(1) And this indeed is what he said to the young men in the Gymnasium. But when they had told their parents what they had heard, a thousand men having called Pythagoras into the senate-house, and praised him for what he had said to their sons, desired him, if he had any thing advantageous to say to the Crotonians, to unfold it to those who were the leaders of the administration. He was also the first that advised them to build a temple to the Muses, in order that they might preserve the existing concord. For he observed that all these divinities were called by one common name, [the Muses,] that they subsisted in conjunction with each other, especially rejoiced in common honors, and in short, that there was always one and the same choir of the Muses.

He likewise farther observed, that they comprehended in themselves symphony, harmony, rythm, and all things which procure concord. They also evince that their power does not alone extend to the most beautiful theorems, but likewise to the symphony and harmony of things. In the next place, he said it was necessary they should apprehend that they received their country from the multitude of the citizens, as a common deposit. Hence, it was requisite they should so govern it, that they might faithfully transmit it to their posterity, as an hereditary possession. And that this would firmly be effected, if they were equal in all things to the citizens, and surpassed them in nothing else than justice. For men knowing that every place requires justice, have asserted in fables that Themis has the same order with Jupiter, that Dice, i. e. justice, is seated by Pluto, and that Law is established in cities; in order that he who does not act justly in things which his rank in society requires him to perform, may at the same time appear to be unjust towards the whole world.

He added, it was proper that the senators should not make use of any of the Gods for the purpose of an oath, but that their language should be such as to render them worthy of belief even without oaths. And likewise, that they should so manage their own domestic affairs, as to make the government of them the object of their deliberate choice. That they should also be genuinely disposed towards their own offspring, as being the only animals that have a sensation of this conception. And that they should so associate with a wife the companion of life, as to be mindful that other compacts are engraved in tables and pillars, but those with wives are inserted in children. That they should likewise endeavour to be beloved by their offspring, not through nature, of which they were not the causes, but through deliberate choice: for this is voluntary beneficence.

(2) And he refers to the Creator, as the Statesman (o politikos) by way of eminence, in his book of this name (o politikos); and those who lead an active and just life, combined with contemplation, he calls statesmen (politiko). That department of politics which is called "Law," he divides into administrative magnanimity and private good order, which he calls orderliness; and harmony, and sobriety, which are seen when rulers suit their subjects, and subjects are obedient to their rulers; a result which the system of Moses sedulously aims at effecting. Further, that the department of law is founded on generation, that of politics on friendship and consent, Plato, with the aid he received, affirms; and so, coupled with the laws the philosopher in the Epinomis, who knew the course of all generation, which takes place by the instrumentality of the planets; and the other philosopher, Timaeus, who was an astronomer and student of the motions of the stars, and of their sympathy and association with one another, he consequently joined to the "polity" (or "republic"). Then, in my opinion, the end both of the statesman, and of him who lives according to the law, is contemplation. It is necessary, therefore, that public affairs should be rightly managed. But to philosophize is best. For he who is wise will live concentrating all his energies on knowledge, directing his life by good deeds, despising the opposite, and following the pursuits which contribute to truth. And the law is not what is decided by law (for what is seen is not vision), nor every opinion (not certainly what is evil). But law is the opinion which is good, and what is good is that which is true, and what is true is that which finds "true being," and attains to it. "He who is," says Moses, "sent me." In accordance with which, namely, good opinion, some have called law, right reason, which enjoins what is to be done and forbids what is not to be done.

(6) If a man rightly considereth all circumstances, he will find that the whole government in its locality, circumference or region in a kingdom, is of the same condition or constitution as the body (Corpus) of an angel, or as is the Holy Trinity. Observe here the Depth.

(2) Of the kingly office one kind is divine, - that which is according to God and His holy Son, by whom both the good things which are of the earth, and external and perfect felicity too, are supplied. "For," it is said, "seek what is great, and the little things shall be added." And there is a second kind of royalty, inferior to that administration which is purely rational and divine, which brings to the task of government merely the high mettle of the soul; after which fashion Hercules ruled the Argives, and Alexander the Macedonians. The third kind is what aims after one thing - merely to conquer and overturn; but to turn conquest either to a good or a bad purpose, belongs not to such rule.

