CALLICRATIDAS:
ON THE FELICITY OF FAMILIES
THE UNIVERSE MUST BE CONSIDERED as a system of kindred communion or association. But every system consists of certain dissimilar contraries, and is organized with reference to one particular thing, which is the most excellent, and also with a view to benefit the majority. What we call a choir is a system of musical communion in view of one common thing, a concert of voices. Further, a ship's construction plan contains many dissimilar contrary things which are arranged with reference to one thing which is best-the pilot, and the common advantage of a prosperous voyage.
Now a family is also a system of kindred communion, consisting of dissimilar proper parts organized in view of the best thing, the father of the family, the common advantage being unanimity. In the same manner as a zither, every family requires three things: apparatus, organization, and a certain manner of practice or musical use. An apparatus -- being the composition of all its parts -- is that from which the whole, and the whole system of kindred communion, derives its consummation. A family is divided into two divisions, man and the possessions, which latter is the thing governed which affords utility. Thus also, an animal's first and greatest parts are soul and body: soul being that which governs and uses, the body being that which is governed and affords utility. Possessions indeed are the advantageous instruments of human life, while the body is a tool born along with the soul, and kindred to it. Of the persons that complete a family, some are relatives and others only attracted acquaintances. The former are born from the same blood or race, but the latter are of an accidental alliance commencing with the communion of wedlock. These are either fathers or brothers, or maternal and paternal grandfathers, or other relatives by marriage. But if the good arising from friendship is also to be referred to a family -- for thus it will become greater and more magnificent, not only through an abundance of wealth and many relations, but also through numerous friends -- in this case it is evident that the family will thus become more ample, and that friendship is a social relation essential to a family. Possessions are either necessary or desirable. The necessary subserve the wants of life; the desirable produce an elegant and well-ordered life. However, whatever exceeds what is not needed for an elegant and well-ordered life are the roots of wantonness, insolence and destruction. Great possessions swell out with pride and this leads to arrogance and fastidiousness, conceiving that their kindred, nation and tribe do not equal them. Fastidiousness leads to insolence, whose end is destruction. Wherever then in family or city there is a superfluity of possessions, the legislator must cut off and amputate the superfluities, as a good husbandman prunes luxurious leafage.
In the family's domestic part there are three divisions: the governor (the husband), the governed (the wife), and the auxiliary (the offspring).
***
With respect to practical and rational domination, one kind is despotic, another protective, and another political. The despotic is that which governs with a view to the advantage of the governor, and not of the governed, as a master rules his slaves or a tyrant his subjects. But the guardian domination subsists for the sake of the governed and not the governor, as the masseurs rule the athletes, physicians rule over the sick, and instructors rule over their pupils. Their labors are not directed to their own advantage but to the benefit of those they govern: those of the physician being undertaken for the sake of the sick, that of the masseurs for the sake of exercising somebody else's body, and those of the erudite for the ignorant. Political domination, however, aims at the common benefit of both governors and governed. For in human affairs, according to this domination, are organized both a family and a city: just as the world and divine affairs are in correspondence, a family and a city stand in relation analogous to the government of the world. Divinity indeed is the principle of nature, and his attention is directed neither to his own advantage, nor to private good, but to that of the public. That is why the world is called cosmos, from the orderly disposition of all things, which are mutually organized with reference to the most excellent thing -- God -- who, according to our notions of him, is a celestial living being, incorruptible, and the principle and cause of the orderly disposition of wholes.
Since therefore the husband rules over the wife, he rules with a power either despotic, protective, or political. Despotic power is out of the question, as he diligently attends to her welfare; nor is it protective entirely, for he has to consider himself also. It remains therefore that he rules over her with a political power, according to which both the governor and the governed seek the common advantage. Hence wedlock is established with a view to the communion of life. Those husbands that govern their wives despotically are by them hated; those that govern them protectively are despised, being as it were mere appendages and flatterers of their wives. But those that govern them politically are both admired and beloved. Both these will be effected if he who governs exercises his power so that it may be mingled with pleasure and veneration: pleasure being produced from his fondness, but veneration from his doing nothing vile or abject.
***
He who wishes to marry ought to take for a wife one whose fortune is conformable to his own, neither above nor beneath, but of equal property. Those who marry a woman above their condition have to contend for the mastership; for the wife, surpassing her husband in wealth and lineage, wishes to rule over him, but he considers it to be unworthy of him and unnatural to submit to his wife. But those who marry a wife beneath their condition subvert the dignity and reputation of their family. One should imitate the musician who, having learned the proper tone of his voice, moderates it so as to be neither sharp nor flat, nor broken, nor strident. So wedlock should be adjusted to the tone of the soul, so that the husband and wife may accord, not only in prosperity, but also in adversity. The husband should be his wife's regulator, master and preceptor: regulator, in paying diligent attention to his wife's affairs; master, in governing and exercising authority over her; and preceptor in teaching her such things as are fitting for her to know. This will be specially effected by him who, directing his attention to worthy parents, from their family marries a virgin in the flower of her youth. Such virgins are easily fashioned and docile, and are naturally well disposed to be instructed by, and to fear and love their husbands.
The Pythagorean Sourcebook and Library
Re: The Pythagorean Sourcebook and Library
by admin » Wed Nov 13, 2013 4:40 am
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Re: The Pythagorean Sourcebook and Library
by admin » Wed Nov 13, 2013 4:40 am
PERICTYONE:
ON THE HARMONY OF A WOMAN
A WOMAN SHOULD BE A HARMONY of thoughtfulness and temperance. Her soul should be zealous to acquire virtue so that she may be just, brave, prudent, frugal, and hating vainglory. Furnished with these virtues she will, when she becomes a wife, act worthily towards herself, her husband, her children and her family. Frequently also such a woman will act beautifully towards cities if she happens to rule over cities and nations, as we see is sometimes the case in a kingdom. If she subdues desire and anger there will be produced a divine symphony. She will not be pursued by illegal loves, being devoted to her husband, children and family. Women fond of connection with outside men come to hate their families, both the free members and the slaves. They also plot against their husbands, falsely representing them as the slanderers of all their acquaintances so that they alone may appear benevolent; and they govern their families in such a way as may be expected from lovers of indolence. Such conduct leads to the destruction of everything common to husband and wife.
The body should also be trained to moderation in food, clothes, baths, massage, hair dressing and jewelry adornment. Sumptuous eating, drinking, garments and keepsakes involve them in every crime, and faithlessness to their husbands and to everybody else. It is sufficient to satisfy hunger and thirst, and this from easily accessible things, and to protect themselves from the cold by garments of the simplest description. It is quite a vice to feed on things brought from distant countries and bought at a great price. It is also great folly to search after excessively elegant garments, made brilliant with purple or other precious colors.
The body itself demands no more than to be saved from cold and nakedness, for the sake of propriety, and that is all it needs. Men's opinions, combined with ignorance, demand inanities and superfluities. No woman should be decorated with gold, nor with gems from India or any other country, nor plait her hair artistically, nor be perfumed with Arabian perfumes, nor paint her face so that it may be more white or more red, nor give a dark tinge to her eyebrows and her eyes, nor artificially dye her gray hair, nor bathe continually. A woman of this sort is hunting a spectator of female intemperance. The beauty produced by thoughtfulness, and not by these particulars, pleases women that are well born. Neither should she consider it necessary to be noble, rich, to be born in a great city, have glory, and the friendship of renowned or royal men. The presence of such should not cause her any annoyance, but should they be absent she should not regret them; their absence will not hinder the prudent woman from living properly. Her soul should not anxiously dream about them, but ignore them. They are really more harmful than beneficial, as they lead to misfortune; inevitable are treachery, envy and calumny, so that their possessor cannot be free from perturbation.
