least wisdom, will ever advise any one to

neglect his parents.

Hence we cannot have

any statue or temple which

will

be considered

by divinity as more precious than our fathers and grandfathers when grown feeble with age. For God will recompense him with benefits

who honours

his parents with gifts

;

since if

* The whole of this extract is taken from the eleventh book of Plato's Laws, but what is there said is here somewhat amplified.

68 this is

not done, divinity will not pay any atten-

tion to the prayers of such parents for their

The images

children.

of our parents, indeed,

and progenitors should be esteemed by us as far more venerable and divine than any inaniFor these animated images, mate images. when they are continually adorned and rendered splendid with honour by

us,

pray for us,

and implore the gods to bestow on us the most excellent gifts: but the contrary when

we is

despise them. effected

Neither of these, however,

by inanimate images.

Hence he

who conducts

himself in a becoming manner

towards

parents

his

and

progenitors,

and

other relatives of this kind, will possess the

most proper of

all

statues,

and the best

culated to render him dear to divinity. one, therefore,

endued with

honour and venerate dread

knowing

prayers, as

his parents,

execrations

their

intellect

that

and

cal-

Every should

and should

[unfavourable]

many

of them

fre-

These things, therefore, being thus disposed by nature, men that are prudent and modest will consider their living

quently take

effect.

aged progenitors as a treasure, to the extremity of

life;

and

they die before they arrive at

that period, they will be vehemently desired

by them.

the contrary, progenitors will be

terrible in the

extreme

to their

depraved and

But he who, being

stupid offspring.

profane,

deaf to these assertions, will be considered

all

persons as odious both to

intelligent

Gods and men.

FROM THE TREATISE OF PHINTYS, THE DAUGHTER OF CALL1CRATES, ON THE TEMPERANCE OF A WOMAN.

A woman ought to be wholly good

and modest;

but she will never be a character of this kind

For any

without virtue.

any one thing renders

And

valuable. sight,

virtue subsisting in

th'at

which receives

of a

;

through

this

be a good

woman

temperance;

Many, indeed, may perhaps

does not become a is it

woman

some

philo-

proper for her to ride

on horseback, nor to harangue think that

But

she will be able to honour and

sophize, as neither

render each of them worthy.

love her husband.

think

too,

and the virtue of a man and the virtue

woman

the principal virtue of a for

Thus,

but of the ears hearing.

the virtue of a horse causes

horse

the virtue, indeed, of the eyes

in public.

But

things are the province of a

man, others of a woman, and that others are

common

man and woman.

And, likemore some to a man than to a woman but others more to a woman than to a man. But the things peculiar to a man are, to lead an army, to govern, and to both to

wise, that

things pertain ;

harangue

woman

in public.

are, to

The

offices peculiar to

be the guardian of a house, to

stay at home, and to receive and be ministrant to her husband.

And the virtues pertaining

For

both are fortitude, justice, and prudence.

husband and wife should have the virtues of the body, and in a similar manner those of the soul. And as health of body is beneficial to both, so also is health of it is fit

that both the

soul.

The

health,

however, of the body are

virtues,

strength,

vigour

and

sensation,

With respect to the virtues, also, some are more adapted to be exercised and possessed by a man, but others by a woman. For fortitude and prudence pertain more to the man than to the woman, both on account of the habit of the body, and the power of the beauty.

soul

;

but temperance peculiarly belongs to the

know

woman. Hence number and the

quality of the things through

which

accedes to a woman.

this virtue

requisite to

therefore, that they are these five.

And

the

1 say,

in the

71 first

she obtains this virtue through

place,

sanctity

and piety about the marriage bed.

In the second place, through ornament pertaining to the body.

In the third place, through

egressions from her

own

In the fourth

house.

place, through refraining

from the celebration

of orgies, and the mysteries of the mother of

And

the Gods*.

in the

being cautious and moderate

divinity.

place,

fifth

through

in the sacrifices

these, however, the greatest

and most comprehensive cause of temperance, is

that

which causes the wife

be tmdefiled

with respect to the marriage bed, and not to

have connexion with any other

husband, gal

For

in the first place,

conduct, she acts unjustly

Gods who

man

than her

by such

ille-

towards the

preside over nativities, rendering

them not genuine but spurious adjutors of her In the second place, she family and kindred. acts unjustly towards the Gods who preside over nature, by

whom

she solemnly swore, in

conjunction with her parents and kindred, that she would legally associate with her husband in

the

communion

of children.

* See p. 137,

on the Mysteries.

And

life

and the procreation

in the third place, she acts

and 138, of

Translation of Iamblichus

72 unjustly towards her country, by not observing decrees.

its

To which may be

added, that to

offend against right in those things for

the greatest punishment, death,

which

ordained,

on account of the magnitude of the crime, and to do so for the sake of pleasure and wanton insolence,

But the end of

of pardon.

duct

and most undeserving

nefarious,

all

insolent con-

destruction.

This, also, ought to be considered, that no

purifying

remedy has been discovered

offence, so as to render a

pure and beloved by

woman

for this

thus guilty

For God is But the

divinity.

most averse to pardon this crime. best indication

of the

towards her husband

chastity

woman

of a

that which arises from

the resemblance of her children to their father.

And

thus

With

ornament of

appears to me, that the garments

woman

should be white and simple, and

by no means superfluous. so,

the marriage bed.

the body,

of a

much concerning

respect, however, to the

But they

will

they are neither transparent nor va-

riegated,

nor woven from

silk,

but are not

expensive, and are of a white colour.

For thus

she will avoid excessive ornament, luxury, and superfluous clothes; and will not produce a

depraved imitation

in others.

And,

in short,

73 she should not decorate her person with gold

For they are very expensive, and exhibit pride and arrogance towards the and emeralds.

It is necessary,

vulgar.

which

governed by good laws, and

arranged itself,

well

should accord with

in all its parts,

and have an equable legislation; and

should expel the this

however, that a city

who make

things of

She should,

likewise,

artificers

kind from the

city.

give a splendour to her face, not by employ-

and foreign colour, but that adapted to the body, and is prdduced

ing adscititious

which is by washing

with water; and adorning her

person through modesty rather than through

For thus she will render both herself and her husband honourable. But the lower class

art.

women

should go out of their houses, for

the purpose of sacrificing to the tutelar deity

of the city, for the welfare of their husbands

and

all

their family.

woman,

also,

should

depart from her house neither by twilight nor in the evening,

but should openly leave

the forum

one, or at

most two servants,

full

when

of people; accompanied by for the

sake of

beholding a certain thing, or of buying something she

may

She should also offer the Gods, and such as are

want.

frugal sacrifices to

adapted to her ability; but she should abstain

from the celebration of orgies, and from those sacred

rites

of the mother of the Gods, which

are performed at home.

For the common law

of the city ordains that these shall not be per-

formed by women.

