This chapter presents the text of the oracles and aids for their divinatory interpretation (alternate meanings of the Greek words, etc.), which was explained in Chapter 9.
Grk.: 
.
Lat.: Sequere deum.
Follow: accompany, attend, obey, submit to, understand. God: goddess, divinity.
Obey the god or goddess. Follow the god’s lead. Attend to the god by way of honor. Walk with the god. Imitate the god. Understand the god. Obey divinity. Live in accord with divine Providence. The oracle directs you to align yourself with the divine.
Of course the common translation of theos is “god,” and the ordinary word for “goddess” is thea. Nevertheless, theos can be used as a feminine noun to mean “goddess.” This usage is similar to English, where the term “actor,” for example, includes actresses. Although I have included the article “the” in the translation, it is omitted in the Greek, and so the gender of theos is left ambiguous, leaving us to ponder its meaning, as we should. We should not suppose that the oracle means “Follow God” in only a monotheistic sense (although that is one possible interpretation), as the Sages were polytheist Pagans.
Follow the god. Which god? This is where interpretation enters. It could be the god overseeing the oracle, most likely Apollo. It could also be a god with whom you have some special relationship, such as your patron deity. Theos might also mean abstract divinity, that is, the gods in general. The oracle is compatible with many theologies, but invites you to ponder how you (or the querent) can follow the god.
The first principle taught by the Pythagoreans is to live in accordance with divinity, to follow the gods, from whom all goodness comes, and that this is the purpose of philosophy (see Oracle 48 [1-7-6] “Become the philosopher”). How is this accomplished? By listening to the gods (inspired divination), by learning from those who have heard the gods (that is, from sages and oracles), or by divine skill (technical divination).101
Grk.: 
.
Lat.: Pareto legi.
Trust in: be persuaded by, be won over by, rely on, have confidence in, obey, listen to. Custom: habitual practice, convention, law, divine law, your lot, allotment, province.
Depend on the laws or customs of your community. Don’t try something unconventional or illegal. Take the customary action. Do what you usually do. Trust in your habits. Obey the law. Obey the dictates of the gods above or the gods within.
Nomos (custom) is often contrasted with physis (nature) as being either more arbitrary (convention) or more divine (whether transcendent or immanent). It depends on whether you suppose the origin of customs to be cultural habit or the gods.102
Grk.: 
.
Lat.: Cole deos.
Worship: honor, respect, feel religious awe for, fear, do homage to.
Continue or increase your devotion to the gods. Worship the gods and make offerings to them. Don’t forget that the gods govern everything in the universe. Don’t neglect the gods. Beware of divine retribution.
4. [1-1-4] Respect (thy) parents.
Grk.: 
.
Lat.: Reverere parentes.
Respect: stand in awe of, fear, feel regard for, have compassion for, feel shame before, be reconciled with. Parents: ancestors, progenitors.
Respect those who have given you your existence and laid the foundations of your character (for better or worse). Respect parents and the ancestors in general. Show humility in the presence of your elders. Don’t underestimate the power that parents have over their children. Be compassionate and reconciled with them.
The plain meaning, “respect your parents,” is commonplace in ancient Greece, as in many cultures. However, I think we must interpret “parents” in a broad sense. In the ancient world it was common to adopt other people’s children for political and social alliances; it was a kind of fostering. Moreover, spiritual teachers often adopted their students as spiritual children. They would address their students as “son” or “daughter,” who would in turn address their teacher as “father” or “mother.” Establishing this relationship constituted a spiritual rebirth.
Grk.: 
Lat.: Pro iusto etiam vinci sustine.
Yield to: be overcome by, give way to, be in thrall to, be defeated by. Justice: the right, the meet, the fitting, the lawful, the well-balanced, the moderate, the fair, the righteous, the genuine, the real, the true, the exact.
Do what is right or lawful. Be fair and just. Act with moderation. Yield to the truth. Resign yourself to reality. Ensure that each gets what they are due. Accept the judgment or punishment you deserve. Be appropriate in all your relationships and actions. Seek the common good. Yield to divine guidance and judgment.
Dikê (Justice) has to do with natural bounds in society and nature, which are enforced by Zeus, and with recompense for their transgression. They are the foundation of order among people and in the universe (kosmos refers to good order). The Pythagoreans teach that order in anything arises from a ruling first principle (arkhê), but for order to prevail, it is necessary for both the ruler and the ruled to be willing. Humans are complex beings, driven by hubris (see Oracle 41 [1-6-6] “Hate hubris”) and other emotions, and therefore we should look to the gods to guide and aid our conduct. After them, we should look to the daimons, who are their assistants, and thereafter to ancient customs and to the divinely inspired sages who hand them down (see Oracle 2 [1-1-2] “Trust in Custom” on nomos, custom).103
Pythagoreans say that appropriateness in all relations is a principle of justice, for example, of learner to teacher and of the neophyte to one more experienced (and both parties must be willing). Of paramount importance is knowing the appropriate time to act (kairos, see Oracle 10 [1-2-3] “Know the right time” and B (Beta) in the Alphabet Oracle). In social relations, we should act as though all people share one body and one soul, and therefore strive for the common good. This common life extends as well to nonhuman animals, with whom we should be friendly. Treating people unjustly leads to civil strife. A Pythagorean symbolon (enigmatic, symbolic aphorism) is “Step not over the balance beam.” Its interpretation is, “Yield to Justice.” “Dikê” is also a Pythagorean name for 3 and 5.104
6. [1-1-6] Having learned, know.
Grk.: 
.
Lat.: Cognosce, postquam didiceris.
Learned: noticed, perceived, understood, studied, practiced, formed a habit, been persuaded. Know: come to know, perceive, recognize, discern, determine, judge, think (about), make known, celebrate.
You have seen, learned, or studied something; now make it your own. Ponder it. Use it as a basis for judgment. Teach it and celebrate it. Insights are sterile unless cultivated so they bear fruit.
7. [1-1-7] Having heard, apprehend.
Grk.: 
Lat.: Cum audieris, intellige.
Heard: heard of it, listened, heard and understood, been a pupil. Apprehend: perceive, observe, think, reflect, consider, devise, intend.
Think about what you have heard or learned (or what you will hear or learn). After reflecting on it, form a plan and act on it. Use your intuition to grasp and comprehend whatever you hear.
The verb translated “apprehend” (noeô) refers to the operation of the nous, which is the faculty of the mind capable of intuitively grasping connections. It is not the faculty of discursive reason (i.e., thinking things through).105
Grk.: 
.
Lat.: Nosce teipsum.
Know: be acquainted with.
Inquire into yourself. Cultivate self-awareness and self-knowledge. Investigate your motives. Look at yourself objectively. Be humble and don’t boast. Don’t overestimate your power or skill. Know your limitations. Seek to understand yourself first, before less relevant and less important matters. Understand your own character. Consider who you truly are. Accept yourself. Seek to understand human nature. Know that you are mortal, that you are body and soul in one. Know your true or higher self. Become acquainted with the gods and daimons in your soul. The truth is within.
Plato’s Charmides addresses the meanings of “Know thyself,” one of which is “Be moderate” (see Oracle 38 [1-6-3] “Nothing too much”).106 The verb in this sentence (
) can mean either “know” (from 
) or “be” (from 
). Gessner reads it as “know,” as is apparent from his Latin translation. On one hand, we expect “Know thyself” to be among the Counsels of the Seven, but this is not the usual Greek expression of it (which is 
). On the other hand, Oikonomides reads the verb as “be” and translates the maxim, “Be thyself” (an appropriate Latin translation is Tu ipse esto).107 This way of reading the text is less likely than Gessner’s, but if you prefer it, then the oracle may be interpreted:
Be true to yourself. Don’t pretend to be someone else. Manifest your true self. Act with authenticity. Live your destiny. Trust to your own nature.
Grk.: 
.
Lat.: Ducturus uxorem.
Intend: be destined, be about, delay. Marry: take a lover, betroth a child, give a child in marriage.
Be prepared or open to having a life partner. Expect to have a lover. It’s your destiny; seek one, but don’t jump into it. Plan for your child’s marriage.
We have to understand this oracle in its cultural context. In the ancient world, it was a civic duty to marry and have children (for it helped ensure the continuity of the community), and sometimes you could be punished for not doing so. Things are different in the modern world, but I think most people are happier in a long-term relationship. It helps make us better people by shifting our focus of concern out of our egos. Nevertheless, the oracle has a sense of hesitancy and caution about it. It says “eventually, but maybe not now.”
10. [1-2-3] Know the right time.
Grk.: 
.
Lat.: Opportunitatem cognosce.
Know: come to know, perceive, recognize, discern, learn, determine, judge, think (about), make known, celebrate. Right time: opportunity, season, critical moment, vital part, advantage, fitness, due measure, kairos.
Consider carefully whether this is the right time for your action, and trust your intuition. Form the habit of discerning these right times, and teach others to do so. Timing is everything. Recognize an opportunity. Discern what is the due measure of something or its fitness to purpose. Perceive the heart of the matter. Discern what is right and appropriate; tell others about it.
On Kairos (opportunity, right time), see the Alphabet Oracle under B (Beta). “Kairos” is a Pythagorean name for the number seven.
11. [1-2-4] Think as a mortal.
Grk.: 
.
Lat.: Mortalia sapito.
Think: be minded, be wise, be prudent, have understanding, have thoughts, intend, consider, ponder, be sensible, be sane. Mortal: one who will die, human.
Use your human reason and be sensible. Do not be arrogant, acting like you have the wisdom or foresight of a god. Know your human limitations. Ponder your mortality. Remember that you will die someday and that you don’t know how much time you have left; use it wisely. Now is a time to consider human matters, not to contemplate divine matters.
The word here translated as “think” (phronêô) is related to phronêsis, which is discussed under Oracle 17 [1-3-3] “Practice prudence.”
12. [1-2-5] If thou’rt a guest-friend, know it.
Grk.: 
.
Lat.: Hospes cum es, agnosce.
If thou’rt: being. Guest-friend: guest, stranger, outsider, alien, foreigner, wanderer, refugee, hireling. Know: recognize, acknowledge, admit, claim.
Be respectful when you are a visitor or guest. Accept hospitality, but don’t make excessive demands. If you are wandering (literally or figuratively), don’t act like you know your way; ask one who knows. Be grateful for offered friendship and aid, and reciprocate when possible. Claim your rights as a guest, foreigner, etc. Acknowledge that you are an outsider. If you are a hired contractor, consultant, etc., keep in mind that you are an outsider and don’t know the local culture.
As in Oracle 8 [1-2-1] “Know thyself,” the verb can mean either “be” or “know.” Gessner understands it in the latter sense, and I think that is the simplest meaning. In any case, the interpretation is about the same.
Xenia (guest-friendship) was an important concept in ancient Greek culture from Homer onward. In fact, in the Iliad the Trojan War results from a violation of xenia (Paris’s seduction of Helen, Menelaos’s wife), and the Odyssey is framed by the suitors’ violation of xenia by refusing to leave Odysseus’s home. There are many other examples in both epics. Xenia was bound by rules of hospitality, binding on both host and guest, and their violation was punished by the gods, especially by Zeus Xenios, that is, Zeus in his role as protector of hospitality. For example, in the myth of Baucis and Philemon, Zeus and Hermes wander, disguised as beggars, and are turned away from the homes of rich people. But when they come to the modest home of Baucis and Philemon, an old couple who live happily despite their poverty, the gods are treated generously. In this myth, as in others, if the gods are treated well, they reward their hosts, otherwise the gods punish them severely. These sacred tales remind us to see the divinity in everyone, no matter how humble, and to be gracious hosts, but also, as guests, to be grateful for hospitality received.
Grk.: 
.
Lat.: Focum honora.
Honor: revere, honor (as due a god), hold in honor, esteem, value. Hearth: Hestia, central fire, home-hearth, home, house, household, family, altar.
Respect the sanctity of the home (yours or someone else’s). Value family life. Honor domesticity and value a well-ordered household. Make your prayers and offerings to Hestia (or to Vesta or whomever is your hearth god). Repair, cleanse, and consecrate your house. Respect the fire by which you cook. Clean your fireplace.
Traditionally, Hestia gets the first offering at a meal or sacrifice; as our Pagan ancestors often said, “Hestia comes first.” She is an important goddess, the oldest Olympian, the virgin daughter of Kronos and Rhea. Before Zeus and the other Olympians were born, Hestia was there. The Vestal Virgins tended the sacred undying fire of Vesta, her Roman equivalent.
Grk.: 
Lat.: Impera tibi ipsi.
Rule: control, govern, lead, begin with, begin from.
Exercise self-control. Determine your own direction. Guide yourself on the path. Begin by thinking about yourself and how you should act. The solution begins with you.
Grk.: 
Lat.: Succurre amicis.
Help: assist, aid, come to the aid of. Friends: dear ones, beloved ones, lovers, allies, kith and kin, one’s own, things you love, pleasing things.
Help your friends and family. Help someone close to you. Assist an animal, plant, place, or organization dear to you.
See Oracle 20 [1-3-6] “Be fond of affection” for more on friendship.
16. [1-3-2] Control thy spirit.
Grk.: 
Lat.: Iram vince.
Control: master, conquer, take possession of, rule, command. Spirit: soul, breath, courage, strength, passion, heart, desire, appetite, mind, will, temper, anger.
Control your anger or temper. Don’t get carried away. Control your breathing. Master your emotions. Conquer a desire or appetite. Master your thoughts so they don’t master you. Learn to control your mental powers. Don’t be willful. Conquer your spirit and make it your own. Guide your soul. Exercise your courage skillfully.
