# Political fragments of Archytas and other ancient Pythagoreans/From the treatise of Hippodamus the Thurian on a republic

POLITICAL FRAGMENTS OF THE PYTHAGOREANS.
FROM THE TREATISE OF HIPPODAMUS THE THURIAN ON A REPUBLIC.
I say that the whole of a polity is divided into three parts. And one part, indeed, consists of good men, who manage the public affairs. But the second part consists of those who are powerful. And the third part is composed of those who are employed in supplying and procuring the necessaries of life. I denominate, however, the first multitude [in a polity] that which consults [for the good of the whole]; the second, that which is auxiliary; and the third, that which pertains to mechanical and sordid occupations. Of these also, I say that the two first belong to those whose condition in life is liberal; but the third, to those who labour to procure subsistence. And of these indeed, ​that which consults is the best; but that which is employed in sordid occupations is the worst; and that which is auxiliary, is a medium between the two. That which consults likewise [for the general good] ought to govern; but that which is engaged in sordid occupations ought to be governed: and that which is auxiliary ought both to govern and be governed. For that which consults for the general good previously deliberates what ought to be done; but that which is of all auxiliary nature, so far as it is belligerent, rules over the whole of the mechanical tribe; but so far as it antecedently receives counsel from others, is itself governed.
Of these parts, however, each again receives a triple division. For of that which consults, one part presides, another governs, and another counsels for the general good. And with respect to the part which presides, it is that which plans, contrives, and deliberates about what pertains to the community, prior to the other parts, and afterwards refers its counsels to the senate. But the governing part is either that wdiich now rules [for the first time], or which has before performed that office. And with respect to the third part, which consults for the general good, this receives the advice of the parts prior to itself, and confirms by its suffrages and authority whatever is referred to ​its decision. And, in short, it is requisite that those who preside should refer the affairs of the community to that part which consults for the general good; but that this latter part should refer these affairs through the Praetors to the Convention.
In a similar manner also of that part which is auxiliary, powerful, and efficacious, one part is of a governing nature; another part is defensive; and the remaining, which is the greater part, is gregal and military. It is the governing part, therefore, from which the leaders of armies, the praefects of cohorts, the bands of soldiers, and the vanguards are derived, and universally all those who rank as leaders. But the whole genus of the vanguards consists of those that are most brave, most impetuous, and most daring. And the remaining multitude is gregarious and military. Of the third part, however, which is engaged in sordid occupations, and in labouring to procure the necessaries of life, one part consists of husbandmen, and those who are employed in the elaboration of the land; but another part consists of artificers, who procure such instruments and machines as the occasions of life require; and another part is engaged in peregrinations and merchandise, and in exporting to foreign regions such things as are superabundant in the ​city, and importing into it other things from foreign countries. The systems of political society, therefore, are coarranged through so many and such like parts.
In the next place, it is requisite to speak of their adaptation and union. Since, however, the whole of political society may be perfectly assimilated to a lyre, in consequence of requiring apparatus and coaptation, and also because it is necessary that it should be touched and used musically;—this being the case, I have sufficiently spoken above about the apparatus of a polity, and shown from what and from how many particulars it is constituted. I shall now, therefore, endeavour to speak of the coaptation and union of these. I say then, that political society is coadapted from the following three particulars, from disciplines, the study of manners [or customs], and from the laws; and that through these three, man is instructed, and becomes more worthy. For disciplines are the sources of erudition, and cause the desires to be impelled to virtue. But the laws, partly detaining by fear, repell men [from the commission of crimes,] and partly alluring by honours and gifts, excite them [to virtue]. And manners and studies fashion the soul like wax, and through their continued energy impress in it propensities that become, as it were, natural. ​It is necessary, however, that these three should have an arrangement in conjunction with the beautiful, the useful, and the just; and that each of these three should, if possible, have all these for its final intention; but if not all of them, it should at least have two or one of them as the mark at which it aims, in order that disciplines, manners, and laws may be beautiful, just, and advantageous. In the first place, however, the beautiful in conduct should be preferred; in the second place the just; and in the third place, the useful. And universally the endeavour should be, that through these the city may become, in the most eminent degree, consentaneous and concordant with its parts, and may be free from sedition and hostile contention. But this will be effected, if the passions in the souls of youth are diseiplined, and in things pleasing and painful are led to mediocrity, and if the possessions of men are moderate, and they derive their subsistence from the cultivation of the earth. And this, will also be accomplished, if good men rule over those that are in want of virtue; skilful men over those that are deficient in skill; and rich men over those things that require a certain largess and expenditure; and if also appropriate honours are distributed to those who govern in all these in a becoming ​manner. But there are three causes which are incitements to virtue, viz. fear, desire, and shame. The law, however, is able to produce fear, but custom shame: for those that have been accustomed to act well, will be ashamed to do any thing that is base. And disciplines are capable of producing desire. For they at one and the same time assign the causes of things, and attract the soul, and they especially effect this when they are accompanied with exhortation. Hence it is necessary that the souls of young men should be sufficiently instructed in what pertains to senates, fellowship, and associations, both military and political, but that the tribe of elderly men should be coadapted to things of this kind ; since young men, indeed, require correction and instruction, but elderly men are in want of benevolent associations, and a mode of living unattended with pain.
