,,transcriber',s ,,note ,italic text is denoted by underscores4 ,footnote anchors are denoted by number1 and the footnotes have been placed at the end of the book4 ,the ,table of ,contents was created by the ,transcriber and has been placed in front of the ,introduction4 ,some minor changes to the text are noted at the end of the book4 ,political and ,ethical ,fragments4 ,,political ,,fragments ,,of ,,archytas1 ,,charondas1 ,,zaleucus1 ,,and ,,other ,,ancient ,,pythagoreans1 ,,preserved ,,by ,,stob,,us2 ,,and ,,also1 ,,ethical ,,fragments ,,of ,hierocles1 ,,the ,,celebrated ,,commentator ,,on ,,the ,,golden ,,pythagoric ,,verses1 ,,preserved ,,by ,,the ,,same ,,author4 ,,translated ,,from ,,the ,,greek ,,by ,,thomas ,,taylor4 4 ,,pind4 ,,pyth4 ,,od4 #b4 ,just like a cork unmerged ,i keep ,on the broad barrier of the deep4 ,chiswick3 ,,printed ,,by ,c4 ,,whittingham1 ,,college ,,house2 ,,for ,,the ,,translator1 ,,manor ,,place1 ,,walworth4 #ahbb4 ,table of ,contents ,,introduction4 ,,political ,,fragments ,,of ,,the ,,pythagoreans4 ,,from ,,the ,,treatise ,,of ,,hippodamus ,,the ,,thurian ,,on ,a ,,republic4 ,,from ,,the ,,treatise ,,of ,,diotogenes ,,on ,,sanctity4 ,,from ,,the ,,treatise ,,of ,,archytas ,,on ,,law ,,and ,,justice4 ,,and ,,in ,,another ,,part ,,of ,,the ,,same ,,work4 ,,in ,,another ,,part ,,also ,,of ,,the ,,same ,,work4 ,,on ,,the ,,mutations ,,of ,,polities1 ,,from ,,the ,,treatise ,,of ,,hippodamus ,,on ,a ,,polity4 ,,from ,,diotogenes ,,in ,,his ,,treatise ,,concerning ,a ,,kingdom4 ,,and ,,in ,,another ,,part ,,of ,,the ,,same ,,treatise4 ,,from ,,the ,,treatise ,,of ,,sthenidas ,,the ,,locrian1 ,,on ,a ,,kingdom4 ,,from ,,the ,,treatise ,,of ,,ecphantus1 ,,the ,,crotonian1 ,,on ,a ,,kingdom4 ,,and ,,in ,,another ,,part ,,of ,,the ,,same ,,work4 ,,from ,,archytas4 ,,from ,,the ,,treatise ,,of ,,diotogenes ,,on ,,sanctity4 ,,the ,,preface ,,of ,,charondas1 ,,the ,,catanean1 ,,to ,,his ,,treatise ,,of ,,laws4 ,,the ,,preface ,,of ,,zaleucus1 ,,the ,,locrian1 ,,to ,,his ,,laws4 ,,from ,,the ,,treatise ,,of ,,callicratidas ,,on ,,the ,,felicity ,,of ,,families4 ,,and ,,in ,,another ,,part ,,of ,,the ,,same ,,work4 ,,and ,,again1 ,,in ,,another ,,part ,,of ,,the ,,same ,,work4 ,,from ,,the ,,treatise ,,of ,,perictyone ,,on ,,the ,,duties ,,of ,a ,,woman4 ,,from ,,the ,,treatise ,,of ,,perictyone ,,on ,,the ,,harmony ,,of ,a ,,woman4 ,,on ,,the ,,reverence ,,due ,,to ,,parents4 ,,from ,,the ,,apophthegms ,,of ,,aristoxenus1 ,,the ,,tarentine4 ,,and ,,in ,,the ,,fourth ,,book ,,of ,,the ,,same ,,work4 ,,from ,,the ,,treatise ,,of ,,pempelus ,,on ,,parents4 ,,from ,,the ,,treatise ,,of ,,phintys1 ,,the ,,daughter ,,of ,,callicrates1 ,,on ,,the ,,temperance ,,of ,a ,,woman4 ,,ethical ,,fragments ,,of ,,hierocles1 ,,how ,,we ,,ought ,,to ,,conduct ,,ourselves ,,towards ,,the ,,gods4 ,,how ,,we ,,ought ,,to ,,conduct ,,ourselves ,,towards ,,our ,,country4 ,,after ,,what ,,manner ,,we ,,ought ,,to ,,conduct ,,ourselves ,,towards ,,our ,,parents4 ,,on ,,fraternal ,,love4 ,,on ,,wedlock4 ,,how ,,we ,,ought ,,to ,,conduct ,,ourselves ,,towards ,,our ,,other ,,kindred4 ,,on ,,economics4 ,,introduction4 ,the collection of ,,pythagoric ,,fragments contained in this volume must be considered by every one as highly valuable if their antiquity only is regarded2 but by the lover of genuine wisdom they will be deemed inestimable1 as proceeding from the school of the father of philosophy4 ,of the greater part of the authors of these fragments little more than the country in which they lived is known4 ,but of ,charondas1 and ,zaleucus1 those celebrated legislators1 ,seneca in his #ijth ,epistle informs us that they learnt their laws in the silent and sacred recess of ,pythagoras4 ,though ,seneca1 however1 ,diodorus ,siculus1 ,diogenes ,laertius1 ,porphyry1 and ,iamblichus make both ,charondas and ,zaleucus to be the disciples of ,pythagoras2 yet ,dr4 ,bentley1 in his ,dissertation on ,phalaris1 seems more disposed to think that they were not ,pythagoreans than that they were4 ,at the conclusion1 however1 of his discussion of this subject he says1 8,i do not assert any thing positively on either side of this whole debate about the two lawgivers ,charondas and ,zaleucus4 ,i rather desire to stand a neuter1 till the matter shall be decided by some abler hand#a40 ,but the man of intellect who reads this concession of the doctor1 will doubtless laugh when he finds him also asserting1 8,thus much ,i am sure may be safely concluded1 that if ,zaleucus was really ,pythagoras' disciple1 the learned ,mr4 ,dodwell's calculation must be wrong respecting the age of ,pythagoras4 ,for which is more probable1 that a ,mr4 ,dodwell was mistaken in this particular1 or that ,diodorus ,siculus1 ,laertius1 ,porphyry1 and ,iamblichus were wrong1 who lived so many centuries prior to him1 and who were able to derive information so much more decisive respecting ,zaleucus1 through books which were then extant1 but which have long since utterly perished8 ,by ,vossius#b1 however1 who1 though he was not perhaps so great a verbal critic as ,bentley1 was certainly a man of more intellect#c1 the whole of these fragments were considered as precious monuments2 and he wonders1 and is at the same time indignant1 at their not being more frequently perused4 ,of ,hierocles1 the author of the ,,ethical ,,fragments1 something more is known than of the authors of the ,,political ,,fragments1 through what is said of him by ,suidas1 ,damascius#d1 and neas ,gazus4 ,for from the last of these we learn that he flourished about the end of the fifth century of the ,christian era2 and from the other two1 that he was a ,platonic philosopher of ,alexandria3 that his conceptions were magnificent1 and his genius sublime2 that he was very eloquent1 astonished his auditors by the beauty and copiousness of his language1 and contended with ,plato himself in elegance of diction1 and fertility of intellect4 ,one of his auditors was ,theosebius1 a man of great penetration1 who at different times twice heard ,hierocles orally explaining the ,gorgias of ,plato2 and though on comparing the latter with the former explanation1 he found nothing in the one which might be said to be the same with what was in the other1 yet each of them unfolded as much as possible the intention of ,plato in that dialogue--which1 as ,damascius well observes1 was a thing of a most singular nature1 and clearly demonstrates the amplitude of his conceptions4 ,we are informed1 also1 by the same ,theosebius1 that ,hierocles once said1 when expounding ,plato1 that the discourses of ,socrates#e resembled cubes1 because they remained firm wherever they might fall4 ,the following circumstance1 says ,suidas1 evinces the fortitude and magnanimity of ,hierocles4 ,on coming to ,byzantium1 he offended the prevailers 7 7 i4e4 the ,christians#f2 and being brought into a court of justice by them was whipped4 ,but while the blood was flowing1 he took some of it in the hollow of his hand1 and besprinkled with it the judge1 at the same time exclaiming3 ,cyclops1 since human flesh is thy delight1 ,now drink this wine#g4 ,being banished1 most probably in consequence of this magnanimous behaviour2 and returning some time after to ,alexandria1 he gave philosophical lectures to his auditors in his usual manner4 ,suidas adds1 that the grandeur of the conceptions of ,hierocles may be learnt from the perusal of his ,commentaries ,on the ,golden ,verses of the ,pythagoreans1 and from his treatise ,on ,providence#h2 in which works it appears that he was sublimely wise in his life1 but not accurate in his knowledge4 ,damascius also says1 that ,hierocles was not at all deficient in any thing pertaining to merely human science1 but that he was by no means replete with blessed conceptions1 i4e4 with conceptions which are the offspring of an entheastic1 or divinely inspired energy2 and which are to be found in abundance in the writings of ,plato1 ,plotinus1 ,iamblichus1 ,proclus1 and ,damascius himself4 ,this1 indeed1 will be immediately evident#i to the man who has penetrated the depth of these writings1 but to the merely verbal critic is a circumstance involved in ,cimmerian darkness4 ,,political ,,fragments ,,of ,,the ,,pythagoreans4 ,,from ,,the ,,treatise ,,of ,,hippodamus ,,the ,,thurian ,,on ,a ,,republic4 ,i say that the whole of a polity is divided into three parts4 ,and one part1 indeed1 consists of good men1 who manage the public affairs4 ,but the second part consists of those who are powerful4 ,and the third part is composed of those who are employed in supplying and procuring the necessaries of life4 ,i denominate1 however1 the first multitude in a polity that which consults for the good of the whole2 the second1 that which is auxiliary2 and the third1 that which pertains to mechanical and sordid occupations4 ,of these also1 ,i say that the two first belong to those whose condition in life is liberal2 but the third1 to those who labour to procure subsistence4 ,and of these indeed1 that which consults is the best2 but that which is employed in sordid occupations is the worst2 and that which is auxiliary1 is a medium between the two4 ,that which consults likewise for the general good ought to govern2 but that which is engaged in sordid occupations ought to be governed3 and that which is auxiliary ought both to govern and be governed4 ,for that which consults for the general good previously deliberates what ought to be done2 but that which is of an auxiliary nature1 so far as it is belligerent1 rules over the whole of the mechanical tribe2 but so far as it antecedently receives counsel from others1 is itself governed4 ,of these parts1 however1 each again receives a triple division4 ,for of that which consults1 one part presides1 another governs1 and another counsels for the general good4 ,and with respect to the part which presides1 it is that which plans1 contrives1 and deliberates about what pertains to the community1 prior to the other parts1 and afterwards refers its counsels to the senate4 ,but the governing part is either that which now rules for the first time1 or which has before performed that office4 ,and with respect to the third part1 which consults for the general good1 this receives the advice of the parts prior to itself1 and confirms by its suffrages and authority whatever is referred to its decision4 ,and1 in short1 it is requisite that those who preside should refer the affairs of the community to that part which consults for the general good2 but that this latter part should refer these affairs through the ,prtors to the ,convention4 ,in a similar manner also of that part which is auxiliary1 powerful1 and efficacious1 one part is of a governing nature2 another part is defensive2 and the remaining1 which is the greater part1 is gregal and military4 ,it is the governing part1 therefore1 from which the leaders of armies1 the prfects of cohorts1 the bands of soldiers1 and the vanguards are derived1 and universally all those who rank as leaders4 ,but the whole genus of the vanguards consists of those that are most brave1 most impetuous1 and most daring4 ,and the remaining multitude is gregarious and military4 ,of the third part1 however1 which is engaged in sordid occupations1 and in labouring to procure the necessaries of life1 one part consists of husbandmen1 and those who are employed in the elaboration of the land2 but another part consists of artificers1 who procure such instruments and machines as the occasions of life require2 and another part is engaged in peregrinations and merchandise1 and in exporting to foreign regions such things as are superabundant in the city1 and importing into it other things from foreign countries4 ,the systems of political society1 therefore1 are coarranged through so many and such like parts4 ,in the next place1 it is requisite to speak of their adaptation and union4 ,since1 however1 the whole of political society may be perfectly assimilated to a lyre1 in consequence of requiring apparatus and coaptation1 and also because it is necessary that it should be touched and used musically2--this being the case1 ,i have sufficiently spoken above about the apparatus of a polity1 and shown from what and from how many particulars it is constituted4 ,i shall now1 therefore1 endeavour to speak of the coaptation and union of these4 ,i say then1 that political society is coadapted from the following three particulars1 from disciplines1 the study of manners or customs1 and from the laws2 and that through these three1 man is instructed1 and becomes more worthy4 ,for disciplines are the sources of erudition1 and cause the desires to be impelled to virtue4 ,but the laws1 partly detaining by fear1 repell men from the commission of crimes1 and partly alluring by honours and gifts1 excite them to virtue4 ,and manners and studies fashion the soul like wax1 and through their continued energy impress in it propensities that become1 as it were1 natural4 ,it is necessary1 however1 that these three should have an arrangement in conjunction with the beautiful1 the useful1 and the just2 and that each of these three should1 if possible1 have all these for its final intention2 but if not all of them1 it should at least have two or one of them as the mark at which it aims1 in order that disciplines1 manners1 and laws may be beautiful1 just1 and advantageous4 ,in the first place1 however1 the beautiful in conduct should be preferred2 in the second place the just2 and in the third place1 the useful4 ,and universally the endeavour should be1 that through these the city may become1 in the most eminent degree1 consentaneous and concordant with its parts1 and may be free from sedition and hostile contention4 ,but this will be effected1 if the passions in the souls of youth are disciplined1 and in things pleasing and painful are led to mediocrity1 and if the possessions of men are moderate1 and they derive their subsistence from the cultivation of the earth4 ,and this will also be accomplished1 if good men rule over those that are in want of virtue2 skilful men over those that are deficient in skill2 and rich men over those things that require a certain largess and expenditure2 and if also appropriate honours are distributed to those who govern in all these in a becoming manner4 ,but there are three causes which are incitements to virtue1 viz4 fear1 desire1 and shame4 ,the law1 however1 is able to produce fear1 but custom shame3 for those that have been accustomed to act well1 will be ashamed to do any thing that is base4 ,and disciplines are capable of producing desire4 ,for they at one and the same time assign the causes of things1 and attract the soul1 and they especially effect this when they are accompanied with exhortation4 ,hence it is necessary that the souls of young men should be sufficiently instructed in what pertains to senates1 fellowship1 and associations1 both military and political1 but that the tribe of elderly men should be coadapted to things of this kind2 since young men1 indeed1 require correction and instruction1 but elderly men are in want of benevolent associations1 and a mode of living unattended with pain4 ,since1 therefore1 we have said1 that the worthy man is perfected through three things1 viz4 through customs1 laws1 and disciplines1 it is requisite to consider how customs or manners are usually corrupted1 and how they become permanent4 ,we shall find1 then1 that customs are corrupted in two ways3 for they are either corrupted through ourselves or through foreigners4 ,and through ourselves1 indeed1 either through our flying from pain1 or through our pursuit of pleasure4 ,for in consequence of flying from pain1 we do not endure labour2 and through our pursuit of pleasure1 we reject what is good4 ,labours1 however1 procure good for mankind2 but pleasures evil4 ,hence men through pleasures1 becoming incontinent and remiss1 are rendered effeminate in their souls1 and more profuse in their expenses4 ,but customs and manners are corrupted through foreigners1 when a multitude of these dwelling with us1 rejoice in the success of their emporetic employment2 or when those who dwell in the suburbs1 being lovers of pleasure and luxury1 impart their manners to the neighbouring inhabitants4 ,on this account it is necessary that the legislators1 and prefects of the mass of the people1 should diligently observe whether the customs of the city are carefully preserved1 and proceed equally through all the citizens4 ,and farther still1 they should observe whether the genuine and indigenous multitude1 of which the polity consists1 remains pure and unmingled with any other nation2 and whether the magnitude of possessions remains in the same state1 and does not become excessive4 ,for the possession of superfluities is accompanied by the desire of still more of the superfluous4 ,after this manner1 therefore1 customs ought to be rendered secure4 ,with respect to disciplines1 however1 the same legislators and prfects should diligently inspect and examine the tribe of sophists1 whether they teach what is useful to the laws1 to political dogmas1 and to the peculiar economy of life4 ,for the doctrines of the sophists ingenerate in the souls of men1 no casual but the greatest infelicity2 when they dare to make innovation in any thing pertaining either to human or divine concerns1 contrary to common conceptions2 than which nothing can be more pernicious either with respect to truth1 or security1 or renown4 ,and in addition to this1 also1 they introduce darkness and confusion into the minds of the vulgar4 ,but of this kind are all such doctrines as either teach that there is no ,god1 or if there is1 that he is not so affected towards the human race1 as to look to it with providential attention1 but deserts and despises it4 ,for doctrines of this kind produce in men folly and injustice1 to an extent which it is not easy to narrate4 ,for every man who is full of anarchy1 and who has shaken off the fear of disobedience to rulers and the laws1 wantonly exults1 and violates the laws4 ,hence it is necessary to employ political and venerable assertions1 which are adapted to the disposition of the speaker1 and which are void of dissimulation4 ,for thus what is said will exhibit the manners of the speaker4 ,from the laws1 however1 security will thus be necessarily introduced1 if the polity is composed and coarranged from every thing which is according to nature1 and not from such things as are preternatural4 ,for cities derive no advantage from a tyranny1 and very little from an oligarchy4 ,it is necessary1 therefore1 that a kingdom should be established in the first place2 and in the second place1 an aristocracy4 ,for a kingdom1 indeed1 is a thing imitative of ,god1 and which is with difficulty preserved and defended by the human soul4 ,for it is rapidly changed through luxury and insolence4 ,hence it is not proper to employ it universally1 but only so far as it may be useful to the polity2 but an aristocracy should be more abundantly interwoven in it1 because it consists of many rulers1 who emulate each other1 and who often alternately govern4 ,it is also entirely necessary that a democracy should be introduced4 ,for as a citizen is a part of the whole polity1 it is requisite that he should receive a certain reward from it#aj4 ,but it is necessary that he should be sufficiently restrained4 ,for the vulgar are audacious and precipitate4 ,,from ,,the ,,treatise ,,of ,,diotogenes ,,on ,,sanctity4 ,it is necessary that the laws should not be enclosed in houses1 and by gates1 but in the manners of the citizens4 ,what1 therefore1 is the principle of every polity8 ,the education of youth4 ,for vines will never bear useful fruit1 unless they are well cultivated2 nor will horses ever become excellent1 if colts are not properly trained4 ,for recently produced fruit receives a figure especially similar to that which touches and is near to it4 ,and men prudently attend to the manner in which vines ought to be cut and taken care of2 but in things pertaining to the education of their own species1 they conduct themselves negligently and rashly2 though neither vines nor wine govern men1 but man and the soul of man4 ,and we commit the nurture of a plant1 indeed1 to a man of some worth1 and think that he who takes care of it1 deserves no less than two mina2 but we commit the education of youth to some ,illyrian or ,thracian1 who are men of no worth4 ,the first legislators1 however1 as they could not render the middle class of mankind stable1 adjoined in their education dancing and rhythm1 which participate of motion alone and order2 and besides these they added sports1 some of which exhorted them to fellowship1 but others to truth and mental acuteness4 ,in a similar manner also they instituted for those who through intoxication or repletion had committed any crime1 the pipe and harmony1 by which they gave an arrangement to the mind1 so that the manners being matured and rendered mild1 they might be capable of being adorned4 ,,from ,,the ,,treatise ,,of ,,archytas ,,on ,,law ,,and ,,justice4 ,i say that every political association consists of a governor and the governed2 and of a third thing1 viz4 the laws4 ,of laws1 however1 one is