Political Precepts, [or Instructions for the Managing of State Af∣fairs.]

IF ever, O Menemachus, that [Saying of Nestors in Homer,*]

Might pertinently be made use of, [and ap∣ply'd,] 'tis against those exhorting, but nothing teaching, nor any way instructing, Philoso∣phers, [who sufficiently indeed incite Men to the performance of their Duties, but lay not down any Precepts or Rules, by which they may be guided and directed:] for they do [in this respect] resemble those, who are in∣deed Page  2 careful in snuffing the Lamps, but negli∣gent in supplying them with Oyl. Seeing therefore that you, being by Reason mov'd to [engage your self in] the Affairs of the State, desire, as becomes the Nobility [of your Family,] in [the Service of] your Country; and that, not having [attain'd to that Maturity of] Age, to have observ'd the Life of a [wise and] philosophical Man, openly spent in the Transactions of the State, and publick De∣bates, and to have been a Spectator of [wor∣thy] Examples, represented not in Word, but in Deed, you request me to lay you down [some] political Precepts [and Instructions,] I think it no ways becoming me to give you a Denial, but [heartily] wish, that the Work may be worthy both of your Zeal, and my Forwardness. Now I have, according to your Request,* made use [in this my Discourse] of sundry various Examples.

First then for the Administration of State Affairs, let there be laid, as a firm and solid Foundation, an Intention [and Purpose,] hav∣ing for its Principle Judgment and Reason, and not any Impulse from Vain-Glory, Emu∣lation, or want of other Employment. For as those, who have nothing grateful to them at Home, frequently spend their time in the Forum [or Common Hall,] thô they have no occasion that requires it: so some Men, because they have no Business of their own, worth em∣ploying themselves in, thrust themselves into Page  3 publick Affairs,* using Policy as a Divertise∣ment. Many also, having been by chance en∣gag'd in the Negotiations of the Common∣weal, and being cloy'd with them, cannot yet easily quit them: in which they suffer the same with those, who, going on board a Ship, that they may be there a little toss'd, and being after carry'd away into the Deep, send forth many a long Look towards the Shore, being sea sick and giddy headed, and yet necessitated to stay, and accommodate themselves to their present Fortune.

And these do most of all discredit the Matter by their Repenting and being discontented, when either hoping for Glory, they fall into Disgrace, or expecting to become formidable to others by their Power, they are engag'd in Affairs, full of Dangers and Troubles. But he, who on a well grounded Principle of Rea∣son undertakes to act in the Publick, as an Employ very honorable, and most beseem∣ing him, is dismay'd by none of these things; nor does he [therefore] change his Opinion.* For we must not come to the Management of the Common-weal on a Design of gaining and growing rich by it, as those about Stra∣tocles Page  4 and Democlides exhorted one another to the Golden Harvest, so in Mirth terming the Tribunal or Place of making Harangues to the People; nor yet as seized with some sud∣den Fit of Passion, as did heretofore Caius Gracchus, who, having, whilst his Brothers Misfortunes were hot, withdrawn himself to a retir'd Life, most remote from Publick Af∣fairs, did afterwards, inflam'd by Indignation at the Injuries and Affronts, put on him by some Persons, thrust himself into the State, where being soon fill'd with Affairs and Glo∣ry, when he sought to desist, and desir'd Change and Repose, he could not (so great was it grown) find how to lay down his Au∣thority, but perisht with it. And as for those, who through Emulation and [Desire of Glo∣ry] frame themselves [for the Publick,] as Actors for the Stage, they must needs repent [of their Design, finding themselves under a Necessity of] either serving those, whom they think themselves worthy to govern, or dis∣obliging those, whom they desire to please.

*Now I am of Opinion, that those, who by chance, and without foresight, stumble upon Policy, falling as it were into a Pit, cannot but be troubled and repent; whereas they, that go leisurely into it, with Preparation and a good Resolution, comport themselves mo∣derately in [all] Occurrences, as having no other End of their Actions, but [the dis∣charging of their Duty with] Honor. Now they, that have thus grounded their Page  5 Choice within themselves, and render'd it im∣moveable, and difficult to be chang'd, must set themselves to contemplate the Disposition of the Citizens, [or People they have to go∣vern,] chiefly, as it appears to be most preva∣lent, being compounded of them all. For the Endeavouring presently to form the Man∣ners, and change the Nature of a People, is neither easie nor safe, but a Work requiring much Time and great Authority. But, as Wine in the Beginning is overcome by the Nature of the Drinker, but afterwards gently warming [him,] and mixing it self [in his Veins] assimilates and changes him, who drinks it, into its own Likeness: so must a States-man, till he has by his Reputation and Credit obtain'd a leading Power [amongst the People,] accommodate himself to the Disposi∣tions of the Subjects, knowing how to consi∣der and conjecture those things, with which the People are naturally delighted, and by which they are [usually] drawn. The A∣thenians, to wit, are easily mov'd to Anger,* and not difficultly chang'd to Mercy; more willing to suspect quickly, than to be inform'd by leisure; and as they are readier to help mean and inconsiderable Persons, so do they embrace and esteem facetious and merry Speeches; they are exceedingly delighted with those, that praise them, and very little offended with such, as jear them; they are terrible even to their Governors, and yet courteous to their very Enemies. Far other is the Disposition of the Carthaginians, severe,* rigid, obsequious to their Rulers, harsh to Page  6 their Subjects, most abject in their Fear, most cruel in their Anger, firm in their Re∣solutions, untractable and hard to be mov'd by sportive and pleasant Discourse. Should Cleon have requested them to defer their As∣sembly, because he had sacrific'd to the Gods, and was to feast certain Strangers, they would not have risen up, laughing and clapping their Hands for Joy; nor, if Alcibiades, as he was making an Harangue to them, had let slip a Quail from under his Cloak, would they have striven, who should catch her, and restore her to him again; but would rather have kill'd them both on the place, as contemning and deriding them: since they banish'd Hanno for making use of a Lyon to carry his Baggage to the Army, accusing him to affect a Tyran∣ny.* Neither do I think, that the Thebans, if they had been made Masters of their Enemies Letters, would have forborn looking into them, as did the Athenians, when having ta∣ken the Messengers of Philip, who were carry∣ing a Letter superscrib'd to Olympias, they would not so much as open it, or discover the conjugal Secrets of an absent Husband, written to his Wife. Nor yet do I believe, that the Athe∣nians on the other side would have patiently suffer'd the Haughtiness and Disdain of Epami∣nondas, when refusing to answer an Accusati∣on brought against him, he rose up from the Theatre, and went away through the midst of the Assembly to the place of publick Exer∣cises. And much less am I of Opinion, that the Spartans would have endur'd the Contu∣mely and Scurrility of Stratocles, who per∣swaded the People to offer Sacrifices of Page  7 Thanksgiving to the Gods, as having ob∣tain'd the Victory, and afterwards, when, being truly inform'd of the Loss, they had re∣ceiv'd, they were angry with him, askt them, what Injury they had sustain'd, in having through his means spent three Days mer∣rily.

Courtly Flatterers indeed,* like to Quail-Catchers, by imitating the Voices, and assimi∣lating themselves to [the Manners of] Kings, chiefly insinuate into their Favors, and entrap them by Deceit; but 'tis not convenient for a States-man to imitate the Peoples Manners, but to know them, and make use of those things towards every Person, by which he is most likely to be taken. For the Ignorance of [Mens] Humors brings no less Disorders and Obstacles in Common-weals, than in the Friendships of Kings. When therefore you shall have already gotten Power and Authori∣ty amongst the People, then must you en∣deavor to reform their Disposition, treating them gently, and by little and little drawing them to what is better. For the Changing of a Multitude is a difficult and laborious Work.* But as for your own Manners [and Behaviour,] so compose and adorn them, as knowing, that you are henceforth to lead your Life on an open Stage; and if 'tis no easie Task for you wholly to extirpate Vice out of your Soul, at least take away and retrench those Offences, which are most no∣torious and apparent. For you [cannot but] have heard, how Themistocles, when he design'd to enter upon the Management of publick Affairs, withdrew himself from Drinking and Page  8 Revelling, and that Watching, Fasting, and studying, he said to his intimate Friends, that Miltiades's Trophy suffer'd him not to sleep. And Pericles also so chang'd himself, both as to the Comportment of his Body, and his manner of Living, that he walkt gravely, discours'd affably, always shew'd a [stay'd and] setled Countenance, continually kept his Hand under his Robe, and went only that way, which led to the pleading Place and Council. For a Multitude is not so tracta∣ble, as that it should be easie for every one to take it with Safety; but 'tis a Service, much to be valu'd, if, being like a suspicious and skittish Beast, it can be so manag'd, that without being* frighted either by Sight or Voice, it will submit to receive Instruction. These things therefore are not slightly to be observ'd; nor are we to neglect taking such Care of our own Life and Manners, that they may be clear from all Stain and Re∣prehension. For States-men are not only lia∣ble to give an Account, of what they say or do in Publick; but there is a busie Enquiry made into their very Meals, Beds, Marriages, and every either sportive or serious Action. For what need we speak of Alcibiades, who, being of all Men the most active in publick Affairs, and withal, an invincible Comman∣der, perisht by his Irregularity in his Living and Audaciousness, and who by his Luxury, and Prodigality, render'd the State unbenefit∣ted by all his other good Qualities? Since these [Athenians] blam'd Cimons Wine, the Romans, having nothing else to cavil at, found fault with Scipio's Sleeping, and the Enemies Page  9 of Pompey the Great, having observ'd, that he scratch'd his Head with one Finger, upbraided him with it.* For as a Freckle or Wart in the Face is more prejudicial than Stains, Maims, and Scars in the rest of the Body: so little Faults, discern'd in the Lives of Prin∣ces and States-men, appear great, thrô an Opinion most Men have conceiv'd of Go∣vernment and Policy, [which they look on] as a great [and excellent] thing, and such as ought to be pure from all Absurdity and Im∣perfection. Therefore not unjustly is* Li∣vius Drusus commended, who, when several Parts of his House lay open to the View of his Neighbours, being told by a certain Workman, that he would for the Expence only of five Talents, alter and remedy that Fault, said: I will give thee indeed ten, to make my whole House so transparent, that all the City may see, how I live. For he was a tempe∣rate and modest Man. And yet perhaps he had no need of this Perspicuity: for many Persons pry into those Manners, Counsels, Actions, and Lives of States-men, which seem to be most deeply conceal'd, no less lov∣ing and admiring one, and hating and de∣spising another for their private, than for their publick Transactions. What then?* [perhaps you may say:] Do not Cities make use also of such Men, as live dissolutely and effemi∣nately? True: for as [we see] Women with Child frequently long for Stones [and Chalk,] as those, that are Stomach-sick, do for Salt-fish, and such other Meats, which a little af∣ter they spit out again and reject: so also the People sometimes thrô Wantonness and Page  10 Petulancy, and sometimes for want of better Guides, make use of those, that come first to hand, [thô at the same time] detesting and contemning them, and after rejoyce at such things, spoken against them, as the Co∣median Plato makes the People themselves to say:

