An seni respublica gerenda sit

Plutarch

Plutarch. Plutarch's Morals, Vol. V. Goodwin, William W., editor; Fetherston, F., translator. Boston. Little, Brown, and Company, 1874.

After the same manner also ought he that is grown old to use his speech in assemblies, not ever and anon climbing up to the desk to make harangues, nor always, like a cock, crowing against those that speak, nor letting go the reins of the young men’s respect to him by contending against them and provoking them, nor breeding in them a desire and custom of disobedience and unwillingness to hear him; but he should sometimes pass them by, and let them strut and brave it against his opinion, neither being present nor concerning himself much at it, as long as there is no great danger to the public safety nor any offence against what is honest and decent. But in such cases, on the contrary, he ought, though nobody call him, to run beyond his strength, or to deliver himself to be led or carried in a chair, as historians report of Appius Claudius in Rome. For he having understood that the senate, after their army had been in a great fight worsted by Pyrrhus, were debating about receiving proposals of peace and alliance, could not bear it, but, although he had lost both his eyes, caused himself to be carried through the common place straight to the senate house, where entering among them and standing in the midst, he said, that he had formerly indeed been troubled at his being deprived of his sight, but that he now wished he had also lost his ears, rather than to have heard that the Roman senators were consulting and acting things so ungenerous and dishonorable. And then partly reprehending, and partly teaching and exalting them, he persuaded them to betake themselves presently to their arms, and fight with Pyrrhus for the dominion of Italy. And Solon, when the popularity of Pisistratus was discovered to be only a plot for the obtaining of a tyranny, none daring to oppose or impeach it, did himself bring forth his arms, and setting them before

the doors of his house, called out to the people to assist him; and when Pisistratus sent to ask him what gave him the confidence to act in that manner, My old age, answered he.

For matters that are so necessary as these inflame and rouse up old men who are in a manner extinct, so that they have but any breath yet left them; but in other occurrences, an old man, as has been said, should be careful to avoid mean and servile offices, and such in which the trouble to those who manage them exceeds the advantage and profit for which they are done. Sometimes by expecting also till the citizens call and desire and fetch him out of house, he is thought more worthy of credit by those who request him. And even when he is present, let him for the most part silently permit the younger men to speak, as if he were an arbitrator, judging to whom the reward and honor of this their debate about public matters ought to be given; but if any thing should exceed a due mediocrity, let him mildly reprehend it, and with sweetness cut off all obstinate contentions, all injurious and choleric expressions, directing and teaching without reproof him that errs in his opinions, boldly praising him that is in the right, and often willingly suffering himself to be overcome, persuaded, and brought to their side, that he may hearten and encourage them; and sometimes with commendations supplying what has been omitted, not unlike to Nestor, whom Homer makes to speak in this manner:

  • There is no Greek can contradict or mend
  • What you have said; yet to no perfect end
  • Is your speech brought. No wonder, for’t appears
  • You’re young, and may my son be for your years.
    • [*](Il. IX. 65.)

    And it were yet more civil and politic, not only in reprehending them openly and in the face of the people, to forbear that sharpness of speech which exceedingly

    dashes a young man and puts him out of countenance, but rather, wholly abstaining from all such public reproofs, privately to instruct such as have a good genius for the managing of state affairs, drawing them on by setting gently before them useful counsels and political precepts, inciting them to commendable actions, enlightening their understanding, and showing them, as those do who teach to ride, how at their beginning to render the people tractable and mild, and if any young man chances to fall, not to suffer him to lie gasping and panting on the ground, but to help him up and comfort him, as Aristides dealt by Cimon, and Mnesiphilus by Themistocles; whom they raised up and encouraged, though at first they were harshly received and ill spoken of in the city, as audacious and intemperate. It is said also, that Demosthenes being rejected by the people and taking it to heart, there came to him a certain old man, who had in former years been an hearer of Pericles, and told him, that he naturally resembled that great man, and did unjustly cast down himself. In like manner Euripides exhorted Timotheus, when he was hissed at for introducing of novelty, and thought to transgress against the law of music, to be of good courage, for that he should in a short time have all the theatres subject to him.

