Political fragments of Archytas, Charondas, Zaleucus, and other ancient Pythagoreans, preserved by Stobæus

by Unknown

It is requisite that those who deliberate about, and perform any thing, should begin from the Gods: for it is best, as the proverb says, for God to be the cause of all our deliberations and works. And, farther still, it is requisite to abstain from base actions, and especially on account of consulting with God. For there is no communication between God and him who is unjust. Every one, also, should give assistance to himself, and should incite himself to the undertaking and performance of such things as are conformable to his desert; since for a man to extend himself similarly to small and great undertakings appears to be too sordid and illiberal. Hence, you should be very careful to avoid falling vehemently into things of an extended nature, and of great consequence. But, in every undertaking, you should measure your own desert and power, in order that you may obtain honour and veneration.

Let no assistance be afforded to a man or woman who has been condemned by the city, nor let any one associate with such a person, or if he does, let him be disgraced, as being similar to him or her with whom he associates. But it is proper to love men who, from the previous decision of the city, are good, and to associate with them; and by imitating and acquiring in reality their virtue and probity, to be thus initiated in the greatest and most perfect of the mysteries. For no man is perfect without virtue. And 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 and dismissed auspiciously and familiarly, calling to mind hospitable Jupiter, as a God who is established by all nations in common, and who is the inspective guardian of hospitality and inhospitality.

Let more elderly men also preside over such as are younger, so that the latter may be ashamed of and deterred from vice, through reverence and fear of the former. For in cities in which more elderly men are shameless, the children and grandchildren of these are also destitute of shame. But wanton insolence and injustice are the attendants of shamelessness and impudence. And destruction follows these. Let, however, no one be impudent[22], but let every one be modest and temperate; because he will thus have the Gods propitious to him, and will procure for himself salvation. For no vicious man is dear to divinity. Let every one likewise honour probity and truth, and hate what is base and false. For these are the indications of virtue and vice. Hence it is requisite to accustom children from their youth [to worthy manners], by punishing those that are lovers of falsehood, but being delighted with those that are lovers of truth, in order that in each that which is most beautiful, and most prolific of virtue, may be implanted. Each of the citizens, likewise, should be more anxious to pretend to be temperate than to pretend to be wise: for the pretence of wisdom is a great indication of an ignorance of probity, and is also a sign of pusillanimity. But let the pretence of temperance be considered as a true claim to it. For no one should feign with his tongue, that he performs beautiful deeds, when at the same time he is both destitute of worthy conduct and good intentions.

It is likewise requisite to preserve benevolence towards rulers, being obedient to and venerating them as if they were parents. For he who does not conceive that this is proper will suffer the punishment of bad counsel from the dæmons who are the inspective guardians of the seat of empire. For the rulers are the guardians of the city, and of the safety of the citizens.

But it is also necessary that governors should preside justly over those that are governed, in the same manner as over their own children, in passing sentence on others, laying asleep hatred, friendship, and anger.

Let those likewise be praised and celebrated who, being themselves in affluence, have assisted the indigent, and let them be considered as the saviours of the children and defenders of their country. And let the wants of those be relieved who are poor through fortune, and not through an indolent and intemperate life. For fortune is common to all men, but an indolent and intemperate life is peculiar to bad men.

Let it also be considered as a worthy deed, to point out any one who has acted unjustly, in order that the polity may be saved, which has many guardians of its decorous arrangement. But let the indicator of the unjust action be considered as a pious man, though his information should be respecting his most familiar acquaintance. For nothing is more familiar and allied to a man than his country. Let, however, the indication be made, not of things done through involuntary ignorance, but of such crimes as have been committed from a previous knowledge [of their enormity.] And if he who is detected should be hostile to him by whom he is detected, let him be hated by all men, in order that he may suffer the punishment of ingratitude, through which he deprives himself of being cured of the greatest of diseases injustice.

Farther still, let a contempt of the Gods be considered as the greatest of iniquities, and also injuring parents voluntarily, the neglecting rulers and laws, and voluntarily dishonouring justice. But let him be considered as a most just and holy citizen who honours these things, and indicates to the citizens and rulers those that despise them.

Let it be esteemed to be more venerable for a man to die for his country than, through a desire of life, to desert it, together with probity. For it is better to die well than to live basely and disgracefully.

It is likewise requisite to honour each of the dead, not with tears nor with lamentations, but with good remembrance, and with an oblation of annual fruits. For when we grieve immoderately for those that are dead, we are ungrateful to the terrestrial dæmons.