The spirit (thymos) is the part of soul that translates thought into action. Plato divided the soul (psyche) into three parts: the appetitive part (responsible for desires and aversions), the spirited part (responsible for will and the choice to act), and the rational part (responsible for judgment and knowledge). Above the soul is the nous (intuitive mind) (see Chapter 2, “Theory of Divination”).108
One of the Pythagorean symbola (enigmatic maxims) is “Turn away from thyself every sharp edge.” Iamblichus interprets it to mean that we should use prudence and not succumb to anger, for like a sharp edge, it cuts every which way, destroying sound judgment.109 See also Oracle 112 [3-2-7] “End hatreds.”
17. [1-3-3] Practice prudence.
Grk.: 
.
Lat.: Prudentiam exerce.
Practice: exercise, form by art, honor. Prudence: practical wisdom, sense, judgment, purpose, intention.
Be prudent. Exercise good sense and judgment. Don’t be foolhardy. Don’t act aimlessly or haphazardly; consider your intention and purpose. Learn the arts of observation, judgment, and planning. “Practice makes perfect” applies to judgment and practical wisdom, as well as to other skills. Practice contemplation of the Platonic Ideas and the divine realm.
Phronêsis refers to prudence and practical wisdom, especially in ethical matters, but also to contemplation of the Platonic Ideas. For Plato it is sometimes synonymous with nous (see under Oracle 7 [1-1-7] “Having heard, apprehend”). “Phronêsis” is also a Pythagorean name for the number three.110
18. [1-3-4] Honor Forethought.
Grk.: 
.
Lat.: Providentiam cole.
Honor: revere, honor (as due a god), hold in honor, esteem, value. Forethought: foresight, perceiving beforehand, foreknowledge, providence, Athena.
Think ahead. Respect foresight in yourself and others. Depend on your ability to foresee. Value the providence of the gods, who foresee all things. Pray to Athena for guidance. Honor the Providence of the gods.
Pronoia is literally fore-thought (pro-noia) and is related to the word nous for the intuitive mind (see discussion under Oracle 7 [1-1-7] “Having heard, apprehend”). It refers to the foresight that should govern individual behavior, but also to the divine Providence, proceeding from the Cosmic Nous, and governing the universe by means of the gods, Cosmic Soul, and other divine beings. “Pronoia” is therefore an epithet of Athena as goddess of foresight and is a Pythagorean name for the number five.111
Grk.: 
.
Lat.: Iureiurando abstine.
Use: suffer from, be subject to, indulge; make use of, use, consult; be intimate with. Oath: the object by which one swears, the witness of an oath, Horkos (the god of oaths, who enforces them).
Do not swear a solemn oath. Do not depend on oaths to establish your credibility. If you break your oath, you will suffer the consequences. Do not ask someone else to swear an oath. Do not invoke Horkos. Do not inquire of Horkos. Do not be friends with Horkos or subject yourself to him. I think this oracle is warning against casually swearing oaths by the gods. If you intend to swear such an oath, be sure you mean it!
In ancient Greece an oath (horkos) was more than a simple promise. The oath-swearer does indeed make a statement about the past or present, or a promise about the future, but they also invoke one or more deities to punish them if they have sworn falsely or break the oath, and may even specify the punishment. The divine invocation can be emphasized by making an offering or by touching a sacred object, including the earth (a goddess). As a result, you have conditionally cursed yourself. Because of this invitation and expectation of divine retribution, the oath was fundamental to the stability and coherence of ancient Greek civilization. According to Hierocles of Alexandria (fifth century CE), the human oath is an image of the ineffable archetypal Oath by which Zeus maintains the order of the Cosmos, ensuring its stability and coherence.112
Respect for oaths is best preserved, Hierocles tells us, by using them sparingly—when absolutely necessary—or not at all. Swearing oaths rashly is impious and invites divine retribution. Those who have proved themselves to be trustworthy and reliable do not need to use oaths, for they have established their credibility through their actions.113
Horkos, the God of Oaths, is the son of Eris (goddess of strife). The Erinyes (Furies) attended his birth. He punishes perjurers and oath-breakers by sending the Erinyes to torment the criminal and destroy their home and family. Oaths support Dikê (Justice), the right functioning of society (see Oracle 5 [1-1-5] “Yield to Justice”), which is the special concern of Zeus. Therefore, Zeus Horkios, as Protector of Oaths, was depicted with a thunderbolt in each hand by which to punish intentional oath-breakers. See also the similar Oracle 69 [2-3-6] “Flee a pledge.”
20. [1-3-6] Be fond of affection.
Grk.: 
Lat.: Amicitiam dilige.
Be fond of: love, desire, prize, welcome, tolerate. Affection: friendship, friendly love, affectionate regard, friendliness, amiability.
Value amiability over coldness and conflict. Welcome someone’s friendship or friendliness, or at least tolerate it. Be friendly and amiable toward others. Treasure your friends. Seek out a friend or friends. Be friendly toward people of every kind, toward animals, and toward the gods.
Philia (Affection, also translated as Love and Friendship) is a Pythagorean name for three. According to the Pythagorean sage and magician Empedocles, who first taught us the four elements, the two primary forces in the cosmos are Love (Philia or Philotês) and Strife (Neikos). Strife is the cause of separation, for it causes like to cling to like, and therefore separates things that are unlike each other. Love, in contrast, is the force of union, for it causes all things to cling together, whether alike or unalike. Love and Strife are ruled by Aphrodite and Ares, who are themselves inseparable. (This is symbolized by the net of Hephaistos, which binds them together. For when Hephaistos found them in bed together, joined in love, he ensnared them in his indestructible net—to the endless amusement of the other gods and goddesses, who came to see.)
Pythagoras was commonly called the discoverer and legislator of Friendship (Philia); in particular, he taught the friendship of all for all.114 This included the friendship of people for one another, friendship among citizens by means of law, friendship for people of other races on the basis of correct science (which reveals that all humans have the same nature), friendship between husband and wife, between parents and children, and among kin. He extended this to friendship with animals on the basis of justice and our common nature. Friendship of all for all begins with the friendship between gods and mortals, which we express through piety and worship in accord with true knowledge (epistêmê) of the gods, according to Pythagoras. It extends to the friendship of philosophical and religious doctrines with one another. It applies to the friendship of body and soul, and to the friendship of the rational and irrational parts of the soul, which are reconciled through philosophy. It even includes the friendship that should permeate our mortal bodies, mediating and reconciling the opposed powers within it. This is accomplished through health and moderation, through a lifestyle patterned after the orderly mixture of elements in the cosmos.
Pythagoreans established a partnership concerning divine goods, unity of mind (nous), and divine soul, by encouraging one another, “Don’t tear asunder the god in yourself.” This is the Dionysos in each of us, which, in the absence of inner unity, the Titans will dismember. For according to the Orphic Mysteries, the Titans tore apart and ate Dionysos (the son of Zeus). Zeus blasted them, and made humans from the ash, thus combining in us Titanic (mortal) and Dionysian (divine) substance. By these concords Pythagoreans aimed at union with the Cosmic Soul, the Cosmic Mind, and The Inexpressible One; this is the supreme friendship. (See Chapter 2 on these Neoplatonic concepts; see Oracle 107[3-2-2] “Pursue unity of mind” on unity of mind.)
21. [1-3-7] Cling to education.
Grk.: 
Lat.: Disciplinae incumbe.
Cling to: hold on by. Education: mental culture, learning, teaching, training, child-rearing, childhood, youth.
Depend on education (either giving or receiving). Don’t forget what you have learned, or how you were brought up; depend on them. Commit yourself to another’s education or rearing. Teach your children. Cultivate your mind. Focus on character development. Education is your mainstay. Seek training. Cling to your youthfulness; you are never too old to learn.
The ancient Greek concept of paideia (education) is a complex and rich topic (one scholar wrote a three-volume study!); I can only touch on it here. It was intended to produce the ideal citizen, noble in character, excellent in mind and body, beautiful and good (see Oracle 30 [1-5-2] “Practice nobility,” Oracle 26 [1-4-5] “Praise Excellence,” and Oracle 24 [1-4-3] “Speak well of the good”). Unlike strength and beauty, which cannot be given to others and diminish with age, learning does not decrease, and you can give it to others without losing it. Pythagoras called it “the sum total of natural excellence,” which is passed on from each generation to the next; it separates humans from beasts, Hellenes from barbarians, and philosophers from other people. It separates free people, who govern their own lives, from slaves, who are governed by others (the original meaning of the liberal arts: the knowledge important for free people).115
Grk.: 
.
Lat.: Gloriam sectare.
Chase: pursue, seek after; chase away, banish; drive, urge, urge on. Opinion: expectation, (mere) opinion, judgment (good or bad), conjecture, fantasy; (good) reputation, honor, glory.
Strive for honor, glory, or a good reputation. Ask others’ opinions, judgments, or expectations. Seek for a judgment or decision. Banish conjecture, mere opinion, and fantasy. Abandon expectations. Chase away other’s baseless opinions and judgments.
This oracle has contradictory interpretations: pursue opinion, but in order to catch it or to chase it away? You will need to ponder this enigma, or do another divination to get guidance.
The distinction between opinion (doxa) and true knowledge (epistêmê) is fundamental to ancient Greek philosophy. Doxa includes the ordinary, often unreliable opinions and judgments of people, perception and judgment about the material world in its chaotic flux, and reasoning from uncertain premises and unjustified assumptions. Epistêmê, in contrast, is true knowledge, for it is grounded in contact with the eternal Platonic Ideas, which exist in the Cosmic Nous, and therefore have images in the nous of each person. (See Oracle 7 [1-1-7] “Having heard, apprehend” on nous, Oracle 118 [3-3-6] “Forsake not opinion” on opinion, and Peters, s.vv. doxa, epistêmê.)
The Pythagoreans said that it is foolish to worry about fame and the opinions of the multitude, because opinions are significant only if they are based on knowledge, which only a few people have. On the other hand, it is also foolish to despise all opinion, as ignorant and incorrigible people do. Those who don’t know should learn from those who do, and especially from those who have lived well.116
Grk.: 
Lat.: Aemulare Sapientiam.
Desire: admire, praise, strive after, affect. Wisdom: cleverness, skill, practical wisdom, speculative wisdom, craft, cunning, sound judgment, intelligence, learning.
Strive after wisdom. Appreciate and praise the wisdom of others. Study and learn. Think carefully and be shrewd and clever. Strive to learn your craft and become skillful. Be smart. Emulate cleverness. Worship the goddess Sophia. Be a true philosopher (philo-sophia = love of wisdom). Seek to know the truths of existence. Be a lifetime learner.
Sophia (wisdom) refers especially to the practical wisdom of the Seven Sages (Hepta Sophoi). It was an epithet of both Hephaistos, the craft god, and Athena, goddess of wisdom. Pythagoras, who coined the word philosophia (see Oracle 48 [1-7-6] “Become the philosopher”), says it is the desire and love of wisdom, and that wisdom is knowing the truth about what exists.117 However, things in the material world “exist” only in a manner of speaking, for they come to be and pass away and are continually changing; so-called knowledge of them is unstable. Epistêmê (true knowledge) pertains only to what truly exists, that is, to that which is eternal and immaterial, the cause of material existence (see Oracles 22 [1-4-1] “Chase opinion” and 118 [3-3-6] “Forsake not opinion” on knowledge and opinion). Wisdom is founded on such knowledge. To this end, Pythagoreans taught the art of memory, which is essential in acquiring knowledge, experience, and prudence (see Oracle 17 [1-3-3] “Practice prudence” on prudence). Iamblichus says, “wisdom renders its possessors similar to divinity.” 118 119
24. [1-4-3] Speak well of the good.
Grk.: 
Lat.: Quod pulchrum est, pulchre dicito.
Speak of: tell of, say, wish to say, boast of, recite, recount; count, gather. Well: thoroughly, competently, kindly. The good: the beautiful, beauty, the noble, the honorable, honor, virtue.
Honor the good, noble, and beautiful in all things. Speak kindly about another’s goodness or virtues. Recount the good deeds of others and boast of your own. Speak positively about virtue. Tell heroic tales. Collect instances of beauty and honor.
True beauty, as opposed to superficial beauty, resides in a noble and virtuous soul. In Neoplatonism, goodness and beauty are aspects of The Inexpressible One. The beauty of material things and processes is a reflection of their transcendent Forms, which descend from and look back toward the simplicity and unity of The One. Transcendent Beauty inspires Love (Erôs), which draws us upward to divine union.120
Grk.: 
Lat.: Neminem vitupera.
Censure: blame, find fault with. Nobody: not even one.
Don’t judge. Don’t concern yourself with others’ failings. Focus on the virtues of others. Concern yourself with your own failings. Don’t shift blame to others.
See Oracle 87 [2-6-3] “Censure the present” for a discussion of its apparently contradictory advice. Of course, different oracles apply in different situations.
26. [1-4-5] Praise Excellence.
Grk.: 
Lat.: Lauda Virtutem.
Praise: approve, applaud, commend, recommend. Excellence: goodness, manliness,121 distinction, fame, good nature, kindness, prosperity; the glorious deed, the divine miracle.
Praise goodness in character. Recommend this trait to others. Approve of good nature and kindness in others. Appreciate glorious deeds, heroism, and fame. Encourage striving for distinction. Acknowledge the order and harmony in the best of anything. Reward excellence, especially moral excellence. If a divine miracle has occurred, praise it.