animated1 viz4 a king2 but another inanimate1 viz4 written law4 ,the first law1 therefore1 is animated#aa2 and if it is observed1 the king will be legitimate2 the magistrate will be consentaneous2 the subject will be free2 and the whole community will be happy4 ,but if both the animated and written laws are transgressed1 the king will be a tyrant2 the magistrate unfit for his office2 the subject a slave2 and the whole community unhappy4 ,for actions form a continued series from governing1 the being governed1 and1 in the third place1 from subjugation4 ,to govern1 therefore1 is the province of that which is more1 but to be governed1 of that which is less excellent1 and to be subjugated1 pertains to both these4 ,for that part of the soul which is rational governs1 the part which is irrational is governed1 and both are vanquished by the passions4 ,for virtue is produced from the apt conjunction of both these parts2 and she leads the soul from pleasures and pains to tranquillity and apathy#ab4 ,,and ,,in ,,another ,,part ,,of ,,the ,,same ,,work4 ,it will be beneficial to the community1 if law is not monarchical1 and advantageous only to a private individual1 but if it is generally useful1 and extends to every one4 ,but it is also necessary that the law should look to the whole region1 and to the different places in it4 ,for neither is the earth able to receive the same fruits every where nor the soul of every man the same virtue#ac4 ,,in ,,another ,,part ,,also ,,of ,,the ,,same ,,work4 ,but it is necessary that the more excellent law and the city should be composed of every other polity1 and should have something of a democracy1 of an oligarchy1 of a kingdom1 and of an aristocracy2 as is the case in ,lacedmon4 ,for the kings there are monarchs2 the elders form an aristocracy2 the ephori an oligarchy2 and the ippagret#ad and the young men a democracy4 ,it is necessary1 however1 that law should not only be good and beautiful1 but that it should also reciprocate in its parts3 for thus it will be strong and stable4 ,but when ,i say it should reciprocate1 ,i mean that the same magistrate should alternately govern and be governed1 as in ,lacedmon1 in which there are the most equitable laws4 ,for there the ephori are opposed to the kings1 the elders to the ephori1 and the media between these are the young men1 and the ippagret2 for these last both incline to those rulers that excel in power1 and are in subjection to others4 ,it is necessary that the law should1 in the first place1 establish what pertains to the gods1 to dmons and parents1 and1 in short1 to what is beautiful and honourable4 ,but in the second place1 it should establish what pertains to things that are useful4 ,for it is fit that minor concerns should be subsequent to such as are greater4 ,nor should the laws be contained in houses and gates1 but in the manners of the citizens4 ,for neither in ,lacedmon1 which possesses the most excellent laws1 is the city governed by a multitude of writings1 but rather by the manners of the subjects4 ,but it will be beneficial to the community1 if law is not monarchical1 and advantageous only to a private individual1 but if it is generally useful1 and extends to every one2 and if it refers punishment to disgrace and ignominy1 and not to the loss of property4 ,for by punishing with disgrace1 the citizens will endeavour in the most decorous and useful manner1 to avoid the punishment ordained by the laws4 ,but if the punishment is pecuniary1 the citizens will value money immoderately1 and will conceive it to be the greatest remedy of crimes4 ,it will be best1 therefore1 for the whole city to be so arranged that it may not be in want of any thing external1 either with respect to virtue or power1 or any other cause4 ,for thus the body1 a family1 and an army will be beautifully constituted1 when each of these has the cause of safety in itself1 and does not derive it externally4 ,and this1 indeed1 will be the case with the body when it is strong1 with a family when it is well composed1 and with an army which neither consists of mercenaries1 nor is unexercised4 ,for these1 when thus constituted1 will be far more excellent than others1 and will be free indeed1 and foreign from every thing of a servile nature2 and will not1 for the purpose of endurance1 be in want of many things1 but of a few1 and those easily procured4 ,for thus he who is strong will not sink under burdens1 and he who is thinly clothed will vanquish cold2 since men are exercised by casualties and calamities4 ,indeed1 to the man who is temperate1 and who has laboured much both in body and soul1 all meat and drink will appear to be agreeable2 and a bed composed of leaves will be pleasant2 but to him who has deliberately chosen a luxurious and ,sybaritic life1 even the apparatus of the great or ,persian king would not be sufficiently pleasing4 ,hence it is necessary that the manners and pursuits of the citizens should be deeply tinctured with law3 for this will cause them to be sufficient to themselves1 and will be the means of distributing to each of them that which is due to him according to his desert4 ,for thus1 also1 the sun1 moving in a circle through the zodiac1 distributes to every thing on the earth generation1 nutriment1 and an appropriate portion of life2 administering1 as if it were equitable legislation1 the excellent temperature of the seasons4 ,hence1 too1 ,jupiter is called ,nomios1 or legal2 and ,nemeios1 or the distributor4 ,he1 likewise1 who distributes nutriment to sheep1 is called ,nomeus1 or a shepherd2 and the songs of harpers are denominated ,nomai4 ,for these properly dispose the parts of the soul by harmony1 rhythms1 and measures4 ,,on ,,the ,,mutations ,,of ,,polities1 ,,from ,,the ,,treatise ,,of ,,hippodamus ,,on ,a ,,polity4 ,every thing mortal1 by a necessity of nature1 is conversant with mutations2 some things1 indeed1 receiving a revolution from a worse to a better condition1 but others from a better to a worse4 ,for things that are generated1 are increased2 when increased1 arrive at their acme3 after this become old1 and at length finally perish4 ,and things1 indeed1 which are generated by nature1 through the same nature terminate in the immanifest2 and again from the immanifest accede to mortality1 through a permutation of generation2 and1 by a reciprocation of corruption1 form a circular retrogression4 ,and some things1 through human folly1 from an ebullition of insolence and satiety1 when both houses and cities have been exalted to the summit of human felicity1 and been exuberantly rich1 have perished1 together with their much applauded possessions4 ,thus1 also1 it happens that every empire is bounded by three times3 by one1 indeed1 and that the first1 which comprehends in itself acquisition2 by the second1 which comprehends fruition2 and by the last1 which brings with it destruction4 ,for empires at their commencement being destitute of the goods of fortune1 are busied in acquisition2 but afterwards becoming prosperous1 they perish4 ,such things1 therefore1 as are under the dominion of the gods1 being incorruptible1 are preserved through the whole of time by incorruptible natures2 but such things as are under the government of men1 being mortal1 receive from mortals a perpetually various mutation4 ,for the end1 indeed1 of satiety and lascivious insolence is destruction2 but a strenuous and worthy life is the end of poverty and narrow circumstances4 ,not only poverty1 however1 but many other things bring human life to an end4 ,,from ,,diotogenes ,,in ,,his ,,treatise ,,concerning ,a ,,kingdom4 ,a king should be one who is most just2 and he will be most just who pays the greatest attention to the laws4 ,for without justice no one will be a king2 and without law there can be no justice4 ,for that which is just is just through law1 which is the effective cause of justice4 ,but a king is either animated law1 or a legal ruler4 ,and hence it follows that he will be most just and most observant of the laws4 ,there are1 however1 three peculiar employments of a king2 viz4 to lead an army1 to administer justice1 and to worship the gods4 ,he will1 therefore1 be able to lead an army properly1 if he knows how to carry on war in a becoming manner4 ,but he will be skilled in administering justice1 and in governing all his subjects1 if he has well learned the nature of justice and law4 ,and he will worship the gods in a pious and holy manner1 if he has diligently considered the nature and virtue of ,god2 so that a good king must necessarily be a good general1 judge1 and priest4 ,for these are things consequent and suitable to the transcendency and virtue of a king4 ,for it is the province of the pilot to preserve the ship1 of the charioteer to preserve the chariot1 and of the physician to save the sick2 but it belongs to a king and to a general to save those who are in danger in battle4 ,for of that of which any one is the leader1 he is also the provident inspector and artificer4 ,but to be conversant with judicial affairs is1 indeed1 a universal thing2 but is particularly the proper work of a king2 who1 like a god1 is a leader and protector in the world4 ,and universally1 indeed1 it is fit that the whole polity should be coadapted to one ruler and empire2 but1 especially1 that things which have the relation of parts should accord with the same harmony and supreme domination4 ,farther still1 it is the province of a king to oblige and benefit his subjects1 but this not without1 justice and law4 ,and the third thing which is adapted to the dignity of a king is the worship of the gods4 ,for it is necessary that what is most excellent should be honoured by the most excellent2 and that which is the leader and ruler1 by that which leads and rules4 ,of things1 therefore1 which are by nature most honourable1 ,god is the best2 but of things on the earth1 and pertaining to men1 a king is the most excellent4 ,as ,god also is to the world1 so is a king to the city which he governs2 and as a city is to the world1 so is a king to ,god4 ,for a city1 indeed1 being coadapted from things which are many and different1 imitates the coarrangement and harmony of the world2 but a king who possesses an innoxious dominion1 and who is himself animated law1 exhibits the form of ,god among men4 ,,and ,,in ,,another ,,part ,,of ,,the ,,same ,,treatise4 ,hence it is necessary that a king should not be vanquished by pleasure1 but that he should vanquish it2 that he should not be similar to1 but far excel the multitude2 and that he should not conceive his proper employment to consist in the pursuit of pleasure1 but rather in the acquisition of probity4 ,at the same time also it is fit that he who has occasion to rule over others should first be able to govern his own passions4 ,but with respect to the desire of obtaining great property1 it must be observed1 that a king ought to be wealthy in order that he may benefit his friends1 relieve those that are in want1 and justly punish his enemies4 ,for the enjoyment of prosperity in conjunction with virtue is most delightful4 ,the same thing must be said concerning the transcendency of a king4 ,for since he always surpasses others in virtue1 it is fit to form a judgment of his empire with reference to virtue1 and not with reference to riches1 or power1 or his military strength4 ,for he possesses one of these viz4 riches in common with any casual persons2 another viz4 power in common with irrational animals2 and the last in common with tyrants4 ,but virtue is alone the peculiarity of good men4 ,hence1 whatever king is temperate with respect to pleasures1 liberal with respect to money1 and prudent and most skilful in governing1 he will be in reality a king4 ,the people1 however1 have the same analogy with respect to the virtues and the vices1 as the parts of the human soul4 ,for the desire of accumulating more than is fit subsists about the irrational part of the soul3 for desire is not rational#ae4 ,but ambition and ferocity subsist about the irascible part3 for this is the fervid and strenuous part of the soul4 ,and the love of pleasure subsists about the epithymetic part3 for this is the effeminate and yielding part of the soul4 ,but injustice1 which is the most perfect vice1 and is of a composite nature1 subsists about the whole soul4 ,hence it is necessary that the king should coharmonize like a lyre the city that is furnished with good laws1 first establishing in himself the most just boundary and order of law1 as knowing that the proper arrangement of the people1 over whom divinity has given him dominion1 ought to be coadapted to this boundary4 ,it is also necessary that a good king should establish becoming positions and habits in the delivery of public orations1 conducting himself politically1 seriously1 and earnestly1 in order that he may neither appear to be rough to the multitude2 nor may be contemptible2 but may be agreeable and easy in his manners4 ,he will however obtain these things1 if in the first place he is venerable in his aspect and his discourse1 and appears to deserve the sovereign authority which he possesses4 ,but1 in the second place1 if he proves himself to be benign from his behaviour to those whom he may happen to meet1 from his countenance and his beneficence4 ,and in the third place1 if he is formidable from his hatred of depravity1 from the punishment which he inflicts on it1 from his celerity in inflicting it1 and1 in short1 from his skill and exercise in the art of government4 ,for venerable gravity1 being a thing which imitates divinity1 is capable of causing him to be admired and honoured by the multitude4 ,benignity will render him pleasing and beloved4 ,and his being formidable will cause him to be terrible to and unconquered by his enemies1 and magnanimous and confident to his friends4 ,it is necessary1 however1 that his gravity should have nothing in it of an abject or vulgar nature1 but that it should be admirable1 and such as becomes the dignity of empire and a sceptre4 ,nor should he ever contend with his inferiors1 or his equals1 but with those that are greater than himself2 and he should conceive1 conformably to the magnitude of his empire1 that those pleasures are the greatest which are derived from beautiful and great deeds1 and not those which arise from sensual gratifications2 separating himself indeed from human passions1 and approximating to the ,gods1 not through arrogance1 but through magnanimity and an invincible transcendency of virtue4 ,hence he should invest himself with such a gracefulness and majesty in his aspect and his reasonings1 in the conceptions of his mind1 in the manners of his soul1 and in his actions and the motions and gesture of his body1 that those who survey him may perceive that he is adorned and fashioned with modesty and temperance1 and a decorous disposition4 ,for a good king should convert to himself the souls of those that behold him1 no less than the sound of a flute and harmony attract the attention of those that hear them4 ,and thus much concerning the venerable gravity of a king4 ,but ,i shall now endeavour to speak of his benignity4 ,universally1 therefore1 every king will be benign1 if he is just1 equitable1 and beneficent4 ,for justice is a connective and collective communion1 and is alone that disposition of the soul which adapts itself to those that are near to us4 ,for as rhythm is to motion1 and harmony to the voice1 so is justice to communion2 since it is the common good of those that govern1 and those that are governed1 because it coharmonizes political society4 ,but equity and benignity are certain assessors of justice2 the former indeed softening the severity of punishment2 but the latter extending pardon to less guilty offenders4 ,it is necessary1 however1 that a good king should give assistance to those that are in want of it1 and be beneficent4 ,but his assistance should be given not in one way only1 but in every possible way4 ,and it is requisite to be beneficent1 not looking to the magnitude of honour1 but to the manner and deliberate choice of him by whom honour is conferred4 ,it is likewise necessary that a worthy king should so conduct himself towards all men as to avoid being troublesome to them1 but especially towards men of an inferior rank and of a slender fortune3 for these1 like diseased bodies1 can endure nothing of a troublesome nature4 ,good kings1 indeed1 have dispositions similar to those of the ,gods1 and which especially resemble those of ,jupiter1 the ruler of all things4 ,for he is venerable and honourable1 through transcendency and magnitude of virtue4 ,he is benign1 because he is beneficent1 and the giver of good2 and hence he is said by the ,ionic poet ,homer to be the father of men and ,gods4 ,he is also terrible and transcendent1 because he punishes the unjust1 and reigns and rules over all things4 ,but he carries thunder in his hand1 as a symbol of his formidable excellence4 ,from all these particulars1 therefore1 it is requisite to remember that a kingdom is a ,god-resembling thing4 ,,from ,,the ,,treatise ,,of ,,sthenidas ,,the ,,locrian1 ,,on ,a ,,kingdom4 ,it is requisite that a king should be a wise man3 for thus he will be honoured analogously to the first ,god1 of whom also he will be an imitator4 ,for this god is by nature the first king and potentate2 but a king is so by birth and imitation4 ,and the former rules in the universe1 and in the whole of things2 but the latter in the earth4 ,the former also governs all things eternally1 and has a never-failing life1 possessing wisdom in himself2 but the latter acquires science through time4 ,but a king will imitate the first ,god in the most excellent manner1 if he acquires magnanimity1 gravity1 and the want of but few things2 exhibiting to his subjects a paternal disposition4 ,for on this account especially1 the first ,god is conceived to be the father both of ,gods and men1 because he is mild to every thing which is in subjection to him1 and never ceases to govern with providential regard4 ,nor is he alone satisfied with being the maker of all things1 but he is the nourisher1 the preceptor of every thing beautiful1 and the legislator to all things equally4 ,such also ought the king to be who rules over men on the earth4 ,nothing however is beautiful which is deprived of a king and a ruler4 ,but it is not possible for a king or a ruler properly so called to exist without wisdom and science4 ,he1 therefore1 who is a wise man and a king1 will be an imitator1 and a legitimate minister of ,god4 ,,from ,,the ,,treatise ,,of ,,ecphantus1 ,,the ,,crotonian1 ,,on ,a ,,kingdom4 ,that the nature of every animal is adapted to the world1 and to the things contained in the world1 appears to me to be evident from many arguments4 ,for every animal thus conspiring into union and consent1 and having such a colligation of its parts1 it follows a series which is most excellent1 and at the same time necessary1 through the attractive flux of the universe about it1 which is effective of the general ornament of the world1 and the peculiar permanency of every thing which it contains4 ,hence it is called kosmos1 and is the most perfect of all animals4 ,but in its parts1 which are many1 and naturally different1 a certain animal excels2 both from its native alliance to the world#af1 and from participating of divinity in a greater degree4 ,and in the nature1 indeed1 of the ,god who is eternal1 the stars called planets are comprehended1 forming the first and the greatest series#ag4 ,but in the sublunary region1 where bodies move in a right line1 the nature of demons has its subsistence4 ,and in the earth1 and with us1 the most excellent nature is man2 but the most divine is a king1 who surpasses other men in the common nature3 in his tabernacle1 indeed1 i4e4 in his body1 resembling other men1 as being generated from the same matter1 but fashioned from the best of artificers1 who fabricated him1 by using himself as the archetype4 ,hence1 in a certain respect1 a king is one and alone2 being the production of the supernal king1 with whom he is always familiar3 but being beheld by his subjects in his kingdom as in a splendid light4 ,for a kingdom is judged and proved to resemble the eagle1 the most excellent of winged animals1 which looks undazzled at the sun4 ,and a kingdom is1 indeed1 analogous to the sun1 because it is divine2 and through excess of splendour cannot be seen without difficulty1 except by genuine eyes4 ,for the numerous splendours which surround it1 and the dark vertigos which it produces in those who survey it1 as if they had ascended into a foreign altitude1 evinces that their eyes are spurious4 ,but those who can fitly arrive thither1 on account of their familiarity with1 and alliance to it1 are able to use it properly4 ,a kingdom1 therefore1 is a thing pure1 genuine1 uncorrupted1 and through transcendency1 most divine2 and difficult to be acceded to by man4 ,hence it is necessary that he who is established in it should be naturally most pure and pellucid in his soul1 in order that he may not obscure by his stains that which is most splendid2 as some persons defile the most sacred places1 and the impure pollute those they may happen to meet4 ,but it is requisite that