Phocion

But that wise guidance and government of men which yields to them in return for their obedience and grants them what will please them, and then demands from them in payment what will advantage the state,—and men will give docile and profitable service in many ways, provided they are not treated despotically and harshly all the time,—conduces to safety, although it is laborious and difficult and must have that mixture of austerity and reasonableness which is so hard to attain. But if the mixture be attained, that is the most concordant and musical blending of all rhythms and all harmonies; and this is the way, we are told, in which God regulates the universe, not using compulsion, but making persuasion and reason introduce that which must be.

These principles found an illustration in Cato the Younger also. For his manners were not winning, nor pleasing to the populace, nor was he eminent in his public career for popularity. Indeed, Cicero says it was because he acted as if he lived in Plato’s commonwealth, and not among the dregs of Romulus, that he was defeated when he stood for the consulship[*](Cicero, ad Att. ii. 1, 8, where, however, there is no allusion to Cato’s loss of the consulship. Dicit enim tamquam in Platonis πολιτείᾳ, non tamquam in Romuli faece, sententiam.) but I think he fared just as fruits do which make their appearance out of season.

For, as we look upon these with delight and admiration, but do not use them, so the old-fashioned character of Cato, which, after a long lapse of time, made its appearance among lives that were corrupted and customs that were debased, enjoyed great repute and fame, but was not suited to the needs of men because of the weight and grandeur of its virtue, which were out of all proportion to the immediate times.