She should venerate the Gods, thereby hoping to achieve felicity, also by obeying the laws and sacred institutions of her country. After the Gods, she should honor and venerate her parents, who cooperate with the Gods in benefiting their children.
Moreover she ought to live with her husband legally and kindly, claiming nothing as her own property but preserving and protecting his bed, for this protection contains all things. In a becoming manner she should bear any stroke of fortune that may strike her husband, whether he is unfortunate in business, or makes ignorant mistakes, is sick, intoxicated, or has connection with other women. This last error is granted to men, but not to women, since they are punished for this offence. She must submit to the law with equanimity, without jealousy. She should likewise patiently bear his anger, his parsimony, complaints he may make of his destiny, his jealousy, his accusations of her, and whatever other faults he may inherit from his nature. All these she should cheerfully endure, conducting herself towards him with prudence and modesty. A wife who is 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 benevolence of strangers.
If however she loves neither her husband nor her children, nor her servants, nor wishes to see any sacrifice preserved, then she becomes the herald 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 may be connected with other men; and in the last place she hates whatever her husband loves.
But a wife will be a domestic harmony if she is full of prudence and modesty. For then she will love not only her husband, but also her kindred, her servants, and the whole of her family among with which she numbers her possessions, friends, fellow-citizens, and strangers. Their bodies she will adorn without any superfluous ornaments, and will both speak and hear such things only as are beautiful and good. She should conform to her husband's opinion as regards their common life, and be satisfied with those relatives and friends as meet his sanction. Unless she is entirely devoid of harmony she will consider pleasant or disagreeable such things which are thought so by her husband.
***
Parents ought not to be injured either in word or deed; and whatever their rank in life, great or small, they should be obeyed. Children should remain with them, and never forsake them, and almost submit to them even when they are insane, in every allotted condition of soul or body, or external circumstances, in peace, war, health, sickness, riches, poverty, renown, ignominy, class, or magistrate's rank. Such conduct will be wisely and cheerfully adopted by the pious. He who despises his parents will both among the living and the dead be condemned for this crime by the Gods, will be hated by men, and under 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.
The aspect of parents is a thing divine and beautiful, and a diligent observance of them is attended by a delight such that neither a view of the sun, nor of all the stars, which swing around the illuminated heavens, is capable of producing any spectacle greater than this. The Gods are not envious in a case like this.
We should reverence parents both while living and dead, and never oppose them in anything they say or do. If ignorant of anything through deception or disease, their children should console and instruct, but by no means hate them on this account. For no greater error or injustice can be committed by men than to act impiously towards their parents.
ON THE HARMONY OF A WOMAN
A WOMAN SHOULD BE A HARMONY of thoughtfulness and temperance. Her soul should be zealous to acquire virtue so that she may be just, brave, prudent, frugal, and hating vainglory. Furnished with these virtues she will, when she becomes a wife, act worthily towards herself, her husband, her children and her family. Frequently also such a woman will act beautifully towards cities if she happens to rule over cities and nations, as we see is sometimes the case in a kingdom. If she subdues desire and anger there will be produced a divine symphony. She will not be pursued by illegal loves, being devoted to her husband, children and family. Women fond of connection with outside men come to hate their families, both the free members and the slaves. They also plot against their husbands, falsely representing them as the slanderers of all their acquaintances so that they alone may appear benevolent; and they govern their families in such a way as may be expected from lovers of indolence. Such conduct leads to the destruction of everything common to husband and wife.
The body should also be trained to moderation in food, clothes, baths, massage, hair dressing and jewelry adornment. Sumptuous eating, drinking, garments and keepsakes involve them in every crime, and faithlessness to their husbands and to everybody else. It is sufficient to satisfy hunger and thirst, and this from easily accessible things, and to protect themselves from the cold by garments of the simplest description. It is quite a vice to feed on things brought from distant countries and bought at a great price. It is also great folly to search after excessively elegant garments, made brilliant with purple or other precious colors.
The body itself demands no more than to be saved from cold and nakedness, for the sake of propriety, and that is all it needs. Men's opinions, combined with ignorance, demand inanities and superfluities. No woman should be decorated with gold, nor with gems from India or any other country, nor plait her hair artistically, nor be perfumed with Arabian perfumes, nor paint her face so that it may be more white or more red, nor give a dark tinge to her eyebrows and her eyes, nor artificially dye her gray hair, nor bathe continually. A woman of this sort is hunting a spectator of female intemperance. The beauty produced by thoughtfulness, and not by these particulars, pleases women that are well born. Neither should she consider it necessary to be noble, rich, to be born in a great city, have glory, and the friendship of renowned or royal men. The presence of such should not cause her any annoyance, but should they be absent she should not regret them; their absence will not hinder the prudent woman from living properly. Her soul should not anxiously dream about them, but ignore them. They are really more harmful than beneficial, as they lead to misfortune; inevitable are treachery, envy and calumny, so that their possessor cannot be free from perturbation.
She should venerate the Gods, thereby hoping to achieve felicity, also by obeying the laws and sacred institutions of her country. After the Gods, she should honor and venerate her parents, who cooperate with the Gods in benefiting their children.
Moreover she ought to live with her husband legally and kindly, claiming nothing as her own property but preserving and protecting his bed, for this protection contains all things. In a becoming manner she should bear any stroke of fortune that may strike her husband, whether he is unfortunate in business, or makes ignorant mistakes, is sick, intoxicated, or has connection with other women. This last error is granted to men, but not to women, since they are punished for this offence. She must submit to the law with equanimity, without jealousy. She should likewise patiently bear his anger, his parsimony, complaints he may make of his destiny, his jealousy, his accusations of her, and whatever other faults he may inherit from his nature. All these she should cheerfully endure, conducting herself towards him with prudence and modesty. A wife who is 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 benevolence of strangers.
If however she loves neither her husband nor her children, nor her servants, nor wishes to see any sacrifice preserved, then she becomes the herald 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 may be connected with other men; and in the last place she hates whatever her husband loves.
But a wife will be a domestic harmony if she is full of prudence and modesty. For then she will love not only her husband, but also her kindred, her servants, and the whole of her family among with which she numbers her possessions, friends, fellow-citizens, and strangers. Their bodies she will adorn without any superfluous ornaments, and will both speak and hear such things only as are beautiful and good. She should conform to her husband's opinion as regards their common life, and be satisfied with those relatives and friends as meet his sanction. Unless she is entirely devoid of harmony she will consider pleasant or disagreeable such things which are thought so by her husband.
***
Parents ought not to be injured either in word or deed; and whatever their rank in life, great or small, they should be obeyed. Children should remain with them, and never forsake them, and almost submit to them even when they are insane, in every allotted condition of soul or body, or external circumstances, in peace, war, health, sickness, riches, poverty, renown, ignominy, class, or magistrate's rank. Such conduct will be wisely and cheerfully adopted by the pious. He who despises his parents will both among the living and the dead be condemned for this crime by the Gods, will be hated by men, and under 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.
The aspect of parents is a thing divine and beautiful, and a diligent observance of them is attended by a delight such that neither a view of the sun, nor of all the stars, which swing around the illuminated heavens, is capable of producing any spectacle greater than this. The Gods are not envious in a case like this.
We should reverence parents both while living and dead, and never oppose them in anything they say or do. If ignorant of anything through deception or disease, their children should console and instruct, but by no means hate them on this account. For no greater error or injustice can be committed by men than to act impiously towards their parents.
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Re: The Pythagorean Sourcebook and Library
by admin » Wed Nov 13, 2013 4:42 am
FIGURE 14. THE MUSIC OF THE SPHERES. Shown in this engraving from Renaissance Italy are Apollo, the Muses, the planetary spheres and musical ratios.