Interestingly, this oracle does not tell you to be excellent, it tells you to praise or recommend it. So it is directed more toward the improvement of others than of yourself. “Excellence” here translates the important Greek word aretê, often inadequately translated “virtue.” Aretê is the excellence of anything (not just a person), its fitness to its purpose, its ability to fulfill its essential role. Iamblichus says that the excellence of anything resides in the inherent order and harmonious arrangement proper to the sort of thing it is. For a person, it is the character of being truly and authentically a human. Plato enumerated four Cardinal Excellences: prudence (Oracle 17 [1-3-3] “Practice prudence”), justice (Oracles 5 [1-1-5] “Yield to Justice” and 27 [1-4-6] “Do just things”), moderation (Oracle 38 [1-6-3] “Nothing too much”), and fortitude. Of course, there are many other excellences, some of which are advised in these oracles, and they are all aspects of a general excellence of character.122 123
Grk.: 
Lat.: Fac quae iusta sunt.
Do: practice, do, accomplish, study, be busy with, experience, act. Just: right, meet, righteous, lawful, well-ordered, well-balanced, moderate, civilized, fair, genuine, real, true, exact.
Do what is right, fair, and lawful. Be orderly, balanced, moderate, and civilized. Be careful, accurate, and truthful. Study just acts and well-ordered things. Be honestly righteous. Concern yourself with fairness and the genuine. Treat animals, gods, and other people appropriately. The emphasis is on doing or being actively engaged with just things (as opposed to just talking about them).
See the discussion of Dikê (Justice) under Oracle 5 [1-1-5] “Yield to Justice.” “Dikê” is also a Pythagorean name for three and five.
28. [1-4-7] Be well-inclined toward thy friends.
Grk.: 
Lat.: Amicis esto benevolus.
Be well-inclined toward: be favorable to, be at peace with, have kind thoughts for, be kindly disposed toward. Friends: dear ones, beloved ones, lovers, allies, kith and kin, one’s own, things you love, pleasing things.
Think kindly of your friends and relatives. Be kind to them as well. Don’t feud with friends and relatives; be reconciled with them. Be kind to those you love. Be grateful to your allies. Think fondly about the things you love.
See Oracle 20 [1-3-6] “Be fond of affection” for more on friendship.
29. [1-5-1] Ward off thine enemies.
Grk.: 
Lat.: Inimicos ulciscere.
Ward off: keep off, defend against, beware; repay, punish, avenge thyself on. Enemies: hostile ones, hated ones, hateful ones.
Defend yourself against your enemies. Beware of them. Keep hateful people at bay. Don’t allow yourself to be hurt by their hatred. Take practical measures for self-defense (physical, mental, financial, etc.). Use defensive magic and erect shields. Avenge yourself on those who have hurt you and repay the injury.
Personally, I don’t think vengeance is usually advised. However, some people need to learn that bad behavior has its consequences. Tit for tat. The goal is not for you to feel better through their suffering, but to improve their behavior for their sake and everyone else’s. Remember the Threefold Law.
30. [1-5-2] Practice nobility.
Grk.: 
Lat.: Ingenuitatem exerce.
Practice: exercise, form by art, honor. Nobility: nobility of mind or birth, (bodily) excellence.
Make a practice of nobility. Honor noble ideals and strive to live by them. Behave nobly. Honor those who are noble by birth or who have made themselves noble by their character and behavior. Develop the excellence of your body. Practice premeditation of misfortunes, so you can be tranquil when they occur.
The literal (etymological) meaning of the Greek word is being “born well,” but this oracle urges you to develop the traits associated with nobility. The Pythagoreans said that the surest foundation of nobility is the understanding that no human mishap should be unexpected, for those with intelligence will prepare themselves for anything that is out of their control.124 In this way, the wise maintain their equanimity in the face of all circumstances.125
Grk.: 
Lat.: Abstine malitia.
Shun: abstain from, desist from, hold thyself away from, keep away from. Vice: badness, cowardice, evil, dishonor.
Don’t do something bad, dishonorable, or evil. If you are engaged in anything of this kind, stop! Stay clear of any association with or appearance of vice. Don’t be a coward or dishonor yourself. Stay away from the dark side.
In the Greek tradition, evil is rarely considered a force in the universe; usually it is a sort of absence. The closest to this may be the Indefinite Dyad, which in Platonism is the principle of multiplicity, indeterminateness, and disorder complementary to the Monad or One, which is the principle of unity, determinate existence, and order. The interaction of these two brings the cosmos into being (cf. Love and Strife, discussed under Oracle 20 [1-3-6] “Be fond of affection”). Similarly, another source of badness is the imperfection with which the divine Ideas are impressed on material reality. In general, the darkness of vice is simply the absence of the light of divine illumination. This oracle advises you to avoid the dark places.126 See also the discussion of the goddesses Vice (Kakia) and Virtue (Aretê) under P (Rho) in the Alphabet Oracle.
Grk.: 
Lat.: Esto communis.
Become: come into a new state of being, be born. Common: ordinary, general, kindred, public, colloquial, vulgar, affable, impartial, neutral.
You are like everyone else. Recognize that you are an ordinary person, and act like it. Be friendly to everyone. Don’t put on airs or be a snob. Treat everyone equally. Become impartial.
33. [1-5-5] Watch over personal things.
Grk.: 
Lat.: Propria custodi.
Watch over: watch, guard, ward, defend, preserve, maintain, cherish, hold fast to; beware of, avoid. Personal: one’s own (property, interests, business); personal, private, peculiar, appropriate, proper, exceptional.
Take care of your property. Protect, maintain, and preserve it. Beware of theft. Manage your personal affairs carefully. Cherish what is yours. Protect your privacy. Preserve what is proper and appropriate. Defend the exceptional. Avoid the peculiar. Beware of privacy, personal matters, and property.
As is sometimes the case, this oracle can be interpreted in contradictory ways: beware of personal things—to protect them or to avoid being ensnared by them?
34. [1-5-6] Keep away from another’s things.
Grk.: 
Lat.: Alienis abstine.
Keep away: desist, abstain. Another’s things: what is another’s, things belonging to another, things of another, things unlike thine own, foreign things, strange things, strangers.
Leave other people’s things alone. Don’t steal. Don’t trespass. Stay out of someone else’s business. Avoid strangers and strange things; keep to your own.
Grk.: 
Lat.: Audi omnia.
Hear: know by hearsay, listen to. All: all things, everything. Also, hearken in all points, in all ways, entirely.
Pay attention to what others are saying. Be aware of popular opinions. Don’t ignore what you are hearing. Be willing to listen to what someone else has to say. Take in everything. Listen to nature.
36. [1-6-1] Be religiously silent.
Grk.: 
Lat.: Verbis bene ominare.
Religiously silent: auspicious-speaking, fair-speaking, mild.
Say nothing inauspicious. Keep a holy silence. Speak no evil. Don’t speak negatively. Speak words of praise. Think before you speak.
The etymological meaning of euphêmos is “well-speaking” and it is related to our word “euphemism.” The sense is to speak only words of good omen, or to put it otherwise, the best way to avoid words of ill omen is to keep silent. This is because a chance utterance might become an omen, which then would come to pass. At the formal beginning of an ancient Greek sacrifice, the priest would command Euphêmeite! (Keep holy silence!). To speak inauspiciously might ruin the ritual.
As in Oracles 8 [1-2-1] “Know thyself” and 12 [1-2-5] “If thou’rt a guest-friend, know it,” the verb (
) can be read “be” or “know,” but in this case, “be” is meant.
37. [1-6-2] Be favorable to a friend.
Grk.: 
Lat.: Gratificare amico.
Be favorable to: do or say something agreeable to, do a favor for, be kind to, gratify, humor, grant (erotic) favors to. Friend: dear one, beloved one, lover, ally, kith and kin, one’s own.
Help a friend. Make a friend feel good. Do them a favor. Humor a friend’s desires or quirks. Do these things for your family, partners, and allies as well. Be kind to those close to you. Give them a good word. Gratify the sexual desires of your friend or lover.
Grk.: 
Lat.: Ne quid nimis.
Nothing: not at all, by no means. Too much: very much.
Nothing in excess. Everything in moderation (including moderation). Strive for balance and proportion, a well-ordered psyche. Avoid strong emotions (positive or negative). Moderate your feelings through meditation and contemplation. Seek happiness only in what is under your control. Prefer the mean (neither too much nor too little): the Goldilocks Principle.
This is one of the famous Delphic Maxims, the other being “Know thyself” (Oracle 8 [1-2-1]). Interestingly, Plato (Charmides 164e) says that the true meaning of “Know thyself” is “Have moderation” and therefore that the two Delphic Maxims have the same meaning. This oracle expresses one of the Cardinal Excellences of Greek philosophy: sôphrosynê (“self-control,” also translated “moderation” or “temperance”). (See Oracle 26 [1-4-5] “Praise Excellence” on the Cardinal Excellences.) Its etymological meaning is moral sanity, and the Stoics say it refers to the ability to choose what is good and avoid what is bad. The Neoplatonist Olympiodorus (ca. 495–570 CE) says sôphrosynê inspires the desire to know the higher powers and give them priority in your life. In Pythagoreanism and Platonism it refers primarily to balance and harmony in the psyche. In terms of Plato’s three-part model of the soul, there is harmony when the rational part governs the desiring and spirited parts (thymos, see Oracle 16 [1-3-2] “Control thy spirit”). Pythagoras said that one should “cut off with fire and sword” whatever is out of correct proportion. In life, we should seek the mean, neither too much nor too little. And so in our mental state, we should avoid the extremes of giddiness and grief, and of fear and anger, and strive for a state of calm joy. When Pythagoreans were troubled by strong emotions, they meditated in solitude to calm themselves. Iamblichus interpreted “nothing too much” to mean that it’s best to depend on ourselves for happiness, without relying too much on circumstances or other people; doing so will make us moderate, valiant, just, and wise (the Cardinal Excellences) and therefore happy.127 Premeditation of misfortunes was a spiritual practice that helped them prepare for inevitable setbacks and possible calamities.128 129
39. [1-6-4] Use time sparingly.
Grk.: 
Lat.: Parce tempori.
Use sparingly: be thrifty in using, refrain from using. Time: the season, (your) lifetime, a delay.
Manage your time. Don’t waste time. Make use of a delay. Don’t use more time than necessary for something. Make hay while the sun shines. Time is flying, and you’re not getting any younger. Don’t waste your life.
40. [1-6-5] Look to the future.
Grk.: 
Lat.: Prospice futurum.
Look to: see, have eyes for, look toward, take heed of, beware of, behold, look out for. Future: thing to come, event, issue; what is about, destined, likely or intended to happen.
Think ahead. Exercise your foresight. Consider what is coming. Anticipate and plan for the future. Beware of what is about to happen or likely to occur. Pay attention to the outcome. Perceive your destiny.
Grk.: 
Lat.: Iniuriam oderis.
Hubris: insolence, overweening pride, wanton violence, pride, or passion; rape or another outrage, lust.
Don’t tolerate the wanton degradation of others. Hate overweening pride in yourself and others. Don’t be insolent or tolerate it. Don’t commit unjustified violence against others or tolerate it. Shun acting like a god.
Hubris is such an important concept that the Greek word has entered English. Fundamentally it refers to degrading another person for your own gratification or glorification. It has both sexual and violent overtones, somewhat like “rape” in both its literal and metaphorical uses. Such behavior is associated with wantonness and extreme egotism. It is often supposed that hubris is such an affront to the gods that they will punish it themselves (as in many Greek myths). Hubris is also the topic of Oracles 83 [2-5-6] “Ward off hubris” and 130 [3-5-4] “Don’t begin to have hubris.”
42. [1-6-7] Respect suppliants.
Grk.: 
Lat.: Famulos reverere.
Respect: stand in awe of, fear, feel regard for. Suppliants: those who seek aid or protection.
Suppliants are protected by the gods: respect them and try to help them. Feel compassion for those in need. Don’t exploit those seeking aid or protection.
43. [1-7-1] Adapt thyself in all things.
Grk.: 
Lat.: Omnibus se apta.130
Adapt thyself: accommodate, suit, or adjust yourself; compose or “harmonize” yourself.
Be flexible. Learn and grow. Adapt and survive. Don’t be rigid. Harmonize yourself within and with the world. Suit yourself to the world and the world to yourself.
Grk.: 
Lat.: Filios erudito.
Educate: train, teach, bring up, rear, discipline, correct. Sons: children.
Educate your children. Teach the next generation. Correct the learners. Discipline them, if necessary. Bring children up to have good character. Inculcate excellence.
See Oracle 21 [1-3-7] “Cling to education” on paideia (education), which is related to the word here translated “educate.” Compare this oracle to Oracle 127 [3-5-1] “Teach the younger.”
45. [1-7-3] If you have, show kindness.
Grk.: 
Lat.: Si quid habes, aliis gratificare.
Have: hold (yourself), hold fast, possess, keep (yourself) safe, understand, are well off. Show kindness: show favor; give graciously or cheerfully; be gracious, agreeable or favorable; comply.
If you are well off, help others out; be generous. Do the same if you are safe and secure. Recognize your fortune and be cheerful and gracious. So long as your situation is secure, give in to others.
This oracle is similar to Oracle 55 [2-1-6] “Having got, give back.”
Grk.: 
Lat.: Dolum metue.
The trap: any trick or stratagem; bait or a cunning device for deceiving or catching; cunning, treachery, craft.