And again he brings them in, calling for a Basin and Feather, that they may vomit, and saying: And a little after, And the Roman People, when Carbo promis'd them something, and, [to confirm it,] added an Oath and Execration, unanimously sware on the contrary, that they would not believe him. And in Lacedaemon, when a certain dis∣solute Man, [nam'd] Demosthenes, had deli∣ver'd a very convenient Opinion, the People rejected it; but the Ephori, [who approv'd of his Advice,] having chosen by Lot one of the ancient [Senators,] commanded him to repeat the same Discourse, pouring it (as it were) out of a filthy Vessel into a clean one, that it might be acceptable to the Multitude: of so great moment either way in political Affairs is the Belief conceiv'd of a Persons Page  11 [Disposition and] Manners.* Yet are we not therefore so to lay the whole [Stress] on Vertue, as [utterly] to neglect [all] Grace∣fulness and Efficacy of Speech, but esteeming Rhetorick, though not the Worker, yet a Coadjutor [and Forwarder] of Perswasion, should correct that Saying of Menander, For both Life and Language [ought to con∣cur,] unless any one forsooth shall say, that, as it is the Pilot, who steers the Ship, and not the Rudder, and the Rider, that turns the Horse, and not the Bridle: so Political Ver∣tue, using not Eloquence, but Manners, as an Helm and Bridle, perswades and guides a City, which is (to speak with Plato) an Ani∣mal, most easy to be turn'd, managing and directing it, as it were from the Poop. For since those great, and as Homer calls them,* Jove-begotten Kings, setting themselves out with their Purple, Scepters, Guards, and the very Oracles of the Gods, and subjecting to them by their Majesty the Multitude, as [if they were of a] better [Nature, and more excellent Mould than other Men,] desir'd also to be eloquent Orators, and neglected neither the Gracefulness of Speech, not only venerating Jupiter the Counsellor, Mars the Slaughterer, and Pallas the Warri∣or, but invocating also Calliope, by her perswasive Oratory appeasing, and moderating the Fierceness and Violence of the People: How is it possible, that a private Man in a Plebeian Garb, and with a Vul∣gar Meen, undertaking to conduct a City, should ever be able to prevail over, and go∣vern the Multitude, if he is not endow'd with alluring and all-perswading Eloquence. The Captains indeed, and Pilots of Ships make use of others to deliver their Commands; but a States-man ought to have in himself not only a Spirit of Government, but also a commanding Faculty of Speech, that he may not stand in need of anothers Voice, nor be constrain'd to say, as did Iphicrates, when he was run down by the Eloquence of those a∣bout Aristophon, My Adversaries have the better Actor, but mine is the more excellent Play, nor yet be often oblig'd to make use of these Words of Euripides, And again, For to these Evasions perhaps might an Alca∣menes, a Nesiotes, an Ictius, and all such Me∣chanical Persons, as get their Bread by the Page  13 Labour of their Hands, be permitted to have recourse. As [it sometime hapned] in Athens, where, when two Architects were examin'd about the erecting a certain publick Work, one of them, who was of a free and voluble Speech, [and had his Tongue (as we say) well hung,] making a [long and] premedi∣tated Harangue concerning the Method and Order [of raising such a Fabrick,] greatly mov'd the People; but the other, who was indeed the better Workman, thô the worse Speaker, coming forth into the midst, only said: Ye Men of Athens, what this Man has spoken, I will do. For those Men vene∣rate only [Minerva, surnam'd] Ergane, [or the Artizan,] who, as Sophocles says of them, But the Prophet [or Minister] of Minerva Po∣lias, [that is, the Protectress of Cities,] and of Themis, [or Justice,] the Counseller, Making use of no other Instrument, but Speech, does by forming and fashioning some things, and smoothing and polishing others, that, like certain Knots in Timber, or Flaws in Iron, are averse to his Work, [embellish and] adorn a City.* By this means the Government of Pericles was in name, (as Thu∣cydides Page  14 says) a Democracy, [or popular State,] but in effect, the Rule of one principal Man thrô the Power of his Eloquence. For there was [living at the same time] Cimon a good Man, as also Ephialtes, and Thucydides: Now he, being askt by Archidamus, whether himself or Pericles were the better Wrestler, thus answer'd: That is not easily known: for when I in Wrestling overthrow him, he, by his Words perswading the Spectators, that he did not fall, gains the Victory. And this did not only bring Glory to himself, but Safety also to the City: for being perswaded by him, it pre∣serv'd the Happiness, it had gotten, and ab∣stain'd from intermedling with foreign Af∣fairs. But Nicias, thô having the same De∣sign, yet falling short in the Art of Perswasi∣on, when he endeavor'd by his Speech, as by a gentle Curb, to [restrain and] turn the Peo∣ple, could not compass it, or prevail with them, but was fain to depart, being violent∣ly hurry'd, and dragg'd, as it were, by the Neck and Shoulders into Sicily. They say, that a Wolf is not to be held by the Ears; but a People and City are chiefly to be drawn by the Ears, and not, as some do, who, be-being unpractis'd in Eloquence, seek other absurd and unartificial ways of taking them, and either draw them by the Belly, making them Feasts [and Banquets,] or by the Purse, bestowing on them Gifts [and Largesses,] or [by the Eye,] exhibiting to them Masks and [Prizes, or publick] Shews of [Dancers and] Fencers, by which they do not so much lead, as cunningly catch the People. For to lead a People, is to perswade them by Reason [and Page  15 Eloquence;] but such Allurements of the Mul∣titude nothing differ from the Baits, laid for the taking of irrational Animals.

Let not yet the Speech of a Statesman be youthful and theatrical,* as if he were making an Harangue, compos'd, like a Garland, of cu∣rious and florid Words; nor again, as Py∣theas said of an Oration, made by Demosthe∣nes, that it smelt of the Lamp and sophistical Curiosity, let it consist of over-subtil Argu∣ments, and Periods, exactly fram'd by Rule and Compass. But as Musicians require, that the Strings of their Instruments should be sweetly and gently touch'd, and not rudely thrumm'd or beaten: so in the Speech of a Statesman, both when he Counsels, and when he commands, there should not appear either Violence or Cunning, nor should he think himself worthy of Commendation, for hav∣ing spoken formally, artificially, and with an exact Observation of Punctualities; but his whole Discourse ought to be full of inge∣nuous Simplicity, true Magnanimity, fatherly Freedom, and careful Providence and Under∣standing, joyning with Goodness, [and Ho∣nesty,] Gracefulness and Attraction, proceed∣ing from grave Expressions, and proper and perswasive Sentences. Now a political Ora∣tion does much more properly, than a juridi∣cal one, admit of sententious Speeches, Hi∣stories, Fables, and Metaphors, by which those who moderately and seasonably use them, ex∣ceedingly move [their Hearers:] as he did, who said,* Make not Greece one-ey'd: and Demades, when he affirm'd of himself, that he was to manage the Shipwrack of Page  16 the State; and Archilochus, when he said,

And Pericles, when he commanded* the Eye∣sore of the Piraeum to be taken away: and Phocion, when he pronounc'd of Leosthenes's Victory, that the Stadium [or Carrier] of the War was good; but that he fear'd the Doli∣chus [or Afterclap and Length] of it.* But in general, Majesty and Greatness more befits a political Discourse: a Pattern of which may be the† Philippicks, and amongst the Orati∣ons set down by Thucydides, the Sthenelaida of Ephorus, that of Archidamus at Plataeae, and that of Pericles after the Plague. But as for those Rhetorical Flourishes and Harangues of Ephorus, Theopompus, and Anaximenes, which they made, after they had arm'd and set in or∣der the Batallions, it may be said of them, Nevertheless, both Taunts and Raillery may sometimes be part of political Discourse,* so they proceed not to Injury or Scurrility, but are usefully spoken by him, who either re∣prehends or scoffs. But these things seem most to be allow'd in Answers and Replys. For in that manner to begin a Discourse, as if one had purposely prepar'd himself for it, is the part of a common Jester, and carries with it an Opinion of Maliciousness: as was incident to the biting Jests of Cicero, Cato the Elder, and Euxitheus, an intimate Acquaintance of Page  17 Aristotles, who frequently began first to jear; but in him, who does it only in Revenge, the Seasonableness of it renders it not only par∣donable, but also graceful.* Such was the Answer of Demosthenes, when one that was suspected of Thievery, derided him for writ∣ing by Night, I knew that the keeping my Cand•e burning [all Night] is offensive to you. So when Demades bawl'd out, Demosthenes [forsooth] would correct me: [thus would] the Sow, [as the Pro∣verb has it, teach] Minerva: That Minerva, [reply'd Demosthenes,] was not long since taken in Adultery. Not ungraceful also was that of Xenaenetus to those Citizens, who upbraided him with flying when he was General, 'Twas with you my dear* Hearts. But in Raillery great Care is to be taken for the avoiding of Excess, and of any thing, that may either by its unseasonableness offend the Hearers, or shew the Speaker to be of an ungenerous and sordid Disposition, such as were the Sayings of Democrates. For he, going up into the Assembly, said, that like the City, he had little Force, but much Wind: and at the Overthrow before Chaeronea, going forth to the People, he said: I would not have had the State to be in so ill a Condition, that you should [be contented to] hear me also giving you Counsel. For this shew'd a mean Spirited Person, as the other did a Madman; but neither of them was becoming a Statesman. Now the Succinctness of Phocion's Speech was admir'd: whence Polyeuctus affirm'd, that Demosthenes was the greatest Orator; but that Phocion spake most forcibly: for that his Discourse did in very few Words contain abundance of Page  18 Matter; and Demosthenes, who contemn'd o∣thers, was wont, when Phocion stood up, to say, The Hatchet [or Pruning-Knife] of my Ora∣tions arise•.* Let your chief Endeavour there∣fore be to use to the Multitude a premedita∣ted, and not empty Speeeh, and that with safety, knowing that Pericles himself, before he made any Discourse to the People, was wont to pray, that there might not a Word pass from him, forreign to the Business, [he was to treat of.] 'Tis requisit also, that you have a voluble Tongue, and exercis'd in speaking on all Occurrences: for Occasions are quick, and bring many sudden things in political Affairs. Wherefore also Demosthenes was, as they say, inferior to many, withdraw∣ing and absconding himself, when sudden oc∣casions offer'd. And Theophrastus relates, that Alcibiades, desirous to speak, not only what he ought, but as he ought, often hesitated, and stood still in the midst of his Speech, seeking and composing Expressions, [fit for his purpose.] But he, who, as Matters and Oc∣casions present themselves, rises up to speak, most of all moves, leads, and disposes of the Multitude. Thus Leo Byzantinus came to make an Harangue to the Athenians, being then at dissention amongst themselves, by whom, when he perceiv'd himself to be laugh'd at for the Littleness of his Stature, What would you do, said he, if you saw my Wife, who scarce reaches up to my Knees? And the Laughter thereupon increasing, Yet, went he on, as little as we are, when we fall out with one another, the City of Byzantium is not big enough to hold us. So Pytheas the Orator, who de∣claim'd Page  19 against the Honors, decreed to Alexan∣der, when one said to him, Dare you, being so young, discourse of so great Matters? made this Answer, And yet Alexander, whom you de∣cree to be a God, it younger, than I am. 'Tis requisit also for the Champion of the Com∣mon-weal to bring to this, not slight, but all-concerning Contest, a firm and solid speech, attended with a strong Habit of Voice, and a long-lasting Breath, lest, being tir'd and spent with speaking, he chance to be overcome by Cato, when he had no hopes of perswading the People or Senate, whom he found prepos∣sess'd by the Courtships and Endeavors of the contrary Party, was wont to rise up, and hold them a whole Day with an Oration, by that means depriving his Adversaries of their Opportunity. And thus much concerning the Preparation and Use of Speech may be sufficient for him, who can of himself find out and add what necessarily follows from it.