a king1 who associates with men1 should participate of an undefiled nature1 and should know how much more divine both himself and his qualifications are than other things2 and from the exemplars to which he assimilates himself1 he should use both himself and his subjects in the best manner4 ,and to other men1 indeed1 if they are delinquents1 the most holy purification is for them to be assimilated to their rulers1 whether law or a king administers their affairs4 ,but kings who cannot find any thing on the earth to imitate more excellent than their own nature1 ought not to wander any farther in search of a paradigm1 but should immediately become benefited by imitating ,god4 ,for neither should any one search for the world1 since he exists in1 and is a part of it2 nor should he who governs others be ignorant of him by whom he is governed4 ,this1 however1 is a most abundant ornament1 that nothing in the universe can be found without a ruler4 ,the manners of a king also ought to be the preceptors of his government4 ,for thus the beauty of it will immediately shine forth1 since he who imitates ,god through virtue will be dear to him whom he imitates2 and much more will he be dear to his subjects4 ,for no one who is beloved by divinity will be hated by men2 since neither do the stars1 nor the whole world hate ,god4 ,for if they hated their ruler and leader1 they would never be obedient to him4 ,but because he governs properly1 mundane affairs are well governed4 ,i therefore1 indeed1 apprehend that the terrene king ought not to be deficient in any one of the virtues which pertain to the celestial king4 ,but as the former is a certain foreign and external thing1 in consequence of proceeding to men from the heavens2 so1 likewise1 his virtues may be conceived to be the works of ,god1 and to accede to him through divinity4 ,and if you consider the thing from the beginning1 you will find what ,i say to be true4 ,for the terrestrial king obtains possession of the race of men by a communion1 which is the first and the most necessary of all things4 ,and this race is also the possession of him who governs every thing in the universe4 ,for it is impossible that any thing can subsist without friendship and communion2 the truth of which may be easily seen1 if the accustomed communion which exists among citizens is supposed to be destroyed2 since this is much inferior to a divine and royal nature4 ,for natures of this kind are not oppressed by any such indigence2 but1 conformably to intellect1 they supply the wants of others1 and afford them assistance in common4 ,for they are perfect in virtue4 ,but the friendship which is in a city1 and which possesses a certain common end1 imitates the concord of the universe4 ,but without the arrangement of magistrates no city can be inhabited4 ,in order1 however1 to effect this arrangement1 and to preserve the city1 laws are necessary1 and a certain political domination1 and also a governor and the governed4 ,but1 the consequence of these things is1 the general good1 a certain concinnity1 and the consent of the multitude in conjunction with concordant persuasion4 ,he1 likewise1 who governs according to virtue1 is called a king1 and is so in reality2 since he possesses the same friendship and communion with his subjects as divinity possesses with the world1 and the natures which it contains4 ,all benevolence1 however1 ought to be exerted2 in the first place1 indeed1 by the king towards his subjects2 but in the second place1 by the subjects towards the king3 and this benevolence should be such as that of a parent towards his child1 of a shepherd towards his flock1 and of law towards him who uses it4 ,for there is one virtue pertaining to the government1 and to the life of men4 ,but no one should through indigence solicit the assistance of others1 when he is able to supply himself with what nature requires4 ,for though there is a general communion in the city1 yet every one should so live as to be sufficient to himself2 since he who is sufficient to himself does not appear to require the aid of any other person in his passage through life4 ,if1 therefore1 it is necessary to lead an active life1 it is evident that a king1 though he should also assume other things1 will1 nevertheless1 be sufficient to himself4 ,for he will have friends through his own virtue2 and in using these1 he will not use them by any other virtue than that by which he regulates his own life4 ,for it is necessary that he should follow a virtue of this kind1 since he cannot procure any thing which is more excellent4 ,and ,god1 indeed1 not having either ministers or servants#ah1 nor employing any mandate1 and neither crowning nor proclaiming those that are obedient to him1 or disgracing those that are disobedient1 thus administers so great an empire4 ,but as it appears to me exhibiting himself to be most worthy of imitation1 he inserts in all things a vehement desire of participating his nature4 ,he is1 however1 good2 and the communication of goodness1 and this1 with the greatest facility1 is his only work4 ,but those who imitate him#ai1 accomplish every thing in a better manner through this imitation4 ,and the imitation of him is to every thing the source of sufficiency4 ,for there is not one virtue which makes things to be acceptable to ,god1 and another which imitates him2 but both these are effected by one and the same virtue4 ,and is not our terrestrial king in a similar manner sufficient to himself8 ,for assimilating himself to one1 and that the most excellent nature1 he will beneficently endeavour to render all whom he governs similar to himself4 ,but such as offer violence to1 and compel their subjects1 entirely#bj destroy in every individual of the community a promptitude to imitate that which is most excellent4 ,for without benevolence1 it is impossible there can be assimilation2 since benevolence especially destroys every thing of a terrific nature4 ,it is much to be wished1 indeed1 that human nature was not in want of persuasion3 for persuasion is the relic of human depravity1 of which this temporary animal man is not destitute4 ,persuasion1 indeed1 is a thing proximate to necessity2 since this first of itself performs those things which fly from necessity4 ,such beings1 however1 as spontaneously use what is beautiful and good1 are not influenced by the reverence of persuasion2 for neither are they influenced by the fear of necessity4 ,again1 a king alone is capable of effecting this good in human nature1 that through the imitation of what is more excellent1 man may pursue what is fit and decorous2 and that those who are corrupted as if by intoxication1 and through a bad education have fallen into an oblivion of that which is more excellent1 may through his eloquence be corroborated1 may have their diseased minds healed1 and the oblivion which dwells in them through depravity being expelled1 may have memory for an intimate associate1 from which persuasion is produced4 ,for this1 though it originates from depraved seeds1 yet is the source of a certain good to the inhabitants of the terrestrial region1 in which language supplies what is deficient 7through the imbecility of our nature71 in our converse with each other4 ,,and ,,in ,,another ,,part ,,of ,,the ,,same ,,work4 ,he who has a sacred and divine conception of things1 will be in reality a king#ba4 ,for being persuaded by this1 he will be the cause of all good but of no evil4 ,and1 moreover1 that he will be just1 being fitted for society1 is evident to every one4 ,for communion or association consists in equality1 and in the distribution of it4 ,and justice indeed precedes1 but communion participates4 ,for it is impossible for a man to be unjust1 and yet distribute equality2 or that he should distribute equality1 and yet not be adapted to association4 ,but how is it possible that he who is sufficient to himself should not be continent8 ,for sumptuousness is the mother of incontinence1 and incontinence of wanton insolence1 from which so many human evils are derived4 ,but self-sufficiency is not vanquished by sumptuousness1 nor by any thing which proceeds from it2 but being itself a certain principle1 it leads all things1 but is not led by any thing4 ,and to govern1 indeed1 is the province of ,god1 and also of a king 7on which account1 likewise1 he is denominated sufficient to himself72 but it pertains to both1 not to be governed by any one4 ,it is1 however1 evident1 that these things cannot be effected without prudence4 ,and it is manifest that ,god is the intellectual prudence of the world4 ,for the world is connectedly contained by gracefulness1 and a fit order of things1 which cannot take place without intellect4 ,nor is it possible for a king without prudence to possess these virtues2 ,i mean justice1 continence1 communion1 and such other virtues as are the sisters of these4 ,,from ,,archytas4 ,the unwritten laws of the gods were promulgated against depraved manners1 inflicting a severe destiny and penalty on the disobedient2 and these unwritten laws are the fathers and leaders of those that are written1 and of the dogmas established by men4 ,,from ,,the ,,treatise ,,of ,,diotogenes ,,on ,,sanctity4 ,it is proper to invoke ,god in the beginning both of supper and dinner1 not because he is in want of any thing of this kind1 but in order that the soul may be adorned by the recollection of ,divinity4 ,for since we proceed from him1 and participate of a divine nature1 it is requisite that we should honour him4 ,and since ,god also is just1 it is fit that we should act justly in all things4 ,in the next place1 there are four causes which terminate all things1 and bring them to an end1 viz4 nature1 law1 art1 and fortune4 ,and nature1 indeed1 is universally the principle of all things4 ,but of those things which from manners lead to political concord1 law is the inspective guardian and fabricator4 ,of things which obtain their consummation through human prudence1 art is justly said to be the mother and leader4 ,and of those things which1 casually and accidentally1 similarly befall the worthy and the depraved1 we assert fortune to be the cause4 ,for fortune does not produce any thing in measure and bound1 in an orderly and prudent manner4 ,,the ,,preface ,,of ,,charondas1 ,,the ,,catanean1 ,,to ,,his ,,treatise ,,of ,,laws4 ,it is requisite that those who deliberate about1 and perform any thing1 should begin from the ,gods3 for it is best1 as the proverb says1 for ,god to be the cause of all our deliberations and works4 ,and1 farther still1 it is requisite to abstain from base actions1 and especially on account of consulting with ,god4 ,for there is no communication between ,god and him who is unjust4 ,every one1 also1 should give assistance to himself1 and should incite himself to the undertaking and performance of such things as are conformable to his desert2 since for a man to extend himself similarly to small and great undertakings appears to be too sordid and illiberal4 ,hence1 you should be very careful to avoid falling vehemently into things of an extended nature1 and of great consequence4 ,but1 in every undertaking1 you should measure your own desert and power1 in order that you may obtain honour and veneration4 ,let no assistance be afforded to a man or woman who has been condemned by the city1 nor let any one associate with such a person1 or if he does1 let him be disgraced1 as being similar to him or her with whom he associates4 ,but it is proper to love men who1 from the previous decision of the city1 are good1 and to associate with them2 and by imitating and acquiring in reality their virtue and probity1 to be thus initiated in the greatest and most perfect of the mysteries4 ,for no man is perfect without virtue4 ,and assistance should be given to an injured citizen1 whether he is in his own1 or in a foreign country4 ,but let every stranger who was venerated in his own country1 and conformably to the proper laws of that country1 be received and dismissed auspiciously and familiarly1 calling to mind hospitable ,jupiter1 as a ,god who is established by all nations in common1 and who is the inspective guardian of hospitality and inhospitality4 ,let more elderly men also preside over such as are younger1 so that the latter may be ashamed of and deterred from vice1 through reverence and fear of the former4 ,for in cities in which more elderly men are shameless1 the children and grandchildren of these are also destitute of shame4 ,but wanton insolence and injustice are the attendants of shamelessness and impudence4 ,and destruction follows these4 ,let1 however1 no one be impudent#bb1 but let every one be modest and temperate2 because he will thus have the ,gods propitious to him1 and will procure for himself salvation4 ,for no vicious man is dear to divinity4 ,let every one likewise honour probity and truth1 and hate what is base and false4 ,for these are the indications of virtue and vice4 ,hence it is requisite to accustom children from their youth to worthy manners1 by punishing those that are lovers of falsehood1 but being delighted with those that are lovers of truth1 in order that in each that which is most beautiful1 and most prolific of virtue1 may be implanted4 ,each of the citizens1 likewise1 should be more anxious to pretend to be temperate than to pretend to be wise3 for the pretence of wisdom is a great indication of an ignorance of probity1 and is also a sign of pusillanimity4 ,but let the pretence of temperance be considered as a true claim to it4 ,for no one should feign with his tongue1 that he performs beautiful deeds1 when at the same time he is both destitute of worthy conduct and good intentions4 ,it is likewise requisite to preserve benevolence towards rulers1 being obedient to and venerating them as if they were parents4 ,for he who does not conceive that this is proper will suffer the punishment of bad counsel from the dmons who are the inspective guardians of the seat of empire4 ,for the rulers are the guardians of the city1 and of the safety of the citizens4 ,but it is also necessary that governors should preside justly over those that are governed1 in the same manner as over their own children1 in passing sentence on others1 laying asleep hatred1 friendship1 and anger4 ,let those likewise be praised and celebrated who1 being themselves in affluence1 have assisted the indigent1 and let them be considered as the saviours of the children and defenders of their country4 ,and let the wants of those be relieved who are poor through fortune1 and not through an indolent and intemperate life4 ,for fortune is common to all men1 but an indolent and intemperate life is peculiar to bad men4 ,let it also be considered as a worthy deed1 to point out any one who has acted unjustly1 in order that the polity may be saved1 which has many guardians of its decorous arrangement4 ,but let the indicator of the unjust action be considered as a pious man1 though his information should be respecting his most familiar acquaintance4 ,for nothing is more familiar and allied to a man than his country4 ,let1 however1 the indication be made1 not of things done through involuntary ignorance1 but of such crimes as have been committed from a previous knowledge of their enormity4 ,and if he who is detected should be hostile to him by whom he is detected1 let him be hated by all men1 in order that he may suffer the punishment of ingratitude1 through which he deprives himself of being cured of the greatest of diseases injustice4 ,farther still1 let a contempt of the ,gods be considered as the greatest of iniquities1 and also injuring parents voluntarily1 the neglecting rulers and laws1 and voluntarily dishonouring justice4 ,but let him be considered as a most just and holy citizen who honours these things1 and indicates to the citizens and rulers those that despise them4 ,let it be esteemed to be more venerable for a man to die for his country than1 through a desire of life1 to desert it1 together with probity4 ,for it is better to die well than to live basely and disgracefully4 ,it is likewise requisite to honour each of the dead1 not with tears nor with lamentations1 but with good remembrance1 and with an oblation of annual fruits4 ,for when we grieve immoderately for those that are dead1 we are ungrateful to the terrestrial dmons4 ,let no one curse him by whom he has been injured4 ,for praise is more divine than defamation4 ,let him be thought to be a better citizen who is superior to anger1 than him who is an offender through it4 ,let not him be praised but disgraced1 who1 in the sumptuousness of his expence1 surpasses temples and palaces4 ,for let nothing private be more magnificent and venerable than things of a public nature4 ,let him who is a slave to wealth and money be despised1 as one who is pusillanimous and illiberal1 and is astonished by sumptuous possessions1 and let him be considered as one who leads a tragical life1 and whose soul is vile4 ,for he who is magnanimous foresees with himself all human concerns1 and is not disturbed by any thing of this kind whether prosperous or adverse1 when it accedes4 ,let no one speak obscenely1 in order that he may not in his thoughts approach to base deeds1 and that he may not fill his soul with impudence and defilement4 ,for we call things which are decorous and lovely1 by their proper names1 and by those appellations which are established by law4 ,but we abstain from naming things to which we are hostile1 on account of their baseness4 ,let it also be considered as base1 to speak of a base thing4 ,let every one dearly love his lawful wife1 and beget children from her4 ,but let no one emit the seed of his children#bc into any other person2 nor let him illegally consume that which is honourable both by nature and law1 and act with wanton insolence4 ,for nature produced the seed1 for the sake of procreating children1 and not for the sake of lust4 ,but it is requisite that a wife should be chaste1 and should not admit the impious connection with other men1 as by so doing she will subject herself to the vengeance of the dmons1 whose office it is to expel those to whom they are hostile from their houses1 and to produce hatred4 ,let not him be praised who gives a stepmother to his children#bd1 but disgraced1 as being the cause of domestic dissension4 ,and as it is proper to observe these mandates1 let him who transgresses them be obnoxious to political execration4 ,the law also orders that these proems should be known by all the citizens1 and should be read in festivals after the pans#be by him who is appointed for this purpose by the master of the feast1 in order that the precepts may be inserted in the minds of all that hear them4 ,,the ,,preface ,,of ,,zaleucus1 ,,the ,,locrian1 ,,to ,,his ,,laws4 ,it is requisite that all those who inhabit a city and country should in the first place be firmly persuaded that there are ,gods1 in consequence of directing their attention to the heavens and the world1 and the orderly distribution of the natures which they contain4 ,for these are not the productions either of fortune or of men4 ,it is also requisite to reverence and honour these1 as the causes to us of every reasonable good4 ,it is necessary1 therefore1 that every one should so prepare his soul that it may be free from every vice2 since ,god is not honoured by a bad man1 nor is he to be worshiped sumptuously1 nor with tragical expence1 like some depraved man2 but by virtue1 and the deliberate choice of beautiful and just deeds4 ,hence it is necessary that every one should be good to the utmost of his power1 both in his actions and his deliberate choice1 if he wishes to be dear to divinity1 and should not fear the loss of money more than the loss of renown4 ,and it is also requisite to call him a better citizen who would rather sustain a loss of property than of probity and justice4 ,let1 however1 such things as the following be denounced by us against those who are not easily impelled to do what we have above enjoined1 but whose soul is easily excited to injustice4 ,all citizens of this kind1 both male and female1 and also those who live in the same house with them1 should remember that there are ,gods who punish the unjust1 and should place before their eyes that time in which to every one there will be a final liberation from life4 ,for all such will repent when they are about to die1 from a remembrance of their unjust deeds1 and from their being impelled to wish that all things had been done by them justly4 ,hence it is necessary that every one1 in every action1 should always associate to himself this time1 as if it were present3 for thus he will especially pay attention to probity and justice4 ,but if an evil dmon is present with any one1 converting him to injustice1 such a one should abide in temples1 at altars1 and in sacred groves1 flying from injustice as a most impious and noxious mistress1 and supplicating the ,gods to cooperate with him in turning from it4 ,he should also accede to those men who are renowned for their probity1 in order to hear them discourse about a blessed life1 and the punishment of bad men1 that he may be deterred from unjust deeds2 but he should only dread avenging dmons4 ,those1 likewise1 