    In brief, as in Rome the Vestal virgins have their time divided into three parts, in one of which they are to learn what belong to the ceremonies of their religion, in the second to execute what they have learned, and in the third to teach the younger; and as in like manner they call every one of those who are consecrated to the service of Diana in Ephesus, first Mell-hiere (one that is to be a priestess), then Hiere (priestess), and thirdly Par-hiere (or one that has been a priestess), so he that is a perfect statesman is at first a learner in the management of public affairs, then a practitioner, and at last a teacher and instructor in

    the mysteries of government. For indeed he who is to oversee others that are performing their exercise or fighting for prizes cannot judge at the same exercise and fight himself. Thus he who instructs a young man in public affairs and negotiations of the state, and prepares him
  • Both to speak well and act heroicly
    • [*](Il. IX. 443.)
    for the service of his country, is in no small or mean degree useful to the commonwealth, but in that at which Lycurgus chiefly and principally aimed himself, when he accustomed young men to persist in obedience to every one that was elder, as if he were a lawgiver. For to what, think you, had Lysander respect, when he said that in Lacedaemon men most honorably grew old? Was it because old men could most honorably grow old there enjoying idleness, putting out money to use, sitting together at tables, and after their game taking a cheerful cup? You will not, I believe, say any such thing. But it was because all such men, being after some sort in the place of magistrates, fatherly governors, or tutors of youth, inspected not only the public affairs, but also made inquiry—and that not slightly—into every action of the younger men, both as concerning their exercises, recreations, and diet, being terrible indeed to offenders, but venerable and desirable to the good. For young men indeed always venerate and follow those who increase and cherish the neatness and generosity of their disposition without any envy.

    For this vice, though beseeming no age, is nevertheless in young men veiled with specious names, being styled emulation, zeal, and desire of honor; but in old men, it is altogether unseasonable, savage, and unmanly. Therefore a statesman that is in years must be very far from being envious, and not act like those old trees and stocks which, as with a certain charm, manifestly withdraw

    the nutritive juice from such young plants as grow near them or spring up under them, and hinder their growth; but he should kindly admit and even offer himself to those that apply themselves to him and seek to converse with him, directing, leading, and educating them, not only by good instructions and counsels, but also by affording them the means of administering such public affairs as may bring them honor and repute, and executing such unprejudicial commissions as will be pleasing and acceptable to the multitude. But for such things as, being untoward and difficult, do like medicines at first gripe and molest, but afterwards yield honor and profit,—upon these things he ought not to put young men, nor expose those who are inexperienced to the mutinous clamors of the rude and ill-natured multitude, but he should rather take the odium upon himself for such things as (though harsh and unpleasing) may yet prove beneficial to the commonwealth; for this will render the young men both more affectionate to him, and more cheerful in the undertaking other services.

    But besides all this, we are to keep in mind, that to be a statesman is not only to bear offices, go on embassies, talk loud in public meetings, and thunder on the tribune, speaking and writing such things in which the vulgar think the art of government to consist; as they also think that those only philosophize who dispute from a chair and spend their leisure time in books, while the policy and philosophy which is continually exercised in works and conspicuous in actions is nowise known to them. For they say, as Dicaearchus affirmed, that they who fetch turns to and fro in galleries walk, but not they who go into the country or to visit a friend. But the being a statesman is like the being a philosopher. Wherefore Socrates did philosophize, not only when he neither placed benches nor seated himself in his chair, nor kept the hour of conference