There are moreover two Avenues or Ways of entring into the Government of the State:* the one short, and expeditious to the Lustre of Glory, but not without danger; the other more obscure and slow, but having also greater Security. For some there are, who, begin∣ning with some great and illustrious Action, but which requires a couragious Boldness, do, like to those, that from a far extended Pro∣montory lanch forth into the Deep, steer di∣rectly Page  20 into the very midst of publick Affairs, thinking Pindar to have been in the right, when he said:

For both the Multitude do thrô a certain Satiety and Loathing of those,* to whom they have been accustom'd, more readily receive a Beginner, as the Beholders do a [fresh-en∣tring] Combatant, and the Dignities and Au∣thorities, which have a splendid and speedy Encrease, [dazle and] astonish Envy: For neither does that Fire, as Ariston says, make a Smoak, nor that Glory breed Envy, which suddenly and quickly shines forth; but of those, who grow up slowly and by degrees, some are attack'd on this side, others on that: whence many have wither'd away about the Tribunal, before ever they came to flourish. But when, as they say of Ladas, Any one suddenly and gloriously performs an Embassy, triumphs, or leads forth an Army, neither the Envious, nor the Disdainful, have like Power over them, [as over others.] Thus did Aratus ascend to Glory, making the O∣verthrow of the Tyrant Nicocles his first step to the Management of the Common-weal: Thus did Alcibiades, setling the Alliance with the Mantineans against the Lacedaemonians. Page  21 Pompey also requir'd a Triumph, being not yet admitted into the Senat, and when Sylla op∣pos'd it, he said to him: More adore the rising, than the setting Sun: which when Sylla heard, he yielded to him. And the People of Rome on a sudden, contrary to the ordinary Course of the Law, declar'd Cornelius Scipio Consul, when he stood Candidate for the Aedileship, not from any vulgar Beginning, but admiring the Victory, he had got, whilst he was yet but a Youth, in a single Combat, fought in Spain, and his Gests a little after, perform'd at Car∣thage, when he was a Tribune [or Colonel] of Foot, in respect of which, Cato the Elder cry'd out with a loud Voice: Now then,* since the Affairs of the Cities have neither Wars to be manag'd, Tyrannies to be overthrown, nor Leagues and Alliances to be treated, what can any one undertake for the Beginning of an illustrious and splendid Government? There are yet left publick Causes and Ambassies to the Emperor, which require the Courage and Prudence of an a∣cute and cautious Person: There are also in the Cities many good [and laudable Usages] neglected, which being restor'd, and many ill Practices, brought in by Custom, to the Disgrace or Dammage of the City, which being redress'd, may gain him the Esteem of the People. Moreover, a great Suit rightly determin'd, Fidelity in defending a poor Mans Cause against a powerful Adversary, and Freedom of Speech in behalf of Justice to Page  22 some unjust Nobleman, have afforded some a glorious Entrance into the Administration of the State. Not a few also have been ad∣vanc'd by Enmity [and Quarrels,] having set themselves to attack such Men, whose Dig∣nity was either envy'd or terrible. For the Power of him, that is overthrown, does with greater Glory accrew to his Overthrower.* In∣deed thrô Envy to contend against a good Man, and one, that has by Vertue been ad∣vanc'd to the chiefest Honour, as Simmias did against Pericles, Alcmeon against Themistocles, Clodius against Pompey, and Meneclides the O∣rator against Epaminondas, is neither good for ones Reputation, nor otherwise advantagious. For when the multitude, having outrag'd some good Man, soon after, as it [frequently] happens, repent of their Indignation, they think that way of excusing this Offence the easiest, which is indeed the justest, to wit, the De∣stroying of him, who was the Perswader and Author of it. But the rising up to humble and pull down a wicked Person, who has by his Audaciousness and Cunning subjected the City to himself (such as heretofore Cleon and Clitophon were in Athens) makes a glorious En∣trance to the Management of publick Affairs, as it were to a Play.* I am not ignorant also, that some by opposing, as Ephialtes did at A∣thens, and Phormio amongst the Elaeans, an imperious and oligarchical Senat, have at the same time obtain'd both Authority and Ho∣nor; but in this there is great Danger to him, who is but entring upon the Administration of the State. Wherefore Solon took a better Be∣ginning: for the City of Athens being divid∣ed Page  23 into three parts, the Diacrians [or Inhabi∣tants of the Hill,] the Pedieans [or Dwellers in the Plain,] and the Paralians [or those, whose Abode was by the Waterside,] he, joyning himself with none of them, but being indifferent to them all, and saying and doing all things, for to bring them to Concord, was chosen the Law-giver to take away their Differences, and by that means setled the State.

Such then,* and so many Beginnings has the more splendid way of entring upon State-Affairs: But many gallant Men have chosen the safe and slow Method, as Aristides, Phoci∣on, Pammenes the Theban, Lucullus in Rome, Cato, and Agesilaus the Lacedaemonian.* For as Ivy, twining about the strongest Trees, rises up together with them: so every one of these, applying himself, whilst he was yet young and inglorious, to some elder and il∣lustrious Personage, and growing up and in∣creasing by little and little under his Authori∣ty, grounded and rooted himself in the Com∣mon-weal: For Clisthenes advanc'd Aristides, Cabrias preferr'd Phocion, Sylla promoted Lu∣cullus, Maximus rais'd Cato, Pammenes for∣warded Epaminondas, and Lysander assisted A∣gesilaus. But this last, injuring his own Re∣putation thrô an unseasonable Ambition and Jealousie, soon threw off the Director of his Actions; but the rest honestly, politically, and to the end, venerated and magnify'd [the Authors of their Advancement: as the Bo∣dies, which are oppos'd to the Sun, do by re∣flecting back the Light, that shines upon them, augment it, and render it more illustrious. Page  24 Certainly those, who lookt asquint upon Scipio, call'd him the Player [or Actor,] and his Companion Laelius, the Author of his Actions; yet was not Laelius pufft up by any of these things, but continu'd to promote the Ver∣tue and Glory of Scipio.* And Afranius, the Friend of Pompey, thô he was very mean∣ly descended, yet being at the very point to be chosen Consul, when [he understood, that] Pompey favor'd others, gave over his Suit, say∣ing, that his obtaining the Consulship would not be so honorable, as grievous and trou∣blesom to him, if it were against the good Will, and without the Assistance of Pompey. Having therefore delay'd but one year, he both enjoy'd the Dignity, and preserv'd his Friendship. Now those who are thus by o∣thers led, as it were by the Hand, to Glory, do, in gratifying one, at the same time also gra••fy the Multitude, and incur less Odium, if any Inconvenience befalls them. Where∣fore also Philip [King of Macedon] exhorted [his Son] Alexander, whilst he had leisure, during the Reign of another, to get himself Friends, winning their Love by kind and af∣fable Behaviour.* Now he that begins to en∣ter upon the Administration of State Affairs, should choose himself a Guide, who is not only a Man of Credit and Authority, but is also such for his Vertue. For as 'tis not eve∣ry Tree, that will admit and bear the Twin∣ing of a Vine, there being some, which utter∣ly choak and spoil its Growth: so in States those, who are not Lovers of [Vertue and] Goodness, but only of Honour and Soveraign∣ty, afford not young [Beginners any] Op∣portunities Page  25 of [performing worthy] Actions, but do thrô Envy keep them down, and let them languish, [whom they regard, as] depriving them of their Glory, which is, as it were, their Food. Thus Marius, having first in Africk, and afterwards in Galatia, done many gallant Exploits by [the Assistance of] Sylla, forbare [any farther] to employ him, and [utterly] cast him off, being indeed vext at his growing [into repute,] but making his Pretence [the Device, engraven on] his Seal. For Sylla, being Quaestor [or Pay-master] un∣der Marius, when he was Praetor, [or Gene∣ral] in Africk, and sent by him to Bacchus, brought with him Jugurtha Prisoner; but as he was an ambitious young Man, who had but just tasted [the Sweetness of] Glory, he receiv'd not his good Fortune with Moderati∣on; but having caus'd the Representation of the Action to be engraven on his Seal, wore about him Jugurtha deliver'd into his Hands: and this did Marius lay to his Charge, when he turn'd him off. But Sylla, passing over to Catulus and Metellus, who were good Men, and at difference with Marius, soon after in a Civil War drave away and ruin'd Marius, who wanted but little of overthrowing Rome. Sylla indeed [on the contrary] advanc'd Pom∣pey from a very Youth, rising up to him, and uncovering his Head, as he pass'd by, and not only giving other young Men Occasions of doing Captain-like Actions, but even instiga∣ting some, that were backward [and unwil∣ling,] he fill'd the Armies with Emulation and Desire of Honour: and thus he had the Superiority over them all, desiring not to be Page  26 alone, but the first and greatest amongst many great ones. These therefore are the Men, to whom young Statesmen ought to adhere, and with these they should be [as it were] incorpo∣rated, not stealing from them their Glory, like Aesop's Wren, which, being carry'd up on the Eagles Wings, suddenly flew away, and got before her; but receiving it of them with Friendship and good Will: since they can never, as Plato says, be able to govern aright, if they have not been first well practis'd in Obedience.

*After this, follows the Judgment, that is to be had in the Choice of Friends, in which neither the Opinion of Themistocles, nor that of Cleon, is to be approv'd. For Cleon, when he first knew, that he was to take on him the Government, assembling his Friends together, brake off Friendship with them, as that, which often disables the Mind, and with∣draws it from its just and upright Intention in managing the Affairs of the State. But he would have done better,* if he had cast out of his Soul Avarice and Contention, and cleans'd himself from Envy and Malice. For Cities want not Men, that are Friendless and unaccompany'd, but such as are good and temperat. Now he indeed drave away his Friends; but an hundred Heads of fawning Flatterers were, as the Comoedian speaks, lick∣ing about him; and being harsh and severe to those, that were civil, he again debas'd himself to court the Favor of the Multitude, doing all things to humor them, and taking Rewards at every Mans Hand, and joyning himself with the worst and most distemper'd Page  27 of the People against the best.* But Themisto∣cles on the contrary said to one, who told him, that he would govern well, if he exhibited himself alike to all: May I never si• on that Throne, on which my Friends shall not have more [Power] with me, than those, who are not my Friends. Neither did he well in promising the State to his Friendship, and submitting the common and publick Affairs to his private Favors and Affections. And yet he said to Simonides, when he requested somewhat, that was not just: Neither is he a good Poet [or Musi∣cian,] who sings against Measure, nor he an up∣right Magistrate, who gratifies [any one] against the Laws. For it would really be a shameful and miserable thing, that the Pilot should choose Mariners, and the Master of the Ship a Pilot,

