The Good Book (83 page)

32. And Demosthenes, though he affected to despise other orators, used to say when Phocion rose to speak, ‘The cleaver of my speeches is getting up.’

33. In sum then, the aspiring statesman must, in addressing the people, seek to employ well-considered, not empty, speech,

34. And to use precaution, knowing that even the great Pericles used to prepare carefully before making a public speech,

35. So that no single utterance foreign to the matter in hand might occur to him.

36. Yet also the orator must always keep his speech nimble and in good practice for making apt rejoinders;

37. For occasions arise quickly and often bring with them in public affairs sudden developments.

38. That is why Demosthenes was inferior to many, as they say, because he drew back and hesitated when the occasion called for the opposite course.

39. And Theophrastus tells us that Alcibiades, because he planned not only to say the right thing, but to say it in the right way,

40. Often while actually speaking would search for words and arrange them into sentences, thereby causing hesitation and stumbling.

41. But the man who is so moved by events and the opportunities they offer that he springs to his feet is the one who most thrills the crowd and carries it with him.

42. And the statesman must bring to the struggle of statecraft, a struggle which is important, and calls for all one’s fighting power,

43. Not just education and forethought, but good health and stamina, that he may not be frequently so weary that he is defeated by mere hecklers.

44. Cato, when he had no hope of winning his cause by persuasion because the senate was gained over beforehand by favours and interests,

45. Used to get up and speak the whole day, thus destroying his opponents’ opportunity, and showing the worth of stamina.

Chapter 19

  1. There are two entrances to public life and two paths leading to it:

  2. One the quick and brilliant road to reputation, by no means without risk; the other more prosaic and slower, but safer.

  3. For some men launch out at once into political life with some conspicuous great or daring action,

  4. Like men who launch a vessel from a promontory that juts out into the sea;

  5. They think Pindar is right in saying ‘To a work’s beginning we must set a front that shines afar.’

  6. People are more ready to accept a beginner because they are surfeited with those they are accustomed to,

  7. Just as spectators at a show are glad to see a new performer; and authority and power that has a brilliant and rapid growth takes envy’s breath away.

  8. For, as Ariston says, fire does not cause smoke, nor does reputation cause envy, if it blazes up quickly at the start;

  9. But those who grow great gradually and slowly are attacked one from one side, another from another;

10. Hence many men wither away before coming to full bloom as statesmen.

11. Remember Pompey, who demanded a Triumph although he had not yet been admitted to the senate;

12. When Sulla voted against it, Pompey said to him, ‘More welcome the rising than the setting sun’;

13. And Sulla, when he heard this, withdrew his opposition.

14. Nowadays, when the affairs of states less often involve leadership in wars, the overthrowing of tyrannies, acts of alliances,

15. What opening for a conspicuous and brilliant public career could a young man find?

16. There remain the public lawsuits, and embassies abroad,

17. Which demand a man of ardent temperament and one who possesses both courage and intellect.

18. But there are many excellent lines of endeavour that are neglected in our cities which a man may take up,

19. And also many practices resulting from evil custom, that have insinuated themselves to the shame or injury of the state,

20. Which a man may remove, and thus turn them to account for himself.

21. Indeed in past times a just verdict gained in a great suit,

22. Or good faith in acting as advocate for a weak client against a powerful opponent,

23. Or boldness of speech on behalf of the right against a wicked ruler,

24. Has opened to some men a glorious entrance into public life.

25. And not a few also have grown great through the enemies they have made by attacking men whose position made them enviable or caused them to be feared;

26. For when such a man is overthrown his power passes at once, and with better reputation, to the man who overcame him.

27. For attacking, through motives of envy, a good man who, on account of his virtue, is leader of the state,

28. As Pericles was attacked by Simmias, Themistocles by Alcmeon, Pompey by Clodius, and Epameinondas by Menecleides the orator,

29. Is neither conducive to a good reputation nor advantageous in any other way;

30. For when the people have committed a wrong against a good man and then repent of their anger,

31. They think the easiest way to excuse themselves for this offence is the most just, namely,

32. To destroy the man who was the author of it and persuaded them to commit it.

33. On the other hand, to revolt against a bad man who by shameless audacity and cunning has made affairs subject to himself,

34. Such as Cleon and Cleophon were at Athens, and to pull him down and humble him,

35. Provides a glorious entrance upon the stage of public life.

36. And I am not ignorant of the fact that some men by curtailing the power of an oppressive and oligarchical senate,

37. As Ephialtes did at Athens and Phormio at Elis,

38. Have gained at the same time both power and glory;

39. But to one who is just entering upon public life there is a great risk in this.

40. Therefore Solon made a better beginning, when Athens was divided into three factions called the Diacrians (‘hill-folk’), the Pedieans (‘plains-folk’), and the Paralians (‘coast-folk’);

41. For he entangled himself with none of them, but acted for all in common and said and did everything to bring about concord among them,

42. So that he was chosen lawgiver to reconcile their differences and in this way established his rule.

Chapter 20

  1. So many, then, and of such kinds are the more conspicuous ways of entering upon a public career.

  2. But the safe and leisurely way has been chosen by many famous men – Aristeides, Phocion, Pammenes the Theban, Lucullus at Rome, Cato, the Lacedaemonian Agesilaus.

