The Pythagorean Sourcebook and Library

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THEAGES:

ON THE VIRTUES

THE SOUL is divided into reasoning power, anger and desire. Reasoning power rules knowledge, anger deals with impulse, and desire bravely rules the soul's affections. When these three parts unite into one action, exhibiting a composite energy, then in the soul results concord and virtue. When sedition divides them, then discord and vice appear. [1] Virtue therefore contains three elements: reason, power, and deliberate choice. The soul's reasoning power's virtue is wisdom, which is a habit of contemplating and judging. The irascible part's virtue is courage, which is a habit of enduring dreadful things, and resisting them. The appetitive part's virtue is temperance, which is a moderation and detention of the pleasures which arise from the body. The whole soul's virtue is justice, for men indeed become bad either through vice, or through incontinence, or through a natural ferocity. They injure each other either through gain, pleasure or ambition. More appropriately therefore does vice belong to the soul's reasoning part. While prudence is similar to good art, vice resembles bad art, inventing contrivances to act unjustly. Incontinence pertains to the soul's appetitive part, as continence consists in subduing, and incontinence in failure to subdue, pleasures. Ferocity belongs to the soul's irascible part, for when someone activated by evil desires is gratified not as man should be, but as a beast would be, then this is called ferocity.

The effects of these dispositions also result from the things for the sake of which they are performed. Vice, hailing from the soul's reasoning part, ends in covetousness; the irascible part's fault is ambition, which results in ferocity; and as the appetitive part ends in pleasure, this generates incontinence. As unjust actions are the results of so many causes, so also are just deeds; for virtue is as naturally beneficent and profitable as vice is maleficent and harmful.

Since, however, one part of the soul leads while the others follow, and since the virtues and vices subsist about these and in these, it is evident that with respect to the virtues also, some are leaders and others followers, while others are compounds of these. The leaders are such as wisdom, the followers being courage and temperance, and their composites include justice. Now the virtues subsist in and about the passions, so we may call the latter the matter of the former. Of the passions, one is voluntary, and the other involuntary, pleasure being the voluntary, and pain the involuntary. Men who have the political virtues increase and decrease these, organizing the other parts of the soul to that which possesses reason. The desirable point of this adaptation is that intellect should not be prevented from accomplishing its proper work, either by lack or by excess. We adapt the less good to that which is more so, and in the world every part that is always passive subsists for the sake of that which is always moved. In the conjunction of animals, the female subsists for the sake of the male, for the latter sows, generating a soul, while the former also imparts matter to that which is generated. In the soul, the irrational subsists for the sake of the rational part. Anger and desire are organized in dependence on the first part of the soul; the former as a satellite and guardian of the body, the latter as a dispenser and provider of necessary wants. Intellect, being established in the highest summit of the body, and having a prospect in that which is on all sides splendid and transparent, investigates the wisdom of real beings. This indeed is its natural function, to investigate and obtain possession of the truth, and to follow those beings which are more excellent and honorable than itself. For the knowledge of things divine and most honorable is the principle, cause and rule of human blessedness.

***

The principles of all virtue are three: knowledge, power and deliberate choice. Knowledge indeed is that by which we contemplate and form a judgment of things; power is a certain strength of nature from which we derive our subsistence, and which gives stability to our actions; and deliberate choice is, as it were, the hand of the soul by which we are impelled to, and lay hold on, the objects of our choice.

The soul is divided into reasoning power, anger and desire. Reasoning power rules knowledge, anger deals with impulse, and desire bravely rules the soul's affections. When these three parts unite into one action, exhibiting a composite energy, then concord and virtue result in the soul. When sedition divides them, then discord and vice appear.

When the reasoning power prevails over the irrational part of the soul, then endurance and continence are produced; endurance indeed in the retention of pains, but continence in the absence of pleasures. But when the irrational parts of the soul prevail over the reasoning part of the soul, then are produced effeminacy in flying from pain, and incontinence in being vanquished by the pleasures. When however the better part of the soul prevails, the less excellent part is governed; the former leads, and the latter follows, and both consent and agree, and then in the whole soul is generated virtue and all the goods. Again, when the appetitive part of the soul follows the reasoning, then is produced temperance; when this is the case with the irascible, courage appears; and when it takes place in all the parts of the soul, then the result is justice. Justice is that which separates all the vices and all the virtues of the soul from each other. Justice is an established order and organization of the parts of the soul, and the perfect and supreme virtue; in this every good is contained, while the other goods of the soul cannot subsist without it. Hence Justice possesses great influence both among Gods and men. It contains the bond by which the whole and the universe are held together, and also that by which the Gods and men are connected. [2] Among the celestials it is called Themis, and among the terrestrials it is called Dike, while among men it is called the Law. These are but symbols indicative that justice is the supreme virtue: Virtue, therefore, when it consists in contemplating and judging, is called wisdom; when in sustaining dreadful things, is called courage; when in restraining pleasure, it is called temperance; and when in abstaining from injuring our neighbors, justice.