Beware of being tricked or being caught by treachery or cunning. Avoid using trickery, treachery, or craft. Don’t be too subtle or cunning. Avoid being lured into a trap. Watch out for deceit.
47. [1-7-5] Speak well of everyone.
Grk.: 
Lat.: Benedic omnibus.
Speak well of: praise, bless.
Praise everyone or some particular person. Make a habit of appreciating the best in each person. Don’t criticize people. Spread blessings around. Pray for the best for everyone.
48. [1-7-6] Become a philosopher.
Grk.: 
Lat.: Philosophus esto.
Become: come into a new state of being, be born. Philosopher: lover of wisdom.
Seek wisdom and live wisely. Desire wisdom and love it. Look at the situation philosophically, and let wisdom inform your attitude and guide your behavior. Undertake spiritual rebirth as a philosopher.
Ancient philosophy was not primarily an abstract study with little application to everyday life. Rather, it was a way of life rooted in the love of wisdom. As such, it involved living more thoughtfully, but especially living your day-to-day life in a better way, no matter what your circumstances. Pythagoras is supposed to have coined the word philosophia—for the love (philo-) of wisdom (sophia). (See Oracle 23 [1-4-2] “Desire Wisdom”on Wisdom, and Peters, s.v. philosophia. MacLennan teaches ancient Greek philosophy as a way of living a more meaningful life today.131 )
49. [1-7-7] Choose holy things.
Grk.: 
Lat.: Quod bonum et aequum est, iudica.132
Choose: select, pick out; distinguish, separate. Holy: hallowed, sanctioned or allowed by divine or natural law (as opposed to human law), profane things not forbidden by divine law.
Distinguish what is holy from what is not. Keep away from what is forbidden by the gods. Prefer what is allowed by eternal law to what is allowed by temporal law. Do not mix the sacred and profane.
Grk.: 
Lat.: Ubi cognoveris rem, actioni incumbe.
Know: have come to know, perceive, observe, recognize, discern, learn, determine, think (about); have become aware; are one who knows or is prudent. Act: get busy, accomplish, achieve, experience things; manage things, negotiate; practice, study; exact payment, punishment or revenge.
Act on what you know. Study and practice what you have learned. Accomplish something with your knowledge. You’ve thought enough, now get busy. Manage the situation you have observed. Use your understanding to negotiate. If you are sure you know the facts, exact payment or punishment.
Grk.: 
Lat.: Abstine caede.
Shun: keep away, desist, abstain from. Slaughter: murder, the death penalty; bloodshed, gore, a corpse; a murder weapon, any agent of slaughter.
Don’t kill. Stop killing. Shun violence. Avoid the death penalty. Keep away from murder weapons. Don’t touch lethal weapons. Avoid slaughter or a violent situation. Keep away from blood and gore. Avoid a corpse.
If a literal interpretation does not seem relevant, then this oracle can be taken metaphorically to mean that you should not take a person down psychologically, destroy their reputation (e.g., through gossip), or hurt them in other ways. Beware if you or others are using metaphors of violence or slaughter.
52. [2-1-3] Pray for the possible.
Grk.: 
Lat.: Opta possibilia.
Pray for: long for, wish for; vow; boast (vainly) of, profess (loudly). The possible: possible or practicable things; strong, mighty, capable, powerful, influential or productive things.
Hope and pray only for the possible. Vow that you will do something practical, influential, or productive. Hope for what’s possible. Don’t wish for the impossible. Don’t boast of what you cannot do. Pray for what is practicable or productive. Pray for what is strong, mighty, or influential.
53. [2-1-4] Consult with the wise.
Grk.: 
Lat.: Utere sapientibus.
Consult with: suffer from, be subject to, indulge; make use of, use, consult; be intimate with. The wise: wise people, the prudent, the learned, the skilled, the clever, the ingenious, the subtle; wise or clever things.
Seek advice from wise people. Consult with those who are skilled, educated, smart, or clever. Follow their advice. Depend on those who know. Hang out with smart, educated folks. Make use of good ideas or clever methods. Follow the true philosophers.
The word here translated sophos (wise) is related to Sophia (Wisdom), on which, see Oracle 23 [1-4-2] “Desire Wisdom,” and to the Seven Sages (Wise Ones): Hepta Sophoi. The philosophers, the lovers of wisdom (philo-sophoi), are those who devote their lives to pursuing wisdom.
Grk.: 
Lat.: Ingenium & mores explora.
Test: make trial of, assay; approve (as fit), sanction. Character: disposition; the accustomed place, custom, usage.
Test your own character; take a hard look at it. You don’t know your own character until it has been tested. This is a test of your character. Test the character of others. Evaluate it and approve it as good or condemn it as bad. Don’t assume that some person is good or bad. Don’t trust a person’s reputation or hearsay about them. Don’t trust or condemn blindly; find evidence for the sort of person they are. Approve or recommend someone’s character. Assess the customary and habitual, and decide if they are fit. Don’t simply accept it.
I don’t think this Oracle is usually recommending that we be vocal about our evaluations, but rather that you evaluate the character of yourself or another and act accordingly. Heraclitus (535–475 BCE) said that a person’s êthos (character) is their daimôn (their inner divinity).
55. [2-1-6] Having got, give back.
Grk.: 
Lat.: Quod accepisti, restitue.
Got: taken, grasped, seized, caught, apprehended (by the senses or mind), taken in hand, undertaken; received, gained, won, profited. Give back: give up, give freely, deliver, restore, return, make payment.
When you are successful, be generous. Make a gift from your gains. Reward those who have helped you succeed. Pay for what you have received. Pay the price. If you have taken something, give it back or make restitution. Return what you have borrowed. Release what you have caught. Tell what you have observed or understood. Deliver freely the fruits of your undertaking.
This oracle is similar to Oracle 45 [1-7-3] “If you have, show kindness.” One of the Pythagorean symbola, the enigmatic sayings through which they teach their wisdom, is “Rear nothing that has crooked nails.” Iamblichus explains its hidden meaning as follows. The animals with crooked nails, that is talons, snatch things quickly and do not let them go. The gods, however, have granted humans straight nails on hands that are capable of giving as well as taking. Therefore, we should not grasp at things insatiably without ever giving back. Hence, we should act with justice, as taught in philosophy, repay what we have received, and equalize inequality through reciprocal gifts.133 See Oracle 5 [1-1-5] “Yield to Justice” on Justice.
Grk.: 
Lat.: De nemine suspicare.
Suspect: view with suspicion or jealousy, eye stealthily; look from below at. No one: not even one.
Don’t be suspicious or jealous; be trusting. Don’t spy. Don’t be a voyeur.
Grk.: 
Lat.: Utitor arte.
Use: suffer from, be subject to, indulge; make use of, consult; be intimate with. Craft: (professional) skill, art, cunning; a system or method, rules of art, manner or means of doing something.134
Use your skill, your craft. Use the techniques you have learned. Follow the rules of your art; subject yourself to them. Learn your craft. Study it. Apply the methods you know. Use your professional expertise. Know your art and let it flourish. Be clever.
58. [2-2-2] Give what you intend.
Grk.: 
Lat.: Daturus non differes.
Give: be ready to give, offer (to the gods); forgive. Intend: are destined or are about to; put off, are always going to (but never do).
Give what you intend to give. Make your intended offering to the gods. Do what you intend to do. Do not put it off. Forgive as you have intended. Do these things if you have been putting them off, or never got around to them. It is your destiny or fate.
Grk.: 
Lat.: Beneficia honorato.
Honor: revere, honor (as due a god), hold in honor, esteem, value. Good deeds: kindnesses, public services.
Esteem good deeds, kind acts, and public service; value them. Have reverence for good deeds; the gods love them.
Grk.: 
Lat.: Invideto nulli.
Envy: be envious of, be jealous of, resent, be indignant at; feel ill-will or malice toward; begrudge, refuse due to envy or ill-will. No one: not even one; nothing.
Don’t be envious or jealous. Don’t resent others or be indignant at their actions. Don’t harbor bad feelings against anyone. Don’t deny someone out of spite. Don’t be hateful.
Pythagoreans teach their wisdom through symbola, enigmatic sayings that have to be interpreted symbolically. One of these is “Eat not the heart.” On one level, this could be interpreted as a dietary restriction, but Iamblichus reveals its deeper meaning: don’t be envious. For envy dissolves the unity and cohesion of the world, and so philosophy teaches us not to envy the goods of others or to rejoice in their misfortunes. The symbolon “exhorts us to sympathy and mutual love” for all people are alike by nature and subject to a common fortune.135
61. [2-2-5] Pay attention to protection.
Grk.: 
Lat.: Custodiam ne contempseris.
Pay attention to: turn (thy mind) toward, be intent upon, devote thyself to, don’t neglect. Protection: a watch(ing), a guard(ing), a keeping or preserving; a ward, a watch post, a night watch; a safeguard, a precaution.
Be on guard, watch out, etc. Pay attention to security. Take precautions. Dedicate yourself to protection. Look to your wards. Shield yourself. Take care for yourself. Set up surveillance. Post a guard. Pay attention to cybersecurity and use malware protection on your digital devices.
Grk.: 
Lat.: Spem approbato.
Praise: speak (well) of, recommend, be content with, vow. Hope: a hope, the thing hoped for, expectation; fear, apprehension.
Be optimistic. Give others reason to hope. For now, be satisfied with the hope of a better future. Advocate for your hopes. Make a vow that your hopes will be fulfilled. Acquiesce in your fear or apprehension.
An expectation can be a hope or a fear, and I believe this oracle is recommending that you acknowledge it, either way. I think optimism is the better attitude. “We should all be optimistic,” Seneca said, “but ready at the same time to meet trouble and difficulties whenever they arise.” Hope for the best, but prepare for the worst.
Grk.: 
Lat.: Calumniam oderis.
Slander: false accusation, ill-repute, quarrel, enmity, prejudice.
Don’t slander or tolerate others slandering. Don’t accuse falsely. Don’t listen to gossip or spread it. Avoid quarrels. Stamp out prejudice. Be aware of your own prejudices and strive to eliminate them.
Grk.: 
Lat.: Posside iure.
Acquire: get, gain, procure for oneself or another, bring upon yourself, win. Justly: lawfully, rightly, fairly, decently, in due form, exactly, with reason, really and truly.
Don’t cheat or steal. Obey the law in business and commerce. Win by the rules. Be fair and decent in your business dealings. Be scrupulous in them. Be a rational and careful consumer. Get for yourself what really matters. Do the same for others.
See Oracle 5 [1-1-5] “Yield to Justice” for more on justice. This oracle is similar to Oracle 117 [3-3-5] “Be rich justly.”
65. [2-3-2] Honor good people.
Grk.: 
Lat.: Honora bonos.
Honor: revere, honor (as due a god), hold in honor, esteem, value. Good: noble, gentle, brave, capable.
Respect good people. Be thankful for those who are noble, brave, competent, and gentle. Honor and praise them. Have reverence for the best of humanity.
Grk.: 
Lat.: Iudicem nosce.
Know: come to know, perceive, recognize, discern, learn, determine, judge, think (about), make known, celebrate. Judge: decider, umpire.
Determine who will be making the decision and understand them. Think about them. Praise them as judges. Discern whose judgments really matter. If you are facing any decision or judgment, then you should determine who is really making the decision (who might not be the apparent decision maker) and understand them thoroughly.
Grk.: 
Lat.: Nuptias admitte.
Control: master, conquer, take possession of, rule, command, control, seize, hold fast. Weddings: wedding feasts, nuptials, marriages.
Control weddings and don’t let them get out of hand (e.g., too expensive or a cause for arguments). Control the wedding celebrations socially or psychologically.
What if no one is getting married? Then I think you need to interpret this oracle metaphorically. A wedding is a sort of alliance between two families, a connection manifest in the wedded couple. Therefore, this oracle may be advising you to take control of some alliance (personal, business, political) that is in progress or will arise soon. Don’t let it go; manage it.
68. [2-3-5] Acknowledge Fortune.
Grk.: 
Lat.: Fortunam ne neges.
Acknowledge: consider, believe in, esteem, use customarily. Fortune: good luck, success, the good obtained by a god’s favor, the goddess Tychê or Fortuna, providence, destiny, chance, a chance event; bad luck, an accident, misfortune; station in life; physical necessity.
Don’t ignore the role of chance, luck, and accidents in your life; make use of them. Know that some things happen due to simple physical necessity. Be thankful when your luck is good and be prepared for inevitable misfortune. Watch for a change of fortune. Trust in your ultimate success. Know that the gods can help you, so pray to them for aid. Believe in the Providence of the gods, which guides the Cosmos. Know that you have an individual destiny, granted by the gods, so strive to fulfill it. True philosophy teaches you how to fulfill your destiny in accord with divine Providence. Acknowledge your station in life.
Tychê (Roman Fortuna) was generally considered a rather fickle goddess, and therefore she was often depicted standing on a sphere to symbolize the instability of both good and bad fortune. In an instant you can tumble from good luck to bad, and just quickly regain your good fortune. Therefore, philosophers advised placing your trust in a more dependable goddess, Sophia (Wisdom) (see Oracle 23 [1-4-2] “Desire Wisdom” on Wisdom and Oracle 48 [1-7-6] “Become a philosopher” on philosophy). Nevertheless, it is foolish (the opposite of wisdom) to neglect a goddess, and I think this oracle is advising you to recognize the enormous power of Fortune in our lives. Moreover, Iamblichus says it is a mistake to think that Tychê is a source of disorder in the cosmos. In fact, she acts both as a goddess who brings higher, spiritual causes into manifestation (vertical causation), and as a daimon who governs natural causation in the material realm (horizontal causation).136 “Tychê” is also a Pythagorean name for the number seven. 137
Grk.: 
Lat.: Sponsionem fuge.
