7. Now with regard to the laws themselves which Zaleucus gave to this state about the 29th Olympiad,(1076) the testimony of Ephorus deserves particular attention, that they were founded upon the institutions of Crete, Sparta, and the Areopagus, and upon those of the latter in criminal law.(1077) For this reason Zaleucus is brought into connexion with Thaletas, the expiatory priest of Crete, and the spirit of his laws suited the Pythagoreans (who proceeded upon the same Doric usages and maxims), and in later days Pindar(1078) and Plato.(1079) The prohibition to all citizens to leave their country, and to dwell in foreign states,(1080) is of genuine Doric, and therefore Spartan character;(1081) an institution which forms the other side of the Xenelasia. Of the same nature also is the firmness with which the legislation was maintained, and every change guarded against;(1082) they laboured to resist in every manner the Ionic spirit of innovation; and if understood with a slight allowance, it may be true that every person arriving at Locri was punished, who inquired after novelties.(1083) In the same spirit are the measures adopted for securing as far as possible the inalienability of landed property.(1084) The same character is shown in the strict sumptuary laws,(1085) and the superintendence of public morals exercised by the nomophylaces, who were, for example, empowered to admonish and to punish slanderers.(1086) A certain progress is, however, shown in the rude attempts at a law of property, and a more accurate assignment of punishments.(1087) It is remarkable that both Zaleucus and Charondas annexed a sort of recommendation to particular laws:(1088) whereas nothing can be a greater proof of the total failure of a system of laws, than when an endeavour is made to demonstrate the expediency of arrangements, the truth and necessity of which should be self-evident. This statement must not, however, be thus understood: the meaning is, that all the laws were by a short introduction referred to some general principle; such, for example, as “In order not to offend the gods of the families.” “In order that the state may be well administered, and according to the laws of our fathers.” “Trusting that it will be salutary to the people,” (λώιον καὶ ἄμεινον, as the Delphic oracle says on some occasion(1089)), &c.; which seem to me to be rather ancient formulas, suited to the simplicity of the time, and inserted from a vague religious feeling, than intended logically to establish, to the satisfaction of the people, the wisdom and expediency of the new laws. Chapter XII.