The Good Book (86 page)

16. I recollect that when I was still a young man I was sent with another as envoy to the proconsul;

17. The other man was somehow left behind. I alone met the proconsul and accomplished the business.

18. Now when I came back and was to make the report of our mission, my father left his seat and told me in private not to say ‘I went’, but ‘we went’,

19. Not ‘I said’, but ‘we said’, and in all other ways to associate my colleague in a joint report.

20. For that sort of thing is not only honourable and kind, but it also takes the sting out of any envy of our reputation.

21. Most people say and believe that it is the business of political teaching to cause men to be good subjects;

22. For, they say, the subject class is in every state larger than the ruling class;

23. And each official rules but a short time, whereas he is ruled all the time, if he is a citizen of a democracy;

24. So that it is a most excellent and useful thing to learn to obey those in authority, even if they happen to be deficient in power and reputation.

25. For it is absurd that in a tragedy the chief actor often makes his entrance after a hireling who takes third-class parts,

26. And addresses him in humble fashion just because the latter wears the diadem and sceptre,

27. But that in real affairs and in government the rich and famous man belittles and despises the official who is plebeian and poor,

28. Thereby using his own high standing to insult and destroy that of the state, instead of enhancing it rather and adding to the office the esteem and power derived from himself.

29. So at Sparta the kings gave precedence to the ephors,

30. And if any other Spartans were summoned, they did not walk slowly in obeying the summons,

31. But by running eagerly at full speed through the marketplace they exhibited to their fellow-citizens their rejoicing in paying honour to the state.

32. They did not behave like some uncultured and unmannerly persons who, as if swaggering in the excess of their own power,

33. Abuse the umpires at the games, revile the chorus at festivals and jeer at generals and gymnasiarchs,

34. Not knowing and not understanding that it is often more glorious to pay honour than to receive it.

35. For to a man who has great power in the state greater distinction accrues through serving in the bodyguard and the escort of an official than through being so served and escorted by him,

36. Or rather the latter brings him dislike and envy, but the former brings true reputation, that which comes from goodwill;

37. And by being seen sometimes at the official’s door, by greeting him first, and by putting him in the best place in walking alongside him,

38. A man adds lustre to the state without taking anything from himself.

39. It is also a service to the people sometimes to endure the evil speech and anger of a man in office,

40. Putting off requital to the right time; for then either we shall respond to him after his term of office is ended,

41. Or in the delay our gain will be the cessation of anger.

Chapter 28

  1. One should, however, deal always and with every official in zeal, forethought for the common good, and wisdom;

  2. If they are worthy men, voluntarily suggesting and pointing out to them things to be done, and allowing them to make use of well-considered ideas so that they will be held in high esteem as benefactors of the community.

  3. But if there is in them any reluctance, delay or ill-will in putting such suggestions into effect,

  4. Then one ought to come forward oneself and address the people,

  5. And not neglecting or slighting the public interests on the ground that because someone else is in office it is not proper for him to meddle in the administration of affairs.

  6. For the law always gives the first rank in the government to him who does what is right and recognises what is advantageous.

  7. For example: there was in the army a man named Xenophon, neither a general nor a captain,

  8. But perceiving what was needed and daring to do it, he put himself in command and saved the Greeks.

  9. Certainly it is good to make innovations, not for the sake of small or casual matters, but in cases of necessity, or for glorious causes,

10. As Epameinondas did when contrary to the law he added four months to his tenure of office, in which time he invaded Laconia and carried out his measures at Messene;

11. So that if any accusation or blame be brought against us on this account we may have necessity as our defence,

12. Or the greatness and glory of the action as compensation for the risk.

13. A saying is recorded of Jason, monarch of Thessaly, which he always repeated when taking punitive measures against individuals:

14. ‘It is inevitable that those should act unjustly in small matters who wish to act justly in great matters.’

15. This is recognisable at once as the saying of a despot; a far more statesmanlike precept is this:

16. ‘Win the favour of the people by giving way in small things in order that in greater matters you may oppose them stubbornly and thus prevent them from committing errors.’

17. For a statesman who is always very exact and strenuous about everything,

18. Never yielding at all, but always inexorable,

19. Gets the people into the habit of opposing him and being out of temper with him.

20. It is better that he sometimes joins them graciously, as at public games and spectacles in the theatre, and sometimes pretends not to see or hear their errors,

21. Just as we treat the errors of the young people in a family, in order that the force of rebukes – like that of a medicine – may not become exhausted or stale, but may in matters of greater importance retain its full strength and credit.

22. He thereby takes a stronger hold upon the people and persuades them into compliance.

23. But to the people the statesman will, so far as is possible, permit no outrageous conduct towards the citizens,

24. No confiscation of others’ property, nor distribution of public funds, but by persuasion, arguments and law he will oppose desires of that sort.

25. For by nourishing and increasing such destructive desires Cleon and his partisans produced in the state, as Plato says, ‘a swarm of drones with stings’.