that dwell in the city1 should honour all the ,gods according to the legal rites of the country1 which are to be considered as the most beautiful of all others4 ,all the citizens1 too1 should obey the laws1 reverence the rulers1 and rise to them1 and comply with their mandates4 ,for after the ,gods1 dmons1 and heroes1 proximate honours are paid by men who are intelligent1 and wish to be saved1 to parents1 the laws1 and the rulers4 ,let1 however1 no one make the city to be dearer to him than his country1 since he will thus excite the indignation of the ,gods of the country3 for such conduct is the beginning of treachery4 ,and farther still1 for a man to be deprived of his own country1 and to live in a foreign land1 is a thing of a more afflictive nature1 and more difficult to be borne than most other misfortunes3 for nothing is more allied to us than our country4 ,nor let any one think that a citizen1 whom the laws have permitted to partake of the polity1 should be considered by him as an implacable enemy2 since a man who is capable of thus thinking can neither govern nor judge in a proper manner1 in consequence of his anger predominating over his reason4 ,let no one1 likewise1 speak ill either of the city in common1 or of a citizen privately4 ,but let the guardians of the laws keep a watchful eye over offenders1 in the first place by admonishing them2 and in the next place1 if they are not restrained by this from acting ill1 let them be careful that they are punished4 ,and with respect to the established laws1 if some one of them should appear not to be well ordained1 let it be changed into one that is better4 ,but where all of them remain1 let them be universally obeyed2 as it is neither beautiful1 nor beneficial1 for the established laws to be vanquished by men2 though it is both profitable and beautiful1 to be restrained1 as if vanquished1 by a more excellent law4 ,it is requisite1 however1 to punish those who transgress these1 as machinating for the city the principle of the greatest evils anarchy4 ,but the magistrates should neither be arrogant1 nor judge insultingly1 nor in passing sentence be mindful either of friendship or hatred1 but of what is just4 ,for thus they will decide most justly1 and will be worthy of the magistracy4 ,it is fit1 therefore1 that slaves should do what is just through fear1 but those that are free1 through shame1 and for the sake of the beautiful in conduct4 ,hence it is requisite that the governors should be men of this kind1 in order that they may be reverenced by those whom they govern4 ,but if any one wishes to change some one of the established laws1 or to introduce another law1 let him1 with a halter about his neck1 speak of the subject of his wishes to the people4 ,and if it shall appear from the suffrages1 that the law already established should be dissolved1 or that a new law should be introduced1 let him not be punished4 ,but if it should be thought that the preexisting law is better1 or that the law which is intended to be introduced is unjust1 let him who wishes to change an old1 or to introduce a new law1 be executed by the halter4 ,,from ,,the ,,treatise ,,of ,,callicratidas ,,on ,,the ,,felicity ,,of ,,families4 ,the universe must be considered as a system of kindred communion or association4 ,but every system consists of certain dissimilar contraries1 and is coarranged with reference to one certain thing1 which is the most excellent1 and also with a view to a general benefit4 ,for that which is denominated a choir1 is a system of musical communion1 and is referred to one certain common thing1 a concert of voices4 ,farther still1 the system of body about a ship consists of certain dissimilar and contrary things1 and is coarranged with reference to one thing which is best1 viz4 the pilot1 and also with a view to a common benefit1 a prosperous navigation4 ,thus1 too1 a family1 being a system of kindred communion1 consists of certain dissimilars1 which are its proper parts2 and is coarranged with a view to one thing which is best1 viz4 the father of the family2 and is referred to a common advantage1 unanimity4 ,and1 in short1 every family1 in the same manner as a psaltery#bf1 requires these three things1 apparatus1 coadaptation1 and a certain contrectation1 and musical use4 ,apparatus1 indeed1 being the composition of all its parts1 from which the whole1 and all the system of kindred communion derives its completion4 ,but of the parts of a family there are two first and greatest divisions2 viz4 man and possessions1 the latter of which is the thing governed1 and affords utility4 ,thus1 also1 the first and greatest parts of an animal are soul and body2 and soul1 indeed1 is that which governs and uses1 but the body is that which is governed1 and imparts utility4 ,and possessions1 indeed1 are the adscititious instruments of human life2 but the body is the connascent and allied instrument of the soul4 ,of those persons1 however1 that give completion to a family1 some are consanguineous1 but others have an affinity to the family4 ,and those that are kindred are generated from the same blood1 or have the same origin from those who first disseminated the race4 ,but those that have an affinity have an adscititious alliance1 as commencing from the communion of wedlock4 ,and these are either fathers or brothers1 or maternal or paternal grandfathers1 or some other of those relatives that are produced by marriage4 ,but if the good arising from friendship is also to be referred to a family 7for thus it will become greater and more magnificent1 not only through an abundance of wealth and many relations1 but also through numerous friends72 in this case it is evident1 that the family will thus become more ample1 and that the social species of friendship is to be enumerated among things which are requisite to the completion of a family4 ,but of possessions some are necessary1 and others are of a liberal nature4 ,and the necessary1 indeed1 are those which are subservient to the wants of life2 and the liberal are such as lead a man to an elegant and well arranged mode of living1 so that he may not be in want of other things4 ,such things1 however1 as exceed what is requisite to a liberal and elegant mode of life1 are1 at the beginning1 the roots to men of wanton insolence1 and destruction4 ,for those that have great possessions are necessarily at first inflated with pride1 and when thus inflated become arrogant2 and1 being arrogant1 they also become fastidious1 and conceive that their kindred1 and those of the same nation and tribe with themselves1 neither resemble1 nor are equal to them4 ,but when they are fastidious1 they also become wantonly insolent4 ,and the extremity and end of all wanton insolence is destruction4 ,when1 therefore1 in a family and city there is a superfluity of possessions1 it is necessary that the legislator should cut off1 and1 as it were1 amputate the superfluities1 in the same manner as a good husbandman lops the too luxuriant leaves of trees4 ,but of the kindred and domestic part of man there is a triple species4 ,for there is one species which governs1 another which is governed1 and another which gives assistance to a family and relatives4 ,and the husband1 indeed1 governs1 but the wife is governed1 and the offspring of both these is an auxiliary4 ,,and ,,in ,,another ,,part ,,of ,,the ,,same ,,work4 ,with respect also to practical and rational domination1 one kind is despotic1 another is of a guardian nature1 and another is political4 ,and the despotic1 indeed1 is that which governs with a view to the advantage of the governor1 and not of the governed4 ,for after this manner a master rules over his slaves1 and a tyrant over his subjects4 ,but the guardian domination subsists for the sake of the governed1 and not for the sake of those that govern4 ,and with this kind of power the anointers rule over the athlet1 physicians over the sick1 and preceptors over their pupils4 ,for their labours are not directed to their own advantage1 but to the benefit of those whom they govern2 those of the physician being undertaken for the sake of the sick1 the anointers for the sake of exercising the body1 and those of the erudite for the sake of the inerudite4 ,but the political domination has for its end the common benefit both of the governors and the governed4 ,for according to this domination1 in human affairs1 both a family and a city are coharmonized2 but in things of a divine nature the world is aptly composed4 ,a family1 however1 and a city are an imitation according to analogy of the government of the world4 ,for divinity is the principle of nature1 and his attention is neither directed to his own advantage1 nor to private1 but to public good4 ,and on this account1 the world is called 1 from the orderly disposition of all things which are coarranged with reference to one thing which is most excellent1 and this is ,god1 who is1 according to conception1 an intellectual#bg animal1 incorruptible1 and the principle and cause of the orderly disposition of wholes4 ,since1 therefore1 the husband rules over the wife1 he either rules with a despotic1 or with a guardian1 or1 in the last place1 with a political power4 ,but he does not rule over her with a despotic power3 for he is diligently attentive to her welfare4 ,nor is his government of her entirely of a guardian nature3 for this is itself a part of the communion between man and wife4 ,it remains1 therefore1 that he rules over her with a political power1 according to which both the governor and the thing governed establish as their end the common advantage4 ,hence1 also1 wedlock is established with a view to the communion of life4 ,those husbands1 therefore1 that govern their wives despotically1 are hated by them2 but those that govern them with a guardian authority are despised by them4 ,for they appear to be1 as it were1 appendages and flatterers of their wives4 ,but those that govern them politically are both admired and beloved4 ,and both these will be effected1 if he who governs exercises his power so that it may be mingled with pleasure and veneration2 pleasure indeed being produced by his fondness1 but veneration from his doing nothing of a vile or abject nature4 ,,and ,,again1 ,,in ,,another ,,part ,,of ,,the ,,same ,,work4 ,he who wishes to marry ought to take for a wife one whose fortune is conformable to his own1 in order that he may not contract nuptials either above or beneath his condition1 but analogous to the property which he possesses4 ,for those who marry a woman above their condition have to contend for the mastership2 for the wife1 surpassing her husband in wealth and lineage1 wishes to rule over him2 but he considers it to be unworthy of him1 and preternatural to submit to his wife4 ,but those who marry a woman beneath their condition subvert the dignity and splendour of their family4 ,it is necessary1 however1 on this occasion to imitate the musician1 who1 having learned the proper tone of his voice1 endeavours to bring it to such a medium that it may be rendered sufficiently sharp and flat1 and may be neither broken1 nor lose its intenseness4 ,thus1 therefore1 it is necessary that wedlock should be coadapted to the peculiar tone of the soul1 so that the husband and wife may not only accord with each other in prosperous1 but also in adverse fortune4 ,it is requisite1 therefore1 that the husband should be the regulator1 master1 and preceptor of his wife4 ,the regulator1 indeed1 in paying diligent attention to her affairs2 but the master1 in governing and exercising authority over her2 and the preceptor in teaching her such things as it is fit for her to know4 ,this1 however1 will be especially effected by him who1 directing his attention to worthy parents1 marries from their family a virgin in the flower of her youth4 ,for such virgins are easily fashioned1 and are docile2 and are also naturally well disposed to be instructed by1 and to fear and love their husbands4 ,,from ,,the ,,treatise ,,of ,,perictyone#bh ,,on ,,the ,,duties ,,of ,a ,,woman4 ,it is necessary that a woman should sufficiently possess a harmony full of prudence and temperance4 ,for it is requisite that her soul should be vehemently inclined to the acquisition of virtue2 so that she may be just1 brave1 and prudent1 and may be adorned with frugality1 and hate vainglory4 ,for1 from the possession of these virtues1 she will act worthily when she becomes a wife1 towards herself1 her husband1 her children1 and her family4 ,frequently1 also1 such a woman will act beautifully towards cities1 if she happens to rule over cities or nations1 as we see is sometimes the case in a kingdom4 ,if1 therefore1 she subdues desire and anger1 a divine harmony will be produced4 ,hence she will not be pursued by illegal loves1 but she will love her husband1 her children1 and all her family4 ,for such women as are fond of being connected with other men besides their husbands1 become hostile to the whole of their families1 both to those branches of it that are free1 and those that are slaves4 ,they also machinate stratagems against their husbands1 and falsely represent them as the calumniators of all their acquaintance1 in order that they alone may appear to be exceedingly benevolent2 and they govern their families in such a way as may be expected from those that are lovers of indolence4 ,for from such conduct the destruction ensues of every thing which is common to the husband and wife4 ,and thus much as to these particulars4 ,it is also requisite to lead the body to what is naturally moderate1 with respect to nutriment1 clothes1 bathing1 anointing1 dressing the hair1 and to whatever pertains to decoration from gold and jewels4 ,for whatever of a sumptuous nature is employed by women in eating and drinking1 in garments and trinkets1 renders them disposed to be guilty of every crime1 and to be unjust both to their husband's bed1 and to every other person4 ,it is requisite1 therefore1 that they should only satisfy hunger and thirst1 and this from things easily procured2 and that they should defend themselves from cold by garments of the simplest kind4 ,but to be fed with things which are brought from a distant country1 or which are obtained at a great price1 is no small vice4 ,it is also great folly to search after exceedingly elegant garments1 which are variegated with purple1 or any other precious colour4 ,for the body wishes to be neither cold nor naked1 but to be covered for the sake of decorum1 and is not externally in want of any thing else4 ,the opinion of men1 however1 in conjunction with ignorance1 proceeds to inanities and superfluities4 ,hence a woman should neither be decorated with gold1 nor with ,indian gems1 nor with the jewels of any other nation1 nor plait her hair with abundance of art1 nor be perfumed with ,arabian unguents1 nor paint her face so that it may be more white or more red1 nor give a dark tinge to her eyebrows and her eyes1 nor artificially dye her gray hairs1 nor frequently bathe4 ,for the woman who seeks after things of this kind searches for a spectator of female intemperance4 ,for the beauty which is produced by prudence1 and not by these particulars1 pleases women that are well born4 ,nor should she conceive that nobility and wealth1 the being born in a great city1 glory1 and the friendship of renowned and royal men1 are to be ranked among things that are necessary4 ,for if they happen to be present1 they should not be the cause to her of any molestation2 and if they should not be present1 she should not regret their absence4 ,for a prudent woman will not be prevented from living properly without these4 ,and if those great and much admired things which we have mentioned should not be present1 her soul should not anxiously explore1 but withdraw itself from them4 ,for in consequence of drawing their possessor to misfortune1 they are more noxious than beneficial4 ,for to these1 treachery1 envy1 and calumny are adjacent1 so that such a woman cannot be free from perturbation4 ,it is also necessary that she should venerate the ,gods through good hope of obtaining felicity by this veneration1 and by obeying the laws and sacred institutions of her country4 ,but after the ,gods1 ,i say1 that she should honour and venerate her parents4 ,for these cooperate with the ,gods in benefiting their children4 ,moreover1 she ought to live with her husband legally and kindly1 conceiving nothing to be her own property1 but preserving and being the guardian of his bed4 ,for in the preservation of this all things are contained4 ,it is likewise requisite that she should bear every thing in a becoming manner which may happen to her husband1 whether he is unfortunate in his affairs1 or acts erroneously through ignorance1 or disease1 or intoxication1 or from having connection with other women4 ,for this last error is granted to men2 but not to women1 since they are punished for this offence4 ,it is necessary1 therefore1 that she should submit to the law with equanimity1 and not be jealous4 ,she ought likewise to bear patiently his anger1 his parsimony1 and the complaints which he may make of his destiny1 his jealousy1 and his accusation of her1 and whatever other faults he may inherit from nature4 ,for all these she should cheerfully endure1 conducting herself towards him with prudence and modesty4 ,for a wife who is dear to her husband1 and who truly performs her duty towards him1 is a domestic harmony1 and loves the whole of her family1 to which also she conciliates the benevolence of strangers4 ,if1 however1 she neither loves her husband nor her children1 nor her servants1 nor wishes to see any sacrifice preserved2 then she becomes the leader of every kind of destruction1 which she likewise prays for1 as being an enemy1 and also prays for the death of her husband1 as being hostile to him1 in order that she may be connected with other men2 and1 in the last place1 she hates whatever her husband loves4 ,but it appears to me that a wife will be a domestic harmony1 if she is full of prudence and modesty4 ,for then she will not only love her husband1 but also her children1 her kindred1 her servants1 and the whole of her family1 in which possessions1 friends1 citizens1 and strangers are contained4 ,she will likewise adorn the bodies of these without any superfluous ornaments1 and will both speak and hear such things only as are beautiful and good4 ,it is also requisite that she should act conformably to her husband's opinion in what pertains to their common life1 and be satisfied with those relatives and friends that meet with his approbation4 ,and she will conceive these things to be pleasant and disagreeable which are thought to be so by her husband1 unless she is entirely destitute of harmony4 ,,from ,,the ,,treatise ,,of ,,perictyone ,,on ,,the ,,harmony ,,of ,a ,,woman#bi4 ,parents ought not to be injured either in word or deed2 but it is requisite to be obedient to them1 whether their rank in life is small or great4 ,and in every allotted condition of soul and body1 and of external circumstances1 in peace1 also1 and war1 in health and sickness#cj1 in riches and in poverty1 in renown and ignominy1 and whether they are of the same class with most of the community1 or are magistrates1 it is necessary to be present with1 and never to forsake them1 and almost to submit to them even when they are insane4 ,for such conduct will be wisely and cheerfully adopted by those that are pious4 ,but he who despises his parents will1 both among the living and the dead1 be condemned for this crime by the ,gods1 will be hated by men1 and under the earth will1 together with the impious1 be eternally#ca punished in the same place by ,justice1 and the subterranean ,gods1 whose province it is to inspect things of this kind4 ,for the aspect of parents is a thing divine and beautiful1 and a diligent observance of them is attended with a delight such as neither the survey of the sun1 nor of all the stars which dance round the illuminated heavens1 is capable of producing1 nor any other spectacle1 should it even be greater than this4 ,and1 it appears to me1 that the ,gods are not envious#cb when they perceive that this takes place4 ,hence it is requisite to reverence parents both while they are living1 and when they are dead1 and never oppose them in any thing they may say or do4 ,if also they are ignorant of any thing through deception or disease1 their children should console and instruct1 but by no means hate them on this account4 ,for no greater error and injustice can be committed by men than to act impiously towards their parents4 ,,on ,,the ,,reverence ,,due ,,to ,,parents4 ,,from ,,the ,,apophthegms ,,of ,,aristoxenus1 ,,the ,,tarentine4 ,after divinity and demons1 the greatest attention should be paid to parents and the laws2 not fictitiously1 but in reality preparing ourselves to an observance of1 and perseverance in1 the manners and laws of our country1 though they should be in a small degree worse than those of other countries4 ,,and ,,in ,,the ,,fourth ,,book ,,of ,,the ,,same ,,work#cc4 ,but after these things follow the honours which should be paid to living parents1 it being right to discharge the first1 the greatest1 and the most ancient of all debts4 ,every one1 likewise1 should think that all which he possesses belongs to those who begot and nurtured him1 in order that he may be ministrant to their want to the utmost of his ability1 beginning from his property2 in the second place discharging his debt to them from things pertaining to his body2 and in the third place1 from things pertaining to his soul2 thus repaying with usury the cares and pains which his now very aged parents bestowed on him when he was young4 ,through the whole of life1 likewise1 it is requisite that he should particularly employ the most respectful language in speaking to his parents2 because there is a most severe punishment for light and winged words2 and ,nemesis1 the messenger of ,justice1 is appointed to be the inspector of every thing of this kind4 ,when parents1 therefore1 are angry1 it is requisite to yield to them1 and to appease their anger1 whether it is shown in words or in deeds2 acknowledging that a father may reasonably be very much enraged with his son1 when he thinks he has been injured by him4 ,but on the death of parents1 the most decent and beautiful monuments should be raised to them2 not exceeding the usual magnitude1 nor yet less than those which our ancestors erected for their parents4 ,every year1 too1 attention ought to be paid to the decoration of their tombs4 ,they should1 likewise1 be continually remembered and reverenced1 and this with a moderate and appropriate expense4 ,by always acting1 therefore1 and living in this manner1 we shall each of us be rewarded according to our deserts1 both by the ,gods and those natures that are superior to us1 and shall pass the greatest part of our life in good hope4 ,,from ,,the ,,treatise ,,of ,,pempelus ,,on ,,parents#cd4 ,neither divinity1 nor any man who possesses the least wisdom1 will ever advise any one to neglect his parents4 ,hence we cannot have any statue or temple which will be considered by divinity as more precious than our fathers and grandfathers when grown feeble with age4 ,for ,god will recompense him with benefits who honours his parents with gifts2 since if this is not done1 divinity will not pay any attention to the prayers of such parents for their children4 ,the images of our parents1 indeed1 and progenitors should be esteemed by us as far more venerable and divine than any inanimate images4 ,for these animated images1 when they are continually adorned and rendered splendid with honour by us1 pray for us1 and implore the gods to bestow on us the most excellent gifts3 but the contrary when we despise them4 ,neither of these1 however1 is effected by inanimate images4 ,hence he who conducts himself in a becoming manner towards his parents and progenitors1 and other relatives of this kind1 will possess the most proper of all statues1 and the best calculated to render him dear to divinity4 ,every one1 therefore1 endued with intellect should honour and venerate his parents1 and should dread their execrations and unfavourable prayers1 as knowing that many of them frequently take effect4 ,these things1 therefore1 being thus disposed by nature1 men that are prudent and modest will consider their living aged progenitors as a treasure1 to the extremity of life2 and if they die before they arrive at that period1 they will be vehemently desired by them4 ,on the contrary1 progenitors will be terrible in the extreme to their depraved and stupid offspring4 ,but he who1 being profane1 is deaf to these assertions1 will be considered by all intelligent persons as odious both to ,gods and men4 ,,from ,,the ,,treatise ,,of ,,phintys1 ,,the ,,daughter ,,of ,,callicrates1 ,,on ,,the ,,temperance ,,of ,a ,,woman4 ,a woman ought to be wholly good and modest2 but she will never be a character of this kind without virtue4 ,for any virtue subsisting in any one thing renders that which receives it valuable4 ,and the virtue1 indeed1 of the eyes is sight1 but of the ears hearing4 ,thus1 too1 the virtue of a horse causes it to a good horse2 and the virtue of a man and the virtue of a woman render each of them worthy4 ,but the principal virtue of a woman is temperance2 for through this she will be able to honour and love her husband4 ,many1 indeed1 may perhaps think it does not become a woman to philosophize1 as neither is it proper for her to ride on horseback1 nor to harangue in public4 ,but ,i think that some things are the province of a man1 others of a woman1 and that others are common both to man and woman4 ,and1 likewise1 that some things pertain more to a man than to a woman2 but others more to a woman than to a man4 ,but the things peculiar to a man are1 to lead an army1 to govern1 and to harangue in public4 ,the offices peculiar to a woman are1 to be the guardian of a house1 to stay at home1 and to receive and be ministrant to her husband4 ,and the virtues pertaining to both are fortitude1 justice1 and prudence4 ,for it is fit that both the husband and wife should have the virtues of the body1 and in a similar manner those of the soul4 ,and as health of body is beneficial to both1 so also is health of soul4 ,the virtues1 however1 of the body are health1 strength1 vigour of sensation1 and beauty4 ,with respect to the virtues1 also1 some are more adapted to be exercised and possessed by a man1 but others by a woman4 ,for fortitude and prudence pertain more to the man than to the woman1 both on account of the habit of the body1 and the power of the soul2 but temperance peculiarly belongs to the woman4 ,hence it is requisite to know the number and the quality of the things through which this virtue accedes to a woman4 ,i say1 therefore1 that they are these five4 ,and in the first place1 she obtains this virtue through sanctity and piety about the marriage bed4 ,in the second place1 through ornament pertaining to the body4 ,in the third place1 through egressions from her own house4 ,in the fourth place1 through refraining from the celebration of orgies1 and the mysteries of the mother of the ,gods#ce4 ,and in the fifth place1 through being cautious and moderate in the sacrifices to divinity4 ,of these1 however1 the greatest and most comprehensive cause of temperance1 is that which causes the wife to be undefiled with respect to the marriage bed1 and not to have connexion with any other man than her husband4 ,for in the first place1 by such illegal conduct1 she acts unjustly towards the ,gods who preside over nativities1 rendering them not genuine but spurious adjutors of her family and kindred4 ,in the second place1 she acts unjustly towards the ,gods who preside over nature1 by whom she solemnly swore1 in conjunction with her parents and kindred1 that she would legally associate with her husband in the communion of life and the procreation of children4 ,and in the third place1 she acts unjustly towards her country1 by not observing its decrees4 ,to which may be added1 that to offend against right in those things for which the greatest punishment1 death1 is ordained1 on account of the magnitude of the crime1 and to do so for the sake of pleasure and wanton insolence1 is nefarious1 and most undeserving of pardon4 ,but the end of all insolent conduct is destruction4 ,this1 also1 ought to be considered1 that no purifying remedy has been discovered for this offence1 so as to render a woman thus guilty pure and beloved by divinity4 ,for ,god is most averse to pardon this crime4 ,but the best indication of the chastity of a woman towards her husband is that which arises from the resemblance of her children to their father4 ,and thus much concerning the marriage bed4 ,with respect1 however1 to the ornament of the body1 it appears to me1 that the garments of a woman should be white and simple1 and by no means superfluous4 ,but they will be so1 if they are neither transparent nor variegated1 nor woven from silk1 but are not expensive1 and are of a white colour4 ,for thus she will avoid excessive ornament1 luxury1 and superfluous clothes2 and will not produce a depraved imitation in others4 ,and1 in short1 she should not decorate her person with gold and emeralds4 ,for they are very expensive1 and exhibit pride and arrogance towards the vulgar4 ,it is necessary1 however1 that a city which is governed by good laws1 and is well arranged in all its parts1 should accord with itself1 and have an equable legislation2 and should expel the artificers who make things of this kind from the city4 ,she should1 likewise1 give a splendour to her face1 not by employing adscititious and foreign colour1 but that which is adapted to the body1 and is produced by washing it with water2 and adorning her person through modesty rather than through art4 ,for thus she will render both herself and her husband honourable4 ,but the lower class of women should go out of their houses1 for the purpose of sacrificing to the tutelar deity of the city1 for the welfare of their husbands and all their family4 ,a woman1 also1 should depart from her house neither by twilight nor in the evening1 but should openly leave it when the forum is full of people2 accompanied by one1 or at most two servants1 for the sake of beholding a certain thing1 or of buying something she may want4 ,she should also offer frugal sacrifices to the ,gods1 and such as are adapted to her ability2 but she should abstain from the celebration of orgies1 and from those sacred rites of the mother of the ,gods1 which are performed at home4 ,for the common law of the city ordains that these shall not be performed by women4 ,to which may be added1 that these rites introduce ebriety1 and mental alienation4 ,it is necessary1 however1 that she who is the mistress of a family1 and presides over domestic affairs1 should be temperate and undefiled4 ,,ethical ,,fragments ,,of ,,hierocles1 ,preserved by ,stobaeus4 ,,how ,,we ,,ought ,,to ,,conduct ,,ourselves ,,towards ,,the ,,gods4 ,such particulars1 also1 as the following1 are to be previously assumed concerning the ,gods1 viz4 that they are immutable1 and firm in their decrees2 so that they never change the conception of what appeared to them to be fit from the beginning4 ,for there is one immutability and firmness of the virtues1 which it is reasonable to suppose subsists transcendently with the ,gods1 and which imparts a never-failing stability to their conceptions4 ,from which it is evident1 that there is no probability that the punishments which divinity thinks proper to inflict can be remitted4 ,for it is easy to infer1 that if the ,gods change their decisions1 and omit to punish him whom they had designed to punish1 the world can neither be beautifully nor justly governed2 nor can any probable reason for the necessity of repentance be assigned4 ,poetry also appears to have asserted such things as the following1--rashly1 and without any reason3 ,by incense and libation1 gentle vows1 ,and sacrifice and prayer1 men bend the ,gods1 ,when they transgress1 and stray from what is right#cf4 ,and ,for flexible are e'en the ,gods themselves#cg4 ,and in short whatever of a similar nature is to be found in poetry4 ,nor must we omit to observe1 that though the ,gods are not the causes of evil1 yet they connect certain persons with things of this kind1 and surround those who deserve to be afflicted with corporeal and external detriments2 not through any malignity1 or because they think it requisite that men should struggle with difficulties1 but for the sake of punishment4 ,for as pestilence and drought1 and besides these excessive rain1 earthquakes1 and every thing of this kind1 are for the most part produced through certain other more physical causes1 yet sometimes are effected by the ,gods1 when the times are such that the iniquity of the multitude1 publicly1 and in common1 requires to be punished2 after the same manner1 also1 the ,gods sometimes afflict an individual with corporeal and external detriments1 in order to punish him1 and convert others to what is right4 ,but to be persuaded that the ,gods are never the cause of any evil#ch1 contributes greatly1 as it appears to me1 to proper conduct towards the ,gods4 ,for evils proceed from vice alone1 but the ,gods are of themselves the causes of good1 and of whatever is advantageous2 while1 in the meantime1 we do not admit their beneficence1 but surround ourselves with voluntary evils4 ,hence1 on this occasion1 it appears to me that it is well said by the poet3 ----that mortals blame the ,gods1 as if they were the causes of their evils6 ----though not from ,fate1 ,but for their crimes they suffer pain and woe#ci4 ,for that ,god is never in any way the cause of evil may be proved by many arguments2 but at present we shall only adduce what ,plato#dj says3 viz4 8that as it is not the province of what is hot to refrigerate1 but the contrary2 so neither is it the province of that which is beneficent to be noxious1 but the contrary40 ,moreover1 ,god being good1 and immediately replete from the beginning with every virtue1 cannot be noxious1 or the cause to any one of evil2 but on the contrary1 must impart every good to those who are willing to receive it2 bestowing on us1 also1 such media#da as are according to nature1 and which are effective of what is conformable to nature4 ,but there is only one cause of evil#db4 ,,how ,,we ,,ought ,,to ,,conduct ,,ourselves ,,towards ,,our ,,country4 ,after speaking of the ,gods1 it is most reasonable to show1 in the next place1 how we should conduct ourselves towards our country4 ,for1 by ,jupiter1 our country is as it were a certain secondary ,god1 and our first and greatest parent4 ,hence he who gave a name to the thing did not rashly denominate it 1 patris2 this word being derived from 1 pater1 a father2 but pronounced with a feminine termination1 in order that it might be as it were a mixture of father and mother4 ,this reason1 also1 proclaims that our country is to be honoured equally with our two parents2 so that we ought to prefer it to either of them taken separately1 and not to honour the two more than it2 but to pay an equal portion of respect to each4 ,there is1 likewise1 another reason1 which exhorts us to honour it more than our two parents conjointly2 and not only to honour it beyond these1 but also to prefer it to our wife1 children1 and friends2 and1 in short1 after the ,gods1 to all other things4 ,as1 therefore1 he is stupid who esteems one finger more than the five1 but he is most reasonable who prefers the five to one2 for the former despises what is more eligible1 but the latter1 in the five1 preserves also the one finger3 after the same manner1 he who wishes to save himself rather than his country1 in addition to acting unlawfully1 desires impossibilities4 ,but he who prefers his country to himself is dear to divinity2 and reasons fitly and firmly4 ,at the same time it has been observed1 that though some one should not be connumerated with the system or the cooperating combination of the many1 but should be considered apart from it1 yet it is fit that he should prefer the safety of the system to his own preservation4 ,for the destruction of the city will evince that the safety of the citizen entirely depends on its existence1 just as the abscission of the hand is attended with the destruction of one finger1 as a part of the hand4 ,we may1 therefore1 summarily conclude1 that general is not to be separated from private utility3 but is to be considered as one and the same with it4 ,for that which is advantageous to the country is common to each of the parts of it2 since the whole without the parts is nothing#dc4 ,and vice versa1 that which is advantageous to the citizen extends also to the city1 if it is assumed as beneficial to the citizen4 ,for that which is useful to a dancer1 so far as he is a dancer1 will also be advantageous to the whole choir4 ,depositing1 therefore1 all this reasoning in the discursive power of the soul1 we shall receive much light from it in particulars1 so that we shall never omit to perform what is due from us to our country4 ,hence1 ,i say1 it is necessary that every passion and disease of the soul should be removed from him who intends to act well by his country4 ,it is likewise requisite that a citizen should observe the laws of his country as certain secondary ,gods1 and should render himself perfect conformably to their mandate4 ,but he who endeavours either to transgress1 or to make any innovation in the laws1 should be with all possible diligence prevented from doing so1 and in every way opposed4 ,for a contempt of the existing laws1 and preferring new to ancient laws1 are things by no means beneficial to a city4 ,hence it is requisite that those should be restrained from giving their votes1 and from precipitate innovation1 who are pertinaciously disposed to act in this manner4 ,i therefore commend ,zaleucus1 the ,locrian legislator1 who ordained1 that he who intended to introduce a new law1 should do it with a rope about his neck1 in order that he might be immediately strangled1 unless he could change the ancient constitution of the polity1 to the very great advantage of the community4 ,but customs1 which are truly those of the country1 and which1 perhaps1 are more ancient than the laws themselves1 are to be preserved no less than the laws4 ,the present customs1 however1 which are but of yesterday1 and which have been so very recently introduced into every city1 are not to be considered as the customs of the country1 or as the institutes of ancestors2 and1 perhaps1 neither are they at all to be regarded as customs#dd4 ,in the next place1 because custom is an unwritten law1 having for its inscription a good legislator1 viz4 the approbation of all those that use it2 perhaps1 on this account1 it is proximate to things which are naturally just4 ,,after ,,what ,,manner ,,we ,,ought ,,to ,,conduct ,,ourselves ,,towards ,,our ,,parents4 ,after speaking of the ,gods and our country1 what person deserves to be mentioned more than1 or prior to our parents8 ,hence it is requisite that we should discourse about them4 ,he1 therefore1 will not err who says1 that they are certain secondary and terrestrial ,gods2 since on account of their proximity to us1 they are1 if it be lawful so to speak1 more to be honoured by us than the ,gods themselves#de4 ,but it is necessary1 previously1 to assume1 that the only measure of gratitude towards them is a perpetual and unremitting promptitude to repay the benefits we have received from them2 since1 though we should perform many things for their sake1 yet they will be far less than what they deserve4 ,at the same time1 also1 it may be said1 that these our deeds are nearly theirs1 because they produced us by whom they are performed4 ,as therefore1 if the works of ,phidias and of other artists should themselves produce certain other things1 we should not hesitate to say that these latter1 also1 were the works of the artists2 thus1 likewise1 it may be justly said1 that our performances are the deeds of our parents2 through whom we likewise derived our existence4 ,hence1 in order that we may easily apprehend the duties which we owe them1 it will be requisite to have this sentence perpetually at hand1 that our parents should be considered by us as the images of the ,gods2 and by ,jupiter1 as domestic ,gods1 our benefactors1 kindred1 creditors1 lords1 and most stable friends4 ,for they are most stable images of the ,gods1 possessing a similitude to them beyond the power of art to effect4 ,for they are the guardian ,gods of the house1 and live with us2 and besides this1 they are our greatest benefactors1 imparting to us things of the greatest consequence2 and1 by ,jupiter1 bestowing on us not only what we possess1 but also such things as they wish to give us1 and for which they themselves pray4 ,farther still1 they are likewise our nearest kindred1 and the causes of our alliance with others4 ,they are1 also1 creditors of things of the most honourable nature1 and only repay themselves by taking what we shall be benefited by returning4 ,for what gain can be so great to a child as piety and gratitude to his parents8 ,they are most justly1 too1 our lords3 for of what can we be in a greater degree the possession1 than of those through whom we exist8 ,moreover1 they are perpetual and spontaneous friends and auxiliaries2 at all times1 and in every circumstance1 affording us assistance4 ,since1 however1 the name of parent is the most excellent of all the before-mentioned appellations1 according to which we also denominate the ,gods themselves2 something else must also be added to this conception2 viz4 that children should be persuaded that they dwell in their father's house1 as if they were certain ministers and priests in a temple1 appointed and consecrated for this purpose by nature herself2 who entrusted a reverential attention to their parents to their care4 ,since of attentive regard1 therefore1 one kind pertains to the body1 but another to the soul1 we shall readily perform what each of these requires1 if we are willing to do that which reason persuades us to do4 ,but reason persuades us to pay less attention to the body than to the soul2 though attention to the former is necessary4 ,we should1 therefore1 procure for our parents liberal food1 and such as is adapted to the imbecility of old age2 and besides this1 