and that an Architect [or Master-builder] should make choice of such Servants and Workmen, as will not prejudice his Work, but take pains in the best manner [to forward him in the Accomplishment of it;] and that a Statesman, who, as Pindar has it, should not presently choose himself like-af∣fected Friends and Ministers, and such, as might co-inspire into him a Love of Honesty, Page  28 but that one or other should be always un∣justly and violently bending him to other U∣ses. For he will be seen to differ in nothing from a Carpenter or Mason, who thrô Ig∣norance and want of Experience uses such Squares, Rules, and Levels, as will certainly make his Work to be awry.* For Friends are the living and intelligent Instruments of Statesmen, who ought to be so far from bear∣ing them company in their Slips and Trans∣gressions, that they must be careful, they do not, even unknown to them, commit a Fault. For this it was, that both disgrac'd Solon, and brought him into dis-repute amongst his Citizens; for he, having an Intention to ease Mens Debts, and to bring in [that, which was call'd at Athens] the Seisachtheia, (for that was the Name given by way of Extenuation to the cancelling of Debts) communicated this Design to some of his Friends, who thereup∣up did a most unjust Act; for having got this Inkling, they borrow'd abundance of Money, and the Law being a little after brought to light, they appear'd to have purchased stately Houses, and great store of Land with the Wealth they had borrow'd: and Solon, who was himself injur'd, was accus'd to have been a partaker of their Injustice.* Agosilaus al∣so was most feeble and mean-spirited in what concern'd the Suits of his Friends, being like the Horse Pegasus in Euripides, Page  29 So that being more ready to help them in their Misfortunes, than was requisit, he seem'd to be privy to their Injustices. For he sav'd Phoebidas, who was condemn'd for having without Commission surpriz'd the Castle of Thebes, call'd Cadmeia, saying, that such Enterprizes were to be attempted without expecting any Orders. And when Sphodrias fled from Judgment for an unlawful and hei∣nous Act, having made an Incursion into At∣tica, at such time as the Athenians were Allies and Confederates of the Spartans, he procur'd him to be acquitted, being softned by the a∣morous Entreaties of his Son. There is also recorded a short Epistle of his, written in these Words. If Nicias is innocent, discharge him, if he is guilty, discharge him for my Sake; but however it is, discharge him.* But Phocion [on the contrary] woul• not so much as appear in behalf of his Son-in-Law Charillus, when he was accus'd for having taken Money of Harpalus; but having said, In all just things I ha•e made you my Ally, went his way. And Timo¦leon the Corinthian, when he could not by Ad∣monitions or Requests disswade his Brother from being a Tyrant, confederated with his Destroyers. For a Magistrate ought not to be a Friend [on this Condition only, that it be] even to the Altar, or till he comes to the point of being forsworn, as Pericles sometime said; but [that it be no farther than is agree∣able] to all Law, Justice, and the Utility of the State; any of which, being neglected, brings a great and publick Dammage, as did the not executing of Justice on Sphodrias and Phoebidas, who did not a little contribute Page  30 to the engaging of Sparta in the Leuctrian War.

*Otherwise Reason of State is so far from necessitating one to shew himself severe on every [Peccadillo or] slight Offence of his Friends, that it even permits him, when he has secur'd the principal Affairs of the Pub∣lick to assist them, stand by them, and labor for them. There are moreover certain Fa∣vors, that may be done without Envy, as is the helping a Friend to obtain an Office, or rather the putting into his Hands some hono∣rable Commission, or [the employing him in] some plausible Embassy, such as is the Con∣gratulating or Honoring some Prince, or the making a League of Amity and Alliance with some State. But if there is some diffi∣cult, but withal illustrious and great, Action to be perform'd, having first taken it upon himself, he may afterwards assume a Friend to his Assistance, as did Diomedes, whom Ho∣mer makes to speak in this manner:

And Ʋlysses again as kindly attributes to him the Praise of the Atchievment, saying: Page  31 For this sort of Concession no less adorns the Praiser than the Prais'd; but Self-conceited∣ness, as Plato says, dwells with Solitude, [be∣ing hated and abandon'd by every one.*] He ought moreover to associate his Friends in those good and kind Offices, [which are done by him,] bidding those, whom he has benefit∣ed to love them, and give them thanks, as having been the Procurers and Counsellers [of his Favors to them.*] But he must reject the dishonest and unreasonable Requests of his Friends, yet not churlishly, but mildly, teaching and shewing them, that they are not beseeming their Vertue and Honor. Never was any Man better at this, than Epaminondas, who, having deny'd to deliver out of Prison a certain Victualler, when requested by Pelopi∣das, and yet a little after dismissing him at the Desire of his Miss, said to his Friend, Thes•, O Pelopidas, are Favors, fit for Wenches to re∣ceive, and not for Generals. Cato on the other side acted morosely and insolently, who, when Catulus the* Censor, his most intimate and fa∣miliar Friend, interceded with him for one of those, against whom he, being Quaestor, had entred Process, said: 'Tis a Shame, that you, who ought to reform us young Men, should be thrust out by our Servants. For he might, thô in effect refusing the requested Favor, have yet forborn that Severity and Bitterness of Speech, so that his doing, what was displeas∣ing to his Friend, might have seem'd not to have proceeded from his own Inclination, but to have been a Necessity, impos'd upon him by Law and Justice.* There are also in the Administration of the State Methods, not dis∣honorable, Page  32 of assisting our poorer Friends in the making of their Fortune. Thus did The∣mistocles, who, seeing after a Battle one of those, which lay dead in the Field, adorn'd with Chains of Gold and Jewels, did him∣self pass by him, but turning back to a Friend of his, said: Do you take these Spoils, for you are not yet come to be Themistocles. For even the Affairs themselves do frequently afford a Statesman such Opportunities of benefiting his Friends: for every Man is not a Menema∣chus. To one therefore give the Patronage of a Cause, both just and beneficial; to ano∣ther recommend some rich Man, who stands in need of Management and Protection; and help a third to be employ'd in some publick Work, or to some gainful and profitable Farm. Epaminondas bade a Friend of his go to a certain rich Man, and ask him for a Ta∣lent, to be given him at the Command of Epaminondas, and when he, to whom the Message was sent, came to enquire the Rea∣son of it: Because, said Epaminondas, he is a very honest Man and poor, and you, by converting much of the Cities Wealth to your own Ʋse, are become rich. And Xenophon reports, that Age∣snaus delighted in enriching his Friends, him∣self making no account of Money.

*Now since, as Simonides says, all Larks must have a Crest, and every eminent Office in a common-weal brings Enmities and Dis∣sentions, 'tis not a little convenient for a Statesman to be forwarn'd also of [his Com∣portment in] these Rancounters. Many there∣fore commend Themistocles and Aristides, who, when they were to go forth on any Embassy, Page  33 or to command together the Army,* laid down their Enmity at the Confines of the City, tak∣ing it up again after their Return. Some a gain are highly pleas'd with the Action of Cretinas the Magnesian: He, having for his Adversary [or Rival] in the Government one Hermeas, a Man, not powerful [and rich,] but ambitious and high-spirited, when the Mithridatick War came on, seeing the City in Danger, desir'd Hermeas, either to take the Government upon himself, and manage the Affairs, whilst he retir'd; or if he would have him take the Command of the Army, to depart himself immediately, lest they should thrô their ambitious Contention destroy the City. The Proposal pleas'd Her∣meas, who, saying, that Cretinas was a bet∣ter Souldier than himself, did with his Wife and Children quit the City. Cretinas then sent him forth before, furnishing him out of his own Estate with all such things, as are more useful to those, that fly from Home, than to those, that are besieg'd, and excel∣lently defending the City, unexpectedly pre∣serv'd it, being at the Point to be destroy'd. For if 'tis generous, and proceeding from a magnanimous Spirit, to cry out,

Why should it not be readier for every one of them to say, I hate this Man, and desire to do him a Diskindness, but the Love of my Coun∣trey has greater Power over me? For not to condescend to be reconcil'd to an Enemy for those very Causes, for which we ought to a∣bandon Page  34 even a Friend, is even to extremity savage and brutish.* But far better did those about Phocion and Cato, who grounded not any Enmity at all on their political Differen∣ces, but being fierce and obstinate only in their public Contests, not to recede from any thing, [they judg'd] convenient for the State, did in their private Affairs use those very Persons friendly and courteously, from whom they differ'd in the other. For one ought not to esteem any Citizen an Enemy, unless it be such an one, as is like Ariston, Nabis, or Cati∣lin, the Disease and Plague of the City; but as for those, that are otherwise at Discord, [a good Magistrate should,] like a skilful Musician, by gently setting them up, or letting them down, bring them to Concord, not falling angrily and reproachfully upon those, that err, but mildly [reprehending them in such like Terms,] as [these of] Homers, And Again, nor yet repining at their Honors, or sparing to speak freely in Commendation of their good Actions, if they say or do any thing ad∣vantagious [to the Publick.] For thus will our Reprehension, when it is requisit, be credited, and we shall render them averse to Vice, increasing their Vertue, and shewing, by comparing them, how much the one is more worthy and beseeming them than the Page  35 other. But I indeed am also of Opinion,* that a Statesman should in just Causes give Testi∣mony to his Enemies, stand by them, when they are accus'd by Sycophants, and discredit Imputations, brought against them, if they are repugnant to their Inclinations: as Nero himself, a little before he put to Death Thra∣seas, whom of all Men he both most hated and fear'd, when one accus'd him for giving a wrong and unjust Sentence, said: I wish, Thraseas were but as great a Lover of me, as he is a most upright Judge. Neither is it amiss for the Daunting of others, who are by Na∣ture more inclin'd to Vice, when they offend, to make mention of some Enemy of theirs, who is better behav'd, and say, Such an one would not have spoken, or acted thus. And some again, when they transgress, are to be put in mind of their vertuous Progenitors. Thus Homer says, And Appius, contending in the Comitia with Scipio Africanus, said, How deeply, O Paulus [Aemilius,] wouldst thou sigh amongst the infer∣nal Shades, wert thou but sensible that Philonicus the Publican guards thy Son, who is going to stand for the Office of Censor. For such man∣ner of Speeches do both admonish the Offen∣ders, and become their Admonishers. Nestor also in Sophocles, being reproach'd by Ajax, thus politickly answers him: Page  36 And Cato, who had oppos'd Pompey in his joyn∣ing with Caesar to force the City, when they fell to open Wars, gave his Opinion, that the Conduct of the State should be committed to Pompey, saying; That those, who are capable to do the greatest Mischiefs, are fittest to put a stop to them.* For Reprehension, mixt with Praise, and accompany'd not with Oppro∣briousness, but Liberty of Speech; nor working Animosity, but Remorse and Repentance, ap∣pears both kind and salutary; but railing Ex∣pression do not at all beseem Statesmen [or Men of Honor:] Do but look into the Speeches of Demosthenes against Aeschines, and of Aeschines against him; and again into what Hyperides has written against Demades; and consider whether Solon, Pericles, Lycurgus the Lacedaemo∣nian, or Pittacus the Lesbian would have spo∣ken in that manner: and yet Demosthenes us'd this reproachful manner of Speaking only in his juridical Orations or Pleadings: for his Philippicks are clean [and free] from all Scof∣fing and Scurrility. For such Discourses do not only more disgrace the Speakers, than the Hearers, [or those, against whom they are spoken;] but do moreover breed Confusion in Affairs, and disturb Councels and Assem∣blies. Wherefore Phocion did excellently well, who, having broken off his Speech, to give way to one, that rail'd against him, when the other with much ado held his Peace, going on again, where he had left off, said: You have already heard what has been spoken of Horsemen and heavy arm'd Foot; I am now to treat of such as are light-arm'd and Targuetiers. But since many Persons can Page  37 hardly contain themselves on such occasions,* and since Railers have often their Mouths not impertinently stopt by Replies: let the Answer be short and pithy, not shewing any Indignation or Bitterness of Anger, but Mild∣ness joyn'd with Raillery and Gracefulness, yet somewhat [tart and] biting. Now such especially are the Retortings, of what has been spoken before. For as Darts, returning against their Caster, seem to have been repuls'd and beaten back by a certain Strength and Solidi∣ty in him, [or that,] against which they were thrown: so what was spoken, seems by the Strength and Understanding of the Re∣proach to have been turn'd back upon the Reproacher. Such was that Reply of Epa∣minondas to Callistratus, who upbraided the Thebans with OEdipus, and the Argives with Orestes, one of which had kill'd his Father, and the other his Mother: Yet they, who did these things, being rejected by us, were receiv'd by you.* Such also was the Repartee of Antalci∣des the Spartan to an Athenian, who said to him, We have often [driven you back and] pur∣su'd you from [the River] Cephisus; but we, [reply'd Antalcides,] never [yet pursu'd] you from the River Eurotas. Phocion also, when Demades cry'd out, The Athenians, if they grow mad, will kill thee, elegantly reply'd: And thee, if they come again to their Wits. So when Domitius said to Crassus the Orator, Did not you weep for the Death of the Lamprey you kept in your Fish-pond? Did not you, said Crassus to him again, bury three Wives without ever shedding a Tear? These things therefore have indeed their Use also thrô all the rest of a Mans Life.

