The Good Book_ A Secular Bible - A. C. Grayling [234]
15. Those who make themselves up for political competition or the race for glory, as actors do for the stage,
16. Must necessarily regret their action, since they must either serve those whom they think they should rule, or offend those whom they wish to please.
17. Those who, like men who fall into a well, stumble into public life for the wrong reasons, must inevitably regret their course,
18. Whereas those who enter into it quietly, as the result of preparation and reflection,
19. Will be moderate in their conduct of affairs and will not be discomposed by anything,
20. Inasmuch as they have honour itself and nothing else as the purpose of their actions.
21. So, after thus determining their choice in their own minds, statesmen must apply themselves to the understanding of the character of the citizens,
22. Which shows itself as in the highest degree a compound of all their individual characters and is powerful.
23. For any attempt on the part of the statesman to produce by himself a change of character and nature in the people will not easily succeed,
24. Nor is it safe, but it is a matter that requires a long space of time and great power.
25. But just as wine is at first controlled by the character of the drinker, but gradually, as it warms and mingles with him, itself forms the drinker’s character and changes him,
26. Just so the statesman, until by reputation and public confidence he has established his leadership, must accommodate himself to the people’s character as he finds it,
27. And make that the object of his efforts, knowing by what things the people are naturally pleased and led.
28. Ignorance of their characters leads to mistakes and failures;
29. The statesman who has attained power and won the people’s confidence can then try to train the character of the citizens,
30. Leading them gently towards that which is better and treating them with mildness;
31. For it is a difficult task to change the multitude.
Chapter 16
1. But he who would be a statesman, since he is to live as on an open stage,
2. Must educate his character and put it in order; and because it is not easy to banish evil from one’s character wholly,
3. He must at least remove and repress those faults which are most flourishing and conspicuous.
4. For example, Themistocles, when he was thinking of entering public life,
5. Withdrew from drinking parties and carousals; he was wakeful at night, was sober and deeply thoughtful,
6. Explaining to his friends that the examples of great men would not let him sleep.
7. And Pericles also changed his personal habits of life, so that he spoke carefully and with forethought,
8. Always showed a composed countenance, and trod only one path – that which led to the assembly and the senate.
9. For a populace is not a simple and easy thing for any chance person to subject to that control which is salutary;
10. But one must be satisfied if the multitude accepts authority without shying, like a suspicious and capricious beast, at face or voice.
11. Since, then, the statesman must not treat even these matters carelessly, he ought not to neglect the things which affect his life and character,
12. To keep them clear of blame and ill report of every kind.
13. For not only are statesmen held responsible for their public words and actions,
14. But people are curious and pry into all their concerns,
15. Wishing to know about their dinners, love affairs, marriages, amusements and every serious interest.
16. What need is there, for instance, to speak of Alcibiades, who,
17. Though he was most active of all the citizens in public affairs and was undefeated as a general,
18. Was ruined by his audacious and dissolute habits in private life,
19. And, because of his extravagance and lack of restraint, deprived the state of the benefit of his other good qualities?
20. Why, the Athenians blamed Cimon for wine-drinking,
21. And the Romans, having nothing else to say, blamed Scipio for sleeping;
22. And