To which may be

that these rites introduce ebriety, alienation.

who

It is necessary,

added,

and mental

however, that she

the mistress of a family, and presides

over domestic undefiled.

affairs,

should be temperate and

ETHICAL FRAGMENTS OF

HIEROCLES,

HOW WE OUGHT TO CONDUCT OURSELVES TOWARDS THE GODS. Such

particulars, also, as the following, are to

be previously assumed concerning the Gods, viz. that

they are immutable, and firm in their

decrees

so that they never change the concep-

;

what appeared to them to be fit from the For there is one immutability and firmness of the virtues, which it is reasonable to

tion of

beginning.

suppose subsists transcendently with the Gods, and which imparts a never their conceptions.

that there

ments which

failing stability to

From which

evident,

no probability that the punishdivinity thinks proper to inflict can

For it is easy to infer, that if the Gods change their decisions, and omit to punish him whom they had designed to punish, the world can neither be beautifully nor justly be remitted.

governed; nor can any probable reason for [the

necessity

Poetry also appears

things as the following,

any reason

repentance

of]

have asserted such

— rashly,

and without

By incense and libation, gentle vows, And sacrifice and prayer, men bend the

When

assigned.

Gods,

they transgress, and stray from what

right*.

And For

And to

flexible are e'en the

whatever of a similar nature

in short

be found

in poetry.

IX.

495.

t Iliad IX.

493.

* Iliad

Gods themselves f.

6. 7.

Hierocles

mistaken in saying that

poetry rashly asserts that the Gods are flexible.

have observed in

Notes

For

as I

Iamblichus on the Mysteries,

Homer, and other theological who through depravity become illuminations of the Gods, when

divine flexibility indicates in

poets of antiquity, that those

unadapted

to receive

the

they afterwards obtain pardon of their guilt through prayers

and

sacrifices, again

Gods.

become partakers of

the goodness of the

that divine flexibility is a resumption of the parti-

cipation of divine light and goodness, by those

inaptitude were before deprived of

it.

who through

Nor must we omit to observe, that though the Gods are not the causes of evil, yet they connect certain persons with kind, and surround those

with

afflicted]

things

who

of this

deserve [to be

and external

corporeal

detri-

ments; not through any malignity, or because they think

with

requisite that

For

struggle

but for the sake of punish-

difficulties,

ment.

men should

pestilence

and drought, and

besides these excessive rain, earthquakes, and

every thing of this kind, are for the most part

produced through certain other more physical causes, yet sometimes are effected by the Gods, when the times are such that the

ini-

quity of the multitude, publicly, and in com-

mon, requires

manner,

the

also,

be punished

;

after the

Gods sometimes

same an

afflict

individual with corporeal and external detri-

ments, in order to punish him, and convert others to

But

what

is right.

be persuaded that the Gods are never

the cause of any evil # contributes greatly, as ,

appears to me, to proper conduct towards

the Gods. *

See on

this

For

evils

proceed from vice alone,

most interesting subject,

the cause of evil,

that divinity

not

Fragments of Proclus the end of my translation of

translation of the

on the Subsistence of Evil, at his six books On the Theology of Plato.

78 bat the Gods are of themselves the causes of good, and of whatever in the

Hence, on

evils.

that

while,

not admit their bene-

it is

appears to

this occasion, it

well said by the poet

that mortals

;

but surround ourselves with voluntary

ficence,

we do

meantime,

advantageous

blame the Gods,

they were the causes of their evils though not from Fate,

But

for their crimes they suffer pain

and woe *.

For that God

is never in any way the cause of may be proved by many arguments but at present we shall only adduce what Plato f says:

evil

viz.

;

" that as

it is

not the province of what

hot to refrigerate, but the contrary is it

the province of that which

be noxious, but the contrary."

;

so neither

beneficent to

Moreover,

God

being good, and immediately replete from the

beginning with every virtue, cannot be noxious, or the cause to any one of evil

;

but on the

contrary, must impart every good to those are willing to receive *

See Odyss.

t See the

first

;

bestowing on

I. v. 32, 33, 34.

book of his Republic.

who

us, also,

such media* as are according

which are

effective

But there

nature.

to evil

of what

to nature,

and

conformable

only one cause of

HOW WE OUGHT TO CONDUCT OURSELVES TOWARDS OUR COUNTRY.

After speaking

of the Gods,

most

rea-

how we

sonable to show, in the next place,

should conduct ourselves towards our country. For, by Jupiter, our country

greatest parent.

patris;

this

Such

our

and

first

denominate

warpig,

word being derived from

irarvp,

pronounced with a femi-

things as are neither really good, nor really

but media between these.

t After this last sentence, the words ravra the original; which evidently

ing:

were a

pater, a father; but

evil,

Hence he who gave a name

to the thing did not rashly

secondary God, and

certain

show

^pt], follow in

that something

want-

as they are only the beginning of another sentence.

This defect, however, (Eclog. Ethic,

lib.

supplied in

II. p. 207), by

as follows: ravra ypr] irpovoeiv, ayvu)}xo<Tvvr\v,

ra (lege ravra)

jurj

tj/uiv

copy of Stobaeus,

some one

in manuscript,

Sia vov rv<p\ort]ra

airavraauaL

;

itat

and he has

also added the following Latin translation of these words " Hasc oportet prospicere ne per mentis csecitatem et ignorantiam haec nobis occurrant." But the addition, from what-

ever source

was obtained, does not appear

at all apposite

;

and therefore I conceive

be spurious.

80 nine termination, in order that it

it might be as were a mixture of father and mother. This

reason, also, proclaims that our country

be honoured equally with our two parents; so that

we ought

to prefer

them honour the two

to either of

taken separately, and not to

more than

it;

but to pay an equal portion of

There

respect to each.

is,

likewise, another

reason, which exhorts us to honour

than our two parents conjointly; and not only to

honour

beyond

these, but also to prefer

our wife, children, and friends

short, after the

Gods,

As, therefore, he finger

more than the

sonable

who

;

and, in

to all other things.

stupid five,

who esteems one

but he

most rea-

prefers the five to one; for the

former despises what

eligible,

preserves also the one finger:

latter, in

the

after the

same manner, he who wishes

five,

but the

to save

himself rather than his country, in addition to acting unlawfully, desires impossibilities.

he who prefers to divinity

;

his

dear

firmly.

country to himself

and reasons

fitly

and

But

same time it has been observed, that though some one should not be connumerated with the

the system [or the cooperating combination of the

from

many], but should be considered apart it,

yet

it is

fit

that he should prefer the

safety of the system to his

own

preservation.

