Praecepta gerendae reipublicae

It is requisite also for the champion of the commonweal to bring to this not slight but all-concerning contest a firm and solid speech, attended with a strong habit of voice and a long lasting breath, lest, being tired and spent with speaking, he chance to be overcome by

Some ravening crier, with a roaring voice,

Loud as Cycloborus.

[*](A brook near Athens, the waters of which fell with an extraordinary noise. Aristoph. Eq. 137.)

Cato, when he had no hopes of persuading the people or senate, whom he found prepossessed by the courtships and endeavors of the contrary party, was wont to rise up and hold them a whole day with an oration, by that means depriving his adversaries of their opportunity. And thus much concerning the preparation and use of speech may be sufficient for him who can of himself find out and add What necessarily follows from it.

There are, moreover, two avenues or ways of entering into the government of the state; the one short and expeditious to the lustre of glory, but not without danger; the other more obscure and slow, but having also greater security. For some there are who, beginning with some great and illustrious action which requires a courageous boldness, do, like to those that from a far extended promontory launch forth into the deep, steer directly into the very midst of public affairs, thinking Pindar to have been in the right when he said,

If you a stately fabric do design,

Be sure that your work’s front with lustre shine.

[*](Pind. Olymp. VI. 4.)

For the multitude do, through a certain satiety and loathing of those to whom they have been accustomed, more readily receive a beginner; as the beholders do a fresh combatant, and as those dignities and authorities which have a splendid and speedy increase dazzle and astonish envy. For neither does that fire, as Ariston says, make a smoke, nor that glory breed envy, which suddenly and quickly shines forth; but of those who grow up slowly and by degrees, some are attacked on this side, others on that; whence many have withered away about the tribunal, before ever they came to flourish. But when, as they say of Ladas,

The sound o’ th’ rope yet rattled in his ear,

[*](the sound of the rope: from whence they set forth to run.)

When Ladas having finished his career

Was crowned,

any one suddenly and gloriously performs an embassy, triumphs, or leads forth an army, neither the envious nor the disdainful have like power over him as over others. Thus did Aratus ascend to glory, making the overthrow of the tyrant Nicocles his first step to the management of the commonweal. Thus did Alcibiades, settling the alliance with the Mantineans against the Lacedaemonians. Pompey also required a triumph, being not yet admitted into the senate; and when Sylla opposed it, he said to him, More adore the rising than the setting sun; which when Sylla heard, he yielded to him. And the people of Rome on a sudden, contrary to the ordinary course of the law, declared Cornelius Scipio consul, when he stood candidate for the aedileship, not from any vulgar reason, but admiring the victory he had got, whilst he was but a youth, in a single combat fought in Spain, and his conquests a little after, performed at Carthage, when he was a tribune of foot: in respect of which Cato the Elder cried out with a loud voice,

He only’s wise, the rest like shadows fly.

[*](See Odyss. X. 495.)

Now then, since the affairs of the cities have neither wars to be managed, tyrannies to be overthrown, nor leagues and alliances to be treated, what can any one undertake for the beginning of an illustrious and splendid government? There are yet left public causes and embassies to the emperor, which require the courage and prudence of an acute and cautious person. There are also in the cities many good and laudable usages neglected, which may be restored, and many ill practices brought in by custom, to the disgrace or damage of the city, which may be redressed, to gain him the esteem of the people. Moreover, a great suit rightly determined, fidelity in defending a poor man’s cause against a powerful adversary, and freedom of speech in behalf of justice to some unjust nobleman, have afforded some a glorious entrance into the administration of the state. Not a few also have been advanced by enmity and quarrels, having set themselves to attack such men whose dignity was either envied or terrible. For the power of him that is overthrown does with greater glory accrue to his overthrower. Indeed, through envy to contend against a good man, and one that has by virtue been advanced to the chiefest honor,—as Simmias did against Pericles, Alcmaeon against Themistocles, Clodius against Pompey, and Meneclides the orator against Epaminondas,—is neither good for one’s reputation nor otherwise advantageous. For when the multitude, having outraged some good man, soon after (as it frequently happens) repent of their indignation, they think that way of excusing this offence the easiest which is indeed the justest, to wit, the destroying of him who was the persuader and author of it. But the rising up to humble and pull down a wicked person, who has by his audaciousness and cunning subjected the city to himself (such as heretofore Cleon and Clitophon were in Athens), makes a glorious entrance to the management of public affairs, as it were to a play. I am not ignorant also that some, by opposing—as Ephialtes did at Athens, and Phormio amongst the Eleans—an imperious and oligarchical senate, have at the same time obtained both authority and honor; but in this there is great danger to him who is but entering upon the administration of state. Wherefore Solon took a better beginning; for the city of Athens being divided into three parts, the Diacrians (or inhabitants of the hill), the Pedieans (or dwellers on the plain), and the Paralians (or those whose abode was by the water side), he, joining himself with none of them, but acting for the common good of them all, and saying and doing all things for to bring them to concord, was chosen the lawgiver to take away their differences, and by that means settled the state.

Such then and so many beginnings has the more splendid way of entering upon state affairs.

