Agesilaus [15]
And this, too, among his tenets I find admirable: the truer title to self-congratulation belonged not to the millionaire, the master of many legions, but to him rather, who, being himself a better man, commanded the allegience of better followers.
[4] See "Hell." IV. i. 15; Plut. "Apophth. Lac." p. 777; Grote, "H. G." x. 402.
And this, in proof of mental forecast, I must needs praise in him. Holding to the belief that the more satraps there were who revolted from the king the surer the gain to Hellas, he did not suffer himself to be seduced, either by gifts or by the mightiness in his power, to be drawn into bonds of friendship with the king, but took precaution rather not to abuse their confidence who were willing to revolt.
And lastly, as beyond all controversy admirable, note this contrast: First, the Persian, who, believing that in the multitude of his riches he had power to lay all things under his feet, would fain have swept into his coffers all the gold and all the silver of mankind: for him, and him alone, the costliest and most precious things of earth. And then this other, who contrariwise so furnished his establishment as to be totally independent of every adventitious aid.[5] And if any one doubts the statement, let him look and see with what manner of dwelling-place he was contented; let him view the palace doors: these are the selfsame doors, he might well imagine, which Aristodemus,[6] the great-great-grandson of Heracles, took and set up in the days of the return. Let him endeavour to view the furniture inside; there he will perceive how the king feasted on high holy days; and he will hear how the king's own daughter was wont to drive to Amyclae in a public basket-carriage.[7] Thus it was that by the adjustment of expenditure to income he was never driven to the commission of any unjust deed for money's sake. And yet if it be a fine thing to hold a fortress impregnable to attck, I count it a greater glory that a man should hold the fortress of his soul inviolable against the assaults of riches, pleasures, fears.
[5] Or, "of all such external needs."
[6] See Herod. vi. 52.
[7] See Plut. "Ages." xix. (Clough, iv. p. 23); the words {e thugater autou} were supplied from this passage by Casaubon.
IX
I will here state to what extent the style of living which he presented stands out in striking contrast to the ostentatious manner of the Persian.[1] In the first place, if the latter made a solemn affectation of being but seldom seen, Agesilaus delighted to live in the eye of day, believing that seclusion might accord well enough as a screen for shameless conduct, but to a life of nobleness and beauty[2] heaven's light added new ornament.[3] And next, if the one prided himself on being unapproachable, the other rejoiced in being accessible to all the world; the one, with his airs and graces, was pleased to transact business slowly, the other was never so happy as when he could satisfy the demands of a petitioner without waste of time.[4]
[1] Or, "how he presented his own manner in antithesis to the false pretences of the Persian." For {alazoneia} see "Mem." I. vii. 1; Aristot. "N. E." iv. 7; Theophr. "Char." vi.
[2] Lit. "a life striving towards beauteousness."
[3] Or, "added but greater lustre."
[4] Lit. "could satisfy and dismiss his petitioners without delay."
Again, it is worthy of observation how much easier and simpler to satisfy was the standard of comfort which the Spartan aimed at.[5] For the Persian, men must compass sea and land to discover some beverage which he will care to drink; he needs ten thousand pastrycooks to supply the kick-shaws he will deign to eat; and to procure him the blessing of sleep no tongue can describe what a world of trouble must be taken. But Agesilaus was a lover of toil, and therefore not so dainty; the meanest beverage was sweet to his lips, and pleasant enough to his taste was the chance fare of the moment; and for the purpose of refreshing slumber every place alike conducive. It was not merely that to fare thus gave
[4] See "Hell." IV. i. 15; Plut. "Apophth. Lac." p. 777; Grote, "H. G." x. 402.
And this, in proof of mental forecast, I must needs praise in him. Holding to the belief that the more satraps there were who revolted from the king the surer the gain to Hellas, he did not suffer himself to be seduced, either by gifts or by the mightiness in his power, to be drawn into bonds of friendship with the king, but took precaution rather not to abuse their confidence who were willing to revolt.
And lastly, as beyond all controversy admirable, note this contrast: First, the Persian, who, believing that in the multitude of his riches he had power to lay all things under his feet, would fain have swept into his coffers all the gold and all the silver of mankind: for him, and him alone, the costliest and most precious things of earth. And then this other, who contrariwise so furnished his establishment as to be totally independent of every adventitious aid.[5] And if any one doubts the statement, let him look and see with what manner of dwelling-place he was contented; let him view the palace doors: these are the selfsame doors, he might well imagine, which Aristodemus,[6] the great-great-grandson of Heracles, took and set up in the days of the return. Let him endeavour to view the furniture inside; there he will perceive how the king feasted on high holy days; and he will hear how the king's own daughter was wont to drive to Amyclae in a public basket-carriage.[7] Thus it was that by the adjustment of expenditure to income he was never driven to the commission of any unjust deed for money's sake. And yet if it be a fine thing to hold a fortress impregnable to attck, I count it a greater glory that a man should hold the fortress of his soul inviolable against the assaults of riches, pleasures, fears.
[5] Or, "of all such external needs."
[6] See Herod. vi. 52.
[7] See Plut. "Ages." xix. (Clough, iv. p. 23); the words {e thugater autou} were supplied from this passage by Casaubon.
IX
I will here state to what extent the style of living which he presented stands out in striking contrast to the ostentatious manner of the Persian.[1] In the first place, if the latter made a solemn affectation of being but seldom seen, Agesilaus delighted to live in the eye of day, believing that seclusion might accord well enough as a screen for shameless conduct, but to a life of nobleness and beauty[2] heaven's light added new ornament.[3] And next, if the one prided himself on being unapproachable, the other rejoiced in being accessible to all the world; the one, with his airs and graces, was pleased to transact business slowly, the other was never so happy as when he could satisfy the demands of a petitioner without waste of time.[4]
[1] Or, "how he presented his own manner in antithesis to the false pretences of the Persian." For {alazoneia} see "Mem." I. vii. 1; Aristot. "N. E." iv. 7; Theophr. "Char." vi.
[2] Lit. "a life striving towards beauteousness."
[3] Or, "added but greater lustre."
[4] Lit. "could satisfy and dismiss his petitioners without delay."
Again, it is worthy of observation how much easier and simpler to satisfy was the standard of comfort which the Spartan aimed at.[5] For the Persian, men must compass sea and land to discover some beverage which he will care to drink; he needs ten thousand pastrycooks to supply the kick-shaws he will deign to eat; and to procure him the blessing of sleep no tongue can describe what a world of trouble must be taken. But Agesilaus was a lover of toil, and therefore not so dainty; the meanest beverage was sweet to his lips, and pleasant enough to his taste was the chance fare of the moment; and for the purpose of refreshing slumber every place alike conducive. It was not merely that to fare thus gave