Flee: avoid, escape, flee consequence of. Pledge: pledge given or received, surety, security, betrothal.
Avoid making a pledge or requiring someone else to make one to you. The oracle implies that you will come to regret doing so. Don’t give security for an agreement. If you have made a pledge, try to get released from it. Cancel the engagement.
See the similar Oracle 19 [1-3-5] “Do not use Oath.”
Grk.: 
Lat.: Colloquere simpliciter.138
Discuss: converse, discourse, lecture, argue, reason, practice dialectic, write prose; have sex. Simply: plainly, openly, frankly, in good faith, in one way, absolutely, generally; loosely, superficially, foolishly.
Talk plainly. Eschew obfuscation. Discuss matters and argue in good faith. Converse openly and frankly. Lecture so people can understand. Write simply and clearly. Prefer simple reasons and arguments. Have intercourse (sex) honestly and in good faith. Keep it simple (missionary position?).
The plain meaning is to talk simply, frankly, and honestly, but this is also a euphemism for open, honest, and simple intercourse in a sexual sense. Granted, the Seven Sages are unlikely to have intended this meaning, but we have to include it for divinatory purposes.
71. [2-4-1] Associate with peers.
Grk.: 
Lat.: Utere similibus.
Associate with: consult; be intimate with, indulge, make use of, use, suffer from, be subject to. Peers: equals, those who are similar, matches, or equal rank or station.
Stick with your own kind. Don’t put on airs, but also avoid slumming, pretending to be like those less advantaged. Have your friends among your equals. Indulge them, but also depend on them. Do as they do. The oracle is telling you to avoid being someone who you are not, and that you should be a participating member of your community.
Grk.: 
Lat.: Sumptus facere ne differ.
Govern: command, rule; begin with. Luxuries: expensive, lavish, or consuming things.
Keep your luxury expenses in check; begin with them. Buy what you need and what you can afford. Don’t try to “keep up with the Joneses.” The oracle does not prohibit luxuries, it simply advises that they be kept in bounds.
Pythagoras warned that the first evil to slip unseen into houses, or whole cities, is luxury. The second evil to appear is hubris (see Oracles 41 [1-6-6] “Hate hubris” and 83 [2-5-6] “Ward off hubris”). The third is ruin. Therefore, keeping luxury in check is the first line of defense.139
73. [2-4-3] Having got, be glad.
Grk.: 
Lat.: Acquisitis gaude.
Got: acquired, gained, procured for oneself or another, brought upon yourself, won. Be glad: enjoy, be delighted.
Be happy with what you have obtained or won. Enjoy your possessions and accomplishments. Delight in what you have obtained for someone else. Take time out to be satisfied. Don’t be disappointed or dissatisfied with what you have got. Avoid buyer’s remorse.
Grk.: 
Lat.: Verecundiam cole.
Honor: revere, worship, respect. Shame: sense of shame, (dis)honor, modesty.
Respect your feeling of shame, which will guide you. Avoid doing something that will make you feel ashamed or dishonorable. Inculcate an appropriate sense of shame in someone else. Honor the sense of what is right and honorable in yourself or someone else. Cultivate modesty.
Shame is not a popular idea nowadays, but to be shameless means to have no sense of right or wrong, or of what is proper or improper. Therefore, I think shame should be understood as this sense, the feeling that you have done less than expected (by yourself or others). Shame (Aiskhunê) is occasionally treated as a goddess, and so this oracle can be interpreted literally to mean that you should worship this goddess; give her the respect she is due.
Grk.: 
Lat.: Gratias refer.
Achieve: accomplish, bring to an end. Grace: charm, graciousness; kindness, goodwill, a favor, a kindness, loving-kindness, homage, gratitude.
Be gracious. Be friendly and helpful. Be kind to someone and do them a favor. Practice loving-kindness. Be pleasant and helpful. Embody the grace of the gods (which benefits even imperfect mortals). Be grateful; thank someone for a kindness. Thank the gods.
Grace (Grk., kharis, also transcribed charis; Lat., gratia) is a complicated concept. Fundamentally, it is something that gives delight, joy, or pleasure. Therefore, a favor or kindness, a kind word or action, verbal pleasantries. Something that is graceful (exhibiting grace in form or movement). It is the favor, goodwill, or kindness of someone, which is delightful to the recipient. In particular, kharis is the kindness of the gods and, especially in a Christian context, the Grace of God.
The Graces (Charites) are the goddesses who embody the various aspects of grace in the above senses. The Three Graces are depicted often in art and are commonly named Euphrosynê (Merriment), Aglaia (Splendor), and Thalia (Blooming). (Many others are also listed.) “Charis” is also the name of a goddess, the wife of Hephaistos, and in a sense his complement, for she is as graceful as he is awkward (due to his lameness). Since Aphrodite (Venus) is also named as the wife of Hephaistos, “Charis” may be another name for her. Sometimes the Charites are the attendants of Aphrodite, so they are closely connected.
76. [2-4-6] Pray for good luck.
Grk.: 
.
Lat.: Bonam fortunam optes.
Pray for: make a vow for, repay your vow for, wish for; boast of, profess. Good luck: prosperity, success.
Pray for good luck, success, or prosperity. For these benefits, make a vow to an appropriate god. If you have made such a vow, you must fulfill it. Be optimistic. If you have been fortunate, then publicly thank the gods.
Grk.: 
Lat.: Fortunam dilige.
Love: be fond of, like; be content with, bear with, submit to. Fortune: good luck, success, the good obtained by a god’s favor, the goddess Tychê or Fortuna, providence, destiny, chance, a chance event; bad luck, an accident, misfortune; station in life; physical necessity.
Be happy with the lot granted you by Fortune. If you can’t be happy, then submit to it and bear with it, knowing it is either meaningless happenstance, your destiny, or the will of the gods. Put up with misfortune; roll with the punches. Appreciate happy accidents. Devote and submit yourself to divine Providence. Be happy with your station in life.
See Oracle 68 [2-3-5] “Acknowledge Fortune” on Fortune (Tychê), which is similar to this Oracle. This one goes further: not only should you acknowledge Lady Luck and her fickle ways, you should love her for them. Be amazed and amused at the curve balls she can throw! Compare Oracle 142 [3-7-2] “Trust not Fortune.” “Tychê” is also a Pythagorean name for the number seven.
78. [2-5-1] Having heard, see.
Grk.: 
Lat.: Audiens vide.
Heard: listened, understood, been called, obeyed. See: look, have sight, take heed, beware, behold, look out, observe, perceive, discern, have visions.
Use your own eyes to check what you have heard. See for yourself; don’t trust to hearsay. Inspect carefully that which you’ve heard about. If you have been called, watch out. Take heed for what you have understood. You obeyed, now beware. If you have been called by the gods, seek visions of them.
79. [2-5-2] Work for things worth getting.
Grk.: 
Lat.: Labora pro rebus quae acquiri possunt.
Work for: make, earn, practice, work at. Things worth getting: acquisitions, desirable things, what may be gotten.
Discern what is truly worthwhile, and go for it. Work for something you desire. Earn your acquisitions. Practice for what you want to accomplish. Work for the obtainable.
Grk.: 
Lat.: Contentionem oderis.
Strife: discord, quarrel, rivalry, dispute, debate; the goddess Eris.
Avoid a quarrel. Seek agreement rather than an argument. Avoid pointless competition and rivalry. Don’t enter into a debate. Seek concord and consensus. Don’t invoke Eris (though you must acknowledge her divinity).
Grk.: 
Lat.: Opprobrium detestare.
Blame: censure, reproach; a matter of reproach, a disgrace.
Don’t blame someone or try to disgrace them; it is better to teach them respectfully. Don’t play the blame game. Don’t seek out a reason to reproach someone; regret that the matter has occurred. Avoid being censured or blamed by striving to do things right. Don’t be disgraceful.
Grk.: 
Lat.: Linguam cohibe.
Hold: restrain; have (possession).
The plain meaning is to hold your tongue, to keep quiet or keep to yourself your opinions or ideas. However, the verb can also mean to have something in the sense of possession, so perhaps the oracle is advising that you have a tongue and should use it wisely; consider what you say.
This oracle is similar to Oracle 36 [1-6-1] “Be religiously silent,” but more general. Interestingly, when the Romans called for religious silence, they said, Favete linguis! (Hold your tongues!), so perhaps the meanings are not very different.
One of the Pythagorean symbola, or enigmatic maxims, is “Above all things, govern your tongue when you follow the gods.” The hidden meaning, revealed by Iamblichus, is that the job of wisdom is to convert discursive reason from external expression of thoughts (jabbering) to inward contemplation of the Ideas. In this way, we can perfect the intellect (nous) and follow the gods (Oracle 1 [1-1-1] “Follow the god”). This is also the turn from theology (“god-talk”) to theurgy (“god-work”).140
Grk.: 
Lat.: Iniuriam repelle.
Ward off: keep off, defend against; avenge. Hubris: insolence, overweening pride, wanton violence, pride, or passion; rape or another outrage, lust.
Guard yourself against having overweening pride. Don’t be insolent. Resist violence and passion (in yourself or someone else). Don’t degrade someone else to gratify your ego. Avenge the wanton violence or outrage committed by another person. Don’t act like a god, or the gods will punish you. Don’t be overcome by your own lust or by the lust of someone else. Drive off a rapist or other aggressor; protect yourself.
See Oracle 41 [1-6-6] “Hate hubris” on hubris. Compare Oracle 130 [3-5-4] “Don’t begin to have hubris.”
84. [2-5-7] Choose just things.
Grk.: 
Lat.: Iudica iuste.
Choose: select, pick out; distinguish, separate. Just: right, meet, righteous, lawful, well-ordered, well-balanced, moderate, civilized, fair, genuine, real, true, exact.
Distinguish what is right and lawful from what is not, and prefer the former. Choose those things that are well-ordered and balanced, that are genuine and real. Prefer moderation, civilization, and fairness. Opt for the truth. Choose appropriate relationships over inappropriate. The focus here is on opting for what is just.
See Oracle 5 [1-1-5] “Yield to Justice” for more on justice, especially as understood by Pythagoreans. 141
85. [2-6-1] Use what you have.
Grk.: 
Lat.: Ute re pecuniis.
Use: suffer from, be subject to, indulge; make use of, consult; be intimate with. What you have: your gear, goods, property, money; what is needed; the thing, event, affair, matter.
Use your own resources; be constrained by them. Don’t depend on someone else’s money, supplies, or equipment. Make use of what is at hand. Use what is needed. Be aware of your resources. Make use of circumstances. Submit to the event or the matter at hand. Indulge the affair. Put up with the situation. Immerse yourself in it.
86. [2-6-2] Judge incorruptibly.
Grk.: 
Lat.: Muneribus incorruptus res examina.
Judge: give judgment, decide. Incorruptibly: without bribery.
Pass judgment fairly. Make your decision or judgment without thought of advantage or disadvantage to you. Beware of attempts to sway your judgment unfairly.
The literal meaning of adôrodokêtos (incorruptible) is to have an opinion (-dokêtos) without gifts (a-dôro-). The plain meaning, of course, is not to accept bribes if you are in a position of passing judgment. I think it can be interpreted more broadly to remind us to be fair in our decisions and not be biased by previous kindness (or lack thereof) from those concerned. Are you making decisions about someone or some thing? Do it fairly, without consideration of past or future advantage to you.
87. [2-6-3] Censure the present.
Grk.: 
Lat.: Incusa praesentia.
Censure: accuse, charge, blame; allege as cause. The present: things at hand, present times; one who is present.
Accuse or blame someone to their face (not behind their back). Don’t make a scapegoat of someone not present or blame a foreigner. Don’t excuse present company who are guilty. Be willing to acknowledge that the cause of a problem is close to home. Blame present circumstances or the time we live in. Criticize our current culture or society.
This oracle apparently contradicts Oracle 25 [1-4-4] “Censure nobody.” On the one hand, this is not a problem in divination, for different queries call for different answers, but we might wonder why the Counsels of the Seven contain contradictory advice. Remember, however, that wisdom pays attention to context, and it is foolish to follow these rules blindly. Often, the opposite of good advice is also good advice. (“Look before you leap.” “He who hesitates is lost.”) Different advice applies in different situations. Moreover, this oracle can be understood as saying, “if you must censure someone, do it to their face,” which is similar to Oracle 125 [3-4-6] “Fight not those absent.” Alternately, like Gessner, we can interpret the oracle to mean that we should censure things that are present, what is near at hand in time and place, present circumstances.
Grk.: 
Lat.: Dic sciens.
Speak: tell, say, explain, boast, recite, recount, count, gather.
You know, so speak. If you know, then say what you know. Recite, recount, or explain what you know. You should display your knowledge, don’t hide it. Use your knowledge to organize things.
89. [2-6-5] Do not hold force.
Grk.: 
Lat.: Vim non facias.
Hold: have, possess, use habitually, depend on, cling to, be close to, hold fast; bear up against, hold out; hold back, keep away from, refrain from. Force: bodily strength, might, power; acts of violence or force; mental strength or power.
Don’t use force, don’t depend on it. Keep away from violence. Don’t cling to strength of mind or body. Yield to violence or force (don’t fight it). Don’t hold back your strength or power. You have power; use it wisely.