But many gallant men have chosen the safe and slow method, as Aristides. Phocion, Pammenes the Theban, Lucullus in Rome, Cato, and Agesilaus the Lacedaemonian. For as ivy, twining about the strongest trees, rises up together with them; so every one of these, applying himself, whilst he was yet young and inglorious, to some elder and illustrious personage, and growing up and increasing by little and little under his authority, grounded and rooted himself in the commonweal. For Clisthenes advanced Aristides, Chabrias preferred Phocion, Sylla promoted Lucullus, Maximus raised Cato, Pammenes forwarded Epaminondas, and Lysander assisted Agesilaus. But this last, injuring his own reputation through an unseasonable ambition and jealousy, soon threw off the director of his actions; but the rest honestly, politically, and to the end, venerated and magnified the authors of their advancement,—like bodies which are opposed to the sun,—by reflecting back the light that shone upon them, augmented and rendered more illustrious. Certainly those who looked asquint upon Scipio called him the player, and his companion Laelius the poet or author of his actions; yet was not Laelius puffed up by any of these things, but continued to promote the virtue and glory of Scipio. And Afranius, the friend of Pompey, though he was very meanly descended, yet being at the very point to be chosen consul, when he understood that Pompey favored others, gave over his suit, saying that his obtaining the consulship would not be so honorable as grievous and troublesome to him, if it were against the good-will and without the assistance of Pompey. Having therefore delayed but one year, he enjoyed the dignity and preserved his friendship. Now those who are thus by others led, as it were, by the hand to glory do, in gratifying one, at the same time also

gratify the multitude, and incur less odium, if any inconvenience befalls them. Wherefore also Philip (king of Macedon) exhorted his son Alexander, whilst he had leisure during the reign of another, to get himself friends, winning their love by kind and affable behavior.

Now he that begins to enter upon the administration of state affairs should choose himself a guide, who is not only a man of credit and authority but is also such for his virtue. For as it is not every tree that will admit and bear the twining of a vine, there being some which utterly choke and spoil its growth; so in states, those who are no lovers of virtue and goodness, but only of honor and sovereignty, afford not young beginners any opportunities of performing worthy actions, but do through envy keep them down and let them languish whom they regard as depriving them of their glory, which is (as it were) their food. Thus Marius, having first in Afric and afterwards in Galatia done many gallant exploits by the assistance of Sylla, forbare any farther to employ him, and utterly cast him off, being really vexed at his growing into repute, but making his pretence the device engraven on his seal. For Sylla, being paymaster under Marius when he was general in Afric, and sent by him to Bocchus, brought with him Jugurtha prisoner; but as he was an ambitious young man, who had but just tasted the sweetness of glory, he received not his good fortune with moderation; but having caused the representation of the action to be engraven on his seal, wore about him Jugurtha delivered into his hands; and this did Marius lay to his charge, when he turned him off. But Sylla, passing over to Catulus and Metellus, who were good men and at difference with Marius, soon after in a civil war drove away and ruined Marius, who wanted but little of overthrowing Rome. Sylla indeed, on the contrary, advanced Pompey from a very youth, rising up to him and uncovering his head as he passed by, and not

only giving other young men occasions of doing captain-like actions, but even instigating some that were backward and unwilling. He filled the armies with emulation and desire of honor; and thus he had the superiority over them all, desiring not to be alone, but the first and greatest amongst many great ones. These therefore are the men to whom young statesmen ought to adhere, and with these they should be (as it were) incorporated, not stealing from them their glory,—like Aesop’s wren, which, being carried up on the eagle’s wings, suddenly flew away and got before her,—but receiving it of them with friendship and good-will since they can never, as Plato says, be able to govern aright, if they have not been first well practised in obedience.

After this follows the judgment that is to be had in the choice of friends, in which neither the opinion of Themistocles nor that of Cleon is to be approved. For Cleon, when he first knew that he was to take on him the government, assembling his friends together, brake off friendship with them, as that which often disables the mind, and withdraws it from its just and upright intention in managing the affairs of the state. But he would have done better, if he had cast out of his soul avarice and contention, and cleansed himself from envy and malice. For cities want not men that are friendless and unaccompanied, but such as are good and temperate. Now he indeed drove away his friends; but a hundred heads of fawning flatterers were, as the comedian speaks, licking about him;[*](Aristoph. Pac. 756) and being harsh and severe to those that were civil, he again debased himself to court the favor of the multitude, doing all things to humor them in their dotage, and taking rewards at every man’s hand,[*](See Aristoph. Eq. 1099.) and joining himself with the worst and most distempered of the people against the best. But Themistocles, on the

contrary, said to one who told him that he would govern well if he exhibited himself alike to all: May I never sit on that throne on which my friends shall not have more power with me than those who are not my friends. Neither did he well in pinning the state to his friendship, and submitting the common and public affairs to his private favors and affections. And farther, he said to Simonides, when he requested somewhat that was not just: Neither is he a good poet or musician, who sings against measure; nor he an upright magistrate, who gratifies any one against the laws. And it would really be a shameful and miserable thing, that the pilot should choose his mariners, and the master of a ship the pilot,