(5) Farther still, he apprehended that the dominion of the Gods was most efficacious to the establishment of justice, and supernally from this he constituted a polity and laws, and also justice. It will not however be foreign to the purpose, to add particularly the manner in which he thought we ought to conceive of divinity; viz. that we should conceive that he exists, and that he is so disposed towards the human race, that be inspects and does not neglect it. And this conception which the Pythagoreans derived from Pythagoras, they apprehended to be of great utility. For we require an inspection of this kind, which we do not in any thing think fit to resist. But such as this is the inspective government of divinity.

Fop if a divine nature is a thing of this kind, it deserves to have the empire of the universe. For it was rightly said by the Pythagoreans, that man is an animal [so far as pertains to his irrational part,] naturally insolent, and various, according to impulses, desires, and the rest of the passions. He requires therefore transcendent inspection and government of this kind, from which a certain castigation and order may be derived. Hence they thought that every one being conscious of the variety of his nature, should never he forgetful of piety towards, and the worship of divinity; but should always place him before the eye of the mind, as inspecting and diligently observing the conduct of mankind.

But after divinity and the dæmoniacal nature, they thought that every one should pay the greatest attention to his parents and the laws, and should be obedient to them, not feignedly, but faithfully. And universally, they thought it necessary to believe, that nothing is a greater evil than anarchy; since the human race is not naturally adapted to be saved, when no one rules over it.

(19) Socrates: well, that is the very feeling I have regarding the State we have described. Gladly would I listen to anyone who should depict in words our State contending against others in those struggles which States wage; in how proper a spirit it enters upon war, and how in its warring it exhibits qualities such as befit its education and training in its dealings with each several State whether in respect of military actions or in respect of verbal negotiations. And herein, Critias and Hermocrates,

(17) Socrates: It shall be done. The main part of the discourse I delivered yesterday was concerned with the kind of constitution which seemed to me likely to prove the best, and the character of its citizens. Timaeus: And in truth, Socrates, the polity you described was highly approved by us all. Socrates: Did we not begin by dividing off the class of land-workers in it, and all other crafts, from the class of its defenders? Timaeus: Yes. Socrates: And when, in accordance with Nature, we had assigned to each citizen

(2) I shall therefore rather pass on to show, that some of the Pythagoreans were political characters, and adapted to govern. For they were guardians of the laws, and ruled over certain Italian cities, unfolding to them, and counselling them to adopt the most excellent measures, but abstaining from public revenues. And though they were greatly calumniated, yet at the same time the probity of the Pythagoreans, and the wish of the cities themselves prevailed, so that they were desired by them to administer their political concerns. But at this time the most beautiful of polities appear to have existed in Italy and in Sicily. For Charondas the Catanean, who appears to have been one of the best legislators, was a Pythagorean; as were also the Locrians Zaleucus and Timares, who were celebrated for their legislation.

Those also who established the Rheginic polities, that polity which is called Gymnasiarchic, and that which is denominated from Theocles, are said to have been Pythagoreans. Phytius likewise, Theocles, Elecaon, and Aristocrates, excelled among the Pythagoreans in their studies and manners, which also the cities in those places adopted at those times. In short, it is asserted that Pythagoras was the inventor of the whole of political erudition, when he said that nothing is pure among things that have an existence; but that earth participates of fire, fire of air, air of water, and water of spirit. And in a similar manner the beautiful participates of the deformed, the just of the unjust, and other things conformably to these. From this hypothesis, however, the reasoning tends to either part.

He also said, that there are two motions of the body and the soul; the one being irrational, but the other the effect of deliberate choice. That three certain lines also constitute polities, the extremes of which mutually touch each other, and produce one right angle; so that one of them has the nature of the sesquitertian; another that of the diapente; and the third is a medium between the other two. But when we consider by a reasoning process the coincidences of the lines with each other, and also of the places under these, we shall find that they represent the best image of a polity. Plato has made the glory of this invention his own; for he clearly says in his Republic, “that the sesquitertian progeny conjoined with the pentad produces two harmonies.” It is also said, that Pythagoras cultivated the moderation of the passions, and mediocrity, and that by the conjunction of a certain precedaneous good, he rendered the life of each of his disciples happy.