Page  38

*Moreover some, like Cato, thrust them∣selves into every Part of Policy, [or every kind of publick Office,] thinking a good Ci∣tizen should not omit any Care or Industry for [the obtaining] Authority. And these Men greatly commend Epaminondas; for that being by the Thebans thrô Envy, and in Contempt, appointed Telearch, he did not reject it, but saying, That the Office does not only shew the Man, but the Man also the Office, He brought the Telearchate into great and vene∣rable Repute, which was before nothing but a certain Charge [or Overseeing] of the car∣rying the Dung out of the narrow Streets [and Lanes of the City,] and turning of Water-Courses. [Nor do I doubt, but that] I my self also afford matter of Laughter to many, who come into this our City, being frequently seen in public employ'd about such Matters. But that comes into my Assistance, which is related of Antisthenes: for when one wonder'd to see him carry a piece of Stockfish thrô the Market, 'Tis for my self, said he. But I on the contrary say to those, who upbraid me for being present at [and overseeing] the Mea∣suring [and counting] of Tiles, or the bringing in [and unloading] of Chalk and Stones: 'Tis not for my self, but for my Countrey, that I* perform this Service. For thô he, who in his own Per∣son manages and does many such things for himself, may be judg'd mean spirited and mechanical; yet if he does them for the Publick, and for his Countrey, he is not to be deem'd fordid; but on the Contrary, his Diligence and Readiness, [extending] even to these small Matters, is [to be esteem'd] Page  39 greater, and more highly valu'd.* But others there are, that hold Pericles's Manner of act∣ing to have been more magnanimous and au∣gust; amongst which is Critolaus the Peripa∣tetic, who is of Opinion, that, as at Athens the Salaminian Ship, and the Paralus, were not launcht forth for every Service, but [only] on necessary and great Occasions: so a States∣man ought to employ himself in the chiefest and greatest Affairs, like the King of the Uni∣verse, who, as Euripides says,

For neither do we approve the excessively ambitious and contentious Spirit of Theagenes,* who, having not only obtain'd the Victory thrô a whole Course of Exercises, but also in many other Contests, and that not only in Wrestling, but in Buffetting, and Running of long Races; at last, being at the Anniversa∣ry Festival Supper of a certain Hero, after every one [was serv'd, or] had his Portion set him, according to the Custom, he started up, and fell to Wrestling, as if 'twere necessary, no other should conquer, when he was pre∣sent: whence he got together twelve hun∣dred Coronets, most of which one would have taken for Rubbish. Now [little or] nothing do they differ from him, who strip themselves for every public Affair, but render themselves reprehensible by many, becoming troublesome, and being, when they do well, the Subject of Envy, and when ill, of Re∣joycing. And that Industry, which was at the beginning admir'd, turns afterwards to Page  40 Contempt and Laughter.* In this manner it was said: Metiochus leads forth the Army, Metiochus oversees the High-Ways, Metiochus bakes the Bread, Metiochus bolts the Meal, Metiochus does all things, Metiochus shall bear the Mis∣fortune. This [Metiochus] was a Follower of Pericles, and made use, it seems, of the Power, he had with him, invidiously and disdainful∣ly. For a Statesman ought to come to a People, that is, as they say, in love with him, and leave in them a Longing after him, when he is absent: which Course Scipio Africanus also took, dwelling a long time in the Coun∣trey, at the same time both removing from himself the Burthen of Envy, and giving those leisure to breath, who seem'd to be op∣press'd by his Glory.* But Timesias the Clazo∣menian, who was otherwise a good Com∣mon-wealths-man, was ignorant of his being envy'd, and hated for doing all things by himself, till the following Accident befell him. It hapned, that as he pass'd by, where cer∣tain Boys were striking a Cockall-bone out of an Hole, some of them said, that the Bone was still left within; but he, who had stricken it, cry'd out, I wish, I had as certainly beaten out Timesias's Brains, as this Bone is out of the Hole. Timesias, hearing this, and there∣by understanding the Envy [and Spight,] born him by every one, return'd Home, where he imparted the Matter to his Wife, and having commanded her to pack up all, and follow him, immediately left both his House and the City. And Themistocles seems to have been in some such Condition amongst the Athenians, when he said: How is it, O ye blessed ones, that you Page  41 are tir'd with the frequent receiving of Benefits? Now some of those things have indeed been rightly spoken, others not so well. For a Statesman ought not to withdraw his Affecti∣on and providential Care from any public Affair whatever, but in that respect apply himself to understand them all; neither should he reserve himself, like the sacred An∣chor in a Ship, for the last Necessities and Ha∣zards of the State.* But as the Masters of Ships do some things with their own Hands, and perform others, sitting a far off by other Instruments, turning and winding them by the Hands of others, and making use of Ma∣riners, Boatswains, and Mates, some of which they often call to the Stern, putting the Helm into their Hands: so 'tis convenient for a Statesman, sometimes to yield the Com∣mand to his Companions, and to invite them kindly and civilly to the Tribunal, not ma∣naging all the Affairs of the Common-weal by his own Speeches, Decrees, and Actions, but that having good and faithful Men he may em∣ploy every one of them in that proper and pe∣culiar Station, which he finds to be most suita∣ble for him. Thus Pericles us'd Menippus for the Conduct of the Armies, by Ephialtes he humbled the Councel of the A•eopagus, by Charinus he pass'd the Law against the Megarians, and sent Lampon to People the City of the Thurii. For the Greatness of Authority is not only less liable to be envy'd by the People,* when it seems to be divided amongst many; but the Business is also more exactly done. For as the Division of the Hand into Fingers has not weakned it, but render'd it more commo¦dious Page  42 and instrumental for the Uses, to which it serves: so he, who in the Administration of a State gives part of the Affairs to others, renders the Action more efficacious by com∣municating it. But he, who thrô an unsatiable Desire of Glory or Power lays the whole [Burthen of the] State upon his own Shoul∣ders, and applies himself to that, for which he is neither fitted by Nature nor Exercise, as Cleon did to the leading forth of Armies, Philopoemen to the Commanding of Navies, and Annibal to Haranguing the People, has no Excuse for his Errors; but hears that of Euripides objected against him, Being no good Orator,* you went on an Em∣bassage, being of a lazy Temper, you thrust your self into the Stewardship, being igno∣rant in keeping Accounts, you would be Treasurer, or being old and infirm, you took on you the Command of the Army. But Pericles divided his Authority with Cimon, re∣serving to himself the Governing within the City, and committing to him the Manning of the Navy, and making War upon the Bar∣barians: for the other was naturally fitter for War, and himself for Civil Affairs. Eubulus also the Anaphlystian is much commended, that having Credit and Authority in Matters of the greatest Importance, he manag'd none of the Grecian Affairs, nor betook himself to the Conducting of the Army; but employing himself about the Treasure, he augmented Page  43 the public Revenues, and greatly benefited the City by them. But Iphicrates, practising to make Declamations at his own House in the presence of many, rendred him∣self ridiculous: for thô he had been no bad Orator, but an excellently good one, yet ought he to have contented himself with the Glory, got by Arms, and abstaining from the School, to have left it to the Sophisters.

But since 'tis incident to every Populacy to be malicious,* and desirous to find fault with their Governors, and since they [are apt to] suspect, that many, even useful things, if they pass without being oppos'd or contra∣dicted, are done by Conspiracy, and since this principally brings Societies and Friend∣ships into Obloquy; they must not indeed leave any real Enmity or Dissention against themselves, as did Onomademus, a Demagogue of the Chians, who, having master'd a Sediti∣on, suffer'd not all his Adversaries to be ex∣pell'd the City: Lest, said he, we should begin to differ with our Friends, when we are wholly freed from our Enemies: for this would be in∣deed a Folly. But when the Multitude shall have conceiv'd a Suspicion against any im∣portant and beneficial Project, they must not, as if it were by Confederacy, all deliver the same Opinion; but two or three of them must dissent, and mildly oppose their Friend, and afterwards, as if they were convinc'd by Reason, change their Sentiment: for by this means they draw along with them the People, who think them mov'd by the Beneficialness of the thing. But in small Matters, and such, Page  44 as are of no great Consequence, 'tis not amiss to suffer his Friends really to differ, every one following his own private Reason: that so in the principal and greatest Concerns they may not seem to act upon Design, when they shall unanimously agree, to what is best.

*The Politician therefore is by Nature al∣ways the Prince of the City, as the King a∣mong the Bees: And in consideration of this, he ought always to have the Helm of public Affairs in his Hand; but as for those Digni∣ties and Offices, to which Persons are nomi∣nated and chosen by the Suffrages of the Peo∣ple, he should neither too eagerly, or often pursue them, the seeking after Offices being neither venerable nor popular, nor yet should he reject them, when the People legally con∣fer them on him, and invite him to them; but even, thô they are below his Reputation, to accept them, and willingly employ himself in them: for 'tis but just, that they, who have been honour'd by Offices of greater Dignity, should in return grace those of in∣ferior Rank. And in those more weighty [and superior] Employs, such as are the Com∣manding of the Armies in Athens, the Pryta∣neia in Rhodes, and the Boeotarchy amongst us, he should carry himself with such Moderati∣on, as to remit and abate something of their Grandeur, adding somewhat of Dignity and Venerableness to those, that are meaner and less esteem'd, that he may be neither despis'd for these, nor envy'd for those.