Who well can rule the helm, and in good guise

Hoist up the sails, when winds begin to rise,

and that an architect should make choice of such servants and workmen as will not prejudice his work, but take pains in the best manner to forward it; but that a statesman—who, as Pindar has it,

The best of artists and chief workman is

Of equity and justice—

should not presently choose himself like-affected friends and ministers, and such as might co-inspire into him a love of honesty; but that one or other should be always unjustly and violently bending him to other uses. For then he would seem to differ in nothing from a carpenter or mason who, through ignorance or want of experience, uses such squares, rules, and levels as will certainly make his work to be awry. Since friends are the living and intelligent instruments of statesmen, who ought to be so far from bearing them company in their slips and transgressions, that they must be careful they do not, even unknown to them, commit a fault.

And this it was, that disgraced Solon and brought him into disrepute amongst his citizens; for he, having an intention

to ease men’s debts and to bring in that which was called at Athens the Seisachtheia (for that was the name given by way of extenuation to the cancelling of debts), communicated this design to some of his friends, who thereupon did a most unjust act; for having got this inkling, they borrowed abundance of money, and the law being a little after brought to light, they appeared to have purchased stately houses, and great store of land with the wealth they had borrowed; and Solon, who was himself injured, was accused to have been a partaker of their injustice. Agesilaus also was most feeble and mean-spirited in what concerned the suits of his friends, being like the horse Pegasus in Euripides,

Who, frighted, bowed his back, more than his rider would,

[*](Eurip. Bellerophon, Frag. 311.)

so that, being more ready to help them in their misfortunes than was requisite, he seemed to be privy to their injustices. For he saved Phoebidas, who was accused for having without commission surprised the castle of Thebes, called Cadmea, saying that such enterprises were to be attempted without expecting any orders. And when Sphodrias was brought to trial for an unlawful and heinous act, having made an incursion into Attica at such time as the Athenians were allies and confederates of the Spartans, he procured him to be acquitted, being softened by the amorous entreaties of his son. There is also recorded a short epistle of his to a certain prince, written in these words: If Nicias is innocent, discharge him; if he is guilty, discharge him for my sake; but however it is, discharge him. But Phocion (on the contrary) would not so much as appear in behalf of his son-in-law Charicles, when he was accused for having taken money of Harpalus; but having said, Only for acts of justice have I made you my son-in-law,— went his way. And Timoleon the Corinthian, when he could not by admonitions or requests dissuade his brother from being a tyrant, confederated with his destroyers. For a magistrate ought not to be a friend even to the altar (or till he comes to the point of being forsworn), as Pericles sometime said, but no farther than is agreeable to all law, justice, and the utility of the state; any of which being neglected brings a great and public damage, as did the not executing of justice on Sphodrias and Phoebidas, who did not a little contribute to the engaging of Sparta in the Leuctrian war.

Otherwise, reason of state is so far from necessitating one to show himself severe on every peccadillo of his friends, that it even permits him, when he has secured the principal affairs of the public, to assist them, stand by them, and labor for them. There are, moreover, certain favors that may be done without envy, as is the helping a friend to obtain an office, or rather the putting into his hands some honorable commission or some laudable embassy, such as for the congratulating or honoring some prince or the making a league of amity and alliance with some state. But if there be some difficult but withal illustrious and great action to be performed, having first taken it upon himself, he may afterwards assume a friend to his assistance, as did Diomedes, whom Homer makes to speak in this manner:

Since a companion you will have me take,

How can I think a better choice to make,

Than the divine Ulysses?

[*](Il. X. 242.)

And Ulysses again as kindly attributes to him the praise of the achievement, saying:

These stately steeds, whose country you demand,

Nestor, were hither brought from Thracian land,

Whose king, with twelve of his best friends, lies dead,

All slain by th’ hand of warlike Diomed.

[*](Il. X. 558.)

For this sort of concession no less adorns the praiser than the praised; but self-conceitedness, as Plato says, dwells with solitude. He ought moreover to associate his friends in those good and kind offices which are done by him, bidding those whom he has benefited to love them and give them thanks, as having been the procurers and counsellors of his favors to them. But he must reject the dishonest and unreasonable request of his friends, yet not churlishly but mildly, teaching and showing them that they are not beseeming their virtue and honor. Never was any man better at this than Epaminondas, who, having denied to deliver out of prison a certain victualler, when requested by Pelopidas, and yet a little after dismissing him at the desire of his miss, said to his friend, These, O Pelopidas, are favors fit for wenches to receive, and not for generals. Cato on the other side acted morosely and insolently, when Catulus the censor, his most intimate and familiar friend, interceded with him for one of those against whom he, being quaestor, had entered process, saying: It would be a shame if you, who ought to reform young men for us, should be thrust out by our servants. For he might, though in effect refusing the requested favor, have yet forborne that severity and bitterness of speech; so that his doing what was displeasing to his friend might have seemed not to have proceeded from his own inclination, but to have been a necessity imposed upon him by law and justice. There are also in the administration of the state methods, not dishonorable, of assisting our poorer friends in the making of their fortune. Thus did Themistocles, who, seeing after a battle one of those which lay dead in the field adorned with chains of gold and jewels, did himself pass by him; but turning back to a friend of his, said, Do you take these spoils, for you are not yet come to be Themistocles. For even the affairs themselves do frequently afford a statesman such opportunities of benefiting his friends; for every man is not a Menemachus. To one therefore give the patronage of a cause, both just and beneficial; to another recommend some rich man, who stands in need of management and protection; and help a third to be employed in some public work, or to some gainful and profitable farm. Epaminondas bade a friend of his go to a certain rich man, and ask him for a talent by the command of Epaminondas, and when he to whom the message was sent came to enquire the reason of it; Because, said Epaminondas, he is a very honest man and poor; but you, by converting much of the city’s wealth to your own use, are become rich. And Xenophon reports, that Agesilaus delighted in enriching his friends, himself making no account of money.

