The Fragment of a Letter to Cleareta is a pseudepigraphical treatise on wifely virtue attributed to Melissa, a Pythagorean woman. Preserved by the 5th-century CE compiler Stobaeus in his Anthology, the work belongs to a corpus of Pythagorean texts addressed to women, which includes letters ascribed to Theano, Phintys, and Perictione. The surviving passages offer advice on proper conduct for a married woman, emphasizing modesty, or sophrosyne, as the essential quality of restraint in behavior and speech. It advocates for a wife’s simple and neat dress over luxurious or elaborate adornment, arguing that true ornament is found in character rather than in clothing. The text further stresses conjugal duty, advising that a woman should seek to earn her husband’s respect through dignified household management and virtuous conduct. The fragment survives exclusively as a quotation in Stobaeus’s Anthology and possesses no independent manuscript tradition; its actual composition likely dates to the Hellenistic or early Roman Imperial period, when Pythagorean pseudepigrapha were commonly produced. Though its direct influence is obscure, the letter is a valuable witness to ancient constructions of gender and virtue within Pythagorean philosophy, representing the female-pseudonymous strand of ethical writing and contributing to our understanding of the philosophical instruction directed at women in antiquity.
| 115 (23t) | Letter to Kleareta Hercher, Epistologr. Gr. p. 607 Αὐτομάτως ἐμὶν φαίνῃ πλέονα τῶν καλῶν ἔχεν· τὸ γὰρ ἐσπουδασμένως ἐθέλεν τὺ ἀκοῦσαι περὶ γυναικὸς εὐκοσμίας καλὰν ἐλπίδα διδοῖ ὅτι μέλλεις πολιοῦσθαι κατ’ ἀρετήν. χρὴ ὦν τὰν σώφρονα καὶ ἐλευθέραν τῷ κατὰ νόμον ἀνδρὶ ποτῆμεν ἁσυχᾶ κεκαλλωπισμέναν ἀλλὰ μὴ πολυκερδῶς, ἦμεν δὲ τᾷ ἐσθᾶτι λευκοείμονα καὶ καθάριον καὶ ἀφελῆ, ἀλλὰ μὴ πολυτελῆ καὶ περισσάν· παραιτητέον γὰρ αὐτᾷ τὰν διαυγῆ καὶ διαπόρφυρον καὶ τὰ χρυσόπαστα τῶν ἐνδυμάτων. |
| 116 | ταῖς ἑταίραις γὰρ τάδε χρήσιμα ποττὰν τῶν πλεόνων θήραν, τᾶς δὲ ποθ’ ἕνα τὸν ἴδιον εὐαρεστούσας γυναικὸς κόσμος ὁ τρόπος πέλει καὶ οὐχ αἱ στολαί· εὔμορφον γὰρ τὰν ἐλευθέραν ἰδέσθαι τῷ αὑτᾶς ἀνδρί, ἀλλ’ οὐ τοῖς πλασίον. ἔχοις 〈δ’〉 ἂν ἐπὶ τᾶς ὄψιος ἐρύθαμα μὲν σαμεῖον αἰδοῦς ἀντὶ φύκιος, καλοκαγαθίαν δὲ καὶ κοσμιότατα καὶ σωφροσύναν ἀντὶ χρυσῶ καὶ σμαράγδω. οὐ γὰρ ἐς τὰν τᾶς ἐσθᾶτος πολυτέλειαν φιλοκαλεῖν δεῖ τὰν γλιχομέναν τᾶς σωφροσύνας, ἀλλ’ ἐς τὰν οἰκονομίαν τῶ οἴκω, ἀρέσκεν δὲ αὐτὰν τῷ αὑτᾶς ἀνδρὶ ἐπιτελέας ποιεῦσαν τὰς ἐκείνω θελήσιας· αἱ γὰρ τῶ ἀνδρὸς θελήσεις νόμος ὀφείλει ἄγραφος εἶναι κοσμίᾳ γυναικί, ποθ’ ὃν χρὴ βιῶν αὐτάν· νομίζεν δὲ προῖκα κατενηνέχθαι ἅμα αὑτᾷ καλλίσταν καὶ μεγίσταν τὰν εὐταξίαν. πιστεύεν γὰρ χρὴ τῷ τᾶς ψυχᾶς κάλλει τε καὶ πλούτῳ μᾶλλον ἢ τῷ τᾶς ὄψιος καὶ τῶν χρημάτων· τὰ μὲν γὰρ φθόνος καὶ νοῦσος παραιρέεται, τὰ δὲ μέχρι θανάτω πάρεντι ἐκτεταμένα. |