ARISTOXENUS OF TARENTUM: APOTHEGMS
ARISTOXENUS OF TARENTUM (latter half of the 4th century B.C.E.) was a music theorist and student of Aristotle. He had connections with the last surviving members of the Pythagorean school at Phlious and has been categorized as actually being one of the Pythagorean mathematikoi. His writings on Pythagoras were used by Porphyry and Iamblichus. The second fragment is based on the 4th book of Plato's Laws
.
APOTHEGMS
AFTER DIVINITY AND DIVINE SPIRITS, the greatest respect should be paid to parents and the laws; not fictitiously, but in reality preparing ourselves to an observance of, and perseverance in, the manners and laws of our country, though they should be in. a small degree worse than those of other countries.
***
But after these things follow the honors which should be paid to living parents, it being right to discharge the first, greatest, and the most ancient of debts. Everyone, likewise, should think that all which he possesses belongs to those who begot and nurtured him, in order that he may be ministrant to their want to the utmost of his ability, beginning from his property; in the second place, discharging his debt to them from things pertaining to his body; and in the third place, from things pertaining to his soul, thus with usury repairing the cares and pains which his now very aged parents bestowed on him when he was young. Through the whole of life, likewise, he should particularly employ the most respectful language in speaking to his parents, because there is a most severe punishment for light and winged words and Nemesis, the messenger of Justice, is appointed to be the inspector of everything of this kind.
When parents are angry, therefore, we should yield to them and appease their anger, whether it is seen in words or deeds, acknowledging that a father may reasonably be very much enraged with his son when he thinks that he has been injured by him.
On the parents' death the most appropriate and beautiful monuments should be raised to them, not exceeding the usual magnitude, nor yet less than those which our ancestors erected for their parents. Every year, also, attention ought to be paid to the decoration of their tombs. They should likewise be continually remembered and reverenced, and this with a moderate but appropriate expense.
By always acting and living in this manner we shall each of us be rewarded according to our deserts, both by those Gods and those natures that are superior to us, and shall pass the greatest part of our life in good hope.
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Re: The Pythagorean Sourcebook and Library
by admin » Wed Nov 13, 2013 4:43 am
EURYPHAMUS:
CONCERNING HUMAN LIFE
THE PERFECT LIFE OF MAN falls short indeed of the life of God because it is not self-perfect, but surpasses that of irrational animals, participating as it does of virtue and felicity. For neither is God in want of external causes -- as he is naturally good and happy, and is perfect from himself -- nor is he in want of any irrational animal. For beasts being destitute of reason, they are also destitute of the sciences pertaining to actions. But the nature of man partly consists of his own proper deliberate choice, and partly is in want of the assistance derived from divinity. For that which is capable of being fashioned by reason, which has an intellectual perception of things beautiful and base, can from earth erect itself and look to heaven; and with the eye of intellect can perceive the highest Gods -- that which is capable of all this likewise receives assistance from the Gods.
But in consequence of possessing will, deliberate choice, and a principle of such a kind as enables it to study virtue, and to be agitated by the storms of vice, to follow, and also to apostatize from the Gods -- it is likewise able to be moved by itself. Hence it may be praised or blamed, partly by the Gods, and partly by men, according as it applies itself zealously either to virtue or vice.
For the whole reason of the thing is as follows: Divinity introduced man into the world as a most exquisite being, to be honored reciprocally with himself, and as the eye of the orderly systematization of everything. Hence also man gave things names, himself becoming the character of them. He also invented letters, through these procuring a treasury of memory. He imitated the established order of the universe, by laws and judicial proceedings, organizing the communion of cities. For no human work is more honorable in the eyes of the world, nor more worthy of notice by the Gods, than proper constitution of a city governed by good laws, distributed in an orderly fashion throughout the state. For though by himself no man amounts to anything, and by himself is not able to lead a life conforming to the common concord, and to the proper organization of a state; yet he is well adapted to the perfect system of society.
Human life resembles a properly tuned and cared-for lyre. Every lyre requires three things: apparatus, tuning, and musical skill of the player. By apparatus we mean preparation of all the appropriate parts: the strings, the plectrum and other instruments cooperating in the tuning of the instrument. By tuning we mean the adaptation of the sounds to each other. The musical skill is the motion of the player in consideration of the tuning. Human life requires the same three things. Apparatus is the preparation of the physical basis of life, riches, renown, and friends. Tuning is the organizing of these according to virtue and the laws. Musical skill is the mingling of these according to virtue and the laws, virtue sailing with a prosperous wind and no external resistance. For felicity does not consist in being driven from the purpose of voluntary intentions, but in obtaining them; nor in virtue lacking attendants and servers, but in completely possessing its own proper powers which are adapted to actions.
For man is not self-perfect, but imperfect. He may become perfect partly from himself, and partly from some external cause. Likewise, he may be perfect either according to nature or to life. According to nature he is perfect if he becomes a good man, as the virtue of everything is the climax and perfection of the nature of that thing. Thus the virtue of the eyes is the climax and perfection of their nature, and this is also true of the virtue of the ears. Thus too the virtue of man is the climax and perfection of the nature of man. But man is perfect according to life when he becomes happy. For felicity is the perfection and completion of human goods. Hence, again, virtue and prosperity become parts of the life of man.
Virtue, indeed, is a part of him so far as he is soul; but prosperity, so far as he is connected with body; but both parts of him, so far as he is an animal. For it is the province of virtue to use in a becoming manner the goods which are conformable to nature, but of prosperity to impart the use of them. The former, indeed imparts deliberate choice and right reason, but the latter imparts energies and actions. For to wish what is beautiful in conduct, and to endure things of a dreadful nature, is the proper business of virtue. But it is the work of prosperity to render deliberate choice successful, and to cause actions to arrive at the desired end. For a general conquers in conjunction with virtue and good fortune. The pilot sails well in conjunction with art and prosperous winds; the eye sees well in conjunction with acuteness of vision and light. So the life of man reaches its perfection through virtue and prosperity.
CONCERNING HUMAN LIFE
THE PERFECT LIFE OF MAN falls short indeed of the life of God because it is not self-perfect, but surpasses that of irrational animals, participating as it does of virtue and felicity. For neither is God in want of external causes -- as he is naturally good and happy, and is perfect from himself -- nor is he in want of any irrational animal. For beasts being destitute of reason, they are also destitute of the sciences pertaining to actions. But the nature of man partly consists of his own proper deliberate choice, and partly is in want of the assistance derived from divinity. For that which is capable of being fashioned by reason, which has an intellectual perception of things beautiful and base, can from earth erect itself and look to heaven; and with the eye of intellect can perceive the highest Gods -- that which is capable of all this likewise receives assistance from the Gods.
But in consequence of possessing will, deliberate choice, and a principle of such a kind as enables it to study virtue, and to be agitated by the storms of vice, to follow, and also to apostatize from the Gods -- it is likewise able to be moved by itself. Hence it may be praised or blamed, partly by the Gods, and partly by men, according as it applies itself zealously either to virtue or vice.
For the whole reason of the thing is as follows: Divinity introduced man into the world as a most exquisite being, to be honored reciprocally with himself, and as the eye of the orderly systematization of everything. Hence also man gave things names, himself becoming the character of them. He also invented letters, through these procuring a treasury of memory. He imitated the established order of the universe, by laws and judicial proceedings, organizing the communion of cities. For no human work is more honorable in the eyes of the world, nor more worthy of notice by the Gods, than proper constitution of a city governed by good laws, distributed in an orderly fashion throughout the state. For though by himself no man amounts to anything, and by himself is not able to lead a life conforming to the common concord, and to the proper organization of a state; yet he is well adapted to the perfect system of society.