Now since, as Simonides says, all larks must have a crest, and every eminent office in a commonweal brings enmities and dissensions, it is not a little convenient for a statesman to be forewarned also of his comportment in these rencounters. Many therefore commend Themistocles and Aristides, who, when they were to go forth on an embassy or to command together the army, laid down their enmity at the confines of the city, taking it up again after their return. Some again are highly pleased with the action of Cretinas the Magnesian. He, having for his rival in the government one Hermias, a man not powerful and rich, but ambitious and high-spirited, when the Mithridatic war came on, seeing the city in danger, desired Hermias either to take the government upon himself and manage the affairs whilst he retired, or, if he would have him take the command of the army, to depart himself immediately, lest they should through their ambitious contention destroy the city. The proposal pleased Hermias, who, saying that Cretinas was a better soldier than himself, did with his wife and children quit the city. Cretinas then escorted him as he went forth, furnishing him out of his

own estate with all such things as are more useful to those that fly from home than to those that are besieged; and excellently defending the city, unexpectedly preserved it, being at the point to be destroyed. For if it is generous and proceeding from a magnanimous spirit to cry out,

I love my children, but my country more,

why should it not be readier for every one of them to say, I hate this man, and desire to do him a diskindness, but the love of my country has greater power over me? For not to condescend to be reconciled to an enemy for those very causes for which we ought to abandon even a friend, is even to extremity savage and brutish. But far better did Phocion and Cato, who grounded not any enmity at all on their political differences, but being fierce and obstinate only in their public contests not to recede from any thing they judged convenient for the state, did in their private affairs use those very persons friendly and courteously from whom they differed in the other. For one ought not to esteem any citizen an enemy, unless it be one like Aristion, Nabis, or Catiline, the disease and plague of the city: but as for those that are otherwise at discord, a good magistrate should, like a skilful musician, by gently setting them up or letting them down, bring them to concord; not falling angrily and reproachfully upon those that err, but mildly reprehending them in such like terms as these of Homer’s,

Good friend, I thought you wiser than the rest;

[*](Il. XVII. 171)

and again,

You could have told a better tale than this;

[*](Il. VII. 358.)

nor yet repining at their honors, or sparing to speak freely in commendation of their good actions, if they say or do any thing advantageous to the public. For thus will our reprehension, when it is requisite, be credited, and we shall render them averse to vice, increasing their virtue, and showing, by comparing them, how much the one is more worthy and beseeming them than the other.

But I indeed am also of opinion, that a statesman should in just causes give testimony to his enemies, stand by them when they are accused by sycophants, and discredit imputations brought against them if they are repugnant to their characters; as Nero himself, a little before he put to death Thraseas, whom of all men he both most hated and feared, when one accused him for giving a wrong and unjust sentence, said: I wish Thraseas was but as great a lover of me, as he is a most upright judge. Neither is it amiss for the daunting of others who are by Nature more inclined to vice, when they offend, to make mention of some enemy of theirs who is better behaved, and say, Such a one would not have spoken or acted thus. And some again, when they transgress, are to be put in mind of their virtuous progenitors. Thus Homer says,

Tydeus has left a son unlike himself.

[*](Il. V. 800.)

And Appius, contending in the Comitia with Scipio Africanus, said, How deeply, O Paulus, wouldst thou sigh amongst the infernal shades, wert thou but sensible that Philonicus the publican guards thy son, who is going to stand for the office of censor. For such manner of speeches do both admonish the offender, and become their admonishers. Nestor also in Sophocles, being reproached by Ajax, thus politicly answers him:

I blame you not, for you act well, although

You speak but ill.