Chapter 29

  1. When something important and useful but requiring much conflict and serious effort is to be accomplished,

  2. Try to select from among your friends those who are most powerful, or from among the most powerful those who are easiest to get along with;

  3. For they are least likely to act against you and most likely to work with you, if they possess wisdom without contentiousness.

  4. And, moreover, you should know your own nature, so that for any purpose for which you are naturally less fitted than others, choose as colleagues men who are more able than yourself,

  5. As Diomedes, about to go on a scouting expedition, chose as companions men of prudence and passed over the men of courage.

  6. For actions are thus more equally balanced, and contention does not arise among men whose ambitions proceed from different virtues and abilities.

  7. So, if you are not a good speaker, take an orator as your assistant in a lawsuit or your colleague in an embassy;

  8. If you are too lofty of speech and not persuasive in addressing the masses, choose a man who is winning and conciliatory in his oratory;

  9. And if you are physically weak and incapable of hard work, choose a strong man who is fond of labour, as Nicias chose Lamachus.

10. So statesmen, by uniting for one purpose not only men’s persons and funds,

11. But also their abilities and virtues, if they are in agreement, can gain greater reputation in connection with the same action than by other means.

12. Ambition, although it is a more pretentious word than ‘covetousness’, is no less pernicious in the state;

13. For there is more daring in it; one does not find it in slothful and abject people, but in the most vigorous and impetuous,

14. And the surge which comes from the masses, raising ambition on the crest of the wave and sweeping it along by shouts of praise, often makes it unrestrained and unmanageable.

15. Therefore, just as Plato said that young people should be told from childhood that it is not proper to ornament their bodies,

16. Because within they possess virtue, a far more precious thing,

17. So let us moderate ambition, saying that we have in ourselves honour, an ornament uncorrupted, undefiled and unpolluted by envy and fault-finding,

18. Which increases along with reasoning and forethought concerning our acts and public measures.

19. Therefore we have no need of honours painted, modelled or cast in bronze, in which even that which is admired is really the work of another;

20. For the person who has a public statue raised to him is not the main object of admiration, but instead it is the sculptor who is praised.

21. When Rome was beginning to be full of portrait statues, Cato refused to let one be made of himself, saying,

22. ‘I prefer to have people ask why there is not a statue of me rather than why there is one.’

23. Such honours arouse envy, and the people think that they are themselves under obligations to men who have not received honours,

24. But that those who have received them are oppressors of the people, being in effect men who demand payment for their services.

25. But if it is not easy to reject some mark offered by the kindly sentiment of the people, when it is so inclined, then one may accept a dignified reward;

26. A mere inscription suffices, a tablet, a decree or a green branch such as Epimenides received from the Acropolis after saving the city.

27. Anaxagoras, giving up the honours which had been granted him, requested that on the day of his death the children be allowed a day off school.

28. And to the seven Persians who killed the usurping Magi, the privilege was granted that they and their descendants should wear their headdress tilted forward over the forehead; for this was their secret sign when they undertook their act.

29. And there is something that indicates public-mindedness, too, about the honour received by Pittacus;

30. For, when he was told to take as much as he wished of the land which he had gained for the citizens,

31. He took only as much as he could throw a javelin over.

32. And the Roman Cocles received as much as he – and he was lame – could plough around in one day.

33. For the honour should not be payment for the action, but a symbol, that it may last for a long time, as those just mentioned have lasted.

34. But of all the three hundred statues of Demetrius of Phalerum, not one lasted; they were all destroyed while he was still living; and those of Demades were melted down into chamber pots.

35. Things like that have happened to many honours, they having become offensive, not only because the recipient was worthless, but also because the gift bestowed was too great.

36. And therefore the best and surest way to ensure the duration of honours is to reduce their cost;

37. Those that are great and top-heavy are, like ill-proportioned statues, quickly overturned.

38. The statesman will not despise the true honour and favour founded upon the goodwill of those who remember his actions,

39. Nor will he disdain reputation and avoid ‘pleasing his neighbours’, as Democritus demanded.

40. For not even the greeting of dogs nor the affection of horses is to be spurned by huntsmen and horse-trainers,

41. But it is both advantageous and pleasant to instil into animals which live with us such a disposition towards us as is welcome.

42. We lead unruly horses and runaway dogs by force of bits and dog-collars;

43. But nothing makes a man willingly tractable and gentle to another man except trust in his goodwill and belief in his nobility and justice.

44. And therefore Demosthenes is right in declaring that the greatest safeguard states possess against tyrants is distrust;

45. For that part of the mind with which we trust is most easily taken captive.

Chapter 30

  1. The first and most important advantage to the reputation of statesmen is the trust which gave them an entrance into public affairs;

  2. And the second is the goodwill of the multitude, which is a weapon of defence for the good against the slanderous and wicked, keeping off envy.

  3. In the matter of power, make the low-born equal to the nobles, the poor to the rich, and the private citizen to the office-holders.

  4. When truth and virtue are added to this, the goodwill that results will be a steady fair wind behind one’s endeavours.