Human life resembles a properly tuned and cared-for lyre. Every lyre requires three things: apparatus, tuning, and musical skill of the player. By apparatus we mean preparation of all the appropriate parts: the strings, the plectrum and other instruments cooperating in the tuning of the instrument. By tuning we mean the adaptation of the sounds to each other. The musical skill is the motion of the player in consideration of the tuning. Human life requires the same three things. Apparatus is the preparation of the physical basis of life, riches, renown, and friends. Tuning is the organizing of these according to virtue and the laws. Musical skill is the mingling of these according to virtue and the laws, virtue sailing with a prosperous wind and no external resistance. For felicity does not consist in being driven from the purpose of voluntary intentions, but in obtaining them; nor in virtue lacking attendants and servers, but in completely possessing its own proper powers which are adapted to actions.
For man is not self-perfect, but imperfect. He may become perfect partly from himself, and partly from some external cause. Likewise, he may be perfect either according to nature or to life. According to nature he is perfect if he becomes a good man, as the virtue of everything is the climax and perfection of the nature of that thing. Thus the virtue of the eyes is the climax and perfection of their nature, and this is also true of the virtue of the ears. Thus too the virtue of man is the climax and perfection of the nature of man. But man is perfect according to life when he becomes happy. For felicity is the perfection and completion of human goods. Hence, again, virtue and prosperity become parts of the life of man.
Virtue, indeed, is a part of him so far as he is soul; but prosperity, so far as he is connected with body; but both parts of him, so far as he is an animal. For it is the province of virtue to use in a becoming manner the goods which are conformable to nature, but of prosperity to impart the use of them. The former, indeed imparts deliberate choice and right reason, but the latter imparts energies and actions. For to wish what is beautiful in conduct, and to endure things of a dreadful nature, is the proper business of virtue. But it is the work of prosperity to render deliberate choice successful, and to cause actions to arrive at the desired end. For a general conquers in conjunction with virtue and good fortune. The pilot sails well in conjunction with art and prosperous winds; the eye sees well in conjunction with acuteness of vision and light. So the life of man reaches its perfection through virtue and prosperity.
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Re: The Pythagorean Sourcebook and Library
by admin » Wed Nov 13, 2013 4:43 am
HIPPARCHUS:
ON TRANQUILITY
SINCE MEN LIVE for but a very short period, if their life is compared to the whole of time, they will, as it were, make a most beautiful journey if they pass through life with tranquility. This they will best possess if they will accurately and scientifically know themselves -- namely, that they are mortal and of a fleshy nature, and that they have a body which is corruptible, and can be easily injured, and which is exposed to everything most grievous and severe, even to their last breath.
In the first place, let us observe those things which happen to the body, such as pleurisy, pneumonia, phrensy, gout, stranguary, dysentery, lethargy, epilepsy, ulcers, and a thousand other diseases. But the diseases that can happen to the soul are much greater and more dire. For all the iniquitous, evil, lawless and impious conduct in the life of man originates from the passions of the soul. Through unnatural immoderate desires many have become subject to unrestrained impulses and have not refrained from the most unholy pleasures, arising from connection with daughters and even mothers. Many have even destroyed their fathers and offspring. But what is the use to continue detailing externally impending evils, such as excessive rain, drought, violent heat and cold, so that frequently from the anomalous state of the air, pestilence and famine arise, followed by manifold calamities making whole cities desolate? Since therefore many such calamities impend, we should neither be elated by the possession of worldly goods, which might rapidly be consumed by the irruption of some small fever, nor with what are conceived to be prosperous external circumstances, which from their own nature frequently decay quicker than they arose. For all these are uncertain and unstable, and are found to have their existence in many and various mutations, and no one of them is permanent, or immutable, or stable or indivisible. Considering these things well, and also being persuaded that if what is present and is imparted to us is able to remain for the smallest portion of time, it is as much as we ought to expect; we shall then live in tranquility, and with humor, generously bearing whatever may befall us.
How many people imagine that all they have and what they receive from fortune and nature is better than it is, not realizing what it is in reality. But such as it is able to become when it has arrived at its highest excellence, they then burden the soul with many and great and nefarious stupid evils when they are suddenly deprived of these transitory goods. That is how they lead a most bitter and miserable life. But this takes place in the loss of riches, or the death of friends and children, or in the privation of certain other things, which by them are conceived to be possessions most honorable. Afterwards, weeping and lamenting, they assert of themselves that they alone are most unfortunate and miserable, not remembering that these things have happened, and even now happen to many others, nor are they able to understand the life of those that are now in existence, and of those that have lived in former times, nor to see in what great calamities and waves of evils of which many of the present times are, and of which the past have been, involved. Therefore considering with ourselves that many who have lost their property have afterwards on account of this very loss been saved, since thereafter they might either have fallen into the hands of robbers or into the power of a tyrant; that many also who have loved certain persons, and have been extremely benevolently disposed towards them, but have afterwards hated them extremely-considering all these things of which history informs us, and learning likewise that many have been destroyed by their own children, and by those they have most dearly loved, and comparing our own life with that of those who have been more unhappy than we have been, and taking into account general human vicissitudes that happen to others besides ourselves, we shall pass through life with greater tranquility.
A reasonable man will not think the calamities of others easy to be borne, but not his own, since he sees that the whole of life is naturally exposed to many calamities. Those however who weep and lament, besides not being able to recover what they have lost, or recall to life those that are dead, impel the soul to still greater perturbations, in consequence of its being filled with much depravity. Being washed and purified, we should do our best to wipe away our inveterate stains by the reasoning of philosophy. This we shall accomplish by adhering to prudence and temperance, being satisfied with our present circumstances and not aspiring after too many things. Men who gather a great abundance of external things do not consider that enjoyment of them terminates with this present life. We should therefore use the present goods, and by the assistance of the beautiful and venerable results of philosophy we shall be liberated from the insatiable desire of depraved possessions.
ON TRANQUILITY
SINCE MEN LIVE for but a very short period, if their life is compared to the whole of time, they will, as it were, make a most beautiful journey if they pass through life with tranquility. This they will best possess if they will accurately and scientifically know themselves -- namely, that they are mortal and of a fleshy nature, and that they have a body which is corruptible, and can be easily injured, and which is exposed to everything most grievous and severe, even to their last breath.
In the first place, let us observe those things which happen to the body, such as pleurisy, pneumonia, phrensy, gout, stranguary, dysentery, lethargy, epilepsy, ulcers, and a thousand other diseases. But the diseases that can happen to the soul are much greater and more dire. For all the iniquitous, evil, lawless and impious conduct in the life of man originates from the passions of the soul. Through unnatural immoderate desires many have become subject to unrestrained impulses and have not refrained from the most unholy pleasures, arising from connection with daughters and even mothers. Many have even destroyed their fathers and offspring. But what is the use to continue detailing externally impending evils, such as excessive rain, drought, violent heat and cold, so that frequently from the anomalous state of the air, pestilence and famine arise, followed by manifold calamities making whole cities desolate? Since therefore many such calamities impend, we should neither be elated by the possession of worldly goods, which might rapidly be consumed by the irruption of some small fever, nor with what are conceived to be prosperous external circumstances, which from their own nature frequently decay quicker than they arose. For all these are uncertain and unstable, and are found to have their existence in many and various mutations, and no one of them is permanent, or immutable, or stable or indivisible. Considering these things well, and also being persuaded that if what is present and is imparted to us is able to remain for the smallest portion of time, it is as much as we ought to expect; we shall then live in tranquility, and with humor, generously bearing whatever may befall us.