And in short, it is said that he discovered the choice of our good, and of the works adapted to our nature. It is likewise narrated of him, that he withdrew the Crotonians from harlots, and universally from an association with women that were not affianced. For the wives of the Crotonians came to Theano the wife of Brontinus, one of the Pythagoreans, a woman of a wise and excellent soul, (and who was the author of that beautiful and admirable saying, “that it is lawful for a woman to sacrifice on the very day in which she has risen from the embraces of her husband,” which some ascribe to Theano the wife of Pythagoras) the Crotonian wives came therefore to her, and entreated her to persuade Pythagoras to discourse to them on the continence which was due from them to their husbands.

This she promised to do; and Pythagoras having accordingly made an oration to the Crotonians, which had the desired effect, the incontinence which then prevailed was entirely destroyed. It is further related likewise, that when ambassadors came to the city of the Crotonians from Sybaris, for the purpose of demanding the exiles, Pythagoras beholding one of the ambassadors, who with his own hand had slain one of his friends, made him no answer. But when the man interrogated him, and wished to converse with him, Pythagoras said, that it was not lawful to discourse with homicides. Whence also by certain persons he was thought to be Apollo. All these particulars, therefore, and such as we have a little before mentioned concerning the destruction of tyrants, and the liberation of the cities of Italy and Sicily, and many other circumstances, are indications of the benefits conferred on mankind by Pythagoras in political concerns.

(10) He like the blessed Gods his friends rever’d,

But reckon’d others men of no account.

Homer, too, especially deserves to be praised for calling a king the shepherd of the people . For being a friend to that government in which the rulers are few, he evinced by this epithet that the rest of men are cattle. To beans it is requisite to be hostile, as being the leaders of decision by lot; for by these men were allotted the administration of affairs. Again, empire should be the object of desire: for they proclaim that it is better to be one day a bull, than to be an ox for ever. That the legal institutes of others are laudable; but that they should be exhorted to use those which are known to themselves. In one word, Ninon showed that their philosophy was a conspiracy against the multitude, and therefore exhorted them not to hear the counsellors, but to consider that they would never have been admitted into the assembly, if the council of the Pythagoreans had been approved by the session of a thousand men; so that it was not fit to suffer those to speak, who prevented to the utmost of their power others from being heard. He observed, therefore, that they should consider the right hand which was rejected by the Pythagoreans, as hostile to them, when they gave their suffrages by an extension of the hands, or calculated the number of the votes. That they should also consider it to be a disgraceful circumstance, that they who conquered thirty myriads of men at the river Tracis, should be vanquished by a thousandth part of the same number through sedition in the city itself. In short Ninon so exasperated his hearers by his calumnies, that in a few days after, a great multitude assembled together intending to attack the Pythagoreans as they were sacrificing to the Muses in a house near to the temple of Apollo. The Pythagoreans, however, foreseeing that this would take place, fled to an inn; but Democedes, with those that had arrived at puberty, withdrew to Platea. And those that had dissolved the laws made a decree in which they accused Democedes of compelling the younger part of the community to the possession of empire, and proclaimed by a cryer that thirty talents should be given to any one who destroyed him. An engagement also taking place, and Theages having vanquished Democedes in that contest, they distributed to him the thirty talents which the city had promised. But as the city, and the whole region were involved in many evils, the exiles were brought to judgment, and the power of decision being given to three cities, viz. to the Tarentines, Metapontines, and the Caulonians, those that were sent by them to determine the cause were corrupted by money, as we learn from the chronicles of the Crotonians. Hence the Crotonians condemned by their own decision those that were accused, to exile. In consequence, too, of this decision, and the authority which it conferred on them, they expelled all those from the city, who were dissatisfied with the existing state of affairs, and at the same time banished all their families, asserting that it was not fit to be impious, and that children ought not to be divulsed from their parents. They likewise abolished loans, and made the land to be undivided.