For the destruction of the

city will

existence, just as the abscission of the

its

hand

attended with the destruction of one

may,

summarily conclude, that general

be seperated from private

of the hand.

finger, as a part fore,

evince

depends

that the safety of the citizen entirely

thereis

but

utility:

For that which try

common

each of the parts of

which

to the

be advantageous

discursive

assumed For that which it is

much *

light

This

from

soul,

a dancer,

whole

choir.

reasoning in the

shall receive

in particulars, so that

true of the whole

to the

all this

power of the

since

advantageous

useful to a dancer, so far as he

Depositing, therefore,

it;

And

as beneficial to the citizen.

will also

it.

nothing*.

citizen extends also to the city, if

advantageous to the coun-

the whole without the parts vice versa, that

not

be considered as one and the same with

which consists of parts, so as For whole has a triple

not to be able to subsist without them. substance

;

viz. it is either prior to parts,

a whole containing parts causally; or

or in other words,

consists of parts;

becomes a whole according therefore, is a whole consisting of

in a part, so that a part, also,

to participation.

A city,

any part of which being absent, diminishes the whole. See Prop. 67 of my translation of Proclus' Elements of Theology and the second book of my translation of Proclus on

parts,

;

the Timaens.

82 shall never

omit to perform what

due from

us to our country.

Hence,

I say, it is

necessary that every pas-

sion and disease of the soul should be

from him who intends It

try.

to act well

removed

his

coun-

likewise requisite that a citizen

should observe the laws of his country as certain

secondary Gods, and should render him-

self perfect

conformably to

But he who endeavours to

make

with

doing

their

mandate.

either to transgress, or

any innovation in the laws, should be

all

so,

diligence prevented

possible

and

in every

way opposed.

from

For a

contempt of the existing laws, and preferring to ancient laws, are things by no means

new

beneficial to a city.

Hence

it is

requisite that

those should be restrained from giving their votes,

and from

precipitate innovation,

who

are pertinaciously disposed to act in this man-

commend Zaleucus, the Locrian legislator, who ordained, that he who intended to introduce a new law, should do it ner.

I therefore

with a rope about his neck, in order that he

might be immediately

strangled,

unless

could change the ancient constitution of the polity, to the very great

munity.

Hut

the country,

advantage of the com-

customs, which are truly those of

and which, perhaps, are more ancient

83 laivs themselves, are to be

than the

The

than the laws.

less

ever, iv Inch are but

preserved no

present customs, how-

of yesterday, and which have

been so very recently introduced into every city, are not to be considered as the customs of the country, [or as the institutes of ancestors]

;

and,

perhaps, neither are they at all to be regarded as customs # .

tom

an unwritten law, having for

tion a

good

legislator, viz. the

those that use

all it

In the next place, because cus-

it;

its

inscrip-

approbation of

perhaps, on this account,

proximate to things which are naturally

just.

AFTER WHAT MANNER WE OUGHT TO CONDUCT OURSELVES TOWARDS OUR PARENTS.

After

speaking of the Gods and our country,

what person deserves

be mentioned more

Hence

than, or prior to our parents? quisite that

He, *

we should

re-

discourse about them.

therefore, will not err

When

it is

who

says, that they

the intelligent reader considers that Hierocles

flourished about the middle of the fifth century after Christ,

he will immediately understand are to which

Needham,

Hierocles, in

what the recent customs above

passage,

alludes.

in his translation of this passage, either did not

understand the meaning of late

the

it,

or wilfully omitted to trans-

it.

and

are certain secondary

Gods;

terrestrial

since on account of their proximity to us, they are, if

be lawful so to speak, more

be ho-

noured by us than the Gods themselves*.

But

it is

necessary, previously, to assume, that

the only measure of gratitude towards them

a perpetual and unremitting promptitude to

repay the benefits since,

though

we have

for their sake, yet they will

may be

theirs,

many

should perform

what they deserve.

the

said, that these

same

;

things

far less

than

time, also,

our deeds are nearly

whom

because they produced us by

they are performed.

them

received from

works

therefore, if the

of Phidias and of other artists should themselves

produce certain other

not hesitate to say that these the works of the artists

be justly

said, that

;

things,

we should

latter, also,

thus, likewise,

were

may

our performances are the

deeds of our parents

through

;

wise derived our existence.

whom we

Hence,

like-

in order

we may easily apprehend the duties which we owe them, it will be requisite to have this that

sentence perpetually at hand, that our parents *

The honours which we pay

vantage to him, but benefit us

;

to divinity

to our parents are beneficial to them.

and

in this only, the latter are to

former.

can be of no ad-

but the honours which

And

we pay

in this sense,

be honoured more than the

85 should be considered by us as the images of

Gods

the

;

and by Jupiter, as domestic Gods,

our benefactors, kindred, creditors, lords, and

most stable

friends.

For they are most stable

images of the Gods, possessing a similitude

them beyond the power of

For they are the guardian Gods of the house, and live with us; and besides this, they are our art to effect.

greatest benefactors, imparting to us things of

the greatest consequence; and, by Jupiter, be-

stowing on us not only what also for

possess, but

such things as they wish to give

which they themselves pray.

us,

Farther

and still,

they are likewise our nearest kindred, and the

causes of our alliance with others. also, creditors of things of the

They

are,

most honourable

and only repay themselves by taking what we shall be benefited by returning. For what gain can be so great to a child as piety and gratitude to his parents? They are most justly, too, our lords: for of what can we be nature,

a greater degree the possession,

whom we

those through

exist?

than of

Moreover,

they are perpetual and spontaneous friends

and auxiliaries cumstance, however, the

;

at all times,

affording

name

lent of all the

and

in every cir-

assistance.

of parent

the

Since,

most excel-

beforementioned appellations,

we also denominate Gods themselves; something else must

according to which

be added to

this

conception;

viz.

the also

that children

should be persuaded that they dwell in their father's house, as if they

and

crated

who

were certain ministers and conse-

priests in a temple, appointed for

this

purpose by nature herself;

entrusted a reverential attention to their

parents to their care.

Since of attentive regard,

one kind pertains

therefore,

another to the soul,

to the

body, but

shall readily

perform

what each of these requires, if we are willing to do that which reason persuades us to do. But reason persuades us to pay less attention to the body than to the soul; though attention to the former is necessary. fore,

We should, there-

procure for our parents liberal food, and

such as

adapted

to the imbecility of old age

;

and besides this, a bed, sleep, unction, a bath, garments ; and in short, all the necessaries which the body requires, that they may never at

any time experience the want of any of these;

in thus acting, imitating their care about our

nurture,

when we were

infants.

Hence, we

should compel ourselves to employ a certain prophetic attention to them, in order to dis-

cover what they particularly desire of things pertaining to the body, though they should not

For they

indicate the object of their wish*.

many

divined

when we

things respecting us,

frequently signified by inarticulate and mournful

sounds, that

things, but

we were

were unable

subjects of our wants.

want of certain

to indicate clearly the

So that our

parents,

by the benefits which they formerly conferred

upon

us,

become

we ought

With respect

to the souls of

should, in the

first

which

hilarity;

the preceptors to us of what

bestow on them.

will

our parents,

place, procure

for

them

be especially obtained,

are conversant with

them by night and by

day, unless something prevents us, walking,

being anointed, and living together with them.

