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

by Unknown

Unanimously live[50].

On which account I have frequently wondered at those who conceive that the life with a woman is burdensome and grievous. For a wife is not by Jupiter either a burden or a molestation, as to them she appears to be; but, on the contrary, she is something light and easy to be borne, or rather, she possesses the power of exonerating her husband from things truly troublesome and weighty. For there is not any thing so troublesome which will not be easily borne by a husband and wife when they are concordant, and are willing to endure it in common. But imprudence is truly burdensome, and difficult to be borne by its possessors: for through it things naturally light, and among others a wife, become heavy. In reality, indeed, marriage to many is intolerable, not from itself, or because such an association as this with a woman is naturally insufferable; but when we marry those whom we ought not, and, together with this, are ourselves entirely ignorant of life, and unprepared to take a wife in such a way as a free and ingenuous woman ought to be taken, then it happens that this association with her becomes difficult and intolerable. It is certain, indeed, that marriage is effected by the vulgar after this manner. For they do not take a wife for the sake of the procreation of children, and the association of life; but some are induced to marry through the magnitude of the portion, others through transcendency of form, and others through other such like causes; and by employing these bad counsellors, they pay no attention to the disposition and manners of the bride, but celebrate nuptials to their own destruction, and with their doors crowned introduce to themselves a tyrant instead of a wife, whom they cannot resist, and with whom they are unable to contend for the chief authority. It is evident, therefore, that marriage through these causes, and not through itself, becomes burdensome and intolerable to many. It is proper, however, as it is said, neither to blame things which are innoxious, nor to make our imbecility in the use of things the cause of complaint against them. Besides, it is also in other respects most absurd, to investigate on all sides the auxiliaries of friendship, and procure certain friends and associates, as those who will aid and defend us in the difficulties of life, and yet not explore and endeavour to obtain that relief, defence, and assistance which are afforded us by nature, by the laws, and by the Gods, through a wife and children.

With respect to a numerous offspring, it is after a certain manner, according to nature and consentaneous to marriage, that all, or the greatest part of those that are born, should be nurtured. Many, however, appear to be unpersuaded by this admonition, through a cause not very decorous: for they are thus affected through a love of riches, and because they think poverty to be a transcendently great evil. In the first place, therefore, it must be considered, that in procreating children, we not only beget assistants for ourselves, nourishers of our old age, and participants with us of every fortune and every circumstance that may occur in life;—I say, we do not beget them for ourselves alone, but in many things also for our parents. For the procreation of children is gratifying to them; because, if we should suffer any thing of a calamitous nature prior to their decease, we shall leave our children instead of ourselves, as the support of their old age. But it is a beautiful thing for a grandfather to be conducted by the hands of his grandchildren, and to be considered by them as deserving of every other attention. Hence, in the first place, we shall gratify our own parents, by paying attention to the procreation of children. And, in the next place, we shall cooperate with the prayers and ardent wishes of those that begot us. For they from the first were solicitous about our birth, conceiving that through it there would be a very extended succession of themselves, and that they shall leave behind them children of children, and have to pay attention to our marriage, our procreation, and nurture. Hence, by marrying and begetting children, we shall accomplish, as it were, a part of their prayers; but, by being of a contrary opinion, we shall cut off the object of their deliberate choice. Moreover, it appears that every one who voluntarily, and without some prohibiting circumstance, avoids marriage, and the procreation of children, accuses his parents of madness, as not having engaged in wedlock with right conceptions of things. It is easy also to see, that such a one forms an incongruous opinion. For how is it possible that he should not be full of dissension, who finds a pleasure in living, and willingly continues in life as one who was produced into existence in a becoming manner by his parents, and yet conceives that for him to procreate others is one among the number of things which are to be rejected? In the first place, however, as we have before observed, it is requisite to consider, that we do not beget children for our own sakes alone, but for those also through whom we ourselves were begotten; and, in the next place, for the sake of our friends and kindred. For it is gratifying to these to see children which are our offspring, both on account of benevolence and propinquity, and on account of security. For the life of those to whom these pertain, is established as in a port by a thing of this kind, analogously to ships, which, though greatly agitated by the waves of the sea, are firmly secured by many anchors. On this account, the man who is a lover of his kindred, and a lover of his associates, will earnestly desire to marry and procreate children. We are likewise loudly called upon by our country to do so. For we do not beget children so much for ourselves as for our country, procuring a race that may follow us, and supplying the community with our successors. Hence the priest should know that he owes priests to his city; the ruler that he owes rulers; the public orator public orators; and, in short, the citizen that he owes citizens to it. As, therefore, to a choir the perennial continuance of those that compose it is gratifying, and to an army the duration of the soldiers, so to a city is the lastingness of the citizens. If, indeed, a city was a certain system of a short duration, and the life of it was commensurate with the life of man, it would not be in want of succession. But since it is extended to many generations, and if it employs a more fortunate dæmon endures for many ages, it is evident that it is not only necessary to direct our attention to the present, but also to the future time, and not despise our natal soil, and leave it desolate, but establish it in good hopes from our posterity.