(9) The kindred of the Pythagoreans however, were indignant that the Pythagoreans gave their right hand to those of their own sect alone, their parents excepted; and that they shared their possessions with each other in common, but excluded their relations from this fellowship, as if they were strangers. These, therefore, becoming the sources of the dissension, the rest readily fell into hostility against the Pythagoreans. Hippasus, also, Diodorus and Theages said at the same time, that every citizen ought to be a partaker of the magistracy and the assembly, and that the rulers should give an account of their conduct, to those who were elected by lot for this purpose from the multitude. But the Pythagoreans, Alcimachus, Dimachus, Meton and Democedes opposed this, and persevered in prohibiting the dissolution of the polity derived from their ancestors.

Those however, who patronized the multitude, subdued the other party. The multitude therefore, being assembled together, Cylon and Ninon who were rhetoricians accused the Pythagoreans. And of these, one belonged to the class of the rich, but the other was a plebeian. They also divided their harangues between themselves. But of these harangues, the longer being delivered by Cylon, Ninon concluded, pretending that he had explored the arcana of the Pythagoreans, and that he had connected and committed to writing such particulars as were especially calculated to criminate the Pythagoreans, and giving a book to ascribe, he ordered him to read it. But the book was inscribed the Sacred Discourse . And the following is a specimen of what it contained: Friends are to be venerated in the same manner as the Gods; but others are to be treated as brutes. This very sentence also is ascribed to Pythagoras by his disciples, and is by them expressed in verse as follows:

(2) For if they were as the habits of bodies, or as material forms, or were in some other way corporeal-formed, it would, perhaps, be possible for them to be changed together with the differences of bodies. But if they are separate from bodies, and essentially preexist unmingled with them, what reasonable distinction, produced from bodies, can be transferred to them? To which also may be added, that this assertion of yours makes bodies to be more excellent than the divine genera, since the former afford a seat to superior causes, and insert in them peculiarities essentially. He, therefore, who coarranges allotments, distributions, and consociations of governors with the governed, will evidently assign a principal authority to more excellent natures. For, because the presiding powers are such [as we have shown them to be], on this account they have such an allotment, and give to it an essential specific distinction, but they are not assimilated to the nature of their receptacles.

(6) I saw Electra with companions many, 'Mongst whom I knew both Hector and Aeneas, Caesar in armour with gerfalcon eyes; I saw Camilla and Penthesilea On the other side, and saw the King Latinus, Who with Lavinia his daughter sat; I saw that Brutus who drove Tarquin forth, Lucretia, Julia, Marcia, and Cornelia, And saw alone, apart, the Saladin. When I had lifted up my brows a little, The Master I beheld of those who know, Sit with his philosophic family. All gaze upon him, and all do him honour. There I beheld both Socrates and Plato, Who nearer him before the others stand; Democritus, who puts the world on chance, Diogenes, Anaxagoras, and Thales, Zeno, Empedocles, and Heraclitus;

(4) Thus, the men of old, although their knowledge did not extend throughout the universe, were not troubled in mind. Although their intellectual powers beautified all creation, they did not rejoice. Although their abilities exhausted all things within the limits of ocean, they did not act. Heaven has no parturitions, yet all things are evolved. Earth knows no increment, yet all things are nourished. The wise ruler practises inaction, and the empire applauds him. Therefore it has been said, "There is nothing more mysterious than heaven, nothing richer than earth, nothing greater than the wise ruler." Wherefore also it has been said, "The virtue of the wise ruler makes him the peer of heaven and earth." Charioted upon the universe, with all creation for his team, he passes along the highway of mortality. The essential is in the ruler; the accidental in the ruled. The ultima ratio lies with the prince; representation is the duty of the minister. Appeal to arms is the lowest form of virtue. Rewards and punishments are the lowest form of education. Ceremonies and laws are the lowest form of government. Music and fine clothes are the lowest form of happiness. Weeping and mourning are the lowest form of grief. These five should follow the movements of the mind.