Page  45

Now it behoves him that enters upon any Office,* not only to have at hand those Argu∣ments, of which Pericles put himself in mind, when he first receiv'd the Robe of State: Be∣think thy self, Pericles, thou governst Free-men, thou governst Grecians, yea, Citizens ef Athens; but farther also he ought to say thus with himself: Thou, being a Subject, governst a City, which is under the Obedience of Caesars Proconsul, or Lieutenant. These are not the Plains of the Lance, this is not the ancient Sardis, nor is this the Puissance of the Lydians. Thou must make thy Robe scantier, look from the Pavilion to the Tribunal, and not place too great Confidence in thy Crown, since thou seest Shooes over thy Head. But in this the Stage-Players are to be imita∣ted, who add indeed to the Play their own passionate Transports, Behaviour and Coun∣tenance, suitable [to the Person, they repre∣sent,] but yet give ear to the Prompter, and transgress not the Rythms and Measures of the Faculty granted them by their Masters.* For an Error [in Government] brings not, [as in the acting of a Tragedy, only] Hissing and Derision; but many have by this means, sub∣jected themselves to that

As it befell those who were about* our Countrey-man Pardalus, when they forgot their† Oaths. Another being confin'd to a [certain Desart] Island, became as Solon has it, For we laugh indeed, when we see little Chil∣dren endeavouring to fasten their Fathers Shooes on their own Feet,* or set their Crowns on their Heads in sport. But the Governors of Cities foolishly exhorting the People to imitate those Works, Atchievments, and Actions of their Ancestors, which are not suitable to the present Times and Affairs, ele∣vate the Multitude, and doing things, that are ridiculous, suffer not however, what is fit to be laugh'd at, unless they are Men altogether despis'd. For there are many other Facts of the ancient Greeks, the Recital of which to those, who are now living, may serve to form and moderate their Manners: as would be the Relating at Athens, not the warlike [Exploits of their Progenitors,] but, for Ex∣ample, the Decree of Amnesty [or general Pardon and Oblivion,] after the [Expulsion of the] thirty [Tyrants;] the Fining of Phrynichus, who represented in a Tragedy the Taking of Miletus; how they wore Garlands on their Heads, when Cassander rebuilt Thebes; that having Intelligence of the Scytalism, [or Slaughter] at Argos, in which the Argives put to death fifteen hundred of their own Citizens, they commanded a Lustration [or expiatory Sacrifice] to be carry'd about in a full Assem∣bly; and that searching of Houses for those, that were confederated with Harpalus, they pass'd by only one, which was inhabited by a Man newly marry'd. For by the imitating of such things, as these, they may even now resemble their Ancestors; but [the Fights at] Page  47 Marathon, Eurymedon, and Plataeae, and what∣ever Examples vainly puff up and heighten the Multitude, should be left to the Schools of the Sophisters.

Now a Statesman ought not only to exhi∣bit himself and his Countrey blameless with the Prince,* but also to have always for his Friend, some one of those that are most pow∣erful above, as a firm support of Polity: for the Romans are of such a Disposition, that they are most ready to [assist] their Friends in their political Endeavors. 'Tis good also to produce [the Examples of] those, which have* receiv'd Benefit from their Friendship with Princes, as did Polybius and Panaetius, who, thrô the Favour of Scipio to them, greatly ad∣vantag'd their Countreys for [the obtaining] Felicity. So Caesar, when he had taken Alex∣andria, made his Entry into it, holding Areias by the Hand, and discoursing with him alone of all his Familiars: after which, Augustus said to the Alexandrians, who, expecting the utmost Severity, supplicated his Favor, that he pardon'd them for the Greatness of their City, for its Builder Alexander, and thirdly, ad∣ded he, to gratify this my Friend. Is it then fit to compare to this Benefit those exceeding gainful Commissions, and Administrations of Provinces, in the pursuit of which many even grow old at other Mens Doors, leaving their own Domestick Affairs in the mean time un∣regarded? Or should we not rather correct Euripides, singing and saying, that, if one must watch and sue at anothers Court, and subject ones self to some great Mans Familiarity, 'tis most commendable so to do for the Sake of Page  48 ones Countrey, but otherwise to embrace and pursue Friendships on equal and just Conditions.

*Yet ought not he, who renders and exhi∣bits his Countrey obsequious to potent Prin∣ces, to contribute to the oppressing of it, nor having ty'd its Leg, to subject also its Neck, as some do, who, referring all things, both great and little to these Potentates, upbraid it with Servitude, or rather wholly take away the Common-wealth, rendring it astonisht, timorous, and without Command of any thing. For as those, who are accustom'd nei∣ther to Sup nor Bath without the Physician, do not make so much use of their Health, as Nature affords them: so they, who introduce the Princes Judgment into every Decree, Council, Favour, and Administration, neces∣sitate the Princes to be more Masters of them, than they desire. Now the Cause of this is prin∣cipally the Avarice and Ambition of the chief Citizens: for either by injuring their Inferiors, they compel them to fly out of the City; or in such things, wherein they differ from one another, disdaining to be worsted by their Fel∣low Citizens, they bring in such, as are more powerful: whence both the Council, People, Courts of Judicature, and whole Magistracy lose their Authority. But he ought to ap∣pease private Citizens by Equality, and migh∣tier Men by mutual Submissions, so to keep within the Common-weal, and there determin Affairs, making for these things, as it were for secret Diseases, a certain Political Medi∣cine, both being himself rather willing to be vanquisht amongst his Fellow Citizens, than Page  49 to get the better by the Injury and Dissolution of his Countreys Rights, and requesting the same of every one else, and teaching them, how great a Mischief this Obstinacy in con∣tending is. But now, rather than they will with Honour and Benignity mutually yield to their Fellow Citizens, Kinsmen, Neighbours, and Colleagues in Office, they do with no less Prejudice than Shame, carry forth their Dissentions to the Doors of the Pleaders, and [put them into] the Hands of pragmatical Lawyers.

Physicians indeed turn and drive forth into the Superficies of the Body such Diseases,* as they are not able utterly to extirpate; but a Statesman, if he cannot keep a City altoge∣ther free from Disquiet, shall, concealing its Disturbance and Sedition, endeavour to cure and compose it, so as it may least stand in need of Physicians and Medicines from a∣broad.* For the Intention of a Statesman should be fixt upon the Public Safety, and shun, as has been said, the tumultuous and furious Motion of Vain-glory; and yet in his Disposition there should be Magnanimity,

and [bravely resolve, not only to hazard their Lives against the Assaults of invading Ene∣mies, but also] to struggle with the most diffi∣cult Affairs,* and [stem the Torrent of] the most dangerous and impetuous times. For as he must not himself be a Creator of Storms Page  50 and Tempests, so neither must he abandon the Ship of the State, when they come upon it, and, as he ought not to raise Commotions, and drive it into Danger, so is he oblig'd, when it is toss'd, and is in peril, to give it his utmost Assistance, casting forth from himself Freedom of Speech, as it were a sacred An∣chor, when Affairs are at the greatest Extre∣mity. Such were the Difficulties, that befell the Pergamenians under Nero, and the Rhodi∣ans lately under Domitian, and the Thessalians heretofore in the time of Augustus, when they burnt Petraeus alive.

or starting back for fear any one, who is truly a Statesman, neither [shall you find him] ac∣cusing others, and withdrawing himself out of Harms way; but [you shall have him rather] going on Embassies, sailing [to for∣reign Parts,] and saying first, not only,

but also ready to undergo Perils and Dangers for the Multitude, even thô he has not been at all partaker of their Crime.* For this indeed is a gallant Action, and besides its Honesty, one only Mans Virtue and Magnanimity has often wonderfully mitigated the Anger, con∣ceiv'd against a whole Multitude, and dissipa∣ted the Terror and Bitterness, with which they were threatned. Such an Influence with a King of Persia had the Deportment of Page  51 Sperchis and Bulis, two noble Spartans, and equally prevalent was the Speech of Stheno with Pompey, when being about to punish the Mamertines for their Defection, he was told by Stheno, that he would not act justly, if he should for one guilty Person destroy a∣bundance of Innocents: for that he himself had caus'd the Revolt of the City by per∣swading his Friends, and forcing his Enemies [to that Attempt.] This Speech did so dis∣pose Pompey, that he both pardon'd the City, and courteously treated Stheno. But Syllas Host, having used the like Vertue towards an unlike Person, generously ended his Days. For when Sylla, having taken the City of Preneste, determin'd to put all the rest of the Inhabitants to the Sword, and to spare only him for the Hospitality, [that had been between them,] he, saying, that he would not be in∣debted for his Preservation to the Destroyer of his Countrey, thrust himself in amongst his Fellow Citizens, and was massacred with them.

We ought therefore indeed to deprecate such times, as these, and hope for better things:* and should honor, as a great and sacred thing, every Magistracy and Magistrate. Now the mutual Concord and Friendship of Magi∣strates with one another is a far greater Ho∣nor of Magistracy, than their Diadems, and purple-garded Robes. Now those, who lay for a Foundation of Friendship their having been Fellow Souldiers, or having spent their Youth together, and take their being joint Commanders, or Co-Magistrates for a Cause of Enmity, cannot avoid [being guilty of] Page  52 one of these three Evils. For either regard∣ing their Colleagues in Government, as their Equals, they brangle with them, or looking on them, as their Superiors, they envy them, or esteeming them their Inferiors, they de∣spise them, whereas indeed one ought to court his Superior, advance his Inferior, ho∣nour his Equal, and love and embrace all, as having been made Friends, not by [eating at the same] Table, [drinking in the same] Cup, or [meeting at the same solemn] Feast, but by a common and public Bond, and hav∣ing in some sort an hereditary Benevolence, deriv'd from their Countrey. Scipio therefore was ill spoken of in Rome, for that making a Feast for his Friends at the Dedication of a Temple to Hercules, he invited not to it his Colleague Mummius: for thô in other things they took not one another for Friends, yet in such [Occurrences, as these,] they should have [mutually] honor'd and caress'd each other for the Sake of [their common] Magistracy. If then the Omission of so small a Civility brought Scipio, who was otherwise an admira∣ble Man, under a Suspicion of Arrogancy: how can he, who seek• to impair the Dignity of his Colleague, or to obfuscate the Lustre of his Actions, or thrô Insolency to draw and attribute all things to himself, taking them [wholly] from his Companion, be esteem'd reasonable and moderate? I remember, that, when I was yet but a young Man, being joyntly with another sent on an Embassy to the Proconsul, and my Companion, I know not on what Occasion, stopping by the way, I went on alone, and perform'd the Affair. Page  53 Now when at my return I was to render an account of my Charge, my Father, rising up privately, admonisht me not to say, I went, but We went, nor I spake, but We spake, and so thrô all the rest to make my Report by associating my Companion, and rendring him a Sharer in my Actions. For this is not only decent and courteous, but also takes from Glory, what is offensive, that is, Envy. Whence [it is, that] great [Men generally] co-ascribe their most glorious Actions to their Daemon or Fortune, as did Timoleon, who, hav∣ing destroy'd the Tyrannies [erected] in Sici∣ly, consecrated a Temple to Chance, and Py∣thon, when, being admir'd and honor'd by the Athenians, for having slain Cotys, he said, God did this, making use of my Hand. But Theopompus, King of the Lacedaemonians, when one said that Sparta was preserv'd, because its Kings were well skill'd in governing, re∣ply'd: 'Tis rather because the People are well vers'd in obeying.