For as

those

who

are undertaking a long

and friends is most delightful, after the manner of those that accompany a solemn procession ;

journey,

the converse of their families

thus, also, to parents

who

are

now

verging to

the grave,the sedulous and unremitting attention

* This reminds

of what Pope, no less piously than

pathetically says, respecting his mother,

most beautiful "

let the

To rock

With Make

lines

in the following

tender

office

long engage,

the cradle of reposing age,

lenient arts extend a mother's breath,

languor smile, and smooth the bed of death

Explore the thought, explain the asking eye,

And keep awhile one parent from

the sky.

See his Seventh Epistle, near the end.

;

88 of their children

most acceptable, and most Moreover, if at any time they should

dear.

act wrong, which frequently happens to be the

case with many, and especially with those

have been educated

in a

who

more vulgar manner

they should be corrected indeed, yet not by Jupiter with reprehension, as

tomed it

are accus-

to our inferiors or equals, but as

were, with exhortation

;

and not as

they

had erred through ignorance, but as if they had committed an oversight, through inattention; and that if they had attended, they would by no means have erred. For admonitions, and especially if they are vehement, are grievous Hence, it is necessary, to those that are old.

remedy of their oversight should be accompanied by mild exhortation, and a cer-

that the

Children,

tain elegant artifice.

likewise,

in-

crease the joy of their parents, by performing

them servile offices, such as washing their feet, making their bed, and waiting on them For they are after the manner of servants. for

not a

little

delighted,

when they

receive ne-

sessary servile attentions from the most dear

hands of

their children,

and make use of

their

But parents will be espewhen their children are seen to

ministrant works. cially gratified

honour those esteem.

whom

they love and very

which account,

it is fit

much

that chil-

89 dren should affectionately love the kindred of

and pay a proper attention

their parents, then),

and

friends

of,

a similar manner should love the

and

And

parents.

those that are dear to their

all

this

enabled to collect

being admitted,

many

shall be

other duties of chil-

dren to their parents, which are neither small

nor casual. fied

For since our parents are

by the attention which we pay

whom

they love, but

are in a

most eminent

degree beloved by our parents, that

shall very

much

grati-

to those

it is

evident

please them, by pay-

ing a proper attention to ourselves.

ON FRATERNAL LOVE.

The

first

admonition, therefore,

easily obtained,

For

and

very clear,

common

men.

to all

man

a sane assertiou, which every

will consider as evident.

by every one,

in the

And

this

same manner

as if

Act you

supposed yourself to be him, and him to be you*. *

The

by Moor

For he

will use a servant well

who

con-

following extract from Sir William Jones, as given in his

Hindu Pantheon,

421, demonstrates the

great antiquity of this precept:

Our

many men of

divine religion has no need of such aids as

are willing to give

it;

by asserting that the wisest

90 siclers

with himself,

proper

how he would

be used by him,

think

he indeed was the

— that we

world were ignorant of the two great maxims must act in respect of others as we should wish them

this

respect of ourselves evil,

the

— and

we should confer

first

that, instead

benefits on those

who

injure us.

rule is implied in a speech of Lysias,

in distinct phrases by Thales

to act in

of returning evil for

and Pittacus

;

But

and expressed

and I have even

word for word, in the original of Confucius, which I If the concarefully compared with the Latin translation. seen

version, therefore, of the Pandits

and Maulavis,

in India,

by protestant missionaries, they must beware of asserting, while they teach the gospel, what those Pandits and Maulavis would know to be false. The former would cite the beautiful Arya couplet, which was written at least three centuries before our era, and which pronounce the duty of a good man, even in the moment of destruction,

shall ever be attempted

to consist, not only in forgiving , but even in a desire

fiting his destroyer

— as the sandal

overthrow, sheds perfume on the axe which fells latter

of bene-

tree, in the instant

And

it.

its

the

would triumph, in repeating the verse of Sadi, who

represents a return of good for good as a slight reciprocity

but says to the virtuous man, has injured thee:'

apparently of the ancient Arabs.

mans that

fail to recite

maxim

Nor would the Mussulwho has illustrated

four distichs of Hafiz,

with fanciful but elegant allusions

" Learn from yon orient

And

—

shell to love thy foe,

store with pearls the

hand that brings thee woe

Free, like yon rock, from base vindictive pride,

Emblaze with gems the

wrist that rends thy side.

Mark where yon tree rewards the stony shower With fruit nectarious, or the balmy flower All nature calls aloud

Than

;

Confer benefits on him who using an Arabic sentence, and a maxim '

—

Shall

man do

less

heal the smiter, and the railer bless?'

As. Res. Vol. IV.

The same

master, and himself the servant.

thing also must be said of parents with respect

parents to

and of children with respect

children,

;

and, in short, of

men with

all

This admonition, however,

all.

respect

transcen-

dently adapted to the alliance of brothers to

each other; since nothing else

him

to admit previously,

necessary for

who

considers

how

he ought to conduct himself towards his brothan promptly to assume the natural

ther,

sameness of the person of each of them. therefore,

the

first

admonition, that a

This,

man

should act towards his brother in the same

way

which he would think

proper that his But, by Ju-

brother should act towards him. piter,

some one may

priety in

say, I

do not exceed pro-

manners and

equitable, but

manners are rough and without Such a one, however, does not

brother's

affability.

speak

For, in the

rightly.

he does not speak the truth love of self

first

place, perhaps

;

since an excessive

sufficient [to

induce a man] to

magnify and extol what pertains to himself, but to diminish

and

vilify

Frequently, therefore,

what pertains

men

prefer themselves to others

excellent characters.

And,

to others.

of inferior worth,

who

are far

in the

next place,

though the brother should be in reality such a person [as above described],

should

say,

92 prove yourself to be a better

and you

will-

beneficence.

man

than he

is,

vanquish his rusticity by your For no great thanks are due to

who conduct themselves moderately towards worthy and benignant men but to render him more mild who is stupid, and whose manners are rough, is the work of a man [prothose

;

perly so called], and deserves great applause.

Nor

is it

at all impossible for the exhortation

For

to take effect.

men

of the most absurd

manners, there are the seeds of a mutation to a better condition, and of honour and love for

For are not even savage animals, and such as are naturally most hostile to our race, and who are taken away by violence, and at first are detained by chains, and their benefactors.

confined in iron cages,

— are

not these after-

wards rendered mild by a certain mode of treatment, and by daily supplying them with food

And

will

or even any casual tion in a

much

be changed

man who is a brother, person, who deserves atten-

not the

greater degree than a brute,

to milder

manners by proper

treat-

ment, though he should not entirely forsake his rusticity?

In our behaviour, therefore, to-

wards every man, and towards a brother, of Socrates to one die unless I

much

we should who said

greater degree

imitate the reply to him, "

am revenged on

you."