(20) Socrates: he is competent for all these inquiries. So, with this in my mind, when you requested me yesterday to expound my views of the polity I gratified you most willingly, since I knew that none could deal more adequately than you (if you were willing) with the next subject of discourse; for you alone, of men now living, could show our State engaged in a suitable war and exhibiting all the qualities which belong to it. Accordingly, when I had spoken upon my prescribed theme, I in turn prescribed for you this theme which I am now explaining. And you, after consulting together among yourselves,

(19) If we could renounce our sageness and discard our wisdom, it would be better for the people a hundredfold. If we could renounce our benevolence and discard our righteousness, the people would again become filial and kindly. If we could renounce our artful contrivances and discard our (scheming for) gain, there would be no thieves nor robbers. Those three methods (of government) Thought olden ways in elegance did fail And made these names their want of worth to veil; But simple views, and courses plain and true Would selfish ends and many lusts eschew.

(2) Those who were wise among the Greeks and the barbarians have advanced to the powers which have come into being by way of imagination and vain thought. Those who have come from these, in accord with the mutual conflict and rebellious manner active in them, also spoke in a likely, arrogant and imaginary way concerning the things which they thought of as wisdom, although the likeness deceived them, since they thought that they had attained the truth, when they had (only) attained error. (They did so) not simply in minor appellations, but the powers themselves seem to hinder them, as if they were the Totality. Therefore, the order was caught up in fighting itself alone, because of the arrogant hostility of one of the offspring of the archon who is superior, who exists before him. Therefore, nothing was in agreement with its fellows, nothing, neither philosophy nor types of medicine nor types of rhetoric nor types of music nor types of logic, but they are opinions and theories. Ineffability held sway in confusion, because of the indescribable quality of those who hold sway, who give them thoughts.

(1) Plato the philosopher, aided in legislation by the books of Moses, censured the polity of Minos, and that of Lycurgus, as having bravery alone as their aim; while he praised as more seemly the polity which expresses some one thing, and directs according to one precept. For he says that it becomes us to philosophize with strength, and dignity, and wisdom, - holding unalterably the same opinions about the same things, with reference to the dignity of heaven. Accordingly, therefore, he interprets what is in the law, enjoining us to look to one God and to do justly. Of politics, he says there are two kinds, - the department of law, and that of politics, strictly so called.

(11) For, given territory, there is the great thing—Man. Given man, he must not be managed as if he were a mere thing; though by not managing him at all he may actually be managed as if he were a mere thing. And for those who understand that the management of man as if he were a mere thing is not the way to manage him, the issue is not confined to mere government of the empire. Such men may wander at will between the six limits of space or travel over the continent of earth, unrestrained in coming and in going. This is to be distinguished from one's fellows, and this distinction is the highest attainable by man. The doctrine of the perfect man is to him as shadow to form, as echo to sound. Ask and it responds, fulfilling its mission as the help-mate of humanity. Noiseless in repose, objectless in motion, it guides you to the goal, free to come and free to go for ever without end. Alone in its exits and its entrances, it rivals the eternity of the sun. As for his body, that is in accordance with the usual standard. Being in accordance with the usual standard it is not distinguished in any way. But if not distinguished in any way, what becomes of the distinction by which he is distinguished? Those who see what is to be seen,—of such were the perfect men of old. Those who see what is not to be seen,—they are the chosen of the universe.

(2) And to my Belisarius I commended The arms, to which was heaven's right hand so joined It was a signal that I should repose. Now here to the first question terminates My answer; but the character thereof Constrains me to continue with a sequel, In order that thou see with how great reason Men move against the standard sacrosanct, Both who appropriate and who oppose it. Behold how great a power has made it worthy Of reverence, beginning from the hour When Pallas died to give it sovereignty. Thou knowest it made in Alba its abode Three hundred years and upward, till at last The three to three fought for it yet again. Thou knowest what it achieved from Sabine wrong Down to Lucretia's sorrow, in seven kings O'ercoming round about the neighboring nations; Thou knowest what it achieved, borne by the Romans Illustrious against Brennus, against Pyrrhus, Against the other princes and confederates. Torquatus thence and Quinctius, who from locks Unkempt was named, Decii and Fabii, Received the fame I willingly embalm;

(20) And if any one ruler whatever prohibit the Greek philosophy, it vanishes forthwith. But our doctrine on its very first proclamation was prohibited by kings and tyrants together, as well as particular rulers and governors, with all their mercenaries, and in addition by innumerable men, warring against us, and endeavouring as far as they could to exterminate it. But it flourishes the more.