The Good Book_ A Secular Bible - A. C. Grayling [251]
Chapter 32
1. Those who are skilled in keeping bees think that the hive which hums loudest is thriving and in good condition;
2. But he who has the care of the rational and political swarm will judge its happiness chiefly by their quietness and tranquillity.
3. He will accept and imitate to the best of his ability the other precepts of Solon,
4. But will wonder in great perplexity why that great man prescribed that in case of factional disorder whoever joined neither faction should be deprived of civic rights.
5. For in a body afflicted with disease, the beginning of a change to health does not come from the diseased parts,
6. But it comes when the condition in the healthy parts gains strength and drives out that which is contradictory to nature;
7. And in a people afflicted with faction, if it is not dangerous and destructive but is destined to cease sometime, there must be a strong and permanent admixture of sanity and soundness;
8. For to this element there flows from the men of understanding what is akin to it, and then it permeates the part which is diseased;
9. But states which have fallen into disorder are ruined unless they meet with some external necessity and chastisement,
10. And are thus forcibly compelled by their misfortunes to be reasonable.
11. Yet certainly it is not fitting in time of disorder to sit without feeling or grief,
12. Singing the praises of your own impassiveness and of the inactive and blessed life, and rejoicing in the follies of others;
13. On the contrary, at such times you should by all means put on the buskin of Theramenes, conversing with both parties and joining neither;
14. For you will appear to be, not an outsider by not joining in wrongdoing,
15. But a common partisan of all by coming to their aid;
16. And your not sharing in their misfortunes will not arouse envy, if it is plain that you sympathise with all alike.
17. But the best thing is to see to it in advance that factional discord shall never arise, and to regard this as the noblest function of what may be called the art of statesmanship.
18. For observe that the greatest blessings which states can enjoy – peace, liberty, plenty and concord – are not the easiest to achieve for long periods; and yet they are the most desirable and productive.
19. At such times the arts flourish, the young are educated, trade increases and with it prosperity for all,
20. The health of the people and the land increases, and the wise statesman who maintains equilibrium within the state and among its neighbours is praised by all, so long as the people count their blessings;
21. For the long continuance of such times makes the people grow lazy, restless, self-indulgent and ungrateful.
22. There remains, then, for the statesman, of those activities which fall within his province, only this – and it is the equal of any of the other good things:
23. Always to instil concord among those who dwell with him, and to remove strifes, discords and all enmity.
24. He will talk, as in the case of quarrels among friends, first with the persons who think they are the more aggrieved,
25. And will appear to share their feeling of wrong and anger;
26. Then he will try in this way to mollify them and teach them that those who let wrongs go unheeded are superior to those who are quarrelsome and try to compel and overcome others,
27. Not only in reasonableness and character, but also in wisdom and greatness of heart,
28. And that by yielding in a small thing they gain their point in the best and most important matters.
29. Then he will instruct his people both individually and collectively and will call attention to the weak condition of affairs,
30. In which it is best for wise men to accept one advantage. For what dominion, what glory is there for those who are victorious?
31. What sort of power is it which a small edict of a proconsul may annul or transfer to another man and which, even if it last, has nothing in it