  3. For just as ivy rises by twining itself about a strong tree, so each of these men, by attaching himself while still young to an older man,

  4. And while still obscure to a man of reputation, being gradually raised up under the shelter of his power and growing great with him,

  5. Fixed himself firmly and rooted himself in the affairs of state.

  6. For Aristeides was made great by Cleisthenes, Phocion by Chabrias, Lucullus by Sulla,

  7. Cato by Maximus, Epameinondas aided Pammenes and Lysander Agesilaus.

  8. But Agesilaus, through untimely ambition and jealousy of Lysander’s reputation, insulted and quickly cast aside the guide of his actions;

  9. But the others in noble and statesmanlike fashion cherished their teachers until the end and joined in honouring them,

10. Enhancing in turn with their own radiance, and illuminating, like the heavenly bodies that face the sun, that which caused themselves to shine.

11. Certainly Scipio’s detractors said that he was the actor, but his friend Laelius the real author of his deeds;

12. Laelius, however, was not puffed up by any of those sayings, but continued always eagerly to exalt Scipio’s virtue and renown.

13. And Pompey’s friend Afranius, even though he was of humble station,

14. Nevertheless expected to be elected consul, but when Pompey favoured other candidates, he relinquished his ambition,

15. Saying that gaining the consulship would be to him not so much glorious as painful and troublesome, if it were against Pompey’s will and without his co-operation;

16. And so after waiting only one year he both gained the office and retained the friendship.

17. Those who are thus led to renown by the hand of others gain favour with many,

18. And at the same time, if anything unpleasant happens, are less disliked;

19. And that is why Philip advised Alexander to gain friends as long as he could while another man was king,

20. By having pleasant relations with others and maintaining friendly ties with them.

21. But anyone who is entering upon a public career should choose as his leader a man who is not merely of established reputation and powerful,

22. But one who is all this on account of real worth. For just as not every tree will accept and support the vine which entwines about it, but some trees stifle and ruin its growth,

23. So in states, the men who are not lovers of what is noble, but merely lovers of honours and of office,

24. Do not give young men opportu­nities for public activities,

25. But through envy repress them and, to speak figuratively, wither them up by depriving them of glory, their natural nourishment.

26. So Marius, after having achieved many successes in Libya and Gaul with the help of Sulla, ceased to employ him and cast him off, being angered by his growth in power.

27. Sulla, however, exalted Pompey from the time of his youth, rising up and uncovering his head when he came near;

28. And also by giving the other young men opportunities for leadership,

29. And by urging some on even against their will, he filled his armies with ambition and eagerness;

30. And he gained power over them all by wishing to be, not the only great man, but first and greatest among many great men.

31. Such, then, are the men to whom young statesmen should attach themselves and cling closely,

32. Not snatching glory away from them, like Aesop’s wren who was carried up on the eagle’s shoulders, then suddenly flew out and got ahead of him,

33. But receiving it from them in goodwill and friendship, knowing that no one can ever command well who has not first learned rightly to obey, as Plato says.

Chapter 21

  1. Next comes the decision to be made concerning friends, and here we approve neither the idea of Cleon nor of Themistocles.

  2. For Cleon, when he first decided to take up political life, brought his friends together and renounced his friendship with them,

  3. As something which often weakens and perverts the right and just choice of policy in political life.

  4. But he would have done better if he had cast out of his character avarice and love of strife, and cleansed himself of envy and malice;

  5. For the state needs, not men who have no friends or comrades, but good and self-controlled men.

  6. As it was, he drove away his friends, but a hundred cursed flatterers circled and fawned around him instead,

  7. And he subjected himself to the masses to win their favour, making the basest and most unsound element of the people his associates against the best.

  8. But Themistocles on the other hand, when someone said that he would govern well if he showed himself equally impartial to all, replied,

  9. ‘May I never take my seat on such a throne that my friends shall not have more from me than those who are not my friends!’

10. He also was wrong; for he sub­­ordinated the government to his friendship, putting the affairs of the community and the public below private favours and interests.

11. And yet when Simonides asked for something that was not just, he said to him:

12. ‘He is not a good poet who sings contrary to metre, nor is he an equitable ruler who grants favours contrary to law.’

13. For the architect chooses subordinates and handicraftsmen who will not spoil his work but will co-operate to perfect it.

14. The statesman who is, as Pindar says, the best of craftsmen and the maker of lawfulness and justice, should choose friends whose convictions are like his own,

15. Who will aid him and share his enthusiasm for what is noble;

16. And must avoid those who are always wrongfully and by violent means trying to divert him to various other uses.

17. A politician of the latter sort will be found to be no better than a builder or a carpenter who through ignorance and error makes use of such squares and rulers and levels as are sure to make his work crooked.

18. For friends are the living and thinking tools of the statesman, and he ought not to slip with them when they go wrong,

19. But he must be on the watch that they do not err even through ignorance.