May

For

his

m May I die, if I And thus much

answer was, "

do not make yon

concerning these

friend. "

particulars.

In the next place, a that after a

him, just as

wise

manner

man should

consider

his brothers are parts of

eyes are parts of me; and like-

my hands, and the remaining my body. For brothers have the

legs,

members of same relation

to a family

considered as one

thing [as the parts to the whole of the body].

As, therefore, the eyes and the hands,

each

of them should receive a peculiar soul and intellect,

would, by every possible contrivance,

pay a guardian attention

to the

remaining parts

of the body, on account of the beforementioned

communion, because they could not perform their proper office well without the presence of

the other that

that

members; thus

also

requisite

we who are men, and who acknowledge we have a soul, should omit no offices

which thers.

becomes us to perform to our broFor again, brothers are more naturally

adapted to

assist

of the body.

each other, than are the parts

For the

eyes, indeed, being pre-

sent with each other, see what

before them,

and one hand cooperates with the other which is present; but the mutual works of brothers are, in a certain respect,

ous.

For

much more

multifari-

they perform things which are pro-

94 fitable in

common, though they should be

the greatest distance from each other

;

and they

greatly benefit each other, though the interval

which separates them should be immeasurable. In short, it must be considered, that our life appears to be a certain long war continued to

many

the extent of

years

;

and

partly

this

through the nature of the things themselves

which possess a certain opposition and partly through the sudden and unexpected occur;

rences of fortune

;

but most of

all

through vice

which neither abstains from any violence, nor from any fraud and evil stratagems. Hence nature, as not being ignorant of the purpose for

itself,

which she generated accompanied, auxiliary.

after

produced each of us a certain manner, by an us,

one, therefore,

does he derive his origin from

but from parents, and thers,

alone, nor

an oak or a rock,

conjunction with bro-

and kindred, and other

But

familiars.

reason affords us great assistance, conciliating to us strangers,

and those who have no con-

nection with us by blood, and procuring for us

an abundance of auxiliars.

this

account

naturally endeavour to allure and

every one our friend. fectly insane to

Hence

it is

make

a thing per-

wish to be united to those

have not any thing from nature which

who

capa-

ble of procuring our love, and voluntarily to

become

them in the most exand yet neglect those prompt

familiar with

tended degree

;

and associates which are supplied by nature herself, such as brothers happen to be. auxiliars

ON WEDLOCK.

The

discussion of wedlock

cessary. rally

a thing most ne-

For the whole of our race is natuBut the first and

adapted to society.

most elementary of all associations is that which is effected by marriage. For cities could not exist without a household hold of an unmarried

man

while, on the contrary, of it is

perfect and

our treatise

;

but the house-

truly imperfect;

him who

Families, that a

panied by wedlock

chosen by the wise

married,

Hence we have shown

full.

man

;

life

accom-

be precedaneously but a single

life

not to be chosen, except particular circumstances* require * viz.

it.

Such circumstances

that as as induced

it is

requisite

Plato, Plotinus,

Proclus, and man}' other ancieut philosophers, not to engage in wedlock, because they found that they could give greater assistance to philosophy

by continuing

ras and Socrates, though they rank

single; but

among

Pythago-

the wisest

men

that ever lived, did not find a married life incompatible with

the cultivation of philosophy in the highest perfection possible to

man.

Wedlock,

from any sordid and

therefore, is never to be

selfish motives.

avoided

we we

man

should imitate the can, but marriage

with him an object of

precedaneous choice;

evident that

it is

also be proper for us, unless

occurs to prevent

of intellect where

will

some circumstance

And

from taking place.

this is the first reason

why wedlock

most

necessary.

But

seems that Nature

wise man, incites us to the wise

man

to marry.

herself, prior to the

this,

who

also exhorts

For she not only made

us gregarious, but likewise adapted to copula-

and proposed the procreation of children and stability of life, as the one and common work of wedlock. But Nature justly teaches tion,

such things as are

us, that a choice of

be made so as procured

Every animal,

conformably to

by Jupiter,

lives agreeably to the life it.

Only there

two, that the latter ing, or a certain

therefore, lives

natural constitution, and,

its

a similar

should

accord with what she has

for us.

fit

manner every plant which

imparted to

between the do not employ any reason-

this difference

enumeration, in the selection

of things which they explore; as they

make

use of nature alone, because they do not participate of soul

gate what

and exciting

;

but animals are led to investi-

proper for them by imaginations desires.

gave reason, in order that

us, it

however, Nature

might survey every

97 and, together with

thing else,

rather prior to tion to

things,

all

Nature

all

things, or

might direct

herself, so as in

its

atten-

an orderly man-

ner to tend to her as to a very splendid and

and choosing every thing which is consonant to her, might cause us to live in a be-

stable mark,

Hence he

coming manner.

says that a family

For

lock.

will not err,

who

imperfect without wed-

not possible to conceive of a

it is

governor without the governed, nor of the go-

verned without a governor.

And

this

reason

be very well calculated to make those ashamed who are adverse to marappears to

riage.

therefore, that marriage

I say,

advantageous.

cause

In the

first

likewise

place, indeed, be-

produces a truly divine

fruit,

the pro-

creation of children, since they will be assist-

ants to us in

all

our actions (as partaking of

our nature), while our strength

and they

worn

will

out,

will also

yet entire;

be good auxiliars, when

and oppressed with old age.

we are They

be the familiar associates of our joy

in prosperity,

and sympathizing participants of

our sorrows in adversity.

Farther

still,

be-

sides the procreation of children, the association

the

with a first

wife

place,

advantageous.

when we

For, in

wearied

are

with

labours out of the house, she receives us with

98 officious kindness,

and recreates us by every

possible attention.

In the next place, she pro-

duces

in us

an oblivion of our molestations.

For those sorrowful circumstances of life which take place in the forum, or the gymnasium, or the country, and, in short, all the cares and

lest us,

by converse with our and familiars, do not so obviously mobeing obscured by our necessary occu-

pations

;

solicitudes occasioned

friends

but when we are liberated from these,

return home, and our mind becomes, as

were, at leisure, then these cares and solici-

tudes approach, availing themselves of this occasion, in order to torment us, at the time

when

life

solitary.

destitute of benevolence,

and

Then, however, the wife being pre-

sent becomes a great solace on this occasion,

by making some inquiries about external affairs, or by referring to, and considering,

af-

to-

gether with her husband, something about do-

mestic concerns, and thus, by her unfeigned

him a

alacrity, affords

pleasure and delight.

certain exuberance of

But

would be too

prolix to enumerate particularly the benefit of

a wife in

festivals, for

sacrifices

and victims

the purpose of procuring ;

in the

journeys of her

husband, by preserving the family in a stable condition, and not suffering

without a ruler

;

be entirely

paying proper attention to

99 the domestics; and in the aid which she fords her disease.

af-

husband when he is afflicted with For it is sufficient summarily to say,

that tivo things are necessary to all men, in order to pass

through

life in

the aid of kindred

JBut

a becoming manner,

and sympathetic

viz.

benevolence.

we cannot find any thing more sympathetic

than a

ivife,

children.

fords.

nor any thing more kindred than

Both

How

however,

these,

marriage af-

possible, therefore,

that

should not be most advantageous to us? I also think that

a married

life is

beautiful.