Obedience to virtue according to, and transgression thereof contrary to right reason, tends toward decorousness, and its opposite. Propriety is that which ought to be. This requires neither addition nor detraction, being what it should be. The improper is of two kinds: excess and defect. The excess is over-scrupulousness, and its deficiency, laxity. Virtue however is a habit of propriety. Hence it is both a climax and a medium of which are proper things. They are media because they fall between excess and deficiency; they are climaxes because they endure neither increase nor decrease, being just what they ought to be.

***

Since however the virtue of manners consists in dealing the the passions, over which pleasure and pain are supreme, virtue evidently does not consist in extirpating the passions of the soul, pleasure and pain, but in regulating them. So too health, which is an adjustment of the bodily powers, does not consist in expelling the cold and the hot, the moist and the dry, but in adjusting them suitably and symmetrically. Likewise in music, concord does not consist in expelling the sharp and the flat, but in exterminating dissonance by concord arising from their adjustment. Therefore it is the harmonious adjustment of heat and cold, moisture and dryness, which produces health and destroys disease. Thus by the mutual adjustment of anger and desire the vices and other passions are extirpated, while virtues and good manners are induced. Now the greatest peculiarity of the virtue of manners in beauty of conduct is deliberate choice. Reasoning and power may be used without virtue, but deliberate choice cannot be used without it, for deliberate choice inspires dignity of manners.

When the reasoning power by force subdues anger and desire it produces continence and endurance. Again, when the reasoning force is dethroned violently by the irrational parts, then result incontinence and effeminacy. Such dispositions of the soul as these are half-perfect virtues and vices. For [according to its nature] the reasoning power of the soul induces health, while the irrational induces disease. So far as anger and desire are governed and led by the soul's rational part, continence and endurance become virtues; but in so far as this is affected by violence, involuntarily, thus become vices. For virtue must carry out what is proper not with pain but pleasure. So far as anger and desire rule the reasoning power, there is produced effeminacy and incontinence, which are vices; but in so far as they gratify the passions with pain, knowing that they are erroneous, in consequence of the eye of the soul being healthy-so far as this is the case, they are not vices. Hence it is evident that virtue must voluntarily do what is proper, as the involuntary implies pain and fear, while the voluntary implies pleasure and delight.

This may be corroborated by division. Knowledge and perception of things are the province of the rational part of the soul, while power pertains to the irrational part whose peculiarity is inability to resist pain or to vanquish pleasure. In both of these, the rational and the irrational, subsists deliberate choice, which consists of intention and appetite, intention pertaining to the rational part, and appetite to the irrational. Hence every virtue consists in a mutual adaptation of the soul's parts, while both will and deliberate choice subsist entirely in virtue.

***

In general, therefore, virtue is a mutual adaptation of the irrational part of the soul to the rational. Virtue, however, is produced through pleasure and pain, receiving the boundary of that which is fit. For true virtue is nothing else than the habit of that which is fit. But the fit, or the decorous, is that which ought to be, and the unfit, or the indecorous, it that which ought not to be. Of the indecorous, however, there are two species, excess and defect. And excess, indeed, is more than is fit, but defect is less than is fit. But since the fit is that which ought to be, it is both a summit and a middle. It is a summit, indeed, because it neither requires ablation nor addition; but it is a middle because it subsists between excess and defect. The fit and the unfit are to each other as the equal and the unequal, as the ordered and the disordered, of which the two former are limited, and the two later unlimited. On this account the parts of the unequal are referred to the middle, but not to each other. An angle greater than a right angle is called obtuse, the acute one being less than it. [In a circle] also, the right line is greater than the radius drawn from the center. Any day beyond the equinox is greater than it. Too much heat or cold produce diseases. Overheatedness exceeds the mean, which frigidity does not attain.

This same analogy holds good in connection with the soul. Audacity is an excess of propriety in the endurance of things of a dreadful nature, while timidity is a deficiency. Prodigality is an excess of proper expenditure of money, while illiberality is its deficiency. Rage is an excess of the proper use of the soul's irascible part, while insensibility is the corresponding deficiency. The same reasoning applies to the opposition of the other dispositions of the soul.

Since however virtue is a habit of propriety, and a medium of the passions, it should be neither wholly impassive, nor immoderately passive. Impassivity causes unimpelledness of the soul and lack of enthusiasm for the beautiful in conduct, while immoderate passivity perturbs the soul, and makes it inconsiderate. We should then, in virtue, see passion as shadow and outline in a picture which depends on animation and delicacy, imitating the truth, in conjunction with goodness of coloring. The soul's passions are animated by the natural incitation and enthusiasm of virtue, which is generated from the passions, and subsisting with them. Similarly, harmony includes the sharp and the flat, and mixtures consist of heat and cold, and equilibrium results from weight and lightness. Therefore, neither would it be necessary nor profitable to remove the passions of the soul; but they must be mutually adjusted to the rational part, under the direction of propriety and moderation.