How many people imagine that all they have and what they receive from fortune and nature is better than it is, not realizing what it is in reality. But such as it is able to become when it has arrived at its highest excellence, they then burden the soul with many and great and nefarious stupid evils when they are suddenly deprived of these transitory goods. That is how they lead a most bitter and miserable life. But this takes place in the loss of riches, or the death of friends and children, or in the privation of certain other things, which by them are conceived to be possessions most honorable. Afterwards, weeping and lamenting, they assert of themselves that they alone are most unfortunate and miserable, not remembering that these things have happened, and even now happen to many others, nor are they able to understand the life of those that are now in existence, and of those that have lived in former times, nor to see in what great calamities and waves of evils of which many of the present times are, and of which the past have been, involved. Therefore considering with ourselves that many who have lost their property have afterwards on account of this very loss been saved, since thereafter they might either have fallen into the hands of robbers or into the power of a tyrant; that many also who have loved certain persons, and have been extremely benevolently disposed towards them, but have afterwards hated them extremely-considering all these things of which history informs us, and learning likewise that many have been destroyed by their own children, and by those they have most dearly loved, and comparing our own life with that of those who have been more unhappy than we have been, and taking into account general human vicissitudes that happen to others besides ourselves, we shall pass through life with greater tranquility.
A reasonable man will not think the calamities of others easy to be borne, but not his own, since he sees that the whole of life is naturally exposed to many calamities. Those however who weep and lament, besides not being able to recover what they have lost, or recall to life those that are dead, impel the soul to still greater perturbations, in consequence of its being filled with much depravity. Being washed and purified, we should do our best to wipe away our inveterate stains by the reasoning of philosophy. This we shall accomplish by adhering to prudence and temperance, being satisfied with our present circumstances and not aspiring after too many things. Men who gather a great abundance of external things do not consider that enjoyment of them terminates with this present life. We should therefore use the present goods, and by the assistance of the beautiful and venerable results of philosophy we shall be liberated from the insatiable desire of depraved possessions.
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Re: The Pythagorean Sourcebook and Library
by admin » Wed Nov 13, 2013 4:44 am
METOPUS:
CONCERNING VIRTUE
MAN'S VIRTUE IS THE PERFECTION of his nature. By the proper nature of his virtue every being becomes perfect, and arrives at the summit of its excellence. Thus the virtue of the horse is that which makes the best of the horse's nature. The same reasoning also applies to details. Thus the virtue of the eyes is acuteness of vision, and this is the summit of the eyes' nature. The virtue of the ears is the acuteness of hearing, and this is the aural nature's summit. The virtue of the feet is swiftness, and this is the locomotive nature's climax.
Every virtue, however, should include these three things: reason, power, and deliberate choice. Reason indeed judges and contemplates, power prohibits and vanquishes, and deliberate choice loves and enjoys propriety. Therefore to judge and contemplate pertain to the intellectual part of the soul; to prohibit and vanquish are the peculiarity of the irrational part of the soul; and to love and enjoy propriety includes both the rational and irrational parts of the soul, for deliberate choice consists of the discursive energy of reason and appetite. Intention, therefore, pertains to the rational, but appetite to the irrational parts of the soul.
We may discern the multitude of the virtues by observing the parts of the soul; also, the growth and nature of virtue. Of the soul's parts two rank first: the rational and the irrational. It is by the rational that we judge and contemplate, by the irrational we are impelled and desire. These are either concordant or discordant [with one another], their strife and dissonance being produced by excess or defect. The rational part's victory over the irrational produces endurance and continence. When the rational leads, the irrational follows; both accord and produce virtue. That is why endurance and continence are generally accompanied by pain; for endurance resists pain, and continence pleasure. However, incontinence and effeminacy neither resist nor vanquish pleasure. That is why men fly from good through pain, but reject it through pleasure. Likewise praise and blame and everything beautiful in human conduct are produced in these parts of the soul. This explains the nature of virtue.
Let us study virtue's kinds and parts. Since the soul is divided into two parts, the rational and the irrational, the latter is also divided into two, the irascible and appetitive part. By the rational we judge and contemplate; by the irrational we are impelled and desire. The irascible part defends us and revenges incidental molestations; the appetitive directs and preserves the body's proper constitution. So we see that the numerous virtues with all their differences and peculiarities do little more than conform to the distinctive parts of the soul.
CONCERNING VIRTUE
MAN'S VIRTUE IS THE PERFECTION of his nature. By the proper nature of his virtue every being becomes perfect, and arrives at the summit of its excellence. Thus the virtue of the horse is that which makes the best of the horse's nature. The same reasoning also applies to details. Thus the virtue of the eyes is acuteness of vision, and this is the summit of the eyes' nature. The virtue of the ears is the acuteness of hearing, and this is the aural nature's summit. The virtue of the feet is swiftness, and this is the locomotive nature's climax.
Every virtue, however, should include these three things: reason, power, and deliberate choice. Reason indeed judges and contemplates, power prohibits and vanquishes, and deliberate choice loves and enjoys propriety. Therefore to judge and contemplate pertain to the intellectual part of the soul; to prohibit and vanquish are the peculiarity of the irrational part of the soul; and to love and enjoy propriety includes both the rational and irrational parts of the soul, for deliberate choice consists of the discursive energy of reason and appetite. Intention, therefore, pertains to the rational, but appetite to the irrational parts of the soul.
We may discern the multitude of the virtues by observing the parts of the soul; also, the growth and nature of virtue. Of the soul's parts two rank first: the rational and the irrational. It is by the rational that we judge and contemplate, by the irrational we are impelled and desire. These are either concordant or discordant [with one another], their strife and dissonance being produced by excess or defect. The rational part's victory over the irrational produces endurance and continence. When the rational leads, the irrational follows; both accord and produce virtue. That is why endurance and continence are generally accompanied by pain; for endurance resists pain, and continence pleasure. However, incontinence and effeminacy neither resist nor vanquish pleasure. That is why men fly from good through pain, but reject it through pleasure. Likewise praise and blame and everything beautiful in human conduct are produced in these parts of the soul. This explains the nature of virtue.
Let us study virtue's kinds and parts. Since the soul is divided into two parts, the rational and the irrational, the latter is also divided into two, the irascible and appetitive part. By the rational we judge and contemplate; by the irrational we are impelled and desire. The irascible part defends us and revenges incidental molestations; the appetitive directs and preserves the body's proper constitution. So we see that the numerous virtues with all their differences and peculiarities do little more than conform to the distinctive parts of the soul.
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Re: The Pythagorean Sourcebook and Library
by admin » Wed Nov 13, 2013 4:45 am
CRITO:
ON PRUDENCE AND PROSPERITY
SUCH IS THE MUTUAL RELATION of prudence and prosperity: prudence is explainable and reasonable, orderly and definite; prosperity is unexplainable and irrational, disorderly and indefinite. In origin and power, prudence is prior to prosperity, the former governing and defining, the latter being governed and defined; but they are mutually adjusting, concurring in the same thing. For that which limits and adjusts must be explainable and reasonable, while that which is limited and adjusted is naturally unexplainable and irrational. That is how the principles of the Indefinite nature and Limit subsist in all things. Indefinites are always naturally disposed to be limited and adjusted by things possessing reason and prudence, for in relation to the latter the former stands as matter and essence. But finite things are self-adjusted and self-limited, being causal and energetic.
The mutual adjustment of these natures in different things produces a variety of adjusted substances. For in the comprehension of the whole of things, the mutual adjustment of both the motive and the passive is the world. There is no other possible way of salvation for the whole and the universe other than through the adjustment of the things generated to the divine, and of the ever passive to the ever motive. The similar adjustment in man, of the irrational to the rational part of the soul, is virtue, for this cannot exist in cases of mutual strife between the two. So also in a city, the mutual adjustment of the governors to the governed produces strength and concord. Governing is the specialty of the better nature, while being governed is more suited to the subordinate part. To both are common strength and concord. A similar mutual adjustment exists in the universe and in the family, for allurements and erudition concur with reason, and likewise pains and pleasures, prosperity and adversity.