For what other thing can be such an ornament to a family, as is the association of husband and wife? For it must not be said that sumptuous edifices, walls covered with marble plas-

and piazzas adorned with

ter,

are admired by those

who

stones,

are ignorant of true

good, nor yet paintings and

arched myrtle

walks, nor any thing else which of astonishment

of a family. *

which

the subject

to the stupid # , is the

ornament

But the beauty of a household

Hence Diogenes,

in perfect conformity with that digni-

independence of character which he so eminently possessed, and which is to be found more or less in the conduct

fied

all the

ancient philosophers,

ostentatious

man

brought him

when

a certain wealthy

to a fine

and desired him not to spit, as he perceived he begun hawk, spit in the man's face, observing at the same time,

built,

and

house which he had

that

he could not find a worse place

to spit in.

H 2

L.ofQ j t

100

man and

consists in the conjunction of

who

are united to each other

nuptials, births,

Gods who

are consecrated to the

common,

preside over

and houses, and who accord,

who

becoming authority over

vants

;

all

things

as far as to their bodies, or rather

their souls themselves;

and

destiny,

indeed, with each other, and have in

wife,

likewise exercise

house and

their

ser-

are properly solicitous about the edu-

cation of their children

;

and pay an attention

which is neither excessive nor negligent, but moderate and appropriate. For what can be better and more excellent, as the most admirable Homer says,

to the necessaries of

Than when

Unanimously

man

who

the

husband and the wife

live*.

which account

at those

home

life,

have frequently wondered

conceive that the

life

burdensome and grievous.

with a wo-

For a wife

not by Jupiter either a burden or a molesta-

tion, as to

them she appears

contrary, she

something

light

;

but,

and easy

borne, or rather, she possesses the

exonerating her

on the to

power of

husband from things truly

troublesome and weighty.

For there is not any thing so troublesome which will not be * Odyss.

lib. 7, v.

183.

101 easily borne

by a husband and wife when they

are concordant, and are willing to endure

common.

But imprudence

some, and

difficult to

sors

for

through

among others itself,

with a

and, together with

ignorant of in

its

become heavy. In is

life,

naturally insufferable

those

this,

whom we

ought not,

are ourselves entirely

and unprepared

ought to be taken, then association with her

to take a wife

becomes

by the vulgar

woman

happens that difficult

It is certain, indeed, that

effected

and

reality,

intolerable, not

such a way as a free and ingenuous

lerable.

posses-

or because such an association as

woman but when we marry this

be borne by

many

truly burden-

things naturally light,

a wife,

indeed, marriage to

from

after this

and

this

into-

marriage

manner.

For

they do not take a wife for the sake of the procreation of children, and the association of

life;

but some are induced to marry through the

magnitude of the portion, others through transcendency of form, and others through other

and by employing these bad counsellors, they pay no attention to the disposition and manners of the bride, but cele-

such like causes

;

brate nuptials to their

own

destruction,

and

with their doors crowned introduce to themselves a tyrant instead of a wife,

cannot

resist,

and with

whom

they

they are unable

102 to contend for the chief authority.

It is evi-

dent, therefore, that marriage 'through these

causes, and not through

densome and

intolerable to

per, however, as

it is

becomes burmany. It is proneither to blame

itself,

said,

things which are innoxious, nor to

make our

imbecility in the use of things the cause of

complaint against them.

Besides,

it is

also in

other respects'most absurd, to investigate on all

sides the auxiliaries of friendship,

and pro-

cure certain friends and associates, as those

who life,

tain

and defend us in the difficulties of and yet not explore and endeavour to obthat relief, defence, and assistance which will aid

are afforded us by nature, by the laws,

and by

the Gods, through a wife and children.

With respect after a certain

to a

numerous

offspring,

it is

manner, according to nature and

consentaneous to marriage, that

all,

or the

greatest part of those that are born, should be

Many, however, appear to be unpersuaded by this admonition, through a cause

nurtured.

not very decorous

for they are thus affected

through a love of riches, and because they think poverty to be a transcendently great

In the

first

place, therefore,

evil.

must be consi-

dered, that in procreating children,

not only

beget assistants for ourselves, nourishers of our old age, and participants with us of every for-

103

may occur in we do not beget them for ourselves but in many things also for our parents.

tune and every circumstance that life

;

—

alone,

I say,

For the procreation of children them; because,

we should

suffer

gratifying to

any thing of

a calamitous nature prior to their decease, shall leave

our children instead of ourselves, as

But

the support of their old age. tiful

it is

a beau-

thing for a grandfather to be conducted

by the hands of his grandchildren, and to be considered by them as deserving of every other Hence, in the first place, we shall attention. gratify our own parents, by paying attention to the procreation of children. And, in the next place,

shall cooperate with the prayers

ardent wishes of those that begot us.

from the

first

were

solicitous

conceiving that through

For they

about our

there

and

birth,

would be a

very extended succession of themselves, and

them children of have to pay attention to our marchildren, and that they shall leave behind

riage,

our procreation, and nurture.

by marrying and begetting accomplish, as

children,

Hence,

shall

were, a part of their prayers

but, by being of a contrary opinion/

shall cut

off the object of their deliberate choice.

over, it appears that every one

who

More-

voluntarily,

andwithout some prohibiting circumstance, avoids

104 marriage, and the procreation of children, ac-

of madness, as not having engaged in ivedlock with right conceptions of things. It is easy also to see, that such a one cuses his parents

For how

forms an incongruous opinion. possible that he should not be sion,

who

one who was pro-

becoming manner by and yet conceives that for him to

procreate others

one among the number of

things which are to be rejected? place, however, as

we have

children for our also through ;

own

In the

first

before observed,

requisite to consider, that

ten

wil-

into existence in a

his parents,

and

finds a pleasure in living,

lingly continues in life as

duced

is it

of dissen-

full

we do

not beget

sakes alone, but for those

whom we

ourselves were begot-

and, in the next place, for the sake of our

friends

For it is gratifying to see children which are our offspring,

and kindred.

these to

both on account of benevolence and propinquity, life

and on account of security.

of those to

whom

these pertain,

For the is

esta-

blished as in a port by a thing of this kind,

analogously to

ships,

which, though greatly

agitated by the waves of the sea, are firmly se-

cured by many anchors.

man who

this account, the

a lover of his kindred, and a lover

of his associates, will earnestly desire to marry

105

and

procreate

children.

likewise

are

loudly called upon by our country to do so.

