CHAPTER XXVII

MUTUAL POLITICAL ASSISTANCE

Many deeds of the Pythagoreans in the political sphere are deservedly praised. At one time the Crotonians were in the habit of making funerals and interments too sumptuous. Thereupon one of them said to the people that once he had heard Pythagoras converse about divine natures, during which he had observed that the Olympian divinities attended to the dispositions of the sacrificers, and not to the multitude of the offerings. The terrestrial gods, on the contrary, as being interested in less important matters, rejoiced in lamentations and banquets, libations, delicacies, and obsequial pomp; and as proof thereof, the divinity of Hades is called Pluto from his wish to receive. Those that honor him slenderly (he does not much care for), and permits to stay quite a little while; but he hastens to draw down those disposed to spend profusely on funeral solemnities, that he may obtain the honors offered in commemoration the dead. The result was that the Crotonians that heard this advice were persuaded that if they conducted themselves moderately in misfortunes, they would be promoting their own salvation, but would die prematurely if immoderate in such expenses. A certain difference arose about an affair in which there was no witness. [Pythagoras on] A Pythagorean was made arbitrator; and he led both litigants to a certain monument, announcing that the man buried was exceedingly equitable. The one prayed that he might receive much reward for this good life, while the other declared that the defunct was no better-off for his opponent's prayers. The Pythagorean condemned the latter, confirming that he who praised the dead man for his worth had earned credibility.

In a cause of great moment, this Pythagorean decided that one of the two who has agreed to settle that affair by arbitration, should pay four talents, while the other should receive two. Then from him who had received two he took three, and gave them to the other, so that each had been mulcted one talent (the text is confused).

Two persons had fraudulently deposited a garment with a woman who belonged to a court of justice, and told her that she was not to give it to either of them unless both were present. Later, with intent to defraud, one claimed and got the common deposit, saying he had the consent of the other party. The other one turned informer and related the compact made at the beginning to the magistrates. A certain Pythagorean, however, as arbitrator, decided that the woman was guiltless, construing the claimed assent as constructive presence.

Two persons, who had seemed to be great friends, but who had gotten to suspect each other through calumnies of a sycophant, who told the one the other had taken undue liberties with his wife. A Pythagorean happened to enter the smithy where the injured party was finding fault with the blacksmith for not having sufficiently sharpened a sword he had brought him for that purpose. The Pythagorean suspecting the use to which the sword was be put said, "The sword is sharper than all things except calumny." This caused the prospective avenger to consider that he should not rashly sin against his friend who was within on an invitation (for the purpose of killing him).

A stranger in the temple of Aesculapius accidentally dropped his belt, on which were gold ornaments. When he tried to pick it up, he was informed that the temple-regulations forbad picking up anything on the floor. He was indignant, and a Pythagorean advised him to remove the golden ornaments which were not touching the floor leaving the belt which was. (Text corrupt).

During a public spectacle, some cranes flew over the theatre. One sailor said to his companion, "Do you see the witnesses?" A Pythagorean near by hailed them into a court presided over by a thousand magistrates, where, being examined they confessed to having thrown certain boys into the sea, who, on drowning had called on the cranes, flying above them, to witness to the deed. This story is mistakenly located elsewhere, but it really happened at Crotona.

Certain recent disciples of Pythagoras were at variance with each other, and the junior came to the senior, declaring there was no reason to refer the matter to an arbitrator, inasmuch as all they needed to do was to dismiss their anger. The elder agreed, but regretted he had not been the first to make that proposition. We might relate here the story of Damon and Phinthias, of Plato and Archytas, and of Clinias and Prorus. At present however we shall limit ourselves to that of Eubulus the Messenian, who, when sailing homeward, was taken captive by the Tyrrhenians, where he was recognized by a Pythagorean named Nausithus, who redeemed him from the pirates, and sent him home in safety.

When the Carthaginians were about to send five thousand soldiers into a desert island, the Carthaginian Miltiades saw among them the Argive Pythagorean Possiden. Approaching him, and without revealing his intentions, he advised him to return home with all possible haste. He placed him in a ship then sailing near the shore, supplied him with the travel necessaries, and thus saved him from the impending danger.

He who would try to relate all the fine deeds that beautified the mutual relations of the Pythagoreans would find the task exceeding space and patience. I shall therefore pass on to show that some of the Pythagoreans were competent administrators, adapted to rule. Many were custodians of the laws, and ruled over certain Italian cities, infolding to them, and advising them to adopt the most salutary measures, while themselves refusing all pay. Though greatly calumniated, their probity and the desire of the citizens prevailed to make them administrators. At this time the best governed states seem to have been in Italy and Sicily. One of the best legislators, Chatondas the Catanean, was a Pythagorean, and so were the celebrated Locrian legislators Zaleucus and Timares. Pythagoreans also were those Rheginic polities, called the Gymnasiarchic, named after Theocles. Excelling in studies and manners which were then adopted by their fellow-citizens, were Phytius, Theocles, Elecaon and Aristocrates. Indeed, it is said that Pythagoras was the originator of all political erudition, when he said that nothing existent pure, inasmuch as earth participates of fire, fire of air, and air of water, and water of spirit. Likewise the beautiful participates in the deformed, the just of the unjust, and so on; so that from this principle human impulse may (by proper direction) be turned in either direction. He also said that there were two motions, one of the body which is irrational, and one of the soul, which is the result of deliberate choice. He also said polities might be likened to three lines whose extremities join, forming a (triangle containing) one right angle (the lines being as 4, 3 and 2); so that one of them is as 4 to 3, another as 5 to 2, and the other (3) is the arithmetical medium between 2 and 4. Now when, by reasoning, we study the mutual relations of these lines, and the places under them, we shall find that they represent the best image of a polity. Plato plagiarized, for in his Republic he clearly says, "That the result of the 4 to 3 ratio, conjoined with the 5 ratio, produce two harmonies." ( This means that) he cultivated the moderation of the passions, and the middle path between extremes, rendering happy the life of his disciples by relating them to ideals of the good.

We are also told that he persuaded the Crotonians to give up associations with courtesans and prostitutes. Crotonian wives came to Deine, the wife of the Pythagorean Brontinus, who was a wise and splendid woman, the author of the maxim that it was proper for women to sacrifice on the same day they had risen from the embraces of their husbands, ---(which some ascribe to Pythagoras' wife Theano), --- and entreated to persuade Pythagoras to discourse to them on their continence as due to their husbands. This she did, and Pythagoras accordingly made an address to the Crotonians, which successfully ended the then prevalent incontinence.

When ambassadors came from Sybaris to Crotona to demand the (return of ) the exiles, and Pythagoras, seeing one of the ambassadors who with his own hand had slain one of Pythagoras's friends, made no answer whatever. But when this man insisted on an explanation and addressed Pythagoras, the latter said it was unlawful to converse with murderers. This induced many to believe he was Apollo.

All these stories, together with what we mentioned above about the destruction of tyrants, and the democratization of the cities of Italy and Sicily, and many other circumstances, are eloquent of the benefits conferred on mankind by Pythagoras, in political respects.