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

The consideration of the duties pertaining to [our other] kindred is consequent to the discussion of those that pertain to parents, brothers, wives, and children; for the same things may, in a certain respect, be said of the former as of the latter; and on this account may be concisely explained. For, in short, each of us is, as it were, circumscribed by many circles; some of which are less, but others larger, and some comprehend, but others are comprehended, according to the different and unequal habitudes with respect to each other. For the first, indeed, and most proximate circle is that which every one describes about his own mind as a centre, in which circle the body, and whatever is assumed for the sake of the body, are comprehended. For this is nearly the smallest circle, and almost touches the centre itself. The second from this, and which is at a greater distance from the centre, but comprehends the first circle, is that in which parents, brothers, wife, and children are arranged. The third circle from the centre is that which contains uncles and aunts, grandfathers and grandmothers, and the children of brothers and sisters. After this is the circle which comprehends the remaining relatives. Next to this is that which contains the common people, then that which comprehends those of the same tribe, afterwards that which contains the citizens; and then two other circles follow, one being the circle of those that dwell in the vicinity of the city, and the other, of those of the same province. But the outermost and greatest circle, and which comprehends all the other circles, is that of the whole human race[51].

These things being thus considered, it is the province of him who strives to conduct himself properly in each of these connections to collect, in a certain respect, the circles, as it were, to one centre, and always to endeavour earnestly to transfer himself from the comprehending circles to the several particulars which they comprehend. It pertains, therefore, to the man who is a lover of kindred [to conduct himself in a becoming manner[52]] towards his parents and brothers; also, according to the same analogy, towards the more elderly of his relatives of both sexes, such as grandfathers, uncles and aunts; towards those of the same age with himself, as his cousins; and towards his juniors, as the children of his cousins. Hence we have summarily shown how we ought to conduct ourselves towards our kindred, having before taught how we should act towards ourselves, our parents, and brothers; and besides these, towards our wife and children. To which it must be added, that those who belong to the third circle must be honoured similarly to these; and again, kindred similarly to those that belong to the third circle. For something of benevolence must be taken away from those who are more distant from us by blood; though at the same time we should endeavour that an assimilation may take place between us and them. For this distance will become moderate, if, through the diligent attention[53] which we pay to them, we cut off the length of the habitude towards each individual of these. We have unfolded, therefore, that which is most comprehensive and important in the duties pertaining to kindred.

It is requisite, likewise, to add a proper measure conformably to the general use of appellations, calling indeed cousins, uncles and aunts, by the name of brothers, fathers and mothers; but of other kindred, to denominate some uncles, others the children of brothers or sisters, and others cousins, according to the difference of age, for the sake of the abundant extension which there is in names. For this mode of appellation will be no obscure indication of our sedulous attention to each of these relatives; and at the same time will incite, and extend us in a greater degree, to the contraction as it were of the above mentioned circles. But as we have proceeded thus far in our discussion, it will not be unseasonable to recall to our memory the distinction with respect to parents, which we before made. For in that place in which we compared mother with father, we said that it was requisite to attribute more of love to a mother, and more of honour to a father; and conformably to this, we shall here add, that it is fit to have more love for those who are connected with us by a maternal alliance, but to pay more honour to those who are related to us by a paternal affinity.

ON ECONOMICS.

Prior to all things, it is requisite to speak of the works through which the union of a family is preserved. These, therefore, are to be divided after the accustomed manner; viz. rural, forensic, and political works are to be attributed to the husband; but to the wife, such works as pertain to spinning wool, making of bread, cooking, and, in short, every thing of a domestic nature. Nevertheless, it is not fit that the one should be entirely exempt from the works of the other. For sometimes it will be proper when the wife is in the country that she should superintend the labourers, and perform the office of the master of the house; and that the husband should sometimes convert his attention to domestic affairs; and partly inquire about, and partly inspect what is doing in the house. For thus, what pertains to the mutual association of both will be more firmly connected by their joint participation of necessary cares. Since, however, our discussion has extended thus far, it appears to me that I ought not to omit to mention manual operations; for it will not be incongruous to add this also to what has been said about works.

What occasion, therefore, is there to say, that it is fit the man should meddle with agricultural labours? For there are not many by whom this will not be admitted. But though so much luxury and idleness occupies the life of men of the present day, yet it is rare to find one who is not willing to engage in the labour of sowing and planting; and to be employed in other works which pertain to agriculture. Perhaps, however, the arguments will be much less persuasive, which call on the man to engage in those other works which belong to the woman. For such men as pay great attention to neatness and cleanliness will not conceive the spinning of wool to be their business: since, for the most part, vile diminutive men, and the tribe of such as are delicate and effeminate apply themselves to the elaboration of wool, through an emulation of feminine softness. But it does not become a man, who is truly so called, to apply himself to things of this kind; so that neither shall I, perhaps, advise those to engage in such employments, who have not given perfectly credible indications of their virility and modesty. What, therefore, should hinder the man from partaking of the works which pertain to a woman, whose past life has been such as to free him from all suspicion of absurd and effeminate conduct? For in other domestic works, is it not thought that more of them pertain to men than to women? For they are more laborious, and require corporeal strength, such as to grind, to knead meal, to cut wood, to draw water from a well, to transfer large vessels from one place to another; to shake coverlets and carpets, and every other work similar to these. And it will be sufficient, indeed, for these things to be performed by men. But it is also fit that some addition should be made to the legitimate work of a woman, so that she may not only engage with her maid servants in the spinning of wool, but may also apply herself to other more virile works. For it appears to me that the making of bread, the drawing of water [from a well], the lighting of fires, the making of beds, and every other work similar to these are the proper employments of a freeborn woman. But a wife will seem much more beautiful to her husband, and especially if she is young, and not yet worn out by the bearing of children, if she becomes his associate in gathering grapes, and collecting olives; and if he is verging to old age, she will render herself more pleasing to him, by partaking with him of the labour of sowing and ploughing, and extending to him, while he is digging or planting, the instruments proper for such works. For when a family is governed after this manner by the husband and wife, so far as pertains to necessary works, it appears to me that it will be conducted in this respect in the best manner.