For we do not beget children so much

for our-

selves as for our country, procuring a race that

may

community

Hence

with our successors.

know

the priest should

owes priests to his city the he owes rulers the public orator

that he

ruler that

;

public orators

and, in short, the citizen that

;

he owes citizens to

As, therefore, to a

it.

choir the perennial continuance of those that

compose

and

gratifying,

an army the

duration of the soldiers, so to a city ingness of the citizens.

If,

the last-

indeed, a city

was

a certain system of a short duration, and the life of it was commensurate with the life of

man,

would not be

But since and

if it

dures for

extended

it is

employs a

many

want of succession. to

many

generations,

more fortunate daemon en-

ages,

it is

evident that

it is

not

only necessary to direct our attention to the present, but also to the future time, pise our natal soil,

establish

and leave

and not des-

desolate, but

good hopes from our

posterity.

106

HOW WE OUGHT TO CONDUCT OURSELVES TOWARDS OUR [OTHER] KINDRED.

The

consideration of the duties pertaining to

[our other] kindred

consequent to the

dis-

cussion of those that pertain to parents, bro-

and children; for the same things may, in a certain respect, be said of the former as of the latter; and on this account may be thers, wives,

concisely explained. is,

For, in short, each of us

were, circumscribed by

many

circles

some of which are less, but others larger, and some comprehend, but others are comprehended, according to the different and unequal habitudes with respect to each other.

For the

indeed, and most proximate circle is that which every one describes about his own mind as a centre, in which circle the body, and whatever is assumed for the sake of the body, first,

are comprehended.

For this is nearly the and almost touches the centre The second from this, and which is at

smallest circle, itself.

a greater distance from the centre, but com-

prehends the

first circle, is

that in which pa-

and children are arranged. The third circle from the centre is that which contains uncles and aunts, grandfathers and grandmothers, and the children of brothers and rents, brothers, wife,

107

After this

sisters.

the circle which compre-

hends the remaining

common

that which contains the that tribe,

relatives.

to this is

people, then

which comprehends those of the same afterwards that which contains the citi-

zens; and then two other circles follow, one

being the circle of those that dwell in the nity of the city,

and the

vici-

other, of those of the

But the outermost and greatand which comprehends all the other

same province. est circle,

circles, is that

human race*

of the whole

* This admirable passage is so conformable to the follow-

ing beautiful lines in Pope's Essay on

Man,

that

it is

probably the source from whence they were derived.

most

The

lines are these:

Self love but serves the virtuous

The centre moved, Another

still,

and

Wide

and more wide

Take every creature

but in too,

all

human race

the' o'erflowings of the

mind,

in of every kind."

Pope they

circles are scientifically de-

are

synoptically

has added another circle

outermost with Hierocles,

viz. the

But

every creature of every kind. is

embrace,

first it will

In Hierocles, however, the

ment

wake,

another spreads,

His country next, and next

Pope,

a circle straight succeeds,

still

Friend, parent, neighbour

tailed;

mind

the small pebble stirs the peaceful lake,

circle

as Hierocles in this frag-

only speaking of our duties to kindred,

the whole

human

had no occasion

race

is,

among which

in a certain respect, included, he

to introduce

another

tonic doctrine of benevolence

of Pope.

enumerated.

which is the which embraces

to that

circle,

as widely

though the Plaextended as that

108

These things being thus considered, it is the province of him who strives to conduct himAs

the selflove, however, mentioned here by our poet

of a virtuous nature, and

which

wholly different from that selflove

reprehensible, and

is possessed by the vulgar, I what Aristotle says concerning the 9th book of his Nicomachean Ethics, as between the two is at present but little known.

shall present the reader with

the former in

the distinction

Aristotle, therefore, having observed, that the selflove of

the multitude leads

them

to distribute

themselves the

greater part in wealth and honours, and corporeal pleasures,

and

and passions, and the follows

that in consequence of vindicating to themselves

of these things than

fit,

they are subservient to desires

irrational part of

the soul, adds as

He who

always earnestly endeavours

to act justly or

temperately, or to act according to any other of the virtues, the most of all things, and, in short, to

himself that which

who always

vindicates

beautiful in conduct; such a

man

by any one a lover of himself, nor

will never be called

will

he be blamed by any one. It would seem, however, that such a man as this is, in a greater degree, a lover of himself; for he distributes to himself things which are most eminently beautiful and good, tellect],

and

is gratified

most principal part

in his

in all things is obedient to

it.

But

as that

[in-

which

most principal thing in a city appears to be most emicity, and this is the case in every other system of things; thus, also, that which is most principal in man is is

the

nently the

especially the man.

He,

therefore,

who

loves this principal

and is gratiThat every man, therefore, is principally intellect, and that the worthy man principally loves this is not immanifest. Hence, he will be especially a lover of him-

part of himself,

especially a lover of himself,

fied with this.

self,

according to a different species of selflove from that

which

disgraceful,

and

differing as

much from

as to live

109

each of these connections to

self properly in

collect, in a certain respect, the circles, as it

were, to one centre, and always to endeavour earnestly to transfer himself from the compre-

hending

circles to the several particulars

they comprehend.

man who

the

pertains,

which

therefore,

a lover of kindred [to conduct

himself in a becoming manner*] towards his parents and brothers; also, according to the

same analogy, towards the more elderly of relatives of both sexes,

his

such as grandfathers,

according to reason differs from living according to passion,

and

duct

much

differs

which

as the desire of that

Hence

vantageous.

it is

and he

a depraved

beautiful in con-

necessary that a good

be a lover of himself; for he himself well,

from the desire of that which appears

man

But

also benefits others.

be ad-

man

should

benefited by acting

it is

not proper that

should be a lover of himself; for he will

hurt both himself and his neighbours, in consequence of

With

being subservient to base passions. therefore, there

man,

the depraved

a dissonance between what he ought to do

and what he does; but with the worthy man, those things which he ought to do he also does.''' Conformably to what Aristotle asserts in this last sentence, Seneca

also says,

nihil praetermittit

" Sapiens nihil

quod debet."

facit e.

quod non debet,

" The wise

man

does

nothing which he ought not to do, and omits nothing which he

ought *

to do.*'

There

endeavoured brackets.

a deficiency here in the original, to

which I have

supply in the translation by the words in the appears to me,

therefore,

that

the

words

110 uncles and aunts

towards those of the same

;

age with himself, as his cousins; and towards his juniors,

children

the

of his cousins.

Hence we have summarily shown how we ought to conduct ourselves towards our kindred, having before taught

how we should

act

towards ourselves, our parents, and brothers

and besides

towards our wife and

these,

To which

chil-

must be added, that those who belong to the third circle must be honoured similarly to these and again, kindred simi-

dren.

;

larly to those that belong to the third circle.