a bed1 sleep1 unction1 a bath1 garments2 and in short1 all the necessaries which the body requires1 that they may never at any time experience the want of any of these2 in thus acting1 imitating their care about our nurture1 when we were infants4 ,hence1 we should compel ourselves to employ a certain prophetic attention to them1 in order to discover what they particularly desire of things pertaining to the body1 though they should not indicate the object of their wish#df4 ,for they divined many things respecting us1 when we frequently signified by inarticulate and mournful sounds1 that we were in want of certain things1 but were unable to indicate clearly the subjects of our wants4 ,so that our parents1 by the benefits which they formerly conferred upon us1 become the preceptors to us of what we ought to bestow on them4 ,with respect to the souls of our parents1 we should1 in the first place1 procure for them hilarity2 which will be especially obtained1 if we are conversant with them by night and by day1 unless something prevents us1 walking1 being anointed1 and living together with them4 ,for as to those who are undertaking a long journey1 the converse of their families and friends is most delightful1 after the manner of those that accompany a solemn procession2 thus1 also1 to parents who are now verging to the grave1 the sedulous and unremitting attention of their children is most acceptable1 and most dear4 ,moreover1 if at any time they should act wrong1 which frequently happens to be the case with many1 and especially with those who have been educated in a more vulgar manner2 they should be corrected indeed1 yet not by ,jupiter with reprehension1 as we are accustomed to do to our inferiors or equals1 but as it were1 with exhortation2 and not as if they had erred through ignorance1 but as if they had committed an oversight1 through inattention2 and that if they had attended1 they would by no means have erred4 ,for admonitions1 and especially if they are vehement1 are grievous to those that are old4 ,hence1 it is necessary1 that the remedy of their oversight should be accompanied by mild exhortation1 and a certain elegant artifice4 ,children1 likewise1 increase the joy of their parents1 by performing for them servile offices1 such as washing their feet1 making their bed1 and waiting on them after the manner of servants4 ,for they are not a little delighted1 when they receive necessary servile attentions from the most dear hands of their children1 and make use of their ministrant works4 ,but parents will be especially gratified when their children are seen to honour those whom they love and very much esteem4 ,on which account1 it is fit that children should affectionately love the kindred of their parents1 and pay a proper attention to them1 and in a similar manner should love the friends of1 and all those that are dear to their parents4 ,and this being admitted1 we shall be enabled to collect many other duties of children to their parents1 which are neither small nor casual4 ,for since our parents are gratified by the attention which we pay to those whom they love1 but we are in a most eminent degree beloved by our parents1 it is evident that we shall very much please them1 by paying a proper attention to ourselves4 ,,on ,,fraternal ,,love4 ,the first admonition1 therefore1 is very clear1 easily obtained1 and is common to all men4 ,for it is a sane assertion1 which every man will consider as evident4 ,and it is this3 ,act by every one1 in the same manner as if you supposed yourself to be him1 and him to be you#dg4 ,for he will use a servant well who considers with himself1 how he would think it proper to be used by him1 if he indeed was the master1 and himself the servant4 ,the same thing also must be said of parents with respect to children1 and of children with respect to parents2 and1 in short1 of all men with respect to all4 ,this admonition1 however1 is transcendently adapted to the alliance of brothers to each other2 since nothing else is necessary for him to admit previously1 who considers how he ought to conduct himself towards his brother1 than promptly to assume the natural sameness of the person of each of them4 ,this1 therefore1 is the first admonition1 that a man should act towards his brother in the same way in which he would think it proper that his brother should act towards him4 ,but1 by ,jupiter1 some one may say1 ,i do not exceed propriety in my manners and am equitable1 but my brother's manners are rough and without affability4 ,such a one1 however1 does not speak rightly4 ,for1 in the first place1 perhaps he does not speak the truth2 since an excessive love of self is sufficient to induce a man to magnify and extol what pertains to himself1 but to diminish and vilify what pertains to others4 ,frequently1 therefore1 men of inferior worth1 prefer themselves to others who are far more excellent characters4 ,and1 in the next place1 though the brother should be in reality such a person as above described1 ,i should say1 prove yourself to be a better man than he is1 and you will vanquish his rusticity by your beneficence4 ,for no great thanks are due to those who conduct themselves moderately towards worthy and benignant men2 but to render him more mild who is stupid1 and whose manners are rough1 is the work of a man properly so called1 and deserves great applause4 ,nor is it at all impossible for the exhortation to take effect4 ,for in men of the most absurd manners1 there are the seeds of a mutation to a better condition1 and of honour and love for their benefactors4 ,for are not even savage animals1 and such as are naturally most hostile to our race1 and who are taken away by violence1 and at first are detained by chains1 and confined in iron cages1--are not these afterwards rendered mild by a certain mode of treatment1 and by daily supplying them with food8 ,and will not the man who is a brother1 or even any casual person1 who deserves attention in a much greater degree than a brute1 be changed to milder manners by proper treatment1 though he should not entirely forsake his rusticity8 ,in our behaviour1 therefore1 towards every man1 and in a much greater degree towards a brother1 we should imitate the reply of ,socrates to one who said to him1 8,may ,i die unless ,i am revenged on you40 ,for his answer was1 8,may ,i die1 if ,i do not make you my friend40 ,and thus much concerning these particulars4 ,in the next place1 a man should consider that after a manner his brothers are parts of him1 just as my eyes are parts of me2 and likewise my legs1 my hands1 and the remaining members of my body4 ,for brothers have the same relation to a family considered as one thing as the parts to the whole of the body4 ,as1 therefore1 the eyes and the hands1 if each of them should receive a peculiar soul and intellect1 would1 by every possible contrivance1 pay a guardian attention to the remaining parts of the body1 on account of the before-mentioned communion1 because they could not perform their proper office well without the presence of the other members2 thus also it is requisite that we who are men1 and who acknowledge that we have a soul1 should omit no offices which it becomes us to perform to our brothers4 ,for again1 brothers are more naturally adapted to assist each other1 than are the parts of the body4 ,for the eyes1 indeed1 being present with each other1 see what is before them1 and one hand cooperates with the other which is present2 but the mutual works of brothers are1 in a certain respect1 much more multifarious4 ,for they perform things which are profitable in common1 though they should be at the greatest distance from each other2 and they greatly benefit each other1 though the interval which separates them should be immeasurable4 ,in short1 it must be considered1 that our life appears to be a certain long war continued to the extent of many years2 and this partly through the nature of the things themselves which possess a certain opposition2 and partly through the sudden and unexpected occurrences of fortune2 but most of all through vice itself1 which neither abstains from any violence1 nor from any fraud and evil stratagems4 ,hence nature1 as not being ignorant of the purpose for which she generated us1 produced each of us accompanied1 after a certain manner1 by an auxiliary4 ,no one1 therefore1 is alone1 nor does he derive his origin from an oak or a rock1 but from parents1 and in conjunction with brothers1 and kindred1 and other familiars4 ,but reason affords us great assistance1 conciliating to us strangers1 and those who have no connection with us by blood1 and procuring for us an abundance of auxiliars4 ,on this account we naturally endeavour to allure and make every one our friend4 ,hence it is a thing perfectly insane to wish to be united to those who have not any thing from nature which is capable of procuring our love1 and voluntarily to become familiar with them in the most extended degree2 and yet neglect those prompt auxiliars and associates which are supplied by nature herself1 such as brothers happen to be4 ,,on ,,wedlock4 ,the discussion of wedlock is a thing most necessary4 ,for the whole of our race is naturally adapted to society4 ,but the first and most elementary of all associations is that which is effected by marriage4 ,for cities could not exist without a household2 but the household of an unmarried man is truly imperfect2 while1 on the contrary1 of him who is married1 it is perfect and full4 ,hence we have shown in our treatise ,on ,families1 that a life accompanied by wedlock is to be precedaneously chosen by the wise man2 but a single life is not to be chosen1 except particular circumstances#dh require it4 ,so that as it is requisite we should imitate the man of intellect where we can1 but marriage is with him an object of precedaneous choice2 it is evident that it will also be proper for us1 unless some circumstance occurs to prevent it from taking place4 ,and this is the first reason why wedlock is most necessary4 ,but it seems that ,nature herself1 prior to the wise man1 incites us to this1 who also exhorts the wise man to marry4 ,for she not only made us gregarious1 but likewise adapted to copulation1 and proposed the procreation of children and stability of life1 as the one and common work of wedlock4 ,but ,nature justly teaches us1 that a choice of such things as are fit should be made so as to accord with what she has procured for us4 ,every animal1 therefore1 lives conformably to its natural constitution1 and1 by ,jupiter1 in a similar manner every plant lives agreeably to the life which is imparted to it4 ,only there is this difference between the two1 that the latter do not employ any reasoning1 or a certain enumeration1 in the selection of things which they explore2 as they make use of nature alone1 because they do not participate of soul2 but animals are led to investigate what is proper for them by imaginations and exciting desires4 ,to us1 however1 ,nature gave reason1 in order that it might survey every thing else1 and1 together with all things1 or rather prior to all things1 might direct its attention to ,nature herself1 so as in an orderly manner to tend to her as to a very splendid and stable mark1 and choosing every thing which is consonant to her1 might cause us to live in a becoming manner4 ,hence he will not err1 who says that a family is imperfect without wedlock4 ,for it is not possible to conceive of a governor without the governed1 nor of the governed without a governor4 ,and this reason appears to me to be very well calculated to make those ashamed who are adverse to marriage4 ,i say1 therefore1 that marriage is likewise advantageous4 ,in the first place1 indeed1 because it produces a truly divine fruit1 the procreation of children1 since they will be assistants to us in all our actions 7as partaking of our nature71 while our strength is yet entire2 and they will be good auxiliars1 when we are worn out1 and oppressed with old age4 ,they will also be the familiar associates of our joy in prosperity1 and sympathizing participants of our sorrows in adversity4 ,farther still1 besides the procreation of children1 the association with a wife is advantageous4 ,for1 in the first place1 when we are wearied with labours out of the house1 she receives us with officious kindness1 and recreates us by every possible attention4 ,in the next place1 she produces in us an oblivion of our molestations4 ,for those sorrowful circumstances of life which take place in the forum1 or the gymnasium1 or the country1 and1 in short1 all the cares and solicitudes occasioned by converse with our friends and familiars1 do not so obviously molest us1 being obscured by our necessary occupations2 but when we are liberated from these1 return home1 and our mind becomes1 as it were1 at leisure1 then these cares and solicitudes approach1 availing themselves of this occasion1 in order to torment us1 at the time when life is destitute of benevolence1 and is solitary4 ,then1 however1 the wife being present becomes a great solace on this occasion1 by making some inquiries about external affairs1 or by referring to1 and considering1 together with her husband1 something about domestic concerns1 and thus1 by her unfeigned alacrity1 affords him a certain exuberance of pleasure and delight4 ,but it would be too prolix to enumerate particularly the benefit of a wife in festivals1 for the purpose of procuring sacrifices and victims2 in the journeys of her husband1 by preserving the family in a stable condition1 and not suffering it to be entirely without a ruler2 in paying proper attention to the domestics2 and in the aid which she affords her husband when he is afflicted with disease4 ,for it is sufficient summarily to say1 that two things are necessary to all men1 in order to pass through life in a becoming manner1 viz4 the aid of kindred and sympathetic benevolence4 ,but we cannot find any thing more sympathetic than a wife1 nor any thing more kindred than children4 ,both these1 however1 marriage affords4 ,how is it possible1 therefore1 that it should not be most advantageous to us8 ,i also think that a married life is beautiful4 ,for what other thing can be such an ornament to a family1 as is the association of husband and wife8 ,for it must not be said that sumptuous edifices1 walls covered with marble plaster1 and piazzas adorned with stones1 which are admired by those who are ignorant of true good1 nor yet paintings and arched myrtle walks1 nor any thing else which is the subject of astonishment to the stupid#di1 is the ornament of a family4 ,but the beauty of a household consists in the conjunction of man and wife1 who are united to each other by destiny1 and are consecrated to the ,gods who preside over nuptials1 births1 and houses1 and who accord1 indeed1 with each other1 and have all things in common1 as far as to their bodies1 or rather their souls themselves2 who likewise exercise a becoming authority over their house and servants2 are properly solicitous about the education of their children2 and pay an attention to the necessaries of life1 which is neither excessive nor negligent1 but moderate and appropriate4 ,for what can be better and more excellent1 as the most admirable ,homer says1 ,than when at home the husband and the wife ,unanimously live#ej4 ,on which account ,i have frequently wondered at those who conceive that the life with a woman is burdensome and grievous4 ,for a wife is not by ,jupiter either a burden or a molestation1 as to them she appears to be2 but1 on the contrary1 she is something light and easy to be borne1 or rather1 she possesses the power of exonerating her husband from things truly troublesome and weighty4 ,for there is not any thing so troublesome which will not be easily borne by a husband and wife when they are concordant1 and are willing to endure it in common4 ,but imprudence is truly burdensome1 and difficult to be borne by its possessors3 for through it things naturally light1 and among others a wife1 become heavy4 ,in reality1 indeed1 marriage to many is intolerable1 not from itself1 or because such an association as this with a woman is naturally insufferable2 but when we marry those whom we ought not1 and1 together with this1 are ourselves entirely ignorant of life1 and unprepared to take a wife in such a way as a free and ingenuous woman ought to be taken1 then it happens that this association with her becomes difficult and intolerable4 ,it is certain1 indeed1 that marriage is effected by the vulgar after this manner4 ,for they do not take a wife for the sake of the procreation of children1 and the association of life2 but some are induced to marry through the magnitude of the portion1 others through transcendency of form1 and others through other such like causes2 and by employing these bad counsellors1 they pay no attention to the disposition and manners of the bride1 but celebrate nuptials to their own destruction1 and with their doors crowned introduce to themselves a tyrant instead of a wife1 whom they cannot resist1 and with whom they are unable to contend for the chief authority4 ,it is evident1 therefore1 that marriage through these causes1 and not through itself1 becomes burdensome and intolerable to many4 ,it is proper1 however1 as it is said1 neither to blame things which are innoxious1 nor to make our imbecility in the use of things the cause of complaint against them4 ,besides1 it is also in other respects most absurd1 to investigate on all sides the auxiliaries of friendship1 and procure certain friends and associates1 as those who will aid and defend us in the difficulties of life1 and yet not explore and endeavour to obtain that relief1 defence1 and assistance which are afforded us by nature1 by the laws1 and by the ,gods1 through a wife and children4 ,with respect to a numerous offspring1 it is after a certain manner1 according to nature and consentaneous to marriage1 that all1 or the greatest part of those that are born1 should be nurtured4 ,many1 however1 appear to be unpersuaded by this admonition1 through a cause not very decorous3 for they are thus affected through a love of riches1 and because they think poverty to be a transcendently great evil4 ,in the first place1 therefore1 it must be considered1 that in procreating children1 we not only beget assistants for ourselves1 nourishers of our old age1 and participants with us of every fortune and every circumstance that may occur in life2--,i say1 we do not beget them for ourselves alone1 but in many things also for our parents4 ,for the procreation of children is gratifying to them2 because1 if we should suffer any thing of a calamitous nature prior to their decease1 we shall leave our children instead of ourselves1 as the support of their old age4 ,but it is a beautiful thing for a grandfather to be conducted by the hands of his grandchildren1 and to be considered by them as deserving of every other attention4 ,hence1 in the first place1 we shall gratify our own parents1 by paying attention to the procreation of children4 ,and1 in the next place1 we shall cooperate with the prayers and ardent wishes of those that begot us4 ,for they from the first were solicitous about our birth1 conceiving that through it there would be a very extended succession of themselves1 and that they shall leave behind them children of children1 and have to pay attention to our marriage1 our procreation1 and nurture4 ,hence1 by marrying and begetting children1 we shall accomplish1 as it were1 a part of their prayers2 but1 by being of a contrary opinion1 we shall cut off the object of their deliberate choice4 ,moreover1 it appears that every one who voluntarily1 and without some prohibiting circumstance1 avoids marriage1 and the procreation of children1 accuses his parents of madness1 as not having engaged in wedlock with right conceptions of things4 ,it is easy also to see1 that such a one forms an incongruous opinion4 ,for how is it possible that he should not be full of dissension1 who finds a pleasure in living1 and willingly continues in life as one who was produced into existence in a becoming manner by his parents1 and yet conceives that for him to procreate others is one among the number of things which are to be rejected8 ,in the first place1 however1 as we have before observed1 it is requisite to consider1 that we do not beget children for our own sakes alone1 but for those also through whom we ourselves were begotten2 and1 in the next place1 for the sake of our friends and kindred4 ,for it is gratifying to these to see children which are our offspring1 both on account of benevolence and propinquity1 and on account of security4 ,for the life of those to whom these pertain1 is established as in a port by a thing of this kind1 analogously to ships1 which1 though greatly agitated by the waves of the sea1 are firmly secured by many anchors4 ,on this account1 the man who is a lover of his kindred1 and a lover of his associates1 will earnestly desire to marry and procreate children4 ,we are likewise loudly called upon by our country to do so4 ,for we do not beget children so much for ourselves as for our country1 procuring a race that may follow us1 and supplying the community