The Good Book_ A Secular Bible - A. C. Grayling [238]
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