Classical Authors on Age and Ages of Elders 8

Classical Authors on Age and Ages of Elders 8

Classical Authors on Age

and the Ages of Elders

compiled by Gary Martin
(texts from Perseus online texts, slightly edited)

Solon

(Statesman and Poet, c. 640–558 B.C.)

On the Ages of Life

[0–7] In seven years the half-grown boy casts the first teeth he cut as a child;

[8–14] when God hath accomplished him seven years more he shows signs that his youthful prime is nigh;

[15–21] in the third seven, when his limbs are still a-waxing, his chin grows downy with the bloom of changing skin;

[22–28] in the fourth every man is at his best in the strength which men bear for a token of virtue and valor;

[29–35] in the fifth ‘tis time for a man to bethink him of marriage and to seek offspring to come after him;

[36–42] in the sixth a man’s mind is trained in all things, and he wishes not so much now for what may not be done;

[43–56] in seven sevens and in eight he is at his best in mind and tongue, to wit fourteen years of both;

[57–63] in the ninth age he is still an able man, but his tongue and his lore have less might unto great virtue;

[64–70] and if a man come to the full measure of the tenth, he will not meet the fate of Death untimely.

Aristotle

(Philosopher, 384–322 B.C.)

Politics, §1335b

Short citation:

Therefore the period must be limited to correspond with the mental prime; and this in the case of most men is the age stated by some of the poets, who measure men's age by periods of seven years, it is about the age of fifty.

Full citation:

[1335b][1] The particular kind of bodily constitution in the parents that will be most beneficial for the offspring must be dwelt on more in detail in our discussion of the management of children; it is sufficient to speak of it in outline now. The athlete's habit of body is not serviceable for bodily fitness as required by a citizen, nor for health and parentage, nor yet is a habit that is too valetudinarian and unfit for labor, but the condition that lies between them. The bodily habit therefore should have been trained by exercise, but not by exercises that are violent, and not for one form of labor only, as is the athlete's habit of body, but for the pursuits of free men. And these arrangements must be provided alike for men and women. And pregnant women also must take care of their bodies, not avoiding exercise nor adopting a low diet; this it is easy for the lawgiver to secure by ordering them to make a journey daily for the due worship of the deities whose office is the control of childbirth. As regards the mind, however, on the contrary it suits them to pass the time more indolently than as regards their bodies; for children before birth are evidently affected by the mother just as growing plants are by the earth. As to exposing or rearing the children born, let there be a law that no deformed child shall be reared; but on the ground of number of children, if the regular customs hinder any of those born being exposed, there must be a limit fixed to the procreation of offspring, and if any people have a child as a result of intercourse in contravention of these regulations, abortion must be practiced on it before it has developed sensation and life; for the line between lawful and unlawful abortion will be marked by the fact of having sensation and being alive.

And since the beginning of the fit age for a man and for a woman, at which they are to begin their union, has been defined, let it also be decided for how long a time it is suitable for them to serve the state in the matter of producing children. For the offspring of too elderly parents, as those of too young ones, are born imperfect both in body and mind, and the children of those that have arrived at old age are weaklings. Therefore the period must be limited to correspond with the mental prime; and this in the case of most men is the age stated by some of the poets, who measure men's age by periods of seven years--it is about the age of fifty. Therefore persons exceeding this age by four or five years must be discharged from the duty of producing children for the community, and for the rest of their lives if they have intercourse it must be manifestly for the sake of health or for some other similar reason. As to intercourse with another woman or man, in general it must be dishonorable for them to be known to take any part in it in any circumstances whatsoever as long as they are husband and wife and bear those names, but any who may be discovered doing anything of the sort during their period of parentage must be punished with a loss of privilege suited to the offence.

Politics, §1272b

Points in which the Carthaginian constitution resembles the Spartan are the common mess-tables of its Comradeships corresponding to the Phiditia, and the magistracy of the Hundred and Four corresponding to the Ephors (except one point of superiority—the Ephors are drawn from any class, but the Carthaginians elect this magistracy by merit ); the kings and the council of Elders correspond to the kings and Elders at Sparta, and it is another superior feature that the Carthaginian kings are not confined to the same family and that one of no particular distinction, and also that if any family distinguishes itself…the Elders are to be chosen from these rather than by age; for as they are put in control of important matters, if they are men of no value they do great harm, and they have already injured the Spartan State.

Aeschines

(Orator, born c. 390 B.C.)

Speech 1: Against Timarchus, §23

[Setting: As the speech proceeds Aeschines declares that Timarchus was guilty of immoral practices that disqualified him from speaking before the people.]

[21] Law

[If any Athenian shall have prostituted his person, he shall not be permitted to become one of the nine archons, nor to discharge the office of priest, nor to act as an advocate for the state, nor shall he hold any office whatsoever, at home or abroad, whether filled by lot or by election; he shall not be sent as a herald; he shall not take part in debate, nor be present at public sacrifices; when the citizens are wearing garlands, he shall wear none; and he shall not enter within the limits of the place that has been purified for the assembling of the people. If any man who has been convicted of prostitution act contrary to these prohibitions, he shall be put to death.]