with our successors4 ,hence the priest should know that he owes priests to his city2 the ruler that he owes rulers2 the public orator public orators2 and1 in short1 the citizen that he owes citizens to it4 ,as1 therefore1 to a choir the perennial continuance of those that compose it is gratifying1 and to an army the duration of the soldiers1 so to a city is the lastingness of the citizens4 ,if1 indeed1 a city was a certain system of a short duration1 and the life of it was commensurate with the life of man1 it would not be in want of succession4 ,but since it is extended to many generations1 and if it employs a more fortunate dmon endures for many ages1 it is evident that it is not only necessary to direct our attention to the present1 but also to the future time1 and not despise our natal soil1 and leave it desolate1 but establish it in good hopes from our posterity4 ,,how ,,we ,,ought ,,to ,,conduct ,,ourselves ,,towards ,,our ,,other ,,kindred4 ,the consideration of the duties pertaining to our other kindred is consequent to the discussion of those that pertain to parents1 brothers1 wives1 and children2 for the same things may1 in a certain respect1 be said of the former as of the latter2 and on this account may be concisely explained4 ,for1 in short1 each of us is1 as it were1 circumscribed by many circles2 some of which are less1 but others larger1 and some comprehend1 but others are comprehended1 according to the different and unequal habitudes with respect to each other4 ,for the first1 indeed1 and most proximate circle is that which every one describes about his own mind as a centre1 in which circle the body1 and whatever is assumed for the sake of the body1 are comprehended4 ,for this is nearly the smallest circle1 and almost touches the centre itself4 ,the second from this1 and which is at a greater distance from the centre1 but comprehends the first circle1 is that in which parents1 brothers1 wife1 and children are arranged4 ,the third circle from the centre is that which contains uncles and aunts1 grandfathers and grandmothers1 and the children of brothers and sisters4 ,after this is the circle which comprehends the remaining relatives4 ,next to this is that which contains the common people1 then that which comprehends those of the same tribe1 afterwards that which contains the citizens2 and then two other circles follow1 one being the circle of those that dwell in the vicinity of the city1 and the other1 of those of the same province4 ,but the outermost and greatest circle1 and which comprehends all the other circles1 is that of the whole human race#ea4 ,these things being thus considered1 it is the province of him who strives to conduct himself properly in each of these connections to collect1 in a certain respect1 the circles1 as it were1 to one centre1 and always to endeavour earnestly to transfer himself from the comprehending circles to the several particulars which they comprehend4 ,it pertains1 therefore1 to the man who is a lover of kindred to conduct himself in a becoming manner#eb towards his parents and brothers2 also1 according to the same analogy1 towards the more elderly of his relatives of both sexes1 such as grandfathers1 uncles and aunts2 towards those of the same age with himself1 as his cousins2 and towards his juniors1 as the children of his cousins4 ,hence we have summarily shown how we ought to conduct ourselves towards our kindred1 having before taught how we should act towards ourselves1 our parents1 and brothers2 and besides these1 towards our wife and children4 ,to which it must be added1 that those who belong to the third circle must be honoured similarly to these2 and again1 kindred similarly to those that belong to the third circle4 ,for something of benevolence must be taken away from those who are more distant from us by blood2 though at the same time we should endeavour that an assimilation may take place between us and them4 ,for this distance will become moderate1 if1 through the diligent attention#ec which we pay to them1 we cut off the length of the habitude towards each individual of these4 ,we have unfolded1 therefore1 that which is most comprehensive and important in the duties pertaining to kindred4 ,it is requisite1 likewise1 to add a proper measure conformably to the general use of appellations1 calling indeed cousins1 uncles and aunts1 by the name of brothers1 fathers and mothers2 but of other kindred1 to denominate some uncles1 others the children of brothers or sisters1 and others cousins1 according to the difference of age1 for the sake of the abundant extension which there is in names4 ,for this mode of appellation will be no obscure indication of our sedulous attention to each of these relatives2 and at the same time will incite1 and extend us in a greater degree1 to the contraction as it were of the above mentioned circles4 ,but as we have proceeded thus far in our discussion1 it will not be unseasonable to recall to our memory the distinction with respect to parents1 which we before made4 ,for in that place in which we compared mother with father1 we said that it was requisite to attribute more of love to a mother1 and more of honour to a father2 and conformably to this1 we shall here add1 that it is fit to have more love for those who are connected with us by a maternal alliance1 but to pay more honour to those who are related to us by a paternal affinity4 ,,on ,,economics4 ,prior to all things1 it is requisite to speak of the works through which the union of a family is preserved4 ,these1 therefore1 are to be divided after the accustomed manner2 viz4 rural1 forensic1 and political works are to be attributed to the husband2 but to the wife1 such works as pertain to spinning wool1 making of bread1 cooking1 and1 in short1 every thing of a domestic nature4 ,nevertheless1 it is not fit that the one should be entirely exempt from the works of the other4 ,for sometimes it will be proper when the wife is in the country that she should superintend the labourers1 and perform the office of the master of the house2 and that the husband should sometimes convert his attention to domestic affairs2 and partly inquire about1 and partly inspect what is doing in the house4 ,for thus1 what pertains to the mutual association of both will be more firmly connected by their joint participation of necessary cares4 ,since1 however1 our discussion has extended thus far1 it appears to me that ,i ought not to omit to mention manual operations2 for it will not be incongruous to add this also to what has been said about works4 ,what occasion1 therefore1 is there to say1 that it is fit the man should meddle with agricultural labours8 ,for there are not many by whom this will not be admitted4 ,but though so much luxury and idleness occupies the life of men of the present day1 yet it is rare to find one who is not willing to engage in the labour of sowing and planting2 and to be employed in other works which pertain to agriculture4 ,perhaps1 however1 the arguments will be much less persuasive1 which call on the man to engage in those other works which belong to the woman4 ,for such men as pay great attention to neatness and cleanliness will not conceive the spinning of wool to be their business3 since1 for the most part1 vile diminutive men1 and the tribe of such as are delicate and effeminate apply themselves to the elaboration of wool1 through an emulation of feminine softness4 ,but it does not become a man1 who is truly so called1 to apply himself to things of this kind2 so that neither shall ,i1 perhaps1 advise those to engage in such employments1 who have not given perfectly credible indications of their virility and modesty4 ,what1 therefore1 should hinder the man from partaking of the works which pertain to a woman1 whose past life has been such as to free him from all suspicion of absurd and effeminate conduct8 ,for in other domestic works1 is it not thought that more of them pertain to men than to women8 ,for they are more laborious1 and require corporeal strength1 such as to grind1 to knead meal1 to cut wood1 to draw water from a well1 to transfer large vessels from one place to another2 to shake coverlets and carpets1 and every other work similar to these4 ,and it will be sufficient1 indeed1 for these things to be performed by men4 ,but it is also fit that some addition should be made to the legitimate work of a woman1 so that she may not only engage with her maid servants in the spinning of wool1 but may also apply herself to other more virile works4 ,for it appears to me that the making of bread1 the drawing of water from a well1 the lighting of fires1 the making of beds1 and every other work similar to these are the proper employments of a freeborn woman4 ,but a wife will seem much more beautiful to her husband1 and especially if she is young1 and not yet worn out by the bearing of children1 if she becomes his associate in gathering grapes1 and collecting olives2 and if he is verging to old age1 she will render herself more pleasing to him1 by partaking with him of the labour of sowing and ploughing1 and extending to him1 while he is digging or planting1 the instruments proper for such works4 ,for when a family is governed after this manner by the husband and wife1 so far as pertains to necessary works1 it appears to me that it will be conducted in this respect in the best manner4 ,,the ,,end4 ,c4 ,whittingham1 ,college ,house1 ,chiswick4 ,,footnotes3 #a ,dissertation on ,phalaris1 p4 #bgc4 #b ,in ,lib4 de ,philosophorum ,sectis4 #c ,the following extract from ,bentley's ,eighth ,sermon at ,boyle's ,lectures1 sufficiently shows the doctor's deficiency in intellect4 8,nor do we count it any absurdity1 that such a vast and immense universe should be made for the sole use of such mean and unworthy creatures as the children of men4 ,for if we consider the dignity of an intelligent being1 and put that in the scales against brute inanimate matter1 we may affirm1 without overvaluing human nature1 that the soul of one virtuous and religious man is of greater worth and excellency than the sun and his planets1 and all the stars in the world40 ,for this opinion is not only stupid and arrogant in the extreme1 but is also contrary to the doctrine of the ,scriptures1 of which the doctor was a teacher4 ,for as ,i have observed in p4 #ac of the ,introduction to my translation of ,proclus ,on the ,theology of ,plato1 8the stars are not called ,gods by the ,jewish legislator1 as things inanimate like statues fashioned of wood or stone40 ,this is evident from what is said in the book of ,job1 and the ,psalms4 8,behold even the moon and it shineth not1 yea the stars are not pure in his sight4 ,how much less man that is a worm1 and the son of man which is a worm80 7,job1 xxv4 v4 #e and #f74 ,and1 8,when ,i consider thy heavens1 the work of thy fingers1 the moon and the stars which thou hast ordained2 what is man that thou art mindful of him1 and the son of man that thou visitest him40 7,psalm viii4 v4 #c and #d47 ,it is evident1 therefore1 from these passages1 that the heavens and the stars are more excellent than man2 but nothing inanimate can be more excellent than that which is animated4 ,to which may be added1 that in the following verse ,david says1 that ,god has made man a little lower than the angels4 ,but the stars1 as ,i have demonstrated in the above mentioned ,introduction1 were considered by ,moses as angels and ,gods2 and consequently they are animated beings1 and superior to man4 ,farther still1 it is said in ,psalm xi4 v4 #d1 that 8the ,lord's throne is in heaven40 ,and again1 in ,isaiah1 chap4 lxvi4 v4 #a4 8,thus saith the ,lord1 the heaven is my throne1 and the earth is my footstool40 ,if1 therefore1 the heavens are the throne of ,deity1 they must evidently be deified4 ,for nothing can come into immediate contact with divinity1 without being divine4 ,hence1 says ,simplicius1 7in ,comment in ,lib4 ii4 de ,clo47 8,that it is connascent with the human soul to think the celestial bodies are divine1 is especially evident from those 7the ,jews71 who look to these bodies through preconceptions about divine natures4 ,for they also say that the heavens are the habitation of ,god1 and the throne of ,god1 and are alone sufficient to reveal the glory and excellence of ,god to those who are worthy2 than which assertions what can be more venerable80 ,indeed1 that the heavens are not the inanimate throne and residence of ,deity1 is also evident from the assertion in the nineteenth ,psalm1 that 8the heavens declare the glory of ,god40 ,for ,r4 ,moses1 a very learned ,jew1 7,see ,gaffarel's ,unheard-of ,curiosities1 p4 #cia47 says1 8that the word saphar to declare1 or set forth1 is never attributed to things inanimate40 ,hence he concludes1 8that the heavens are not without some soul2 which1 says he1 is no other than that of those blessed intelligences who govern the stars1 and dispose them into such letters as ,god has ordained2 declaring unto us men1 by means of this writing1 what events we are to expect4 ,and hence this same writing is called by all the ancients1 chetab hamelachim2 that is to say1 the writing of the angels40 #d ,in the ,fragments of his ,life of ,isidorus the ,platonist1 preserved by ,photius4 ,the greater part of what ,suidas has said about ,hierocles is taken from these memoirs of ,isidorus4 #e ,the discourses of ,socrates in ,plato4 #f ,for so the ,christians were called by the heathens1 when the religion of the latter was rapidly declining1 and that of the former had gained the ascendency4 ,thus ,porphyry1 in a passage preserved by ,theodoret1 7in lib4 i4 ,de ,curat4 ,grc4 ,superst47 1 1 1 1 4 i4e4 8,for the way which leads to the ,gods is bound with chains of brass1 and is arduous and rough1 many paths of which were indeed discovered by the ,barbarians2 but the ,greeks have wandered from them1 and they are entirely corrupted by those who now prevail40 ,this passage of ,porphyry1 derived its origin from the following oracle of ,apollo1 preserved by ,eusebius3 1 4 1 ' 1 1 4 ,but for 1 in the last line1 ,i read 1 it not being at all reasonable to suppose that an oracle of ,apollo would say that the ,hebrews knew many paths which led to the knowledge of the ,gods4 ,it is probable1 therefore1 that either ,aristobulus the ,jew1 well known for interpolating the writings of the heathens1 or the wicked ,eusebius1 as he is called by the ,emperor ,julian1 has fraudulently substituted the former word for the latter4 ,the ,oracle1 with this emendation1 will be in ,english as follows3 ,the path by which to deity we climb ,is arduous1 rough1 ineffable1 sublime2 ,and the strong massy gates1 through which we pass ,in our first course1 are bound with chains of brass4 ,those men the first who of ,egyptian birth ,drank the fair water of ,nilotic earth1 ,disclosed by actions infinite this road1 ,and many paths to ,god ,phnicians show'd4 ,this road the ,assyrians pointed out to view1 ,and this the ,lydians and ,chaldeans knew4 ,but when ,porphyry says that the ,greeks have wandered from the path which leads to divinity1 he alludes to their worshipping men as ,gods2 which1 as ,i have shown in the ,introduction to my translation of ,proclus ,on the ,theology of ,plato1 is contrary to the genuine doctrine of the heathen religion2 and was the cause of its corruption1 and final extinction1 among the ,greeks and ,romans4 #g ,odyss4 lib4 ix4 v4 #cdg4 #h ,fragments of this work are to be found in ,photius4 ,but they are fragments of a treatise or treatises1 ,on ,providence1 ,fate1 and ,free ,will4 #i ,an adept in the philosophy of ,plato will at once be convinced of the truth of this assertion1 by comparing what ,hierocles has said about prayer in his ,commentary ,on the ,golden ,verses of the ,pythagoreans1 with what is said respecting it by ,iamblichus1 in his ,treatise on the ,mysteries2 and by ,proclus1 at the beginning of the second book of his ,commentary ,on the ,timus of ,plato4 ,see the ,introduction to the second ,alcibiades1 in ,vol4 #d4 of my translation of ,plato1 and the ,notes to my translation of ,maximus ,tyrius2 in which the reader will find what ,iamblichus1 ,proclus1 and ,hierocles have said on this subject4 ,and that he was not consummately accurate in his knowledge1 will be evident by comparing what he says in his above mentioned ,commentary1 about that middle order of beings denominated the illustrious heroes1 with what ,iamblichus and ,proclus have most admirably unfolded concerning them4 ,and this will still more plainly appear from what he says about the celebrated tetrad1 or tetractys of the ,pythagoreans1 in p4 #aff1 and #agj1 of the same ,commentary4 ,for in both these places1 he clearly asserts1 that this tetrad is the same with the ,demiurgus1 or maker of the universe4 ,thus1 in the former of these places 1 4 i4e4 8,and the author of these verses shows that the tetrad1 which is the fountain of the perpetual orderly distribution of things1 is the same with the ,god who is the ,demiurgus40 ,and in the latter passage1 1 1 1 4 i4e4 8,for as we have said1 the tetrad is the ,demiurgus and cause of the wholes of the universe1 being an intelligible ,god1 the source of the celestial and sensible ,god40 ,the tetrad1 however1 or the animal itself1 7 7 of ,plato2 who1 as ,syrianus justly observes1 was the best of the ,pythagoreans2 subsists at the extremity of the intelligible triad1 as is most satisfactorily shown by ,proclus in the third book of his ,treatise ,on the ,theology1 and in the fourth book of his ,commentary ,on the ,timus of ,plato4 ,but the ,demiurgus1 as it is demonstrated by the same incomparable man1 in the fifth book of the former of these works1 subsists at the extremity of the intellectual triad4 ,and between these two triads another order of ,gods exists1 which is denominated intelligible1 and at the same time intellectual1 as partaking of both the extremes4 ,the ,english reader who has a genius for such speculations1 will be convinced of this by diligently perusing my translations of the above mentioned works4 ,notwithstanding1 however1 the knowledge of ,hierocles was not so consummately accurate on certain most abstruse theological dogmas as that of ,iamblichus1 ,proclus1 and ,damascius1 yet where ethics are concerned1 his notions are most correct1 most admirable1 and sublime4 #aj ,thus1 too1 ,plato in his ,laws mingles his polity from a democracy1 aristocracy1 and monarchy4 ,he was1 however1 decidedly of opinion1 as is evident from his ,politicus1 that the best form of government is that in which either one man1 who is a most excellent character1 is the supreme ruler1 or a few excellent men rule conjointly4 #aa ,in the original there is only 1 which is evidently defective2 but by adding the sense will be complete4 ,and in what immediately follows which also is defective1 ,gesner adds after 1 but he should doubtless have added 4 #ab i4e4 ,to a perfect subjugation of the passions to reason1 and not to a perfect insensibility1 as is stupidly supposed by many who do not understand the proper meaning of the word apathy1 as used by the ,pythagoreans1 ,platonists1 and ,stoics4 #ac ,the original is1 ,i conceive1 evidently defective in this place2 for it is1 1 4 ,it appears1 therefore1 to me1 that should be added after 1 and that for we should read 4 #ad ,among the ,lacedmonians the three men were thus denominated1 who were chosen by the ,ephori to preside over the equestrian order4 ,but the ephori were magistrates corresponding to the tribunes of the people among the ,romans4 #ae ,in the original1 4 ,but for 1 ,i read 2 and for 1 it is necessary to read 4 ,for the vices1 according to the ,pythagoreans1 subsist about the irrational part of the soul1 which consists1 according to them1 as well as according to ,plato1 of anger and desire4 ,hence ,metopus1 the ,pythagorean1 says3 8,since there are two parts of the soul1 the rational and the irrational1 the latter is divided into the irascible and the appetitive4 ,and the rational part1 indeed1 is that by which we judge and contemplate2 but the irrational part is that by which we are impelled and desire40 ,see my translation of ,pythagoric ,ethical ,fragments1 at the end of my translation of ,iamblichus' ,life of ,pythagoras4 #af ,i here read1 with ,victorius1 ' 1 for 4 #ag ,this sentence within the brackets is not to be found in ,stobus4 #ah i4e4 ,god is not in want of ministers or servants to assist him in the government of the universe3 for he produces and provides for all things at once by his own immediate energy4 ,but the cooperation of subordinate divine powers with him is necessary to the proper participation of him by the different beings which the universe contains4 #ai ,for in this place1 ,i read 4 #bj ,instead of here1 ,i read 4 #ba ,conformably to this1 ,plato also in the ,politicus says3 8,it is requisite to call him royal who possesses the royal science1 whether he governs or not40 #bb ,plato says somewhere 7,i think in his ,laws71 that a greater evil than impudence cannot befall either cities or individuals4 #bc i4e4 ,the seed which pertains to the propagation of his children4 #bd i4e4 ,to his children while they live in his house under his protection and are unmarried2 and who are in