A simple statement pregnant with ambiguity! The form bias (force) can be accusative plural or genitive singular, and how we read it modulates the meaning of the verb. Moreover, the verb (ekhou) is very versatile, and so the oracle has a range of interpretations, some contradictory. The meanings center around holding and physical force, but whether we are being advised not to cling to it or not to withhold it, is unclear. Perhaps the conclusion is that we should consider carefully the use of physical force or strength, neither using it out of habit nor refraining from using it when appropriate. The oracle can also be interpreted to refer metaphorically to mental strength of power, which may apply in some cases. Your challenge is to solve this enigma.
Grk.: 
Lat.: Vive iucunde.
Live: pass your life. Painlessly: without pain or sorrow; without causing pain or sorrow; pleasantly.
Don’t cause yourself unnecessary grief. Don’t cling to what you cannot control, and you will live with tranquility. Don’t bring pain and suffering on yourself through your attitudes and actions. Avoid causing another person to suffer.
Living without pain and sorrow might seem impossible, but they can be minimized by adopting the ancient spiritual practices of the Stoics. If you understand where your freedom resides, that is, what is in your control and what is not, then you can learn to derive your happiness only from what you can control and not to suffer from what you cannot.142
Grk.: 
.
Lat.: Conversare mansuete.
Engage: consort, join in company, be friends, be married, busy oneself; join battle. Mildly: gently, softly, meekly.
Be gentle with your friends and family. Treat your spouse with gentleness. Deal mildly with those around you. Don’t be harsh or aggressive with them. Be meek among those others. Be a gentleman or woman in conflicts. Be gentle and soft in your relationships and interactions.
92. [2-7-1] Fearlessly accomplish the end.
Grk.: 
Lat.: Finem coeptis intrepidus impone.
Fearlessly: without fear, cowardice, or flinching from danger or effort. Accomplish: complete, finish; fulfill (especially a promise, vow, religious service, oracle, or vision). End: finish, completion, object, limit, perfection, boundary; final decision.
Go forward boldly to the destination. Keep up your effort and you will reach your goal. Be brave and you will reach the finish line. With effort you will accomplish your object. Drive onward to the final decision. Practice tirelessly and you will attain perfection. With courage you will fulfill your spiritual destiny.
“End” translates peras, which means limit or bound. Limit and the Unlimited, or Bound and the Boundless, are the principal Pythagorean opposites. Although, like Yang and Yin, both are necessary, Limit is the more positive, for it confers definiteness and determination. The oracle commands you to strive bravely toward the state of completeness and perfection.143
93. [2-7-2] Be kind to everyone.
Grk.: 
Lat.: Omnibus esto benignus.
Be kind: show favor.
Be kind to everyone. Help them out. Think kindly and generously about others. Don’t be unpleasant or uncooperative. Don’t be selfish.
The oracle literally commands you to be kind-minded (philo-phrôn).
94. [2-7-3] Curse not thy sons.
Grk.: 
Lat.: Filios non exsecrare.144
Curse: lay curses upon, damn, denounce, abominate.
Don’t condemn your children. Don’t hate them. Don’t denounce your students or followers. Don’t denounce young people. Don’t pronounce a formal curse on such people.
Literally, this oracle refers to your sons, but I think we must interpret it metaphorically to refer to any children, and to others in a similar relationship to you, such as your students or those you are mentoring. In the ancient world, students often referred to their spiritual teacher as “Father” or “Mother,” and the teacher might call the student “Son” or “Daughter.”
Grk.: 
.
Lat.: Impera mulieri.
Lead: command, rule, govern; begin with, begin from. Woman: lady, wife, spouse.
Guide the woman involved in this matter. Guide your spouse. Provide guidance to a woman. Be a leader. Dissuade her from acting unwisely. Begin by considering, dealing with, or thinking of the woman or your spouse.
We have to remember that this maxim was most likely a man’s opinion intended for other men in a society that was much more patriarchal in its customs than ours. No doubt, such opinions led to the oppression of women in ancient Greece, who for the most part had less opportunity for an education. (Typically, women were married when they were about fifteen years old to men twice their age.) For our time, a more progressive interpretation is that you should try to provide guidance for your spouse (male or female) or for a woman who is involved in the matter of inquiry.
Interestingly, Gessner read the Greek manuscripts differently, and for this oracle he has “Rule the tongue” (Grk., 
; Lat., Impera linguae), which is similar to Oracle 82 [2-5-5] “Hold thy tongue.” If you don’t like the patriarchal oracle above, you can substitute Gessner’s reading. Interpret it like Oracle 82 [2-5-5] “Hold thy tongue.”
Grk.: 
Lat.: Benefac tibi ipsi.
Do well: benefit, treat well, make well off, make happy; create well, compose well, make well, produce well.
Be kind to yourself. Take care for your own happiness. Enjoy yourself! Charity begins at home. Earn some money. Take care of your health. Get your personal life sorted out. Take time for your personal development.
Grk.
Lat.: Affabilis esto.
Become: come into a new state of being, be born. Affable: courteous, easy to address.
Become polite and approachable. Don’t be rude, arrogant, or aloof. It’s time to begin your new life as a nice person. In particular, be friendly with a person involved in the matter.
98. [2-7-7] Answer at the right time.
Grk.: 
Lat.: Responde in tempore.
Answer: reply; answer charges, defend yourself. Right time: critical moment, opportune time, in season.
In making a reply or defending yourself, timing is everything! Think carefully about the right time, but also trust your intuition. If you make your answer too soon or too late, it will not have the result you want. There is a time and place for your reply.
On Kairos (opportunity, right time), see Oracle 10 [1-2-3] “Know the right time” and also the Alphabet Oracle under B (Beta). “Kairos” is a Pythagorean name for the number seven. This oracle is similar to Oracle 103 [3-1-5] “Counsel in time.”
Grk.: 
Lat.: Labora cum iustitia.
Labor: toil, suffer toil; be hard pressed, suffer. With: along with, by means of, according to. Glory: good repute; Eukleia.
Work hard and you will have a good reputation. Bear your suffering nobly and honorably. Don’t labor or suffer shamefully. Use your good reputation to aid your work. Your burden will be your glory. You have the goddess Artemis Eukleia by your side in your travails.
“Eukleia” (Glory) is an epithet of Artemis.
100. [3-1-2] Act unrepentantly.
Grk.: 
Lat.: Ea fac, quorum te non paeniteat.
Act: get busy, accomplish, achieve, experience things; manage things, negotiate; practice, study; exact payment, punishment, or revenge. Unrepentantly: in a way not to be repented or regretted.
Act in a manner you will not regret. Manage things so you will not repent later. Achieve your goals without regret. Practice and study, or you will regret it. If you are going to do something, do it without repentance. Live life without regrets. If you seek revenge or to punish someone, do so in a manner you will not regret. Negotiate wisely, so you will not regret the consequences.
See also the remarks on “repentance” in Oracle 101 [3-1-3] “Failing, repent,” which follows.
Grk.: 
Lat.: Peccans paenitudi ne afficiaris.
Failing: missing the mark, failing your purpose, going or doing wrong, erring, sinning. Repent: change your mind or purpose, awake spiritually; perceive with hindsight.
If you have failed in some way, change your thinking. Reconsider your goals and desires. You didn’t achieve your aims, which gives you an opportunity to change your means and ends. Are you barking up the wrong tree? If you have behaved badly, reform your thinking. If you’ve sinned, repent! Take responsibility for your failings. Look back on your mistakes and learn from them. You are not living a fulfilling life; wake up and live by a new philosophy!
In summary, acknowledge your mistake, but then free yourself by a change in your thinking. The word translated “repent” is related to metanoia, often translated “repentance,” but literally a change of mind (meta + noia). It’s also used for a spiritual awakening, conversion, or change of heart. Books have been written about this word! See also Oracle 100 [3-1-2] “Act unrepentantly.”
Grk.: 
Lat.: Oculo moderare.
Control: master, conquer, take possession of, rule, command, control, seize, hold fast. Eye: eye of a master, ruler, or god; dearest, best.
Keep your wandering eyes in check. Manage your attention. Observe the situation carefully. Control envy (yours or someone else’s). Manage how you are seen by those in charge. Take control of your image. Attract and hold the attention of the gods. Keep control of that which is most important to you. Hold fast to it.
Metaphorically, the eye can stand for what is dearest or most important.
Grk.: 
Lat.: Consule utilia.
Counsel: take counsel, deliberate; counsel another. In time: in season, at last.
Think the matter through at the right time. Consult with someone at the appropriate time. Give timely advice (neither too soon nor too late). Finally, you should give or receive advice.
This oracle is similar to Oracle 98 [2-7-7] “Answer at the right time.”
Grk.: 
Lat.: Absolve cito.
Act: get busy, accomplish, achieve, experience things; manage things, negotiate; practice, study; exact payment, punishment, or revenge. Quickly: shortly, briefly, concisely, immediately.
Act quickly, get busy now. Finish your task soon. Sprint to the finish line. Don’t dilly dally or drag things out. Negotiate the agreement quickly. Don’t put off getting your payment—or revenge; make it quick and to the point. Study or practice quickly; don’t do more than necessary. Be efficient.
105. [3-1-7] Watch over affection.
Grk.: 
Lat.: Amicitiam custodi.
Watch over: watch, guard, ward, defend, preserve, maintain, cherish, hold fast to; beware of, avoid. Affection: friendship, friendly love, affectionate regard, friendliness, amiability.
Cultivate your friendships; don’t let them wither. Watch over your friendships and don’t let others damage them. Cherish friendliness and affectionate feelings toward others. Try to be friendly and amiable; hold fast to these feelings. Beware of people using your friendship against you. Watch out for unhealthy or dangerous entanglements.
You are advised to watch over affection, but does that mean to care for it or to guard yourself from it? That is the riddle. See Oracle 20 [1-3-6] “Be fond of affection” on affection.
Grk.: 
Lat.: Sis gratus.
Become: come into a new state of being, be born. Sensible: of good mind or feeling, prudent, reasonable; considerate, kind.
Exercise prudence and good judgment. Be reasonable. Don’t be foolish. Commit to being kind and considerate.
The sense of the oracle is that you should be of good mind or judgment, kind, and considerate toward others.
107. [3-2-2] Pursue unity of mind.
Grk.: 
Lat.: Concordiam sequere.
Pursue: chase, seek after; drive, urge; chase away, banish. Unity of mind: unity of thought, concord, unity.
Seek concord and unity. Strive for consensus. Get everyone on the same page. Work toward psychological integration. Strive for a unified mindset and attitude. Don’t be of two minds. On the other hand: Banish group-think (a lack of diversity in ideas). Encourage constructive disagreement.
Unity of mind is the property of being homonous or “of one mind” (homo + nous). Pythagoras began his speech to the Thousand in Croton by extolling unity of mind (homonoia), and told them to ensure concord in the city by building a temple to the Muses, for the Muses are called by one name and always sing and dance in unity and harmony.145 In a letter, Iamblichus describes homonoia as “a communion and unity that brings together kindred minds,” which spreads out to encompass homes and the community.146 But, he says, it also applies to individuals, for you have unity of mind if you are “governed by a single mindset and attitude,” that is, if you are not of two minds. “Homonoia” is a Pythagorean name for the numbers three and nine, and Homonoia is sometimes viewed as a goddess (Roman Concordia). (See Oracle 20 [1-3-6] “Be fond of affection” on Pythagorean friendship.)
The opposing meaning—to chase concord away or to banish unity of thought—is less obvious, but might be appropriate in a divinatory context. In both cases we are told to pursue it, but we must decide whether to catch it or chase it away.
108. [3-2-3] Conceal the unspeakable.
Grk.: 
Lat.: Arcanum non profer.
Conceal: hide, keep secret; cover, cloak, bury. Unspeakable: inexpressible, unsayable, unutterable; not to be spoken, not to be divulged, sacred mystery, arcana; unspoken, unsaid; horrible, shameful to be spoken; (mathematical) irrational.
Don’t divulge a secret. Don’t try to say that which cannot be said. It is best not to speak of some things. Respect your vows of secrecy; do not reveal the Sacred Mysteries or the inner teachings of your craft. Hide those things that should be kept secret. Don’t talk about things that are shameful or horrible. Some things are better left unsaid.
In a religious or spiritual context, “the unspeakable” (to arrhêton) is that which cannot be spoken, either because it is so ineffable that it cannot be expressed in words, or because it is a sacred mystery that is unlawful to divulge to the uninitiated. “The unspeakables” (ta arrhêta) refers to the sacred secrets of the Mysteries (such as the Eleusinian Mysteries), and in Neoplatonic philosophy, The Unspeakable One (To Arrhêton Hen) is the highest principle, which confers unity on everything in heaven and on earth (discussed in Chapter 2).
109. [3-2-4] Fear being mighty.
Grk.: 
Lat.: Potentius time.
Being mighty: being powerful, holding sway, ruling, commanding, controlling; prevailing, defeating.
If you are in control of something, watch out. Being in command or the one holding power is not enviable; think twice before stepping into these shoes. The strong have many problems. You have much to fear and worry about; you have many responsibilities. Beware of defeating someone or of always being the winner. Your strength can be your weakness.
Grk.: 
Lat.: Venare utile.
Seek: hunt for, pursue eagerly, chase after. Utility: use, advantage, expediency, profit, the useful, the fitting, assistance.
Pursue the useful, profitable, or expedient, that which gives an advantage. Seek it out. Figure out what you really need and go after it. Get help.
111. [3-2-6] Accept opportunity.