And Cato, who had opposed Pompey in his joining with Caesar to force the city; when they fell to open wars, gave his opinion that the conduct of the state should be committed to Pompey, saying, that those who are capable to do the greatest mischiefs are fittest to put a stop to them. For reprehension mixed with praise, and accompanied not with opprobriousness but liberty of speech, working not animosity but remorse and repentance, appears both kind and salutary; but railing expressions do not at all beseem statesmen. Do but look into the speeches of Demosthenes against Aeschines, and of Aeschines against him; and again into what Hyperides has written against Demades, and consider whether Solon, Pericles, Lycurgus the Lacedaemonian, or Pittacus the Lesbian would have spoken in that manner. And yet Demosthenes used this reproachful manner of speaking only in his juridical orations or pleadings; for his Philippics are clean and free from all scoffing and scurrility. For such discourses do not only more disgrace the speakers than the hearers, but do moreover breed confusion in affairs, and disturb counsels and assemblies. Wherefore Phocion did excellently well, who, having broken off his speech to give way to one that railed against him, when the other with much ado held his peace, going on again where he had left off, said: You have already heard what has been spoken of horsemen and heavy armed foot; I am now to treat of such as are light armed and targeteers.

But since many persons can hardly contain themselves on such occasions, and since railers have often their mouths not impertinently stopped by replies; let the answer be short and pithy, not showing any indignation or bitterness of anger, but mildness joined with raillery and gracefulness, yet somewhat tart and biting. Now such especially are the retortings of what has been spoken before. For as darts returning against their caster seem to have been repulsed and beaten back by a certain strength and solidity in that against which they were thrown; so what was spoken seems by the strength and understanding of the reproached to have been turned back upon the reproacher. Such was that reply of Epaminondas to Callistratus, who

upbraided the Thebans with Oedipus, and the Argives with Orestes,—one of which had killed his father and the other his mother, -Yet they who did these things, being rejected by us, were received by you. Such also was the repartee of Antalcidas the Spartan to an Athenian, who said to him, We have often driven you back and pursued you from the Cephissus; But we (replied Antalcidas) never yet pursued you from the Eurotas. Phocion also, when Demades cried out, The Athenians if they grow mad, will kill thee; elegantly replied, And thee, if they come again to their wits. So, when Domitius said to Crassus the orator, Did not you weep for the death of the lamprey you kept in your fishpond?—Did not you, said Crassus to him again, bury three wives without ever shedding a tear? These things therefore have indeed their use also in other parts of a man’s life.

Moreover, some, like Cato, thrust themselves into every part of polity, thinking a good citizen should not omit any care or industry for the obtaining authority. And these men greatly commend Epaminondas; for that being by the Thebans through envy and in contempt appointed telearch, he did not reject it, but said, that the office does not show the man, but the man also the office. He brought the telearchate into great and venerable repute, which was before nothing but a certain charge of the carrying the dung out of the narrow streets and lanes of the city, and turning of watercourses. Nor do I doubt but that I myself afford matter of laughter to many who come into this our city, being frequently seen in public employed about such matters. But that comes into my assistance which is related of Antisthenes; for, when one wondered to see him carry a piece of stock-fish through the market, ’Tis for myself, said he. But I, on the contrary, say to those who upbraid me for being present at and overseeing the measuring of tiles, or the bringing in and unloading of clay and

stones.: It is not for myself, but for my country, that I perform this service. For though he who in his own person manages and does many such things for himself may be judged mean-spirited and mechanical, yet if he does them for the public and for his country, he is not to be deemed sordid; but on the contrary, his diligence and readiness, extending even to these small matters, is to be esteemed greater and more highly to be valued. But others there are, that hold Pericles’s manner of acting to have been more magnanimous and august; amongst which Critolaus the Peripatetic, who is of opinion that, as at Athens the Salaminian ship and the Paralus were not launched forth for every service, but only on necessary and great occasions, so a statesman ought to employ himself in the chiefest and greatest affairs, like the King of the universe, who, as Euripides says,

Reserves great things for his own government,

But small things leaves to Fortune’s management.

For neither do we approve the excessively ambitious and contentious spirit of Theagenes, who, having obtained the victory not only through the whole course of public games, but also in many other contests, and not only in wrestling but in buffeting and running of long races, at last, being at the anniversary festival supper of a certain hero, after every one was served, according to the custom, he started up, and fell to wrestling, as if it were necessary that no other should conquer when he was present; whence he got together twelve hundred coronets, most of which one would have taken for rubbish.

Now nothing do they differ from him, who strip themselves for every public affair, and render themselves reprehensible by many, becoming troublesome, and being, when they do well, the subject of envy, and when they do ill, of rejoicing. And that industry which was at the beginning admired turns afterwards to contempt and laughter. In

this manner it was said; Metiochus leads forth the army, Metiochus oversees the highways, Metiochus bakes the bread, Metiochus bolts the meal, Metiochus does all things, Metiochus shall suffer for it at last. This Metiochus was a follower of Pericles, and made use, it seems, of the power he had with him invidiously and disdainfully. For a statesman ought to find the people when he comes to them (as they say) in love with him, and leave in them a longing after him when he is absent; which course Scipio Africanus also took, dwelling a long time in the country, at the same time both removing from himself the burthen of envy, and giving those leisure to breathe, who seemed to be oppressed by his glory. But Timesias the Clazomenian, who was otherwise a good commonwealths-man, was ignorant of his being envied and hated for doing all things by himself, till the following accident befell him. It happened that, as he passed by where certain boys were striking a cockal-bone out of an hole, some of them said, that the bone was still left within; but he who had stricken it cried out, I wish I had as certainly beaten out Timesias’s brains, as this bone is out of the hole. Timesias, hearing this, and thereby understanding the envy and spite borne him by every one, returned home, where he imparted the matter to his wife, and having commanded her to pack up, all and follow him, immediately left both his house and the city. And Themistocles seems to have been in some such condition amongst the Athenians, when he said: How is it, O ye blessed ones, that you are tired with the frequent receiving of benefits?