Man's constitution is such that he needs work and rest, sorrow and gladness, prosperity and adversity. Some things draw the intellect towards wisdom and industry and keep it there; others relax and delight, rendering the intellect vigorous and prompt. Should one of these elements prevail then man's life becomes one-sided, exaggerating sorrow and difficulty or levity and smoothness. Now all these should be mutually adjusted by prudence, which discerns and distinguishes in actions the elements of the Limited and the Indefinite. That is why prudence is the mother and leader of the other virtues. For it is prudence's reason and law which organizes and harmonizes all other virtues.
In summary: the irrational and explicable are to be found in all things; the latter defines and limits, the former is defined and bounded. That which consists of both is the proper organization of the whole and the universe.
***
God fashioned man in a way such as to declare, not through the want of power or deliberate choice, that man is incapable of impulsion to beauty of conduct. In man was implanted a principle such as to combine the possible with the desirable; so that while man is the cause of power and of the possession of good, God causes reasonable impulse and incitation. So God made man tend to heaven, gave him an intellective power, implanted in him a sight called Intellect, which is capable of beholding God. For without God, it is impossible to discover what is best and most beautiful; and without Intellect we cannot see God, since every mortal nature's establishment implies a progressive loss of [immortal] Intellect. It is not God, however, who effected this, but generation, and that impulse of the soul which lacks deliberate choice.
ON PRUDENCE AND PROSPERITY
SUCH IS THE MUTUAL RELATION of prudence and prosperity: prudence is explainable and reasonable, orderly and definite; prosperity is unexplainable and irrational, disorderly and indefinite. In origin and power, prudence is prior to prosperity, the former governing and defining, the latter being governed and defined; but they are mutually adjusting, concurring in the same thing. For that which limits and adjusts must be explainable and reasonable, while that which is limited and adjusted is naturally unexplainable and irrational. That is how the principles of the Indefinite nature and Limit subsist in all things. Indefinites are always naturally disposed to be limited and adjusted by things possessing reason and prudence, for in relation to the latter the former stands as matter and essence. But finite things are self-adjusted and self-limited, being causal and energetic.
The mutual adjustment of these natures in different things produces a variety of adjusted substances. For in the comprehension of the whole of things, the mutual adjustment of both the motive and the passive is the world. There is no other possible way of salvation for the whole and the universe other than through the adjustment of the things generated to the divine, and of the ever passive to the ever motive. The similar adjustment in man, of the irrational to the rational part of the soul, is virtue, for this cannot exist in cases of mutual strife between the two. So also in a city, the mutual adjustment of the governors to the governed produces strength and concord. Governing is the specialty of the better nature, while being governed is more suited to the subordinate part. To both are common strength and concord. A similar mutual adjustment exists in the universe and in the family, for allurements and erudition concur with reason, and likewise pains and pleasures, prosperity and adversity.
Man's constitution is such that he needs work and rest, sorrow and gladness, prosperity and adversity. Some things draw the intellect towards wisdom and industry and keep it there; others relax and delight, rendering the intellect vigorous and prompt. Should one of these elements prevail then man's life becomes one-sided, exaggerating sorrow and difficulty or levity and smoothness. Now all these should be mutually adjusted by prudence, which discerns and distinguishes in actions the elements of the Limited and the Indefinite. That is why prudence is the mother and leader of the other virtues. For it is prudence's reason and law which organizes and harmonizes all other virtues.
In summary: the irrational and explicable are to be found in all things; the latter defines and limits, the former is defined and bounded. That which consists of both is the proper organization of the whole and the universe.
***
God fashioned man in a way such as to declare, not through the want of power or deliberate choice, that man is incapable of impulsion to beauty of conduct. In man was implanted a principle such as to combine the possible with the desirable; so that while man is the cause of power and of the possession of good, God causes reasonable impulse and incitation. So God made man tend to heaven, gave him an intellective power, implanted in him a sight called Intellect, which is capable of beholding God. For without God, it is impossible to discover what is best and most beautiful; and without Intellect we cannot see God, since every mortal nature's establishment implies a progressive loss of [immortal] Intellect. It is not God, however, who effected this, but generation, and that impulse of the soul which lacks deliberate choice.
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Re: The Pythagorean Sourcebook and Library
by admin » Wed Nov 13, 2013 4:45 am
POLUS:
ON JUSTICE
I THINK THAT JUSTICE which subsists among men may be called the mother and nurse of the other virtues. Without it no man can be temperate, brave, or prudent. In conjunction with elegance it is the harmony and peace of the whole soul. This virtue's strength will become more manifest if we compare it to the other habits. They have a partial utility, and refer to one thing only, while this refers to a multitude and to whole systems. It conducts the whole world-government and is called providence, harmony, and Dike by the decrees of a certain genus of Gods. In a city it is justly called peace, and equitable legislation. In a house, it is the concord between husband and wife, the kindliness of the servant towards his master, and the anxious care of the master for his servant. In the body, likewise, which to all animals is the first and dearest thing, it is the health and wholeness of each part. In the soul it is the wisdom that depends from science and justice. As therefore this virtue disciplines and saves both the whole and parts of everything, mutually tuning and familiarizing all things, it surely deserves, by universal consensus, to be called the mother and nurse of all things.
ON JUSTICE
I THINK THAT JUSTICE which subsists among men may be called the mother and nurse of the other virtues. Without it no man can be temperate, brave, or prudent. In conjunction with elegance it is the harmony and peace of the whole soul. This virtue's strength will become more manifest if we compare it to the other habits. They have a partial utility, and refer to one thing only, while this refers to a multitude and to whole systems. It conducts the whole world-government and is called providence, harmony, and Dike by the decrees of a certain genus of Gods. In a city it is justly called peace, and equitable legislation. In a house, it is the concord between husband and wife, the kindliness of the servant towards his master, and the anxious care of the master for his servant. In the body, likewise, which to all animals is the first and dearest thing, it is the health and wholeness of each part. In the soul it is the wisdom that depends from science and justice. As therefore this virtue disciplines and saves both the whole and parts of everything, mutually tuning and familiarizing all things, it surely deserves, by universal consensus, to be called the mother and nurse of all things.
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Re: The Pythagorean Sourcebook and Library
by admin » Wed Nov 13, 2013 4:45 am
STHENIDAS THE LOCRIAN:
ON A KINGDOM
A KING SHOULD BE a wise man; thus will he be honored in the same manner as the supreme divinity, whose imitator he will be. As the Supreme is by nature the first king and potentate, so will a king be by birth and imitation. As the former rules in the universe and in the whole of things, so does the latter in the earth. While the former governs all things eternally and has a never-failing life, possessing all wisdom in himself, so the latter acquires science through time. But a king will imitate the First God in the most excellent manner if he acquires magnanimity, gravity, the restriction of his wants to but few things, and to his subjects exhibits a paternal disposition.
For it is because of this especially that the First God is called the father of both Gods and men, because he is mild to everything that is subject to him and never ceases to govern with providential regard. Nor is he satisfied with being the Maker of all things, but he is the nourisher and preceptor of everything beautiful, and the legislator to all things equally. Such also ought to be a king who on earth rules over men.
Nothing is beautiful that lacks a director or ruler. Again, no king or ruler can exist without wisdom and science. He therefore who is both a sage and a king will be an imitator and legitimate minister of God.