These two things then are effected by each other: yet most Men both say and think,* that the Business of political Instruction is to render the People pliable to be govern'd. For there are in every City more govern'd than Governors, and every one, who lives in a Democracy, rules only a short time, but is subject all his Life, so that 'tis the most excel∣lent and useful Lesson, [we can learn;] to obey those, who are set over us, thô they are less furnisht with Authority and Reputation. Page  54 For 'tis absurd, that a Theodorus or a Polus, the principal Actor in a Tragedy, should of∣ten obey an hir'd Player, whose Part has not above three Words in it, and speak humbly to him, because he wears a Diadem and a Scepter; and that in real Actions, and in the Government of the State, a rich and mighty Man should undervalue and contemn a Magistrate, [because] simple and poor, in∣juring thus and degrading the Dignity of the Common-weal by his own, whereas he should rather by his Reputation and Authority have increas'd and advanc'd that of the Magistrate: As in Sparta the Kings rose up out of their Thrones to the Ephori, and whoever else were sent for by them, did not slowly obey, but running hastily, and with speed thrô the Forum, gave a Pattern of Obedience to their Fellow Citizens, whilst they glory'd in ho∣noring the Magistrates: not like to some ill∣bred and barbarous Persons, who, priding themselves in the abundance of their Power, affront the Judges of the public Combats, re∣vile the Directors of the Dances in the Bac∣chanals, and deride military Commanders, and those, that preside over the Exercises of Youth; neither knowing nor understanding, that to honor is sometimes more glorious than to be honor'd. For to a Man of great Authority in a City his accompanying and attending on the Magistrate is a greater Grace, than if he were himself accompany'd and attended on by him: or rather this indeed brings Trouble and Envy; but that real Glory, and such, as proceeds from [Kindness and] Good∣will. And [such a Man,] being seen some∣times Page  55 at the Magistrates Door, and saluting him first, and giving him the middle Place [or upper hand] in walking, does without taking any thing from himself, add Orna∣ment to the City. 'Tis also a popular thing, [and wins greatly on the Multitude,] to bear [patiently] the Reproaches and Indignation of a Magistrate, saying either with Dio∣medes,

or this, [which one sometime said] of De∣mosthenes: He is not now only Demosthenes, but a Lawgiver, or a Director of publick Dances, or a wearer of a Diadem: let us therefore lay aside our Revenge for a time. For either we shall come upon him, when he is dismiss'd from his Office, or shall by delaying gain a Cessation of Anger.

Indeed one should in Diligence,* Provi∣dence, and Care for the Publick, always strive with every Magistrate, advising them, if they are gracious, and well behav'd of such things as are requisite, and telling them, and giving them [Opportunities to put in practice, or] to make use of such things, as have been rightly counsell'd, and helping them to advance the common Good; but if there is in them any Sloth, Delay, or ill Dis∣posedness to Action, then ought one to go himself and speak to the People, and not to neglect or omit the Publick, on Pretence, that it becomes not one Magistrate to be cu∣rious, and play the Busy-body in another Pro∣vince. For the Law always gives the first Page  56 Rank in Government to him,* who does, what is just, and knows, what is convenient. There was, says Xenophon, one in the Army, who was neither General, nor inferior Commander, but who by his Skill in what was fit, and Boldness in at∣tempting, raising himself to command, preserv'd the Grecians. Now of all Philopoemens Gests this is the most illustrious, that, Ag•s having surpriz'd Messena, and the General of the Achai∣ans being unwilling, and fearful to go and rescue it, he, with some of the forwardest, Spirits, did, without [expecting] a Commis∣sion,* make an Assault and recover it. Yet are not Innovations to be attempted on every light or trivial Occasion; but either in Cases of Necessity, as did Philopoemen, or for the performance of some honorable Action, as did Epaminondas, when he continu'd in the Boeotarchy* four Months longer than was al∣low'd by the Law, during which he brake into Laconia, and perform'd the Actions a∣bout Messena. Whence, if any Complaint or Accusation shall on this Occasion happen, we may in our Defence against such Accusation, plead Necessity, or have the Greatness and Gallantry of the Action, as a Comfort for the Danger, [we have been expos'd to.]

*There is recorded a Saying of Jason, Mo∣narch of the Thessalians, which he always had in his Mouth, when he outrag'd or molested any, that there is a Necessity for those to be unjust in small Matters, who will act justly in great ones. Now that Speech one may pre∣sently Page  57 discern to be, a masterly one, [pro∣ceeding from him, who would arrogate all Power to himself.] But more political is this Precept, to gratify the Populacy with the passing over small things, that we may op∣pose and hinder them, when they are like to offend in greater. For he, that will be exact and earnest in all things, never yielding or conniving, but always severe and inexorable, accustoms the People to strive obstinately, and behave themselves perversly towards him.

Sometimes by unbending himself, and sport∣ing graciously with them, as in the [celebra∣ting of Festival] Sacrifices, [assisting at pub∣lick] Games, and [being a Spectator on the] Theatres, and sometims by seeming neither to see nor hear, as we pass by the Faults of little Children in our Houses, that the Faculty of freely chastising and reprehending, being like a Medicine, not antiquated or debilitated by use, but having its full Vigor and Authority, may more forcibly move and operate on the Multitude in matters of greater Importance. Alexander, being inform'd, that his Sister was too familiarly acquainted with a certain handsome young Man, was not displeas'd at it, but said, that she also must be permitted to have some Enjoy∣ment of the Royalty; acting in such his Conce∣ssion neither rightly, nor as beseem'd himself: for the Dissolution and Dishonouring of the State ought not to be esteem'd an Enjoyment. But a [good] Statesman will not to his Power per∣mit Page  58 the People to injure [any private] Citi∣zens, to confiscate [unjustly] other Mens E∣states, or to share the publick Stock amongst them, but will by perswading, instructing, and threatning, oppugn such irregular Desires, by the feeding and increasing of which those, who were about Cleon, caus'd many a stinging Drone, as Plato says, to breed in the City. But if the Multitude, taking occasion from some [solemn] Feast of the Countrey, or the Veneration of some God, shall be inclin'd, either to exhibit some Shew, to make some small Distribution, to bestow some courteous Gratification, or to perform some other Mag∣nificence, let them in such Matters have an Enjoyment both of their Liberality and Abun∣dance. For there are many [Examples of] such things in the Governments of Pericles and Demetrius: and Cimon adorn'd the Market-place by planting Rows of Plane-Trees, and making of Walks. Cato also, seeing the Po∣pulacy in the Time of Catilines Conspiracy put in a Commotion by Caesar, and dangerously inclin'd to [make] a Change in the Govern∣ment, perswaded the Senate to decree some Distributions of Money amongst the Poor, and this, being done, appeas'd the Tumult, and quieted the Sedition.* For, as a Physician, having taken [from his Patient] great store of corrupt Blood, gives [him] a little innocent Nourishment: so a Statesman, having taken [from the People] some great thing, which was either inglorious or prejudicial, does again by some small and courteous Gratuity still their morose and complaining Humor. 'Tis not amiss also dextrously to transfer, what is Page  59 desir'd by the People, to other useful things, as Demades did,* when he had the Revenues of the City under his Management: For they, being bent to send Galleys to the Assistance of those, who were in Rebellion against Alexan∣der, and commanding him to furnish out Mo∣ney for that purpose, he said to them: You have Money ready, for I have made Provision a∣gainst the Bacchanals, that every one of you might receive half a Mna; but if you had rather have it employ'd this way, make use, as you please of your own. And by this means taking them off from sending the Fleet, lest they should be de∣priv'd of the Dividend, he kept the People from offending Alexander. For there are ma∣ny prejudicial things, to which one cannot di∣rectly put a Stop, but must for that end make use of turning and winding: As did Phocion, when he was requir'd at an unseasonable time to make an Incursion into Boeotia. For he immediately caus'd Proclamation to be made, that all from* fourteen years of Age to fixty, should [prepare to] follow him, and when there arose upon it a Mutiny amongst the old Men, he said, There is no Hardship put upon you, for I, who am above fourscore years old, shall be your General. In this manner also is the sending of Ambassies to be put off, by joyning in the Commission, such as are unprepar'd, and the raising of unprofitable Buildings, by bidding them contribute to it, and the following of un∣decent Suits, by ordering the Prosecutors to appear together, and go together from the Court. Now the Proposers and Inciters [of the People] to such things are first to be drawn and associated for the doing of them: for so Page  60 they will, either by their shifting it off, seem to break the Matter, [themselves had pro∣pos'd;] or by their accepting of it, have their Share in the Trouble.

*But when some great and useful Matter, yet such, as requires much Strugling and Industry, is to be taken in hand, endeavor to choose the most powerful of your Friends, or [rather] the mildest of the most powerful: for they will least thwart you, and most cooperate with you, having Wisdom without a contentious Humor. Nevertheless, throughly understand∣ing your own Nature, you ought in that, for which you are naturally less fit, rather to make choice of such, as are of suitable Abilities, than of such, as are like your self: As Diomedes, when he went [forth] to spy, passing by the Valiant, took [for his Companion] one, that was prudent [and cautious.] For thus are Acti∣ons better counterpois'd, and there is no Con∣tention bred betwixt them, when they desire Honor from different Vertues and Qualities. If therefore you are your self no good Speaker, choose for your Assistant on the Bench, or your Companion in an Embassy, an elo∣quent Man, as Pelopidas did Epaminondas; if you are unfit to perswade and converse with the Multitude, being too high-minded for it, as was Cailicratidas, take one that is gracious and Courtly; if you are infirm of Body, and unable to undergo Fatigue, make choice of one, who is robust, and a Lover of Labor, as Nicias did of Lamachus. For thus did Geryon become admirable, having many Legs, Hands, and Eyes, which were all govern'd by one Soul. But it is in the Power of Statesmen Page  61 by conferring together, if they are unanimous, not only their Bodies and Wealth, but also their Fortunes, Authorities, and Vertues, to one [common] use, to perform the same Action with greater Glory than any other Person: not as did the Argonauts, who, hav∣ing left Hercules, were necessitated to have re∣course to Female Subtleties, and be subject to Enchantments and Sorceries, that they might save themselves, and steal away the Fleece.

Men indeed entring into some Temples,* leave their Gold without; but Iron, that I may speak in a Word, they never carry into any. Since then the Tribunal is a Temple, common to Jupiter the Counsellor, and Pro∣tector of Cities, to Themis [or Equity,] and Dice [or Justice,] from the very Beginning, before thou entrest into it, stripping thy Soul of Avarice, and the Love of Wealth, cast them into the Shops of Bankers and Usu∣rers,