Grk.: 
Lat.: Occasionem expecta.
Accept: receive favorably, admit, undertake; await, expect. Opportunity: right time, season, critical moment, vital part, advantage, fitness, due measure.
An opportunity is coming; watch for it and welcome it. Wait for the right time and seize it. Watch for the appropriate season for the matter. Look for an advantage and take it; don’t pass it by. Accept what is in due measure, fit, or appropriate. The sense of the oracle seems to be that the opportunity is not to be sought, but watched for and awaited.
On Kairos (opportunity, right time), see Oracle 10 [1-2-3] “Know the right time” and also the Alphabet Oracle under B (Beta). “Kairos” is a Pythagorean name for the number seven.
Grk.: 
Lat.: Inimicitias dissolve.
End: do away with, reconcile; dissolve, break up, put asunder. Hatreds: enmities.
Become reconciled with your enemies. Stop hating. Let anger and hatred dissolve. Build bridges, not walls.
Hatred is rarely a worthwhile emotion. As someone said, it’s like drinking poison and expecting it to hurt the other person. One of the Pythagorean symbola (enigmatic maxims) is “Cut not fire with sword.” Iamblichus reveals the hidden meaning: It’s unwise to direct sharp words at an angry person. He quotes Heraclitus: “It is difficult to fight with anger,” for it cannot be stopped. “But by governing the tongue,” Iamblichus says, “and being quiet, friendship is produced from strife, the fire of anger being extinguished; and you yourself will not appear to be destitute of reason.” 147 See also Oracle 16 [1-3-2] “Control thy spirit.”
Grk.: 
Lat.: Senectutem expecta.
Accept: receive favorably, admit, undertake; await, expect.
Accept becoming old, whether you are old already or it’s far in the future. Welcome it, for in spite of its challenges, it brings rewards, experience, and, if you are fortunate, wisdom. Reject the cult of youth and embrace your seniority (present or future). Prepare for your old age (both practically and spiritually). Welcome an old person into your life. Expect to encounter a mentor.
114. [3-3-2] Boast not because of strength.
Grk.: 
Lat.: De viribus ne glorieris.
Boast: vaunt yourself, speak loud. Because of: as a result of, from a position of, for the purpose of, depending on, in addition to, against. Strength: bodily strength, might, force.
If you are in a position of strength, don’t brag about it or be arrogant. Don’t use your position of power to promote yourself. Don’t boast to increase your power or influence, or to resist or diminish another’s power.
115. [3-3-3] Practice auspicious speech.
Grk.: 
Lat.: Benedicentiam usurpa.
Practice: exercise, form by art, honor. Auspicious speech: speech of good omen, abstinence from inauspicious speech, religious silence; prayer, praise, or worship offered to gods, praise or honor for people.
Think about what you say, and make a habit of saying auspicious, positive things. If you cannot speak in this way, it is better to keep silent. Don’t make a negative prediction, which may become self-fulfilling. It is better to interpret omens positively, or to keep silent. Praise the gods, and praise godlike honorable people. Worship and pray to the gods regularly; make it a practice.
See Oracle 36 [1-6-1] “Be religiously silent” on auspicious speech and religious silence.
Grk.: 
.
Lat.: Simultatem fuge.
Flee: avoid, escape, flee consequence of. Hatred: toward others or toward yourself.
Avoid hating other people or yourself, for it’s a destructive, unproductive emotion. Flee these feelings like a plague! Beware the consequences of another’s hatred of you; don’t let them hurt you.
The best way to escape hatred is to cultivate feelings of compassion, both for others and for yourself. See also Oracle 112 [3-2-7] “End hatreds” on hatred.
Grk.: 
Lat.: Divitias possideto iure.
Be rich: be wealthy. Justly: rightly, in due form, decently, fittingly, lawfully, moderately, reasonably, fairly, righteously, genuinely, really, truly, exactly.
Acquire wealth in just, lawful, fair, and righteous way. If you are wealthy, behave decently and moderately; don’t be ostentatious or act as though privileged. Be genuine. Be rich in the things that really matter (not money).
This oracle is similar to Oracle 64 [2-3-1] “Acquire justly.”
118. [3-3-6] Forsake not opinion.
Grk.: 
Lat.: Gloriam non defere.
Forsake: abandon, desert, leave behind. Opinion: expectation, (mere) opinion, judgment (good or bad), conjecture, fantasy; (good) reputation, honor, glory.
Judge, even if you cannot be absolutely certain. Pay attention to what others say and to their opinions. Pay attention to the reputations of others. Take heed for your own honorable reputation; don’t forsake it. Be willing to speculate, to conjecture, and to imagine. Don’t be hamstrung by certainty.
In ancient Greek philosophy, true knowledge (epistêmê) is contrasted with mere opinion (doxa). We prefer true knowledge (certainty) when we can have it, but in this material world of flux and uncertainty, which we try to understand with our limited cognitive capacities and experience, opinion (uncertain knowledge) is often the best we can have. See also Oracle 22 [1-4-1] “Chase opinion” and Peters, Greek Philosophical Terms, s.v. doxa.
Grk.: 
Lat.: Malitiam habeas odio.
Vice: badness, cowardice, evil, dishonor.
Don’t behave badly, dishonorably, or cowardly. Detest the bad, dishonorable, or cowardly behavior of someone else. Eliminate vice from your life. Be good; strive for excellence, nobility, honor, and bravery.148
120. [3-4-1] Be daring prudently.
Grk.: 
Lat.: Periclitare prudenter.
Be daring: take a risk or risks, make a venture or ventures; be in danger. Prudently: wisely, sensibly, discreetly.
Now is the time to take risks, but be smart, not rash, about it. Start a new enterprise, but think it through. Be daring, but be wise. Be bold, but don’t make a show of it.
121. [3-4-2] Tire not of learning.
Grk.: 
Lat.: Discendo non defatigeris.
Tire: be weary, work; suffer, be distressed; be sick, suffer illness. Learning: learning from study, practice, or experience; being a learner; perceiving, noticing; understanding.
Continue to study, practice, and learn. Work hard at them and don’t be weary. Don’t be bored or upset by new experiences. Strive to pay attention, observe, learn, and understand. They are worth your effort.
122. [3-4-3] Forsake not sparing.
Grk.: 
Lat.: Parcitatem ne defere.149
Forsake: abandon, desert, leave behind. Sparing: being merciful; using sparingly, being thrifty.
Do not become unforgiving or unmerciful. Don’t become cruel. Spare those you have bested and show them mercy. Don’t become wasteful; be frugal and thrifty.
123. [3-4-4] Marvel at oracles.
Grk.: 
Lat.: Oracula admirare.
Marvel at: wonder at, be astonished by; admire, honor, worship. Oracles: oracular responses.
Honor oracles, for they are revelations from the gods. Treat oracles with respect and worship the gods who deliver them. Honor the oracular responses you have received. Don’t consult oracles frivolously.
The word here translated “oracle” (khrêsmos) refers etymologically to a proclamation from the gods, and therefore to any divine revelation.
124. [3-4-5] Be fond of those you have reared.
Grk.: 
.
Lat.: Dilige eos quos alis.
Be fond of: love, desire, prize, welcome, tolerate. Reared: brought up, caused to grow or increase, let grow, bred; fostered, supported, nurtured, maintained; cherished.
Love your children and grandchildren; be tolerant of their failings. Cherish your students, look kindly on them, and forgive their failures. Take care of those who depend on you. Be welcoming to all whom you have supported and helped to grow. Be proud of them, for you have helped them to become who they are.
125. [3-4-6] Fight not those absent.
Grk.: 
Lat.: Absentem ne impugnes.
Fight: quarrel with, dispute with, oppose, gain say. Those: things. Absent: away.
Don’t denounce or sabotage someone behind their back or in their absence. If you must oppose them, do it to their face. Don’t libel or spread vicious rumors. Don’t fight distant battles; concern yourself with what is close to home.
This oracle is similar to Oracle 87 [2-6-3] “Censure the present.”
126. [3-4-7] Respect the older.
Grk.: 
Lat.: Maiorem te natu reverere.
Respect: stand in awe of, fear, feel regard for. Older: elder; more important, greater; presbyter.
Respect your elders. Treat them kindly. Recognize people who are superior to you in some way and acknowledge their superiority. In some cases you should fear them. Respect priests, religious elders, and spiritual teachers.
127. [3-5-1] Teach the younger.
Grk.: 
Lat.: Iuniorem doce.
Teach: instruct, teach about. Younger: young, more youthful; newer, more recent, later, fresher; less expected, strange, worse, rebellion.
Instruct the younger generation or the newcomers. Or teach about them. Teach about surprising things, the new and strange, revolutions. Advise about changes to the worse.
Compare Oracle 44 [1-7-2] “Educate thy sons.”
Grk.: 
Lat.: Divitiis non confide.
Distrust: disbelieve, disobey. Wealth: riches; Ploutos (god of riches).
Distrust the wealthy. Distrust those who have a financial stake in the matter. Don’t let wealth be your unquestioned guide. What the God of Riches gives, he also takes back (when you die).
Grk.: 
Lat.: Verere teipsum.
Respect: stand in awe of, fear, feel regard for.
Respect yourself. Treat yourself kindly; be compassionate to yourself. You are awesome! But watch out for yourself.
130. [3-5-4] Don’t begin to have hubris.
Grk.: 
Lat.: Iniurius esse ne coeperis.
Hubris: insolence, overweening pride, wanton violence, pride, or passion; rape or another outrage, lust.
Don’t even think of having hubris! Don’t let overweening pride or insolence get a foothold in your attitude or behavior. Don’t pump up your ego by debasing or humiliating someone else. Don’t even contemplate violence against another. Control your lust.
See also Oracle 41 [1-6-6] “Hate hubris” on hubris. The gist of this oracle is to nip hubris in the bud. Compare Oracle 83 [2-5-6] “Ward off hubris.”
131. [3-5-5] Crown the ancestors.
Grk.: 
Lat.: Maiores tuos corona.
Crown: wreathe (as a victor), honor. Ancestors: forefathers; progenitor gods; stepchildren.
Honor those who have come before you, your ancestors, the founders of your country, culture, or tradition. Thank them for their gifts and their benefits, which have come down to your time. Lay a wreath for them. Worship the ancestral gods of your people. Respect stepchildren.
The literal meaning of progonos is “one who was born before” (pro + gonos), and hence an ancestor or forefather, but that phrase can also refer to a child by a previous marriage, and hence a stepchild.
Iamblichus says that for anyone with self-respect, it is unacceptable to be honored only for your ancestors and not for your own sake. For the honor of your ancestors is like an inherited treasure which you should increase, or at least not squander. Therefore, everyone should conduct their lives so as to acquire their own honor, to win their own glory, which can be passed on to their successors.150
132. [3-5-6] Die for the fatherland.
Grk.: 
Lat.: Pro patria mortem oppetas.
Die for: perish for, be slain by. Fatherland: country, native land or town; something derived from your fathers, something hereditary.
Defend to the death your country or your native land. Devote your life to your homeland or to your community. Devote your life to your cultural heritage. Serve your country. Defend things such as these with all that you have got.
This oracle has a straightforward literal meaning, but it can also be understood metaphorically.
133. [3-5-7] Be not burdened by thy life.
Grk.: 
.
Lat.: Non pugna adversus vitam.
Burdened: oppressed, vexed, grieved; loaded. Life: course of life, biography; manner or means of living, livelihood; lifetime.
Don’t let life drag you down. Don’t be oppressed by your job; live a balanced life. Don’t be depressed by your past. Don’t be angry at your life circumstances. Always look on the bright side of life (thank you, Monty Python!).
In some circumstances, this oracle might seem impossible to obey, but Stoic spiritual practices can help you to center your happiness in what is truly under your control and to face with equanimity what is not.
134. [3-6-1] Laugh not at the dead.
Grk.: 
Lat.: De mortuo non riseris.
The dead: a corpse.
Don’t mock the dead; respect them. Don’t abuse a corpse.
Compare Oracle 140 [3-6-7] “Wrong not the dead.” When the Stoic philosopher Zeno of Citium (ca. 334–ca. 262 BCE) asked an oracle how to live his life, he was told to converse with the dead. He understood this to mean that he should study the writings of the ancients. Likewise, this oracle can warn you not to ridicule or disparage ancient ideas.
135. [3-6-2] Suffer with the unfortunate.
Grk.: 
Lat.: Cum infelice condoleto.
Unfortunate: unlucky, unsuccessful.
Have sympathy for the unfortunate. Feel compassion for them. Feel sympathy for those whose lives have not turned out well. Share their sadness.
136. [3-6-3] Show kindness without harm.
Grk.: 
Lat.: Gratificare citra iacturam.
Show kindness: show favor; give graciously or cheerfully; be gracious, agreeable or favorable; comply. Without harm: harmlessly, innocently; without suffering harm, securely.
Be kind and helpful, but do so honestly and without a hidden agenda. Be genuinely cooperative. Comply honestly, not in appearance only. Be generous, but not too your own detriment. Don’t take undue risks when you give aid.
137. [3-6-4] Grieve not for anyone.
Grk.: 
Lat.: Non quavis de causa tristeris.
Grieve: be distressed; vex, annoy, give pain. Anyone: anything.
Don’t grieve for someone else. Don’t grieve the dead. In fact, don’t be distressed at anything. Don’t annoy other people or cause them pain.
I think that this oracle is telling you to put aside any grief or distress you might feel, for you shouldn’t suffer from things outside your control. See Oracles 90 [2-6-6] “Live painlessly” and 133 [3-5-7] “Be not burdened by thy life” for the remarks on Stoic spiritual practices.