    and walking appointed for his disciples, but also when, as it happened, he played, drank, went to war with some, bargained, finally, even when he was imprisoned and drank the poison; having first shown that man’s life does at all times, in every part, and universally in all passions and actions, admit of philosophy. The same also we are to understand of civil government, to wit, that fools do not administer the state, even when they lead forth armies, write dispatches and edicts, or make speeches to the people; but that they either endeavor to insinuate themselves into the favor of the vulgar and become popular, seek applause by their harangues, raise seditions and disturbances, or at the best perform some service, as compelled by necessity. But he that seeks the public good, loves his country and fellow-citizens, has a serious regard to the welfare of the state, and is a true commonwealthsman, such a one, though he never puts on the military garment or senatorial robe, is yet always employed in the administration of the state, by inciting to action those who are able, guiding and instructing those that want it, assisting and advising those that ask counsel, deterring and reclaiming those that are ill-given, and confirming and encouraging those that are well-minded; so that it is manifest, he does not for fashion’s sake apply himself to the public affairs, nor go then to the theatre or council when there is any haste or when he is sent for by name, that he may have the first place there, being otherwise present only for his recreation, as when he goes to some show or a concert of music; but on the contrary, though absent in body, yet is he present in mind, and being informed of what is done, approves some things and disapproves others.

    For neither did Aristides amongst the Athenians, nor Cato amongst the Romans often execute the office of magistrate; and yet both the one and the other employed

    their whole lives perpetually in the service of their country. And Epaminondas indeed, being general, performed many and great actions; but yet there is related an exploit of his, not inferior to any of them, performed about Thessaly when he had neither command in the army nor office in the state. For, when the commanders, having through inadvertency drawn a squadron into a difficult and disadvantageous ground, were in amaze, for that the enemies pressed hard upon them, galling them with their arrows, he, being called up from amongst the heavy-armed foot, first by his encouraging them dissipated the trouble and fright of the army, and then, having ranged and brought into order that squadron whose ranks had been broken, he easily disengaged them out of those straits, and placed them in front against their enemies, who, thereupon changing their resolutions, marched off. Also when Agis, king of Sparta, was leading on his army, already put in good order for fight, against the enemies, a certain old Spartan called out aloud to him, and said, that he thought to cure one evil by another; meaning that he was desirous the present unseasonable promptness to fight should salve the disgrace of their over-hasty departure from before Argos, as Thucydides says. Now Agis, hearing him, took his advice, and at that present retreated; but afterwards got the victory. And there was every day a chair set for him before the doors of the government house, and the Ephori, often rising from their consistory and going to him, asked his advice and consulted him about the greatest and most important affairs; for he was esteemed very prudent, and is recorded to have been a man of great sense. And therefore, having now wholly exhausted the strength of his body, and being for the most part tied to his bed, when the Ephori sent for him to the common hall of the city, he strove to get up and go to them; but walking heavily and with great difficulty, and meeting by the
    way certain boys, he asked them whether they knew any thing stronger than the necessity of obeying their master; and they answering him that inability was of greater force, he, supposing that this ought to be the limit of his service, turned back again homewards. For a readiness and good will to serve the public ought not to fail, whilst ability lasts; but when that is once gone, it is no longer to be forced. And indeed Scipio, both in war and peace, always used Caius Laelius for a counsellor; insomuch that some said, Scipio was the actor of those noble exploits, and Caius the poet or author. And Cicero himself confessed, that the honorablest and greatest of his counsels, by the right performance of which he in his consulship preserved his country, were concerted with Publius Nigi dius the philosopher.

    Thus is there nothing that in any manner of government hinders old men from helping the public by the best things, to wit, by their reason, sentences, freedom of speech, and solicitous care, as the poets term it. For not only our hands, feet, and corporeal strength are the possession and share of the commonwealth; but chiefly our soul, and the beauties of our soul, justice, temperance, and prudence; which receiving their perfection late and slowly, it were absurd that men should remain in charge of house and land and other wealth, and yet not be beneficial to their common country and fellow-citizens by reason of their age, which does not so much detract from their ministerial abilities as it adds to their directive and political. And this is the reason why they portrayed the Mercuries of old without hands and feet, but having their natural parts stiff, enigmatically representing that there is no great need of old men’s corporeal services, if they have but their reason (as is convenient) active and fruitful.