Since, therefore, we have said, that the worthy man is perfected through three things, viz. through customs, laws, and disciplines, it is requisite to consider how customs or manners are usually corrupted, and how they become permanent. We shall find, then, that customs are corrupted in two ways: for they are either corrupted through ourselves or through foreigners. And through ourselves, indeed, ​either through our flying from pain, or through our pursuit of pleasure. For in consequence of flying from pain, we do not endure labour; and through our pursuit of pleasure, we reject what is good. Labours, however, procure good for mankind; but pleasures evil. Hence men through pleasures, becoming incontinent and remiss, are rendered efleminate in their souls, and more profuse in their expenses. But customs and manners are corrupted through foreigners, when a multitude of these dwelling with us, rejoice in the success of their emporetic employment; or when those who dwell in the suburbs, being lovers of pleasure and luxury, impart their manners to the neighbouring inhabitants. On this account it is necessary that the legislators, and prefects of the mass of the people, should diligently observe whether the customs of the city are carefully preserved, and proceed equally through all the citizens. And farther still, they should observe whether the genuine and indigenous multitude, of which the polity consists, remains pure and unmingled with any other nation; and whether the magnitude of possessions remains in the same state, and does not become excessive. For the possession of superfluities is accompanied by the desire of still more ​of the superfluous. After this manner, therefore, customs ought to be rendered secure.
With respect to disciplines, however, the same legislators and praefects should diligently inspect and examine the tribe of sophists, whether they teach what is useful to the laws, to political dogmas, and to the peculiar economy of life. For the doctrines of the sophists ingenerate in the souls of men, no casual but the greatest infelicity; when they dare to make innovation in any thing pertaining either to human or divine concerns, contrary to common conceptions; than which nothing can be more pernicious either with respect to truth, or security, or renown. And in addition to this, also, they introduce darkness and confusion into the minds of the vulgar. But of this kind are all such doctrines as either teach that there is no God, or if there is, that he is not so affected towards the human race, as to look to it with providential attention, but deserts and despises it. For doctrines of this kind produce in men folly and injustice, to an extent which it is not easy to narrate. For every man who is full of anarchy, and who has shaken off the fear of disobedience [to rulers and the laws], wantonly exults, and violates the laws. Hence it is necessary to employ political and venerable ​assertions, which are adapted to the disposition of the speaker, and which are .void of dissimulation. For thus what is said will exhibit the manners of the speaker. From the laws, however, security will thus be necessarily introduced, if the polity is composed and coarranged from every thing which is according to nature, and not from such things as are preternatural. For cities derive no advantage from a tyranny, and very little from an oligarchy. It is necessary, therefore, that a kingdom should be established in the first place; and in the second place, an aristocracy. For a kingdom, indeed, is a thing imitative of God, and Avhich is with difficulty preserved and defended by the human soul. For it is rapidly changed through luxury and insolence. Hence it is not proper to employ it universally, but only so far as it may be useful to the polity; but an aristocracy should be more abundantly interwoven in it, because it consists of many rulers, who emulate each other, and who often alternatelv govern. It is also entirely necessary that a democracy should be introduced. For as a citizen is a part of the whole polity, it is requisite that he should receive a certain reward from it. ​ But it is necessary that he should be sufficiently restrained. For the vulgar are audacious and precipitate.