Now some of those things have indeed been rightly spoken, others not so well. For a statesman ought not to withdraw his affection and providential care from any public affair whatever, nor reserve himself sacred, like the anchor in a ship, for the last necessities and hazards of the state. But as the masters of ships do some things with their

own hands, and perform others, sitting afar off, by other instruments, turning and winding them by the hands of others, and making use of mariners, boatswains, and mates, some of which they often call to the stern, putting the helm into their hands; so it is convenient for a statesman sometimes to yield the command to his companions, and to invite them kindly and civilly to the tribunal, not managing all the affairs of the commonweal by his own speeches, decrees, and actions, but having good and faithful men, to employ every one of them in that proper and peculiar station which he finds to be most suitable for him. Thus Pericles used Menippus for the conduct of the armies, by Ephialtes he humbled the council of the Areopagus, by Charinus he passed the law against the Megarians, and sent Lampon to people the city of Thurii. For not only is the greatness of authority less liable to be envied by the people, when it seems to be divided amongst many; but the business also is more exactly done. For as the division of the hand into fingers has not weakened it, but rendered it more commodious and instrumental for the uses to which it serves; so he who in the administration of a state gives part of the affairs to others renders the action more efficacious by communicating it. But he who, through an unsatiable desire of glory or power, lays the whole burthen of the state upon his own shoulders, and applies himself to that for which he is neither fitted by nature nor exercise,—as Cleon did to the leading forth of armies, Philopoemen to the commanding of navies, and Hannibal to haranguing the people,—has no excuse for his errors; but hears that of Euripides objected against him,

Thou, but a carpenter, concernd’st thyself

With works not wrought in wood;—

being no good orator, you went on an embassage; being of a lazy temper, you thrust yourself into the stewardship; being ignorant in keeping accounts, you would be treasurer; or, being old and infirm, you took on you the command of the army. But Pericles divided his authority with Cimon, reserving to himself the governing within the city, and committing to him the manning of the navy and making war upon the barbarians; for the other was naturally fitted for war, and himself for civil affairs. Eubulus also the Anaphlystian is much commended, that, having credit and authority in matters of the greatest importance, he managed none of the Grecian affairs, nor betook himself to the conducting of the army; but employing himself about the treasure, he augmented the public revenues, and greatly benefited the city by them. But Iphicrates, practising to make declamations at his own house in the presence of many, rendered himself ridiculous; for though he had been no bad orator but an excellently good one, yet ought he to have contented himself with the glory got by arms, and abstaining from the school, to have left it to the sophisters.

But since it is incident to every populacy to be malicious and desirous to find fault with their governors, and since they are apt to suspect that many, even useful things, if they pass without being opposed or contradicted, are done by conspiracy, and since this principally brings societies and friendships into obloquy; they must not indeed leave any real enmity or dissension against themselves, as did Onomademus, a demagogue of the Chians, who, having mastered a sedition, suffered not all his adversaries to be expelled the city; lest, said he, we should begin to differ with our friends, when we are wholly freed from our enemies; for this would be indeed a folly. But when the multitude shall have conceived a suspicion against any important beneficial project, they must not, as if it were by confederacy, all deliver the same opinion; but two or three of them must dissent, and mildly oppose their friend, and afterwards, as if they were convinced by reason,

change their sentiments; for by this means they draw along with them the people, who think them moved by the beneficialness of the thing. But in small matters, and such as are of no great consequence, it is not amiss to suffer his friends really to differ, every one following his own private reason; that so in the principal and greatest concerns, they may not seem to act upon design, when they shall unanimously agree to what is best.

The politician therefore is by nature always the prince of the city, as the king among the bees; and in consideration of this, he ought always to have the helm of public affairs in his hand. But as for those dignities and offices to which persons are nominated and chosen by the suffrages of the people, he should neither too eagerly nor too often pursue them,—the seeking after offices being neither venerable nor popular,—nor yet should he reject them, when the people legally confer them on him and invite him to them, but even though they are below his reputation, he should accept them and willingly employ himself in them; for it is but just that they who have been honored by offices of greater dignity should in return grace those of inferior rank. And in those more weighty and superior employs, such as are the commanding of the armies in Athens, the Prytania in Rhodes, and the Boeotarchy amongst us, he should carry himself with such moderation as to remit and abate something of their grandeur, adding somewhat of dignity and venerableness to those that are meaner and less esteemed, that he may be neither despised for these nor envied for those.