ON A KINGDOM
A KING SHOULD BE a wise man; thus will he be honored in the same manner as the supreme divinity, whose imitator he will be. As the Supreme is by nature the first king and potentate, so will a king be by birth and imitation. As the former rules in the universe and in the whole of things, so does the latter in the earth. While the former governs all things eternally and has a never-failing life, possessing all wisdom in himself, so the latter acquires science through time. But a king will imitate the First God in the most excellent manner if he acquires magnanimity, gravity, the restriction of his wants to but few things, and to his subjects exhibits a paternal disposition.
For it is because of this especially that the First God is called the father of both Gods and men, because he is mild to everything that is subject to him and never ceases to govern with providential regard. Nor is he satisfied with being the Maker of all things, but he is the nourisher and preceptor of everything beautiful, and the legislator to all things equally. Such also ought to be a king who on earth rules over men.
Nothing is beautiful that lacks a director or ruler. Again, no king or ruler can exist without wisdom and science. He therefore who is both a sage and a king will be an imitator and legitimate minister of God.
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Re: The Pythagorean Sourcebook and Library
by admin » Wed Nov 13, 2013 4:46 am
ECPHANTUS THE CROTONIAN:
ON KINGS
MANY ARGUMENTS apparently prove that every being's nature is adapted to the world and the things it contains. Every animal thus conspiring [in union and consent] and having such an organization of its parts, through the attractive flux of the universe around it, effects the general ornamentation of the world and the peculiar permanence of everything it contains. Hence it is called the kosmos and is the most perfect living thing.
When we study its parts we find them many and naturally different: First, a being who is the best, both from its native alliance to the world, and in its particular divinity [containing the stars called planets, forming the first and greatest series]. Second is the nature of the divinities, in the sublunary region, where bodies move in a straight line. Third, in the earth and with us, the best being is man, of whom the most divine is a king, surpassing other men in his general being. While his body resembles that of other men, being made of the same physical matter, he was molded by the best sculptors who used him as the archetype. Hence, in a certain respect, a king is one and alone, being the production of the supernal king with whom he is always familiar, being beheld by his subjects in his kingdom as in a splendid light.
A kingdom has been said to resemble an eagle, the most excellent of winged animals, who undazzled stares at the sun. A kingdom is also similar to the sun, because it is divine, and because its exceeding splendor cannot be seen without difficulty, except by piercing eyes that are genuine. For the numerous splendors that surround it, and the dark vertigos it produces in those that gaze at it, as if they had ascended into some foreign altitude, demonstrates that their eyes are spurious. Those however who can safely arrive thither, on account of their familiarity or alliance therewith, can use it properly.
A kingdom, therefore, is something pure, genuine, uncorrupted, and because of its preeminence, divine and difficult of access. He who is established therein should naturally be most pure and lucid in his soul, that by his personal stains he may not obscure so splendid an institution, as some persons defile the most sacred places, and the impure pollute those they meet. But a king, who associates with men should be undefiled, realizing how much more divine than other things are both himself and his prerogatives; and from the divine exemplar of which he is an image, he should treat both himself and his subjects worthily.
When other men are delinquents, their most holy purification causes them to imitate their rulers, whether laws or kings. But kings who cannot on earth find anything better than their own nature to imitate should not waste time in seeking any model other or lower than God himself. No one would long search for the world, seeing that he exists in it, as a part of it; so the governor of others should not ignore him by whom he also is governed. Being ruled is the supreme ornament, inasmuch as there is nothing rulerless in the universe.
A king's manners should also be the inspiration of his government. Thus its beauty will immediately shine forth, since he who imitates God through virtue will surely be dear to him who he imitates, and much more dear will he be to his subjects. No one who is beloved by the divinity will be hated by men, since neither do the stars nor the whole world hate God. For if they hated their ruler and leader they would never obey him. But it is because he governs properly that human affairs are properly governed. The earthly king, therefore, should not be deficient in any of the virtues distinctive of the heavenly ruler.
Now as an earthly king is something foreign and external, inasmuch as he descends to men from the heavens, so likewise his virtues may be considered as works of God and descending upon him from divinity. You will find this true if you study out the whole thing from the beginning.
An earthly king obtains possession of his subjects by an agreement which is the first essential. The truth of this may be gathered from the state of affairs produced by the destruction of the usual unanimity among citizens, which indeed is much inferior to a divine and royal nature. Such natures are not oppressed by any such poverty but, conforming to intellect, they supply the wants of others, assisting them in common, being perfect in virtue. But the friendship existing in a city, and possessing a certain common end, imitates the concord of the universe. No city could be inhabited without an institution of magistrates. To effect this, however, and to preserve the city, there is a necessity of laws, a political domination, a governor and the governed. All this happens for the general good, for unanimity and the consent of the people in harmony with organic efficiency. Likewise, he who governs according to virtue is called a king, and is so in reality, since he possesses the same friendship and communion with his subjects as divinity possesses with the world and its contained natures. All benevolence, however, ought to be exerted in the first place, indeed, by the king towards his subjects; second, by the subjects towards the king; and this benevolence should be similar to that of a parent towards his child, or a shepherd towards his flock, and of the law towards the law-abiding.
For there is one virtue pertaining to the government and to the life of men. No one should through indigence solicit the assistance of others when he is able to supply himself with what nature requires. Though [in the city] there is a certain community of goods, yet everyone should live so as to be self-sufficient, which requires the aid of no others in his passage through life. If therefore it is necessary to lead an active life, it is evident that a king, though he should also consume other things, will nevertheless be self-sufficient. For he will have friends through his own virtue, and in using these, he will not use them by any virtue other than that by which he regulates his own life. For he must follow a virtue of this kind since he cannot procure anything more excellent. God, indeed, needing neither ministers nor 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. In a manner to me appearing most worthy of imitation, he instills into all things a most zealous desire to participate in his nature. As he is good, the most easy possible communication thereof is his only work. Those who imitate him find that this imitation enables them to accomplish everything else better. Indeed the imitation of God is the self-sufficiency of everything else, for there is an identity, and no difference between the virtues that make things acceptable to God, and those that imitate him; and is not our earthly king in a similar manner self-sufficient? By assimilating himself to one, and that the most excellent nature, he will beneficently endeavor to assimilate all his subjects to himself.
Such kings, however, as towards their subjects use violence and compulsion, entirely destroy in every individual of the community a readiness to imitate himself. Without benevolence no assimilation is possible, since benevolence particularly effaces fear. It is indeed much to be desired that human nature should not be in want of persuasion, which is the relic of human depravity, of which the temporal being called man is not destitute. Persuasion, indeed, is akin to necessity inasmuch as it is chiefly used on persons flying from necessity. But persuasion is needless with beings such as spontaneously seek the beautiful and the good.
Again, a king alone is capable of effecting this human perfection, that through imitation of the excellent man may pursue propriety and loveliness, and that those who are corrupted as if by intoxication, and who have fallen into an ignorance of the good by a bad education, may be strengthened by the king's eloquence, may have their diseased minds healed, their depravity's dazedness expelled, and may become mindful of an intimate associate, whose influence may persuade them. Though originating from undesirable seeds, yet [this royal influence] is the source of a certain good to inhabitants of this terrestrial realm, where language supplies our deficiencies in our mutual converse.
***
He who has a sacred and divine conception of things will in reality be a king. Persuaded by this, he will be the cause of all good, but of no evil. Evidently, as he is fitted for society, he will become just. For communion or association consists in equality, and in its distribution. Justice indeed precedes, but communion participates. For it is impossible for a man to be unjust and yet distribute equality, or that we should distribute equality, and yet not be adapted to association.