[22] This law was enacted concerning youths who recklessly sin against their own bodies. The laws relating to boys are those read to you a moment ago; but I am going to cite now laws that have to do with the citizens at large. For when the lawgiver had finished with these laws, he next turned to the question of the proper manner of conducting our deliberations concerning the most important matters, when we are met in public assembly. How does he begin? “Laws,” he says, “concerning orderly conduct.” He began with morality, thinking that that state will be best administered in which orderly conduct is most common. And how does he command the presiding officers to proceed?

[23] After the purifying sacrifice has been carried round and the herald has offered the traditional prayers, the presiding officers are commanded to declare to be next in order the discussion of matters pertaining to the national religion, the reception of heralds and ambassadors, and the discussion of secular matters. The herald then asks, “Who of those above fifty years of age wishes to address the assembly?” When all these have spoken, he then invites any other Athenian to speak who wishes (provided such privileges belongs to him).

[24] Consider, fellow citizens, the wisdom of this regulation. The lawgiver does not forget, I think, that the older men are at their best in the matter of judgment, but that courage is now beginning to fail them as a result of their experience of the vicissitudes of life. So, wishing to accustom those who are the wisest to speak on public affairs, and to make this obligatory upon them, since he cannot call on each one of them by name, he comprehends them all under the designation of the age-group as a whole, invites them to the platform, and urges them to address the people. At the same time he teaches the younger men to respect their elders, to yield precedence to them in every act, and to honor that old age to which we shall all come if our lives are spared.

Aeschines

Speech 3: Against Ctesiphon, §4

The result of all this is that we have ceased to hear that wisest and most judicious of all the proclamations to which the city was once accustomed, Who of the men above fifty years of age wishes to address the people, and then who of the other Athenians in turn.

[3] But now all our standards of orderly procedure have been set aside; there are men who do not hesitate to make illegal motions, and other men who are ready to put these motions to the vote--not men who have been chosen by right and lawful allotment to preside, but men who hold the position by trickery; and if any other senator does actually obtain the presidency by lot, and does honestly declare your votes, he is threatened with impeachment by men who no longer regard citizenship as a common right, but as their own private perquisite; men who are making slaves of the common people, and arrogating lordship to themselves;

[4] men who have set aside the lawful processes of the courts, and carry their verdicts in the assembly by appeal to passion. The result of all this is that we have ceased to hear that wisest and most judicious of all the proclamations to which the city was once accustomed, “Who of the men above fifty years of age wishes to address the people,” and then who of the other Athenians in turn. The disorder of the public men can no longer be controlled by the laws, nor by the prytanes, nor by the presiding officers, nor by the presiding tribe, the tenth part of the city.

[5] Under such circumstances, and in a political situation the gravity of which you yourselves understand, only one part of the constitution is left to us--if I too may lay claim to some discernment--the suits against illegal motions. But if you shall annul these also, or give way to those who are trying to annul them, I warn you that before you know it you will step by step have surrendered your rights to a faction.

Demosthenes

(Orator and Statesman, 383–322 B.C.)

Speech 51: Against Conon, §22

[21] Speaking broadly, men of the jury, I hold it right that no man should have any excuse or immunity to rely on, when he is brought before you, so valid that he is to be permitted to commit outrage; but if allowance is to be made for anyone, it should be for those only who commit an act of this sort in the folly of youth,--it is for these, I say, that such indulgence should be reserved, and even in their case it should not extend to the remission of the penalty, but to its mitigation.

[22] But when a man over fifty years of age in the company of younger men, and these his own sons, not only did not discourage or prevent their wantonness, but has proved himself the leader and the foremost and the vilest of all, what punishment could he suffer that would be commensurate with his deeds? For my part, I think that even death would be too mild. Why, if Conon had committed none of the acts himself, but had merely stood by while his son Ctesias did what he is himself proved to have done, you would regard him with loathing, and rightly.

[23] For if he has trained up his sons in such fashion that they feel no fear or shame while committing in his presence crimes for some of which the punishment of death is ordained, what punishment do you think too severe for him? I think these actions are a proof that he has no reverence for his own father; for if he had honored and feared him, he would have exacted honor and fear from his own children.

Plato

(Philosopher, born ca. 427 B.C.E.)

Laws, §755a

A Law warden shall hold office for no more than twenty years, and he shall be voted into office when he is not under fifty years of age.

Laws, §765d

For this purpose there shall be one officer legally appointed: he shall not be under fifty years of age, and shall be the father of legitimate children of either sex, or preferably of both sexes.

Laws, §802b

To examine these and make the selection, we shall choose out men not under fifty years of age; and whichever of the ancient songs are approved we shall adopt, but whichever fail to reach our standard, or are altogether unsuitable, we shall either reject entirely or revise and remodel.

Laws, §829c

Such speeches not everyone shall compose; for, first, no one who is under fifty years old shall compose one, and further, no one shall do so who, though he may be fully proficient in poetry and music, has not as yet performed any noble or notable deed.

Laws, §945e

Let us contrive to bring them into being in some such way as this: Every year, after the summer solstice, the whole State must assemble at the common precincts of Helios and Apollo, there to present before the god the names of three out of their own number, each citizen proposing that man, not less than fifty years old, whom with the exception of himself he regards as in all respects the best.

Laws, §951c

First, our overseas inspector shall be more than fifty years old; secondly, he shall have proved himself a man of high repute both in military and other affairs, if it is intended that he shall be dispatched into other States with the approval of the Law wardens; but when he has passed sixty years of age, he shall cease to act as inspector.