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Notes:

1. These initial lines are repeated at the beginning of the next fragment.

2. Cf. Plato, Gorgias 507E.

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THE PREFACE TO THE LAWS OF ZALEUCUS THE LOCRIAN

ALL INHABITANTS OF CITY OR COUNTRY should in the first place be firmly persuaded of the existence of divinities as result of their observation of the heavens and the world, and the orderly arrangement of the beings contained therein. These are not the productions of chance or of men. We should reverence and honor them as causes of every reasonable good. We should therefore prepare our souls so they may be free from vice, for the Gods are not honored by the worship of a bad man, nor through sumptuosity of offerings, nor with the tragic expense of a depraved man, but by virtue and the deliberate choice of good and beautiful deeds. All of us, therefore, should be as good as possible, both in actions and deliberate choice, if we wish to be dear to divinity. We should not fear the loss of money more than that of renown; such people should be considered the better citizens.

Those who do not easily feel so impelled, and whose soul is easily excited to injustice, are invited to consider the following. They and their fellow-residents of a house should remember that there are Gods who punish the unjust, and should remember that no one escapes the final liberation from life. For in the supreme moment they will repent, from remembering their unjust deeds, and wishing that their deeds had been just. Every one in every action should be mindful of this time as if it were present, which is a powerful incentive to honesty and justice.

Should anyone feel the presence of an evil spirit, tempting him to injustice, he should go into a temple, remain at the altar, or into sacred groves, flying from injustice as from an impious and harmful mistress, supplicating the divinities to cooperate with him in turning it away from himself. He should also seek the company of men known for their virtue, in order to hear them discourse about a blessed life and the punishment of bad men, that he may be deterred from bad deeds, dreading none but the avenging divinities.

Citizens should honor all the Gods according to the particular country's legal rites, which should be considered as the most beautiful of all. Citizens should, besides obeying the laws, show their respect for the rulers by rising before them and obeying their instructions. Men who are intelligent and wish to be saved should, after the Gods, divinities and heroes, most honor parents, laws and rulers.

Let none love his city better than his country, the indignation of whose Gods he would thus be exciting; for such conduct is the beginning of treachery. For a man to leave his country and reside in a foreign land is something most afflicting and unbearable; for nothing is more kindred to us than our native land. Nor let anyone consider a naturalized citizen an implacable enemy; for a person who thinks thus can neither judge nor govern properly, for his anger predominates over his reason. Likewise, let no one speak ill either of the whole city or of a private citizen.

Let the guardians of the laws keep a watchful eye over offenders, first by admonishing them, and if that is not sufficient, by punishment. Should any established law seem unsatisfactory, let it be changed into a better one; but whichever remain should be universally obeyed, for the breaking of established laws is neither beautiful nor beneficial, though it is both beautiful and beneficial to be restrained by a more excellent law, as if vanquished thereby.

Transgressors of established laws should however be punished, as promoting anarchy, which is the greatest evil. The magistrates should neither be arrogant, nor judge insultingly, nor in passing sentence regard friendship or hate, being partial, thus deciding more justly and being worthy of the magistracy. Slaves should do what is just through fear, but free men through shame, and for the sake of beauty in conduct. Governors should be men of this kind to arouse reverence.

Anyone who wishes to change anyone of the established laws, or to introduce another law, should put a halter around his neck and address the people. And if from the suffrages it should appear that the established law should be dissolved, or that a new law should be introduced, let him not be punished. But if it should appear that the preexisting law is better, or that the new proposition is unjust, let him who wishes to change an old or introduce a new law be executed by the halter.

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THE PREFACE TO THE LAWS OF CHARONDAS THE CATANEAN

FROM THE GODS should begin any deliberation or performance, for according to the old proverb, "God should be the cause of all our deliberation and works." Further, we should abstain from base actions, especially if we desire to consult with the Gods, for there is no communication between God and the unjust.

Next, everyone should help himself, inciting himself to the undertaking and performance of such things as are conformable to his abilities, for it seems sordid and illiberal for a man to extend himself similarly to small and great undertakings. You should carefully avoid rushing into things too extensive, or of too great an importance. In every undertaking you should measure your own desert and power, so as to succeed and gain credit.

A man or woman condemned by the city should not be assisted by anybody; anyone who should associate with him should be disgraced, as similar to the condemned. But it is well to love men who have been voted approved, and to associate with them to imitate and acquire similar virtue and honor, thus being initiated in the greatest and most perfect of the mysteries, for no man is perfect without virtue.