Now it behooves him that enters upon any office, not only to have at hand those arguments of which Pericles put himself in mind when he first received the robe of state: Bethink thyself, Pericles, thou govern’st freemen, thou govern’st Grecians, yea, citizens of Athens; but farther also, he ought to say thus with himself: Thou,

being a subject, govern’st a city which is under the obedience of Caesar’s proconsul or lieutenant. Here is no fight in a fair field, this is not the ancient Sardis, nor is this the puissance of the Lydians. Thou must make thy robe scantier, look from the pavilion to the tribunal, and not place too great confidence in thy crown, since thou see’st the Roman’s shoes over thy head. But in this the stage-players are to be imitated, who add indeed to the play their own passionate transports, behavior, and countenance, suitable to the person they represent, but yet give ear to the prompter, and transgress not the rhyme and measures of the faculty granted them by their masters. For an error in government brings not, as in the acting of a tragedy, only hissing and derision; but many have by this means subjected themselves to that

Severe chastiser, the neck-cutting axe.

As it befell your countryman Pardalas, when he forgot the limits of his power. Another, being banished from home and confined to a little island, as Solon has it,

Became at last from an Athenian

A Pholegandrian or Sicinitan.

For we laugh indeed, when we see little children endeavoring to fasten their father’s shoes on their own feet, or setting their crowns on their own heads in sport. But the governors of cities, foolishly exhorting the people to imitate those works, achievements, and actions of their ancestors which are not suitable to the present times and affairs, elevate the multitude, and although they do things that are ridiculous, they yet meet with a fate which is not fit to be laughed at, unless they are men altogether despised. For there are many other facts of the ancient Greeks, the recital of which to those who are now living may serve to form and moderate their manners; as would be the relating at Athens, not the warlike exploits of their progenitors, but (for example) the decree of amnesty after the expulsion of the Thirty Tyrants; the fining of Phrynicus, who represented in a tragedy the taking of Miletus; how they wore garlands on their heads when Cassander rebuilt Thebes; how, having intelligence of the Scytalism (or slaughter) at Argos in which the Argives put to death fifteen hundred of their own citizens, they commanded a lustration (or expiatory sacrifice) to be carried about in a full assembly; and how, when they were searching of houses for those that were confederated with Harpalus, they passed by only one, which was inhabited by a man newly married. For by the imitating of such things as these, they may even now resemble their ancestors; but the fights at Marathon, Eurymedon, and Plataea, and whatever examples vainly puff up and heighten the multitude, should be left to the schools of the sophisters.

Now a statesman ought not only to exhibit himself and his country blameless to the prince, but also to have always for his friend some one of those that are most powerful above, as a firm support of polity; for the Romans are of such a disposition, that they are most ready to assist their friends in their political endeavors. It is good also, when we have received benefit from friendship with princes, to apply it to the advancement of our country; as did Polybius and Panaetius, who through the favor of Scipio to them greatly advantaged their countries for the obtaining felicity. So Caesar Augustus, when he had taken Alexandria, made his entry into it, holding Arius by the hand, and discoursing with him alone of all his familiars; after which he said to the Alexandrians, who expecting the utmost severity supplicated his favor, that he pardoned them first for the greatness of their city, secondly for its builder, Alexander, and thirdly, added he, to gratify this my friend. Is it then fit to compare to this benefit those exceeding gainful commissions and administrations

of provinces, in the pursuit of which many even grow old at other men’s doors, leaving their own domestic affairs in the mean time unregarded? Or should we rather correct Euripides, singing and saying that, if one must watch and sue at another’s court and subject one’s self to some great man’s familiarity, it is most commendable so to do for the sake of one’s country; but otherwise, we should embrace and pursue friendships on equal and just conditions.

Yet ought not he who renders and exhibits his country obsequious to potent princes to contribute to the oppressing of it, nor having tied its legs to subject also its neck, as some do who, referring all things both great and little to these potentates, upbraid it with servitude, or rather wholly take away the commonwealth, rendering it astonished, timorous, and without command of any thing. For as those who are accustomed neither to sup nor bathe without the physician do not make so much use of their health as Nature affords them; so they who introduce the prince’s judgment into every decree, council, favor, and administration, necessitate the princes to be more masters of them than they desire. Now the cause of this is principally the avarice and ambition of the chief citizens. For either, by injuring their inferiors, they compel them to fly out of the city; or in such things wherein they differ from one another, disdaining to be worsted by their fellow-citizens, they bring in such as are more powerful, whence both the council, people, courts of judicature, and whole magistracy lose their authority. But he ought to appease private citizens by equality, and mightier men by mutual submissions, so as to keep peace within the commonweal, and coolly to determine their affairs; making for these things, as it were for secret diseases, a certain political medicine, both being himself rather willing to be vanquished amongst his fellow-citizens, than to get the better

by the injury and dissolution of his country’s rights, and requesting the same of every one else, and teaching them how great a mischief this obstinacy in contending is. But now, rather than they will with honor and benignity mutually yield to their fellow-citizens, kinsmen, neighbors, and colleagues in office, they do, with no less prejudice than shame, carry forth their dissensions to the doors of the pleaders, and put them into the hands of pragmatical lawyers.