For something of benevolence must be taken away from those who are more distant from though at the same time we us by blood ;

may

should endeavour that an assimilation take place between us and them. distance will

become moderate,

attention #

diligent

if,

which we pay

For

this

through the to

them,

cut off the length of the habitude towards each

We have

individual of these. fore,

that which

important in

the

unfolded, there-

most comprehensive and

duties

pertaining to

kin-

dred. It is

requisite,

likewise, to

measure conformably appellations, *

For

calling

evffTctffscjs,

ZTTIOTCKJEUQ.

to the

add a proper general use of

indeed cousins,

in this place in the

original,

uncles I read

Ill

and aunts, by the name of brothers, fathers and mothers; but of other kindred, to denominate some uncles,

others the children of

brothers or sisters, and others cousins, according to the difference of age, for the sake of the

abundant extension which there

For

this

mode

names.

of appellation will be no ob-

scure indication of our sedulous attention to

each of these relatives; and at the same time will incite,

and extend us

were of the above menBut as we have proceeded

to the contraction as

tioned

circles.

in a greater degree,

thus far in our discussion,

sonable to recall to our

will not

memory

which we before

tion with respect to parents,

made.

For

in that place in

pared mother with

father,

and more of honour ably to

this,

which we comsaid that it was

more of love

requisite to attribute

be unsea-

the distinc-

to a father;

to a mother,

and conform-

shall here add, that

it is fit

have more love for those who are connected with us by a maternal alliance, but to pay

more honour by a paternal

to those affinity.

who

are related to us

112

ON ECONOMICS.

Prior

to all things,

it is

requisite to speak of

the works through which the union of a family is

These, therefore, are to be di-

preserved.

vided after the accustomed manner; forensic,

buted

and

political

works are

husband; but

to the

works as pertain

viz. rural,

attri-

to the wife, such

to spinning wool,

making of

bread, cooking, and, in short, every thing of a

domestic nature.

Nevertheless,

that the one should be entirely

not

fit

exempt from

the works of the other.

For sometimes

be proper when the wife

is in

will

the country that

she should superintend the labourers, and per-

form the

office

of the master of the house

;

and

that the husband should sometimes convert his attention to domestic affairs

;

and partly

quire about, and partly inspect what

in-

doing

what pertains to the mutual association of both will be more firmly connected by their joint participation of neces-

in the house.

sary cares.

For

Since,

has extended thus

thus,

however, our discussion

far, it

appears to

that I

ought not to omit to mention manual opera-

113 tions

;

for it will

this also to

What that

not be incongruous to add

what has been said about works.

occasion, therefore,

it is fit

the

man

there to say,

should meddle with agri-

For there are not many by whom this will not be admitted. But though so much luxury and idleness occupies the life cultural labours

men of the present day, yet it is rare to find one who is not willing to engage in the labour of

of sowing and planting

;

and

be employed

works which pertain to agriculture. Perhaps, however, the arguments will be much less persuasive, which call on the man to engage in those other works which belong to the woman. For such men as pay great attention to neatness and cleanliness will not conceive the spinning of wool to be their business since, for the most part, vile diminutive men, and the tribe of such as are delicate and in other

effeminate apply themselves to the elaboration

of wool, through an emulation of feminine softness.

But

does not become a man,

who

truly so called, to apply himself to things of this

kind; so that neither shall

vise those to engage in such

perhaps, ad-

employments, who

have not given perfectly credible indications of their fore,

virility

What,

and modesty.

should hinder the

man

there-

from partaking of i

114

works which pertain to a woman, whose past life has been such as to free him from all suspicion of absurd and effeminate conduct? the

For

domestic works,

in other

not thought

is it

more of them pertain to men than to women ? For they are more laborious, and

that

require corporeal strength, such as to grind, to

knead meal,

from a

to cut

wood,

draw water

well, to transfer large vessels

place to another

;

shake coverlets and car-

pets,

and every other work similar

And

will

from one

sufficient,

indeed,

things to be performed by men.

to these. for

But

these it

some addition should be made to work of a woman, so that she may not only engage with her maid servants

also

fit

that

the legitimate

the spinning of wool, but

herself to other

pears to

virile

that the

may

works.

also apply

For

ap-

making of bread, the

drawing of water [from a

well], the lighting of

making of beds, and every other work similar to these are the proper employments But a wife will seem of a freeborn woman. husband, and espeto her beautiful much more cially if she is young, and not yet worn out by the bearing of children, if she becomes his

fires,

the

associate in gathering grapes, and collecting olives

;

and

verging to old age, she will

115 render herself more pleasing to him, by partaking with him of the labour of sowing and ploughing, and extending to him, while he

digging or planting, the instruments proper for

such works.

verned after

this

For when a family is gomanner by the husband and

wife, so far as pertains to necessary works,

appears to respect

that

will

be conducted

the best manner.

THE END.

C C^ttttnatfjam,

(JLoIIege

^ouge, C&igtoiefc.

in this

THE FOLLOWING

A LIST

TRANSLATIONS AND ORIGINAL WORKS, BY T. TAYLOR.

FROM THE GREEK.

THE HYMNS OF ORPHEUS, 12mo. 2s. 6d. sewn. PLOTINUS ON THE BEAUTIFUL, 12mo. Is. 6d. sewn.

PROCLUS ON EUCLID, logy, in

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FOUR DIALOGUES OF PLATO, Phaedo, Parmenides, and Timaeus, 8vo.

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one to the Sovereign Sun, and the other to the Mother of the Gods. 8vo. 3s. boards.

FIVE BOOKS OF PLOTINUS,

viz. on Felicity ; on the Nature and Origin of Evil; on Providence; on Nature. Contemplation, and the One; and on the Descent of the Soul. 8vo. 5s. boards.

PAUSANIAS'S DESCRIPTION OF GREECE, with copious Notes, in which much of the Mythology of the Greeks unfolded from genuine ancient sources. 3 vols. 8vo. 18s. boards.

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Doctrine of Ideas

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21. 2s.

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in which the Substance given of nearly all the existing Greek MSS., Commentaries and Scholia on Plato, and his most abstruse Dogmas are unfolded. 5 vols. is

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TRANSLATIONS, BY

TAYLOR.

WORKS OF PLOTINUS,

SELECT

from Synesius on Providence.

and Extracts

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Editor.

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In the translation of this admirable work, most deservedly intitled A Treasury of all Ancient Philosophy, upwards of eleven hundred necessary emendations of the text are given by the Translator. The mathematical also, as well as the philosophical reader, will find these Commentaries replete with information of a most interesting nature, which has hitherto escaped the notice of all modern writers; such as that the Atlantic Ocean, beyond the Straits of Gibraltar, was marshy and full of breakers in the time of Plato and Aristotle, owing to the subsidency of the Atlantic Island;

which

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;

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Plato.

©rtgtnal

ZUoxU.

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See

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A COMPLETE COLLECTION OF ALL THE

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A DISSERTATION ON NULLITIES AND VERGING

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DI-

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HYMNS.

See the before-mentioned Sallust, Julian,

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ill LIBRARY OF CONGRESS,

027 278 405