Assistance should be given to an injured citizen whether he is in his own or in a foreign country. But let every stranger who was venerated in his own country, and conformably to the proper laws of that country, be received or dismissed with auspicious cordiality, calling to mind hospitable Zeus as a God who is established by all nations in common, and who is the inspective guardian of hospitality and inhospitality.

Let the older men preside over the younger so that the latter may be deterred from, and be ashamed of vice, through reverence and fear of the former. For where the elders are shameless, so also are their children and grandchildren. Shamelessness and impudence result in insolence and injustice, and of this the end is death.

Let none be impudent, but rather modest and temperate; for he will thus earn the propitiousness of the Gods, and for himself achieve salvation. But no vicious man is dear to divinity. Let everyone honor probity and truth, hating what is base and false. These are the indications of virtue and vice. From their very youth children should therefore be accustomed [to worthy manners] by punishing those who love falsehood and delighting those who love the truth, so as to implant in each what is most beautiful, and most prolific of virtue.

Each citizen should be more anxious for a reputation for temperance than for wisdom, the pretense of which often indicates ignorance of probity and is also a sign of cowardliness. The pretense to temperance should lead to a possession of it; for no one should feign with his tongue that he performs beautiful deeds when destitute of worthiness and good intentions.

Men should preserve kindness towards their rulers, obeying and venerating them as if they were parents; for whoever cannot see the propriety of this will suffer the punishment of bad counsels from the divinities who are the inspective guardians of the seat of the empire. Rulers are the guardians of the city, and of the safety of the citizens.

Governors must preside justly over their subjects in a manner similar to that over their own children, in passing sentences on others, and in propitiating hatred and anger.

Praise and renown is due the rich who have assisted the indigent; they should be considered saviors of the children and defenders of their country. The wants of those who are poor through bad fortune should be relieved, but not the wants resulting from indolence or intemperance. While fortune is common to all men, indolence and intemperance is peculiar to bad men.

Let it be considered as a worthy deed to point out anyone who has acted unjustly, in order that the state may be saved, having many guardians of its proprieties. Let the informer be considered a pious man, though his information affect his most familiar acquaintance; for nothing is more intimate or kindred to a man than his country. However let not the information regard things done through involuntary ignorance, but of such crimes as have been committed from a previous knowledge of their enormity. A criminal who shows enmity to the informer should be generally despised, that he may suffer the punishment of ingratitude, through which he deprives himself of being cured of the greatest of diseases, namely injustice.

Further, let contempt of the Gods be considered as the greatest of iniquities, including voluntary injury to parents, neglecting of rulers and laws, and voluntary dishonoring of justice. Let him be considered as a most just and holy citizen who honors these things, and indicates to the rulers and the citizens those that despise them.

Let it be esteemed more honorable for a man to die for his country than, through a desire of life, to desert it, along with honor; for it is better to die well than to live basely and disgracefully.

We should honor each of the dead not with tears or lamentations, but with good remembrance, and with an oblation of annual fruits. For when we grieve immoderately for the dead we are ungrateful to the terrestrial divinities.

Let no one curse him by whom he has been injured; praise is more divine than defamation.

He who is superior to anger should be considered a better citizen than he who thereby offends.

Not praiseworthy, but shameful is it to surpass temples and palaces in the sumptuousness of one's expense. Nothing private should be more magnificent and venerable than things of a public nature.

Let him who is a slave to wealth and money be despised as cowardly and illiberal, being impressed by sumptuous possessions yet leading a tragic and vile life. The magnanimous man foresees all human concerns and is not disturbed by any accident of fortune.

Let no one speak obscenely, lest his thoughts lead him to base deeds and defile his soul with impudence. Proper and lovely things it is well and legal to advertise, but such things are honored by being kept silent. It is base even to mention something disgraceful.

Let everyone dearly love his lawful wife and beget children by her. But let none shed the seed due his children into any other person, and let him not disgrace that which is honorable by both nature and law. For nature produced the seed for the sake of producing children, and not for the sake of lust.

A wife should be chaste and refuse impious connection with other men, for otherwise she will subject herself to the vengeance of the daimons, whose office it is to expel those to whom they are hostile from their houses, and to produce hatred.

He who gives a step-mother to his children should not be praised, but disgraced as the cause of domestic dissension.

As it is proper to observe these mandates, let him who transgresses them be subjected to political execration.

The law also orders that these introductory suggestions be known by all the citizens, and should be read in the festivals after the hymns to Apollo called paeons, by him who is appointed for this purpose by the master of the feast, so that the precepts may germinate in the minds of all who hear them.

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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.

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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.

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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
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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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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.

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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.

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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.

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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.

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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.