Physicians indeed turn and drive forth into the superficies of the body such diseases as they are not able utterly to extirpate; but a statesman, though he cannot keep a city altogether free from internal troubles, yet should, by concealing its disturbance and sedition, endeavor to cure and compose it, so that it may least stand in need of physicians and medicines from abroad. For the intention of a statesman should be fixed upon the public safety, and should shun, as has been said, the tumultuous and furious motion of vain-glory; and yet in his disposition there should be magnanimity,

And undaunted courage,—as becomes

The men, who are for their dear country’s right

Prepared till death ’gainst stoutest foes to fight,

[*](See Il. XVII. 156.)

and who are bravely resolved, not only to hazard their lives against the assaults of invading enemies, but also to struggle with the most difficult affairs, and stem the torrent of the most dangerous and impetuous times. For as he must not himself be a creator of storms and tempests, so neither must he abandon the ship of the state when they come upon it; and as he ought not to raise commotions and drive it into danger, so is he obliged, when it is tossed and is in peril, to give it his utmost assistance, putting forth all his boldness of speech, as he would throw out a sacred anchor when affairs are at the greatest extremity. Such were the difficulties that befell the Pergamenians under Nero, and the Rhodians lately under Domitian, and the Thessalians heretofore in the time of Augustus, when they burned Petraeus alive.

You shall not in this case demurring see,

[*](See Il. IV. 223)

or starting back for fear, any one who is truly a statesman; neither shall you find him accusing others and withdrawing himself out of harm’s way; but you shall have him rather going on embassies, sailing to foreign parts, and not only saying first,

We’re here, Apollo, who the murther wrought,

No longer plague our country for our fault,

but also ready to undergo perils and dangers for the multitude, even though he has not been at all partaker of their crime. For this indeed is a gallant action; and besides its honesty, one only man’s virtue and magnanimity has often wonderfully mitigated the anger conceived against a whole multitude, and dissipated the terror and bitterness with which- they were threatened. Such an influence with a king of Persia had the deportment of Sperchis and Bulis, two noble Spartans; and equally prevalent was the speech of Stheno with Pompey, when, being about to punish the Mamertines for their defection, he was told by Stheno, that he would not act justly if he should for one guilty person destroy abundance of innocents; for that he himself had caused the revolt of the city, by persuading his friends and forcing his enemies to that attempt. This speech did so dispose Pompey, that he both pardoned the city and courteously treated Stheno. But Sylla’s host, having used the like virtue towards an unlike person, generously ended his days. For when Sylla, having taken the city of Praeneste, determined to put all the rest of the inhabitants to the sword, and to spare only him for the hospitality that had been between them, he, saying that he would not be indebted for his preservation to the destroyer of his country, thrust himself in amongst his fellow-citizens, and was massacred with them. We ought therefore indeed to deprecate such times as these, and hope for better things.

Moreover, we should honor, as a great and sacred thing, every magistracy and magistrate. Now the mutual concord and friendship of magistrates with one another is a far greater honor of magistracy than their diadems and purple-garded robes. Now those who lay for a foundation of friendship their having been fellow-soldiers or having spent their youth together, and take their being joint commanders or co-magistrates for a cause of enmity, cannot avoid being guilty of one of these three evils. For either, regarding their colleagues in government as their equals, they brangle with them; or looking on them as their superiors, they envy them; or esteeming them their inferiors, they despise them; whereas, indeed, one ought to court his superior, advance his inferior, honor his equal, and love and embrace all, as having been made friends, not by eating at the same table, drinking in the same cup, or meeting at the same solemn feast, but by a common and public bond, and having in some sort an hereditary benevolence derived from their country. Scipio therefore was ill spoken of in Rome, for that, making a feast for his friends at the dedication of a temple to Hercules, he invited not to it his colleague Mummius; for, though in other things they took not one another for friends, yet in such occurrences as these they should have mutually honored and caressed each other, for the sake of their common magistracy. If then the omission of so small a civility brought Scipio, who was otherwise an admirable man, under a suspicion of arrogancy; how can he who seeks to impair the dignity of his colleague, or to obfuscate the lustre of his actions, or through insolency to draw and attribute all things to

himself, taking them wholly from his companion, be esteemed reasonable and moderate? I remember that, when I was yet but a young man, being jointly with another sent on an embassy to the proconsul, and my companion—I know not on what occasion—stopping by the way, I went on alone and performed the affair. Now when at my return I was to render an account of my charge, my father, taking me aside, admonished me not to say I went but We went, not I spoke but We spoke, and so through all the rest to make my report by associating my companion, and rendering him a sharer in my actions. For this is not only decent and courteous, but also takes from glory what is offensive, that is, envy. Whence it is that great men generally co-ascribe their most glorious actions to their Daemon or Fortune; as did Timoleon, who having destroyed the tyrannies in Sicily, consecrated a temple to Chance; and Python, when, being admired and honored by the Athenians for having slain Cotys, he said, God did this, making use of my hand. But Theopompus, king of the Lacedaemonians, when one said that Sparta was preserved because its kings were well skilled in governing, replied: ’Tis rather because the people are well versed in obeying.