138. [3-6-5] Beget from the well-born.
Grk.: 
Lat.: Ex ingenuis prolem suscipe.
Beget: bring forth, produce, create. Well-born: highbred, noble, noble-minded, generous.
Create from what is already noble or of high quality, be that a spouse, or an animal to be bred. Use the best materials in your creations. Engage generous and noble-minded people in your creative endeavors.
139. [3-6-6] Promise to nobody.
Grk.: 
Lat.: Nemini promitte.
Promise: offer, profess, tell, proclaim, give orders.
Don’t make a promise. Don’t make an offer or proclamation. Don’t speak out or lecture someone; keep quiet. Don’t order others around or take a commanding position.
140. [3-6-7] Wrong not the dead.
Grk.: 
Lat.: Ne fueris iniquus in defunctos.
Wrong: treat unjustly, be unrighteous to, injure, harm. Dead: slain; perished, wasted away.
Treat the dead with justice. Don’t libel the dead, rob their estates, or rob or vandalize their tombs. Don’t abuse a corpse. Don’t take advantage of those who have perished.
See Oracle 5 [1-1-5] “Yield to Justice” on justice (dikê), for the root meaning here is not to treat the dead without dikê. Compare Oracle 134 [3-6-1] “Laugh not at the dead.” Metaphorically, treat the ancients and their ideas justly.
141. [3-7-1] Be well off, as thou’rt mortal.
Grk.: 
Lat.: Suscipe beneficia, tanquam mortalis.
Be well off: receive benefits, be well disposed; suffer well. As: since, because. Mortal: one who will die, human.
Accept the human condition and be tranquil, for soon enough each of us will die. Be willing to be helped. Be grateful that you will not live forever. Accept with equanimity what is out of your control, and anchor your happiness in what is in your control.
As mentioned in Oracles 90 [2-6-6] “Live painlessly,” 133 [3-5-7] “Be not burdened by thy life,” and 137 [3-6-4] “Grieve not for anyone,” Stoic spiritual practices can help you to be tranquil in spite of life’s inevitable disappointments and misfortunes.
142. [3-7-2] Trust not Fortune.
Grk.: 
Lat.: Fortunae ne credas.
Trust: put faith in, trust to, rely on, believe in, comply with. Fortune: good luck, success, the good obtained by a god’s favor, the goddess Tychê or Fortuna, providence, destiny, chance, a chance event, bad luck, an accident, misfortune, station in life; physical necessity.
Fortune is fickle; don’t trust her! Don’t rely on good luck or chance events. Don’t assume you will be successful or that your current success will continue. Don’t assume the gods will help you. Don’t assume the outcome is destined and inevitable. Don’t allow yourself to be tossed about by fortune, whether good or bad. Don’t be constrained by your station in life, whether high or low.
I think that the import of this oracle is that you should not simply hope for success or a good outcome, but should take some action to get the result you desire. The gods help those who help themselves. Also, Neoplatonic spiritual practices are directed toward escaping Fortune and living joyously in conformity with divine Providence (see for example MacLennan, 2013). See Oracle 68 [2-3-5] “Acknowledge Fortune” for more on Tychê (Fortune); see also Peters, Greek Philosophical Terms, s.v., tychê. Compare Oracle 77 [2-4-7] “Love Fortune.” “Tychê” is a Pythagorean name for the number seven.
143. [3-7-3] As a child, be well-behaved.
Grk.: 
Lat.: Modestus esto in pueritia.
Child: servant, slave. Well-behaved: orderly, regular, discreet, quiet, moderate.
You are a young person, so be well-behaved. You are metaphorically a child (beginner, learner, subordinate), so be humble, discreet, and quiet (so you can learn and grow). You will learn more by listening than by talking. Be orderly in your studies.
Oracles 143–147 form an obvious series, from childhood to the end of life, and they are generally treated as a connected statement. However, there is no punctuation in the original inscription, and each of the five lines is an independent clause in this context. Therefore, each of these lines is understandable as an independent oracle. Moreover, I think these oracles can be applied to any phase of life that begins, matures, and inevitably ends, such as a career or a relationship.
144. [3-7-4] As a youth, be strong.
Grk.: 
Lat.: adolescens quidem sis temperans.
As a youth: as an adolescent, as one past puberty, being in the prime of youth; being fresh or vigorous. Be strong: be stout, hold fast, have power.
You are in your prime, so be strong and use your power. Don’t be lazy or weak, wasting your youthful vigor. You are at the height of your strength, so stand firm. You have established yourself in your career, so be bold. Go for it!
This oracle is part of a series, Oracles 143–147; see the discussion under Oracle 143 [3-7-3] “As a child, be well-behaved.” The plain meaning refers to youth, but as an oracle it can refer to any vigorous person or someone who has come into their strength.
145. [3-7-5] In the middle, be just.
Grk.
Lat.: vigente aetate iustus.
In the middle: between youth and elder; being moderate, of middle rank. Just: right, meet, righteous, lawful, well-ordered, well-balanced, moderate, civilized, fair, genuine, real, true, exact.
You are an adult, so act like one. Be civilized, honest, fair, and just. Be careful and do what is right. Be impeccable in the midpoint of your career or in your middle-management position. Obey the law and do what is right. Midway through your life or career, stay balanced and live with moderation. If you are stuck in the middle, keep your balance and do what is right and fair.
In the context of Oracles 143–147 (see discussion under Oracle 143 [3-7-3] “As a child, be well-behaved”), the plain meaning relates to someone between youth and elder in age (and, in this sense, “middle-aged”). As an independent oracle, we may take it as applying to anyone in the middle of some role, relationship, or process. See Oracle 5 [1-1-5] “Yield to Justice” on justice.151
146. [3-7-6] As an elder, be sensible.
Grk.: 
Lat.: senex autem prudens.
Elder: old man; chief, president, ambassador. Sensible: reasonable, fair.
If you are an elder or have attained an exalted position, stay sensible, reasonable, and fair. Don’t let your status go to your head; be dignified yet humble. Use your experience to act sensibly. Use your authority to ensure fairness.
In the context of Oracles 143–147 (see discussion under Oracle 143 [3-7-3] “As a child, be well-behaved”), the plain meaning relates to old age. As an independent oracle, we may take it as applying to any dignified person.
147. [3-7-7] Coming to the end, be without pain.
Grk.: 
Lat.: moriaris absque tristitia.
Coming to the end: ending life, dying; finishing, at the end, at last; accomplishing, completing, bringing to pass; fulfilling (especially an oath, promise, etc.). Be without pain: be without bodily pain; be without mental pain, distress, or grief; cause no pain.
If you are approaching the end of your life, do so without regret or fear. When the part that the gods have written for you in the drama of life requires your final exit, be thankful for your time on stage and don’t complain that you should have been given a bigger part or more lines to speak. Be tranquil in the face of pain, sickness, infirmity, and the other inevitabilities of old age. Don’t grieve for what might have been (it’s too late for that). Don’t inflict your pain on others. At the end of your career, be thankful for your experiences; celebrate your freedom and make way for those who will come after. Having reached your goal or fulfilled your promise, accept the end and prepare for what is to follow.
In the context of Oracles 143–147 (see discussion under Oracle 143 [3-7-3] “As a child, be well-behaved”), the plain meaning relates to end of life. As an independent oracle, we may take it as applying to any sort of end, completion, or accomplishment. As discussed under Oracle 90 [2-6-6] “Live painlessly,” Stoic spiritual practices can help you to be tranquil and not suffer as things come to their inevitable conclusion.
101. Iamblichus, On the Pythagorean Way of Life (ch. 28, ¶¶137–8; pp. 156–7.
102. Peters, Greek Philosophical Terms (New York: New York University Press, 1967), s.v. nomos.
103. Iamblichus, On the Pythagorean Way of Life (ch. 30, ¶¶167–86; pp. 182–95).
104. See also Peters, Greek Philosophical Terms, s.v. dikê, on justice.
105. See also Peters, Greek Philosophical Terms, s.vv. noêsis, noêton, nous.
106. This most important Delphic maxim is discussed in a number of Platonic dialogues, including the Alcibiades, Laws, Phaedrus, Philebus, and Protagoras.
107. Oikonomides, “Records of ‘The Commandments of the Wise Men’ in the 3rd c. B.C.”: 67–76.
108. See also Peters, Greek Philosophical Terms, s.v. psychê.
109. Iamblichus, Protrepticus (Stuttgart: Teubner, 1996), ch. XXI, symbol 10; p. 113, θ’. See also Johnson, The Collected Works of Thomas Moore Johnson (King’s Lynn: Prometheus Trust, 2015), 83.
110. Peters, Greek Philosophical Terms, s.v. phronêsis.
111. See also Peters, Greek Philosophical Terms, s.v. pronoia.
112. Hierocles, Commentary on the Pythagorean Golden Verses, II.1–6 in Schibli, Hierocles of Alexandria (Oxford, Oxford University Press, 2002), 186–188. See also Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (Berlin: De Gruyter, 2014) on oaths.
113. Hierocles, Commentary on the Pythagorean Golden Verses, II.6–11 in Schibli, Hierocles of Alexandria, 188–189.
114. Iamblichus, On the Pythagorean Way of Life, ch. 16, ¶¶69–70, ch. 33, ¶¶229–30, 240; pp. 92–5, 226–7, 234–5.
115. See Iamblichus, On the Pythagorean Way of Life, ch. 8. The three-volume work is Jaeger’s Paideia (Oxford: Oxford University Press, 1939).
116. Iamblichus, On the Pythagorean Way of Life, ch. 31, ¶¶200–1; pp. 204–5.
117. Ibid., ch. 29, ¶¶159, 166; pp. 274–5, 178–9.
118. Iamblichus, “Epistle to Asphalios Concerning Wisdom” in Johnson, The Collected Works, 107.
119. See also Peters, Greek Philosophical Terms, s.v. Sophia.
120. See MacLennan, The Wisdom of Hypatia, chapter 10 for this spiritual practice.
121. Originally, aretê referred to the manly virtues (like, indeed, Latin virtus < vir, man). However, it was generally applied to the excellence of anything, including women, and Aretê was personified as a goddess [see R (Rho) in the Alphabet Oracle].
122. Iamblichus, Protrepticus, ch. XIX; p. 88 and in Johnson, The Collected Works, 66; Plato, The Dialogues of Plato (New York: Scribners, 1899), vol. 2, Republic (Book IV, 427e).
123. See also Peters, Greek Philosophical Terms, s.v. aretê.
124. Iamblichus, On the Pythagorean Way of Life, ch. 31, ¶¶196, 224; pp. 200–1, 220–1.
125. Meditating on possible misfortunes is a Stoic spiritual exercise: see MacLennan, The Wisdom of Hypatia, chapter 6.
126. See also Peters, Greek Philosophical Terms, s.v. kakos.
127. Iamblichus, On the Pythagorean Way of Life, ch. 31, ¶¶187, 196; pp. 196–7, 200–1; Protrepticus, ch. XIX; p. 88–93; and in Johnson, The Collected Works, 66–69.
128. MacLennan, The Wisdom of Hypatia, chapter 6.
129. See also Peters, Greek Philosophical Terms, s.v. sôphrosynê.
130. This is my Latin translation, since Gessner doesn’t provide one.
131. MacLennan, The Wisdom of Hypatia.
132. I think Iudica sancta is a better Latin translation than this, which is Gessner’s.
133. Iamblichus, Protrepticus, ch. XXI, symbol 20; pp. 117–118, ιθ’; in Johnson, The Collected Works, 86–87.
134. See also Peters, Greek Philosophical Terms, s.v. technê.
135. Iamblichus, Protrepticus, Ch. XXI, Symbol 30; p. 123, λ’; Johnson, The Collected Works, 90–91.
136. Iamblichus, “Epistle to Macedonios Concerning Fate” in Johnson, The Complete Works, 104.
137. See also Peters, Greek Philosophical Terms, s.v., tychê.
138. My Latin translation, since Gessner has a different Greek text here, and therefore a different translation.
139. Iamblichus, On the Pythagorean Way of Life, ch. 30, ¶171; pp. 184–5.
140. Iamblichus, Protrepticus, ch. XXI, symbol 7; p. 112, ϛ’; in Johnson, The Complete Works, 82.
141. Peters, Greek Philosophical Terms, s.v. dikê, on justice.
142. See MacLennan, The Wisdom of Hypatia, on Stoic spiritual practices.
143. Peters, Greek Philosophical Terms, s.vv. apeiron, peras.
144. My Latin translation, since Gessner has a different Greek text here, and therefore a different translation.
145. Iamblichus, On the Pythagorean Way of Life, ch. 9, ¶45; pp. 68–9.
146. Iamblichus, “Letter 9, To Macedonius, On Concord,” Iamblichus of Chalcis (Atlanta: Society of Biblical Literature, 2009), 28–9.
147. Iamblichus, Protrepticus, ch. XXI, symbol 9; pp. 112–113, η’; Johnson, p. 83.
148. Peters, Greek Philosophical Terms, s.v. kakos.
149. Gessner reads “Forsake not enjoying yourself” (Grk., ῾Ηδόμενος μὴ λίπε; Lat., Ea quibus gaudes ne defere), so I have provided a Latin translation.
150. Iamblichus, Protrepticus, ch. XIX; p. 91; in Johnson, The Complete Works, 68.
151. Peters, Greek Philosophical Terms, s.v. dikê.