How is it possible that he who is self-sufficient should not be continent? For sumptuousness is the mother of incontinence, and this of wanton insolence, and from this an innumerable host of ills. But self-sufficiency is not mastered by sumptuousness, nor by any of its derivative evils, but itself being a principle, it leads all things, and is not led by any. To govern is the province of God, and also of a king, on which account indeed he is called self-sufficient; so to both it pertains not to be governed by anyone.
Evidently, these things cannot be effected without prudence, and it is manifest that the world's intellectual prudence is God. For the world reveals graceful design which would be impossible without prudence. Nor is it possible for a king without prudence to possess these virtues -- I mean justice, continence, sociability and kindred virtues.
ON KINGS
MANY ARGUMENTS apparently prove that every being's nature is adapted to the world and the things it contains. Every animal thus conspiring [in union and consent] and having such an organization of its parts, through the attractive flux of the universe around it, effects the general ornamentation of the world and the peculiar permanence of everything it contains. Hence it is called the kosmos and is the most perfect living thing.
When we study its parts we find them many and naturally different: First, a being who is the best, both from its native alliance to the world, and in its particular divinity [containing the stars called planets, forming the first and greatest series]. Second is the nature of the divinities, in the sublunary region, where bodies move in a straight line. Third, in the earth and with us, the best being is man, of whom the most divine is a king, surpassing other men in his general being. While his body resembles that of other men, being made of the same physical matter, he was molded by the best sculptors who used him as the archetype. Hence, in a certain respect, a king is one and alone, being the production of the supernal king with whom he is always familiar, being beheld by his subjects in his kingdom as in a splendid light.
A kingdom has been said to resemble an eagle, the most excellent of winged animals, who undazzled stares at the sun. A kingdom is also similar to the sun, because it is divine, and because its exceeding splendor cannot be seen without difficulty, except by piercing eyes that are genuine. For the numerous splendors that surround it, and the dark vertigos it produces in those that gaze at it, as if they had ascended into some foreign altitude, demonstrates that their eyes are spurious. Those however who can safely arrive thither, on account of their familiarity or alliance therewith, can use it properly.
A kingdom, therefore, is something pure, genuine, uncorrupted, and because of its preeminence, divine and difficult of access. He who is established therein should naturally be most pure and lucid in his soul, that by his personal stains he may not obscure so splendid an institution, as some persons defile the most sacred places, and the impure pollute those they meet. But a king, who associates with men should be undefiled, realizing how much more divine than other things are both himself and his prerogatives; and from the divine exemplar of which he is an image, he should treat both himself and his subjects worthily.
When other men are delinquents, their most holy purification causes them to imitate their rulers, whether laws or kings. But kings who cannot on earth find anything better than their own nature to imitate should not waste time in seeking any model other or lower than God himself. No one would long search for the world, seeing that he exists in it, as a part of it; so the governor of others should not ignore him by whom he also is governed. Being ruled is the supreme ornament, inasmuch as there is nothing rulerless in the universe.
A king's manners should also be the inspiration of his government. Thus its beauty will immediately shine forth, since he who imitates God through virtue will surely be dear to him who he imitates, and much more dear will he be to his subjects. No one who is beloved by the divinity will be hated by men, since neither do the stars nor the whole world hate God. For if they hated their ruler and leader they would never obey him. But it is because he governs properly that human affairs are properly governed. The earthly king, therefore, should not be deficient in any of the virtues distinctive of the heavenly ruler.
Now as an earthly king is something foreign and external, inasmuch as he descends to men from the heavens, so likewise his virtues may be considered as works of God and descending upon him from divinity. You will find this true if you study out the whole thing from the beginning.
An earthly king obtains possession of his subjects by an agreement which is the first essential. The truth of this may be gathered from the state of affairs produced by the destruction of the usual unanimity among citizens, which indeed is much inferior to a divine and royal nature. Such natures are not oppressed by any such poverty but, conforming to intellect, they supply the wants of others, assisting them in common, being perfect in virtue. But the friendship existing in a city, and possessing a certain common end, imitates the concord of the universe. No city could be inhabited without an institution of magistrates. To effect this, however, and to preserve the city, there is a necessity of laws, a political domination, a governor and the governed. All this happens for the general good, for unanimity and the consent of the people in harmony with organic efficiency. Likewise, he who governs according to virtue is called a king, and is so in reality, since he possesses the same friendship and communion with his subjects as divinity possesses with the world and its contained natures. All benevolence, however, ought to be exerted in the first place, indeed, by the king towards his subjects; second, by the subjects towards the king; and this benevolence should be similar to that of a parent towards his child, or a shepherd towards his flock, and of the law towards the law-abiding.
For there is one virtue pertaining to the government and to the life of men. No one should through indigence solicit the assistance of others when he is able to supply himself with what nature requires. Though [in the city] there is a certain community of goods, yet everyone should live so as to be self-sufficient, which requires the aid of no others in his passage through life. If therefore it is necessary to lead an active life, it is evident that a king, though he should also consume other things, will nevertheless be self-sufficient. For he will have friends through his own virtue, and in using these, he will not use them by any virtue other than that by which he regulates his own life. For he must follow a virtue of this kind since he cannot procure anything more excellent. God, indeed, needing neither ministers nor 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. In a manner to me appearing most worthy of imitation, he instills into all things a most zealous desire to participate in his nature. As he is good, the most easy possible communication thereof is his only work. Those who imitate him find that this imitation enables them to accomplish everything else better. Indeed the imitation of God is the self-sufficiency of everything else, for there is an identity, and no difference between the virtues that make things acceptable to God, and those that imitate him; and is not our earthly king in a similar manner self-sufficient? By assimilating himself to one, and that the most excellent nature, he will beneficently endeavor to assimilate all his subjects to himself.
Such kings, however, as towards their subjects use violence and compulsion, entirely destroy in every individual of the community a readiness to imitate himself. Without benevolence no assimilation is possible, since benevolence particularly effaces fear. It is indeed much to be desired that human nature should not be in want of persuasion, which is the relic of human depravity, of which the temporal being called man is not destitute. Persuasion, indeed, is akin to necessity inasmuch as it is chiefly used on persons flying from necessity. But persuasion is needless with beings such as spontaneously seek the beautiful and the good.
Again, a king alone is capable of effecting this human perfection, that through imitation of the excellent man may pursue propriety and loveliness, and that those who are corrupted as if by intoxication, and who have fallen into an ignorance of the good by a bad education, may be strengthened by the king's eloquence, may have their diseased minds healed, their depravity's dazedness expelled, and may become mindful of an intimate associate, whose influence may persuade them. Though originating from undesirable seeds, yet [this royal influence] is the source of a certain good to inhabitants of this terrestrial realm, where language supplies our deficiencies in our mutual converse.
***
He who has a sacred and divine conception of things will in reality be a king. Persuaded by this, he will be the cause of all good, but of no evil. Evidently, as he is fitted for society, he will become just. For communion or association consists in equality, and in its distribution. Justice indeed precedes, but communion participates. For it is impossible for a man to be unjust and yet distribute equality, or that we should distribute equality, and yet not be adapted to association.
How is it possible that he who is self-sufficient should not be continent? For sumptuousness is the mother of incontinence, and this of wanton insolence, and from this an innumerable host of ills. But self-sufficiency is not mastered by sumptuousness, nor by any of its derivative evils, but itself being a principle, it leads all things, and is not led by any. To govern is the province of God, and also of a king, on which account indeed he is called self-sufficient; so to both it pertains not to be governed by anyone.
Evidently, these things cannot be effected without prudence, and it is manifest that the world's intellectual prudence is God. For the world reveals graceful design which would be impossible without prudence. Nor is it possible for a king without prudence to possess these virtues -- I mean justice, continence, sociability and kindred virtues.
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