danger through having a stepmother of losing that property which ought to be theirs on the death of their father4 #be ,pan is a song of rejoicing1 which was sung at festivals and on other occasions1 in honour of ,apollo1 for having slain the serpent ,python4 #bf ,a kind of harp beaten with sticks4 #bg ,in the original a celestial animal2 but as ,callicratidas is here speaking of the ,demiurgus1 or artificer of the universe1 who is an intellectual god1 for ,i read 4 ,for the ,demiurgus is the maker1 and not one of the celestial gods4 ,but he is called an animal1 as being the cause of life to all things4 ,thus1 too1 ,aristotle1 in the #abth book of his ,metaphysics1 says1 8that ,god is an animal eternal and most excellent40 #bh ,this ,perictyone is different from her who was the mother of ,plato4 #bi ,in this extract no mention whatever is made of the harmony of a woman2 for it wholly consists of the duty of children to their parents4 #cj is omitted in the original1 but ought1 as it appears to me1 to be inserted4 #ca ,it is well observed by ,olympiodorus1 on the ,phdo of ,plato1 8that the soul is not punished by divinity through anger but medicinally2 and that by eternity of punishment we must understand punishment commensurate with the soul's partial period2 because souls that have committed the greatest offences cannot be sufficiently purified in one period40 #cb ,for in this place1 which is evidently erroneous1 ,i read 4 #cc ,the whole of this extract is to be found in the fourth book of ,plato's ,laws4 7,see tom4 viii4 p4 #ahg1 and #ahh1 of the ,bipont edition47 ,but there is occasionally some little difference between the text of ,plato and that of ,aristoxenus1 as the critical reader will easily discover4 ,neither ,fabricius nor the editors of ,stobus have noticed the source of this extract4 #cd ,the whole of this extract is taken from the eleventh book of ,plato's ,laws1 but what is there said is here somewhat amplified4 #ce ,see p4 #acg1 and #ach1 of my ,translation of ,iamblichus on the ,mysteries4 #cf ,iliad ,,ix4 v4 #die4 #f4 #g4 #cg ,iliad ,,ix4 v4 #dic4 ,hierocles is mistaken in saying that poetry rashly asserts that the ,gods are flexible4 ,for as ,i have observed in my ,notes to ,iamblichus on the ,mysteries1 divine flexibility indicates in ,homer1 and other theological poets of antiquity1 that those who through depravity become unadapted to receive the illuminations of the ,gods1 when they afterwards obtain pardon of their guilt through prayers and sacrifices1 again become partakers of the goodness of the ,gods4 ,so that divine flexibility is a resumption of the participation of divine light and goodness1 by those who through inaptitude were before deprived of it4 #ch ,see on this most interesting subject1 that divinity is not the cause of evil1 my translation of the ,fragments of ,proclus on the ,subsistence of ,evil1 at the end of my translation of his six books ,on the ,theology of ,plato4 #ci ,see ,odyss4 ,i4 v4 #cb1 #cc1 #cd4 #dj ,see the first book of his ,republic4 #da i4e4 ,such things as are neither really good1 nor really evil1 but media between these4 #db ,after this last sentence1 the words 1 follow in the original2 which evidently show that something is wanting3 as they are only the beginning of another sentence4 ,this defect1 however1 is supplied in my copy of ,stobus1 7,eclog4 ,ethic4 lib4 ,,ii4 p4 #bjg71 by some one in manuscript1 as follows3 1 1 7lege 7 2 and he has also added the following ,latin translation of these words3 8,hc oportet prospicere ne per mentis ccitatem et ignorantiam hc nobis occurrant40 ,but the addition1 from whatever source it was obtained1 does not appear to me to be at all apposite2 and therefore ,i conceive it to be spurious4 #dc ,this is true of the whole which consists of parts1 so as not to be able to subsist without them4 ,for whole has a triple substance2 viz4 it is either prior to parts1 or in other words1 is a whole containing parts causally2 or it consists of parts2 or is in a part1 so that a part1 also1 becomes a whole according to participation4 ,a city1 therefore1 is a whole consisting of parts1 any part of which being absent1 diminishes the whole4 ,see ,prop4 #fg of my translation of ,proclus' ,elements of ,theology2 and the second book of my translation of ,proclus on the ,timus4 #dd ,when the intelligent reader considers that ,hierocles flourished about the middle of the fifth century after ,christ1 he will immediately understand what the recent customs are to which ,hierocles1 in the above passage1 alludes4 ,needham1 in his translation of this passage1 either did not understand the meaning of it1 or wilfully omitted to translate it4 #de ,the honours which we pay to divinity can be of no advantage to him1 but benefit us2 but the honours which we pay to our parents are beneficial to them4 ,and in this sense1 and in this only1 the latter are to be honoured more than the former4 #df ,this reminds me of what ,pope1 no less piously than pathetically says1 respecting his mother1 in the following most beautiful lines3 8,me let the tender office long engage1 ,to rock the cradle of reposing age1 ,with lenient arts extend a mothers breath1 ,make languor smile1 and smooth the bed of death2 ,explore the thought1 explain the asking eye1 ,and keep awhile one parent from the sky40 ,see his ,seventh ,epistle1 near the end4 #dg ,the following extract from ,sir ,william ,jones1 as given by ,moor in his ,hindu ,pantheon1 p4 #dba1 demonstrates the great antiquity of this precept3 8,our divine religion has no need of such aids as many are willing to give it2 by asserting that the wisest men of this world were ignorant of the two great maxims--that we must act in respect of others as we should wish them to act in respect of ourselves--and that1 instead of returning evil for evil1 we should confer benefits on those who injure us4 ,but the first rule is implied in a speech of ,lysias1 and expressed in distinct phrases by ,thales and ,pittacus2 and ,i have even seen it word for word1 in the original of ,confucius1 which ,i carefully compared with the ,latin translation4 ,if the conversion1 therefore1 of the ,pandits and ,maulavis1 in ,india1 shall ever be attempted by protestant missionaries1 they must beware of asserting1 while they teach the gospel1 what those ,pandits and ,maulavis would know to be false4 ,the former would cite the beautiful ,arya couplet1 which was written at least three centuries before our era1 and which pronounce the duty of a good man1 even in the moment of destruction1 to consist1 not only in forgiving1 but even in a desire of benefiting his destroyer--as the sandal tree1 in the instant of its overthrow1 sheds perfume on the axe which fells it4 ,and the latter would triumph1 in repeating the verse of ,,sadi1 who represents a return of good for good as a slight reciprocity2 but says to the virtuous man1 #8,confer benefits on him who has injured thee3' using an ,arabic sentence1 and a maxim apparently of the ancient ,arabs4 ,nor would the ,mussulmans fail to recite four distichs of ,hafiz1 who has illustrated that maxim with fanciful but elegant allusions3-- 8,learn from yon orient shell to love thy foe1 ,and store with pearls the hand that brings thee woe3 ,free1 like yon rock1 from base vindictive pride1 ,emblaze with gems the wrist that rends thy side4 ,mark where yon tree rewards the stony shower ,with fruit nectarious1 or the balmy flower3 ,all nature calls aloud--#8,shall man do less ,than heal the smiter1 and the railer bless8'0 ,as4 ,res4 ,vol4 ,,iv4 #dh viz4 ,such circumstances as induced ,plato1 ,plotinus1 ,proclus1 and many other ancient philosophers1 not to engage in wedlock1 because they found that they could give greater assistance to philosophy by continuing single2 but ,pythagoras and ,socrates1 though they rank among the wisest men that ever lived1 did not find a married life incompatible with the cultivation of philosophy in the highest perfection possible to man4 ,wedlock1 therefore1 is never to be avoided from any sordid and selfish motives4 #di ,hence ,diogenes1 in perfect conformity with that dignified independence of character which he so eminently possessed1 and which is to be found more or less in the conduct of all the ancient philosophers1 when a certain wealthy and ostentatious man brought him to a fine house which he had built1 and desired him not to spit1 as he perceived he begun to hawk1 spit in the man's face1 observing at the same time1 that he could not find a worse place to spit in4 #ej ,odyss4 lib4 #g1 v4 #ahc4 #ea ,this admirable passage is so conformable to the following beautiful lines in ,pope's ,essay on ,man1 that it is most probably the source from whence they were derived4 ,the lines are these3 8,self love but serves the virtuous mind to wake1 ,as the small pebble stirs the peaceful lake1 ,the centre moved1 a circle straight succeeds1 ,another still1 and still another spreads1 ,friend1 parent1 neighbour first it will embrace1 ,his country next1 and next all human race2 ,wide and more wide th' o'erflowings of the mind1 ,take every creature in of every kind40 ,in ,hierocles1 however1 the circles are scientifically detailed2 but in ,pope they are synoptically enumerated4 ,pope1 too1 has added another circle to that which is the outermost with ,hierocles1 viz4 the circle which embraces every creature of every kind4 ,but as ,hierocles in this fragment is only speaking of our duties to kindred1 among which the whole human race is1 in a certain respect1 included1 he had no occasion to introduce another circle1 though the ,platonic doctrine of benevolence is as widely extended as that of ,pope4 ,as the selflove1 however1 mentioned here by our poet is of a virtuous nature1 and is wholly different from that selflove which is reprehensible1 and is possessed by the vulgar1 ,i shall present the reader with what ,aristotle says concerning the former in the #ith book of his ,nicomachean ,ethics1 as the distinction between the two is at present but little known4 ,aristotle1 therefore1 having observed1 that the selflove of the multitude leads them to distribute to themselves the greater part in wealth and honours1 and corporeal pleasures1 and that in consequence of vindicating to themselves more of these things than is fit1 they are subservient to desires and passions1 and the irrational part of the soul1 adds as follows3 8,he who always earnestly endeavours to act justly or temperately1 or to act according to any other of the virtues1 the most of all things1 and1 in short1 who always vindicates to himself that which is beautiful in conduct2 such a man will never be called by any one a lover of himself1 nor will he be blamed by any one4 ,it would seem1 however1 that such a man as this is1 in a greater degree1 a lover of himself2 for he distributes to himself things which are most eminently beautiful and good1 is gratified in his most principal part intellect1 and in all things is obedient to it4 ,but as that which is the most principal thing in a city appears to be most eminently the city1 and this is the case in every other system of things2 thus1 also1 that which is most principal in man is especially the man4 ,he1 therefore1 who loves this principal part of himself1 is especially a lover of himself1 and is gratified with this4 ,that every man1 therefore1 is principally intellect1 and that the worthy man principally loves this is not immanifest4 ,hence1 he will be especially a lover of himself1 according to a different species of selflove from that which is disgraceful1 and differing as much from it as to live according to reason differs from living according to passion1 and as much as the desire of that which is beautiful in conduct differs from the desire of that which appears to be advantageous4 ,hence it is necessary that a good man should be a lover of himself2 for he himself is benefited by acting well1 and he also benefits others4 ,but it is not proper that a depraved man should be a lover of himself2 for he will hurt both himself and his neighbours1 in consequence of being subservient to base passions4 ,with the depraved man1 therefore1 there is a dissonance between what he ought to do and what he does2 but with the worthy man1 those things which he ought to do he also does40 ,conformably to what ,aristotle asserts in this last sentence1 ,seneca also says1 8,sapiens nihil facit quod non debet1 et nihil prtermittit quod debet40 i4e4 8,the wise man does nothing which he ought not to do1 and omits nothing which he ought to do40 #eb ,there is a deficiency here in the original1 which ,i have endeavoured to supply in the translation by the words in the brackets4 ,it appears to me1 therefore1 that the words are wanting4 #ec ,for 1 in this place in the original1 ,i read 4 99 99 99 99 99 ,,the ,,following ,,is ,a ,,list ,,of ,,translations ,,and ,,original ,,works ,,by ,t4 ,,taylor4 ,translations4 ,,from ,,the ,,greek4 ,,the ,,hymns ,,of ,,orpheus1 #abmo4 #bs4 #f;d4 sewn4 ,,plotinus ,,on ,,the ,,beautiful1 #abmo4 #as4 #f;d4 sewn4 ,,proclus ,,on ,,euclid1 and his ,elements of ,theology1 in which the principal ,dogmas of a ,theology coeval with the ,universe are unfolded4 #b vols4 #dto4 #bl4 #ajs4 boards4 ,,four ,,dialogues ,,of ,,plato1 viz4 the ,cratylus1 ,phdo1 ,parmenides1 and ,timus1 #hvo4 #gs4 #f;d4 boards4 ,,the ,,ph,,drus ,,of ,,plato1 #dto4 #fs4 boards4 ,,sallust ,,on ,,the ,,gods ,,and ,,the ,,world4 #hvo4 #cs4 boards4 ,,two ,,orations ,,of ,,the ,,emperor ,,julian1 one to the ,sovereign ,sun1 and the other to the ,mother of the ,gods4 #hvo4 #cs4 boards4 ,,five ,,books ,,of ,,plotinus1 viz4 on ,felicity2 on the ,nature and ,origin of ,evil2 on ,providence2 on ,nature4 ,contemplation1 and the ,one2 and on the ,descent of the ,soul4 #hvo4 #es4 boards4 ,,pausanias',s ,,description ,,of ,,greece1 with copious ,notes1 in which much of the ,mythology of the ,greeks is unfolded from genuine ancient sources4 #c vols4 #hvo4 #ahs4 boards4 ,,aristotle',s ,,metaphysics1 with copious ,notes1 in which the ,platonic ,doctrine of ,ideas is largely unfolded4 #dto4 #bl4 #bs4 boards4 ,,the ,,dissertations ,,of ,,maximus ,,tyrius4 #b vols4 #abmo4 #abs4 boards4 ,,the ,,works ,,of ,,plato1 in which the ,substance is given of nearly all the existing ,greek ,,mss41 ,commentaries and ,scholia on ,plato1 and his most abstruse ,dogmas are unfolded4 #e vols4 #dto4 #ajl4 #ajs4 boards4 ,,the ,,works ,,of ,,aristotle1 accompanied with copious ,elucidations from the best of his ,greek ,commentators1 viz4 ,alexander ,aphrodisiensis1 ,syrianus1 ,ammonius ,hermas1 ,priscianus1 ,olympiodorus1 ,simplicius1 c4 #i vols4 #dto4 #dgl4 #es4 boards4 ,,the ,,six ,,books ,,of ,,proclus ,,on ,,the ,,theology ,,of ,,plato1 to which a ,seventh ,book is added by the ,translator1 in order to supply the deficiency of another ,book on this subject1 which was written by ,proclus1 but since lost4 ,also ,proclus's ,elements of ,theology4 #b vols4 #dto4 #el4 #ajs4 boards4 ,,select ,,works ,,of ,,plotinus1 and ,extracts from ,synesius on ,providence4 #hvo4 #ahs4 boards4 ,,iamblichus' ,,life ,,of ,,pythagoras1 or ,pythagoric ,life4 ,accompanied by ,fragments of the ,ethical ,writings of certain ,pythagoreans1 in the ,doric ,dialect2 and a ,collection of ,pythagoric ,sentences from ,stobus and others1 which are omitted by ,gale in his ,opuscula ,mythologica1 and have not been noticed by any ,editor4 #hvo4 #ads4 boards4 ,,the ,,commentaries ,,of ,,proclus ,,on ,,the ,,tim,,us ,,of ,,plato4 ,in the translation of this admirable work1 which is most deservedly intitled ,a ,,treasury ,,of ,,all ,,ancient ,,philosophy1 upwards of eleven hundred necessary emendations of the text are given by the ,translator4 ,the mathematical also1 as well as the philosophical reader1 will find these ,commentaries replete with information of a most interesting nature1 which has hitherto escaped the notice of all modern writers2 such as that the ,atlantic ,ocean1 beyond the ,straits of ,gibraltar1 was marshy and full of breakers in the time of ,plato and ,aristotle1 owing to the subsidency of the ,atlantic ,island2 that the fixed stars have periodic revolutions on their axis1 unknown to us2 that every planet has a multitude of satellites2 and many other equally admirable and interesting particulars4 #b vols4 royal #dto4 #el4 #es4 boards4 ,,iamblichus ,,on ,,the ,,mysteries ,,of ,,the ,,egyptians1 ,,chald,,ans1 ,,and ,,assyrians4 #hvo4 #afs4 ,,political ,,pythagoric ,,fragments1 and ,,ethical ,,fragments ,,of ,,hierocles1 preserved by ,stobus4 #hvo4 #fs4 ,,from ,,the ,,latin4 ,,the ,,fable ,,of ,,cupid ,,and ,,psyche ,,from ,,apuleius1 with an ,introduction explaining the ,meaning of the ,fable1 and proving that it alludes to the ,descent of the ,soul4 #hvo4 #es4 boards4 ,,proclus ,,on ,,providence ,,and ,,fate2 ,extracts from his ,treatise entitled ,ten ,doubts concerning ,providence2 and ,extracts from his ,treatise on the ,subsistence of ,evil2 as preserved in the ,bibliotheca ,gr4 of ,fabricius4 ,see ,proclus on the ,theology of ,plato4 ,original ,works4 ,,history ,,of ,,the ,,restoration ,,of ,,the ,,platonic ,,theology1 by the genuine ,disciples of ,plato4 ,see the second vol4 of ,proclus on ,euclid4 ,a ,,dissertation ,,on ,,the ,,eleusinian ,,and ,,bacchic ,,mysteries1 in which much new and important ,information1 relative to those most venerable and august ,institutions1 is given from ,greek ,manuscripts4 #hvo4 #es4 ,a ,second ,edition of this ,work is printed in ,nos4 ,,xv4 and ,,xvi4 of the ,,pamphleteer4 ,a ,,complete ,,collection ,,of ,,all ,,the ,,existing ,,chald,,an ,,oracles1 with concise ,explanations4 ,see the third vol4 of the ,old ,monthly ,magazine2 ,nos4 ,,xxxii4 ,,xxxiii4 and ,,xxxiv4 of the ,,classical ,,journal4 ,a ,,dissertation ,,on ,,nullities ,,and ,,diverging ,,series1 in which ,nullities are proved to be infinitely small quantities1 and the ,platonic ,doctrine of 1 or the ,one1 is illustrated4 ,see the end of the first edition of the ,translation of ,aristotle's ,metaphysics4 ,,an ,,answer to ,dr4 ,gillies's ,supplement to his ,translation of ,aristotle's ,ethics and ,politics1 in which the extreme ,unfaithfulness of that ,translation is unfolded4 #abmo4 #bs4 #f;d4 sewn4 ,a ,,poetical ,,paraphrase on the ,,speech ,,of ,,diotima ,,on ,,the ,,beautiful1 in the ,banquet of ,plato4 ,see the ,translation of the ,fable of ,cupid and ,psyche4 ,,hymns4 ,see the before-mentioned ,sallust1 ,julian1 ,plotinus1 and ,cupid and ,psyche4 ,a new edition of ,,hederic',s ,,greek ,,lexicon1 in which many words are inserted1 not found in other modern ,lexicons1 and an ,explanation is given of some words agreeably to the ,platonic ,philosophy4 #dto4 #ahjc4 #bl4 #bs4 boards4 ,,the ,,elements ,,of ,,the ,,true ,,arithmetic ,,of ,,infinites1 in which all the ,propositions in the ,arithmetic of ,infinites invented by ,dr4 ,wallis1 relative to the ,summation of ,infinite ,series1 and also the ,principles of the ,doctrine of ,fluxions1 are demonstrated to be false2 and the ,nature of ,infinitesimals is unfolded4 #dto4 #es4 sewn4 ,,miscellanies ,,in ,,prose ,,and ,,verse2 containing the ,triumph of the ,wise ,man over ,fortune1 according to the ,doctrine of the ,stoics and ,platonists2 ,the ,creed of the ,platonic ,philosopher2 ,a ,panegyric on ,sydenham1 c4 c4 #abmo4 #bs4 #f;d4 boards4 ,a ,,dissertation ,,on ,,the ,,philosophy ,,of ,,aristotle1 in four ,books2 in which his principal ,physical and ,metaphysical ,dogmas are unfolded2 and it is shown from indubitable evidence1 that his ,philosophy has not been accurately known since the destruction of the ,greeks4 ,the insufficiency also of the ,philosophy that has been substituted by the ,moderns for that of ,aristotle is demonstrated4 ,this volume was written as an ,introduction to the ,translation of ,aristotle's ,works4 #dto4 #el4 #es4 boards4 ,,theoretic ,,arithmetic1 in three ,books2 containing the ,substance of all that has been written on this ,subject by ,theo of ,smyrna1 ,nicomachus1 ,iamblichus1 and ,btius4--,together with some remarkable particulars respecting perfect1 amicable1 and other ,numbers1 which are not to be found in the writings of any ancient or modern ,mathematicians4 ,likewise a ,specimen of the manner in which the ,pythagoreans philosophized about ,numbers2 and a ,developement of their mystical and theological ,arithmetic1 #hvo4 #ads4 boards4 ,,orphic ,,fragments1 hitherto inedited4 ,see ,no4 ,,xxxiii4 of the ,,classical ,,journal4 ,,transcriber',s ,,note ,obvious typographical errors and punctuation errors have been corrected after careful comparison with other occurrences within the text and consultation of external sources4 ,some hyphens in words have been silently removed1 some added1 when a predominant preference was found in the original book4 ,except for those changes noted below1 all misspellings in the text1 and inconsistent or archaic usage1 have been retained4 ,pg #ad3 #8rulers that excell' replaced by #8rulers that excel'4 ,pg #ha3 #8to be seperated' replaced by #8to be separated'4 ,pg #ih3 #8external af-affairs' replaced by #8external affairs'4 ,footnote #ea 7,pg #ajg73 8the' o'erflowings0 replaced by 8th' o'erflowings04 ,catalog3 #8,,egyptians1 ,,chaldeans' replaced by #8,,egyptians1 ,,chald,,ans'4