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.
25. 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.
26. 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 commonwealths-man, 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.
27. 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 Nigidius the philosopher.
28. 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.