esteeming him, who heaps up Treasures by [the Management of] publick Affairs, to rob the Temples, [plunder] Graves, and [steal from] his Friends, [and enriching himself] by Treachery, and bearing of false Witness, to be an unfaithful Counsellor, a perjur'd Judge, a Bribe-taking Magistrate, and in brief, free from no Injustice. Whence 'tis not necessary to say much concerning this Matter. Now Ambition,* thô it is more spe∣cious than Covetousness, brings yet no less Plagues into a State. For it is [usually] Page  62 more accompany'd with Boldness, as being bred, not in slothful and abject Spirits, but chiefly in such, as are vigorous and active; and the Vogue of the People, frequently ex∣tolling it, and driving it by their Praises, ren∣ders it thereby headstrong, and hard to be manag'd.* As therefore Plato advis'd, that we should even from their Infancy inculcate into young People, that 'tis not fit for them to wear Gold about them abroad, nor yet to be Possessors of it, as having a peculiar [Trea∣sure] of their own, immixt with their Souls, aenigmatically, as I conceive, insinuating the Vertue, propagated into their Natures from the Race, [or Stock, of which they are de∣scended:] so let us also moderate our Ambiti∣on, by saying, that we have in our selves un∣corrupted Gold, [that is,] Honour unmixt [or sincere,] and free from Envy and Reprehen∣sion, which is still augmented by the Dis∣course and Contemplation of our Acts and Gests in the Service of the Common-weal: Wherefore we stand not in need of Honors painted, [carv'd,] cast, or engraven in Brass, in which, what is most admir'd, frequently belongs to another. For [the Statue of] a Trumpeter or Halbardier is not commended [or esteem'd] for [the Sake of the Person,] whom it is made [to represent,] but [of the Workman,] by whom it is made. And Cato, when Rome was in a manner fill'd with Sta∣tues, would not suffer his to be erected, say∣ing, I had rather, Men should ask, why my Statue is not set up, than why it is. For such things are subject to Envy, and the People think them∣selves oblig'd to those, who have not receiv'd Page  63 them, whereas those, who have receiv'd them, are [esteem'd] burthensome, as seeking [pub∣lick] Employs for a Reward. For as he does no great or glorious Act, who, having with∣out danger sail'd along the [Gulf] Syrtis, is afterwards cast away in the Harbor: so he, who having kept himself safe in passing thrô the Treasury, and the [Management of the] publick Revenues, is caught with a Presiden∣cy, or a Place in the* Prytanaeum, dashes in∣deed against an high Promontory, but is like∣wise drown'd. He then is best, who desires none of these things, but shuns and refuses them all. But if perhaps it is not easie whol∣ly to decline a Favor or Testimonial of the Peoples Amity, when they are fully bent to bestow it, as on those, who have in the Ser∣vice of the State contended not for Silver or Presents, but have fought a Fight truly sacred, and deserving a Crown, let an Inscription, a Tablet, a Decree, or a Branch [of Lawrel or Olive] suffice, such, as Epimonides receiv'd out of the Acropolis [or Castle of Athens] for hav∣ing purify'd the City. So Anaxagoras, put∣ting back the other Honors, that were given him, desir'd, that on the Day of his Death, the Children might have leave to play and inter∣mit their Studies: and to the seven Persians, who kill'd the Magi, 'twas granted, that they and their Posterity should wear their Tiara, [or Turbant] on the Fore part of the Head: for this, it seems, they had made the Signal, when they went about that Attempt. The Honor also, which Pittacus receiv'd, had some∣thing political: for being bid to take, what Portion he would, of the Land, he had Page  64 gotten for his Citizens, he accepted as much, as he could reach with the Cast of his Dart: So Cocles the Roman, took as much, as he him∣self, being lame, could plow in a Day. For the Honor should not be a Recompence of the Action, but an Acknowledgment, that it may continue also long, as those did, which we have mention'd. But of the three hundred Statues, erected to Demetrius Phalereus, not one was eaten into by Rust, or cover'd with Filth, they being all pull'd down, whilst him∣self was yet alive; and those of Demades were melted into [Close-stool-pans and] Chamber-pots. Many other Honors also have under∣gone the like Fate, being regarded with an ill Eye, not only for the Wickedness of the Receiver, but also for the Greatness of the Gift. A Moderation in the Expence is there∣fore the best and surest Preservative of Ho∣nors: for such as are great, immense and pondrous, are like to unproportion'd Statues, soon overthrown.

*Now I here call those Honors, which the People,

as Empedocles has it: since a wise Statesman will not despise true Honor and Favor, con∣sisting in the good Will and [friendly] Dispo∣sition of those, who [gratefully] remember [his Services,] nor will he contemn Glory by shunning to please his Neighbours, as Democri∣tus would have him. For neither is the Fawning of Dogs, nor the Affection of Hor∣ses to be rejected by Huntsmen and Jockeys, Page  65 nay, it is both profitable and pleasant to breed in those Animals, which are brought up in our Houses, and live with us, such a Dispo∣sition towards ones self, as Lysimachus's Dog shew'd to his Master, and as the* Poet relates Achilles's Horses to have had towards Patroclus. And I am of Opinion, that Bees would fare better, if they would make much of those, who breed them, and look after them, and admit them to come near 'em, than they do by stinging them, and driving them away: for now they punish 'em by smothering 'em with Smoak, but tame unruly Horses with [sharp] Bits, and Dogs, that are apt to run away, by [collaring them, and fastning them to] Clogs. But there is nothing, wh•ch ren∣ders one Man so obsequious and submissive to another, as the Confidence of his good Will, and the Opinion of his Integrity and Justice: wherefore Demosthenes rightly affirm'd, that the greatest Preservative of States against Ty∣rants is Distrust. For that Part of the Soul, by which we believe, is most apt to be caught. As therefore Cassandra's Gift of Prophecy was of no Advantage to the Citizens [of Troy] who would not believe her.

So the Confidence the Citizens had in Archy∣tas, and their good Will towards Battus, were Page  66 highly advantagious to those who, would make use of them, thrô the [good] Opinion, they had of them.

*Now the first greatest Benefit, which is in the Reputation of Statesmen, is the Confidence, [that is had in them,] giving them an En∣trance into Affairs: and the second is, that the good Will of the Multitude is an Armor to the Good against those, that are envious and wicked: for,

it chases away Envy, and renders the Plebei∣an equal in Authority to the Noble Man, the poor Man to the Rich, and the private Man to the Magistrates; and in a Word, when Truth and Vertue are joyn'd with it, 'tis a strange and favorable Wind, [directly carry∣ing Men] into Government. And [on the other side] behold and learn by Examples the mischievous Effects of the contrary Dis∣position.* For those of Italy slew the Wife and Children of Dionysius, having first viola∣ted and polluted them with their Lusts, and afterwards burning their Bodies, scatter'd the Ashes out of a Ship into the Sea. But when one Menander, who had reign'd graciously o∣ver the Bactrians, dy'd afterwards in the Camp, the Cities indeed by common Consent celebra∣ted his Funeral; but coming to a Contest about his Relicks, they were difficultly at last brought to this Agreement, that his Ashes being di∣stributed, Page  67 every one of them should carry a∣way an equal Share, and they should all e∣rect Monuments to him. Again the Agri∣gentins, being got rid of Phalaris, made a De∣cree, that none should wear a blew Garment: for the Tyrants Attendants had blew Live∣ries. But the Persians, because Cyrus was Hawk-nos'd, do to this day love such Men, and esteem them handsomest. That is of all Loves the strongest and divinest,* which is by Cities and States born to any Man for his Vertue. But those false-nam'd Honors, and false Testimonials of Amity, which have their Rise from Stage-playes, Largesses, and Fencings, are not unlike the Flatteries of Whores, the People always with Smiles bestowing an un∣constant and short-liv'd Glory on him, that presents them, and gratifies them.

He therefore, who first said,* the People were overthrown by him, which first bestow'd Largesses on them, very well understood, that the Multitude lose their Strength, being ren∣der'd weaker by receiving. But these Be∣stowers must also know, that they destroy themselves, when purchasing Glory at great Expences, they make the Multitude haughty and arrogant, as having it in their Power to give and take away some very great Matter. Yet are we not therefore to act sordidly in the Distribution of Honorary Presents, when there is Plenty enough. For the People more hate a rich Man, who gives nothing of his own, than they do a poor Man, that robs the publick [Treasury,] attributing the former to Pride and a Contempt of them, but the latter Page  68 to Necessity.* First therefore let these Larges∣ses be made gratis, for so they more oblige the Receivers, and strike them with Admira∣tion: Then on some Occasion, that has an handsome and laudable Pretence, with the Honour of some God, wholly drawing the People to Devotion. For so there is at the same time bred in them a strong Apprehensi∣on and Opinion, that the Deity is great and venerable, when they see those, whom they ho∣nor, and highly esteem, so bountifully and readily expending their Wealth upon their Honor. As therefore Plato forbad young Men, who were to be [liberally] educated, to learn the Lydian and Phrygian Harmony: one of which excites the mournful and melancholy part of our Soul; whilst the other increases its Inclination to Pleasure and sensual Delights: so do you, as much as possibly you can, drive out of the City all such Largesses, as either softer and cherish Brutality and Savageness, or Scurrility and Lasciviousness; and if that can∣not be, [at least] shun them, and oppose the Many, when they desire such Spectacles, al∣ways making the Subjects of your Expences useful and modest, having for their End, what is good and necessary, or at least what is plea∣sant and acceptable, without any Prejudice or Injury. But if your Estate is but indifferent, and by its Center and Circumference confin'd to your necessary use, 'tis neither ungenerous nor base to confess your Poverty, and give place to such, as are provided for those honora∣ry Expences, and not, by taking up Money on Usury, to render your self at the same time both miserable and ridiculous by such Services. Page  69 For they, whose Abilities fall short, cannot well conceal themselves, being compell'd ei∣ther to be troublesom to their Friends, or to court [and flatter] Usurers, so that they get not any Honor or Power,* but rather Shame and Contempt by such Expences. 'Tis there∣fore always useful on such Occasions, to call to mind Lamachus and Phocion. For Phocion, when the Athenians at a solemn Sacrifice call'd upon him, and often importun'd him to give them something, said to them: I should be a∣sham'd to give to you, and not pay this Callicles: pointing to an Usurer, who was standing by. And as for Lamachus, he always put down in his Bill of Charges, when he was General, the Money laid out for his Shooes and Coar. And to Hermon, when he refus'd the Under∣taking of an Office because of his Poverty, the Thessalians ordain'd a Puncheon of Wine a Month, and a Bushel and an half of Meal every four Days. 'Tis therefore no Shame to confess ones Poverty, nor are the Poor in Ci∣ties of less Authority than those, who feast and exhibit publick Shews, if they have but got∣ten Freedom of Speech and Reputation by their Vertue.

A States-man ought therefore chiefly to mo∣derate himself on such Occasions,* and neither being himself on foot, go into the Field a∣gainst well-mounted Cavaliers, nor being himself poor, vy with those, that are rich, a∣bout Race-matches, theatrical Pomps, and [magnificent] Tables [and Banquets;] but [should rather strive to be like] those, who endeavor to manage the City by Vertue and Prudence, always joyn'd with Eloquence; in which there is not only Honesty and Venera∣bleness, Page  70 but also a Gracefulness and At∣tractiveness,

For a good Man is neither insolent nor odi∣ous, nor is a discreet Person singularly self-conceited, but is [on the contrary] first courteous,* affa∣ble, and of easie access to all, having his House always open, as a Port of Refuge to those, that will make use of him, and shewing his Care and Kindness, not only [by being as∣sistant] in the Necessities and Affairs [of those, that have recourse to him,] but also by con∣doling with those, that are in Adversity, and [congratulating and] rejoycing with such, as have been successful; neither is he troublesom or offensive by the Multitude [and Train] of Domesticks, [attending him] at the Bath, or by taking up of Places on the Theatres, nor remarkable by things, invidious for their Luxu∣ry and Sumptuousness; but equal and like to others in his Cloths, Diet, Education of his Children, and the Garb and Attendance of his Wife, as desiring in his Comportment and Manner of Living to be like the rest of the People: then he exhibits himself an intelli∣gent Counsellor, an unfeed Advocate, and courteous Arbitrator between Men and their Wives, and Friends at variance amongst themselves; not spending a small part of the Day for the Service of the Common-weal at the Tribunal, or in the Hall of Audience, and Page  71 employing all the rest, and the whole Remain∣der of his Life, in drawing to himself from e∣very sort Negotiations and Affairs, as the North-east Wind, call'd Caecias, does the Clouds; but always employing his Cares on the Publick, and reputing Polity [or the Ad∣ministration of the State] as a busie and active Life, and nor, as 'tis commonly thought, an easie and idle Service; he does by all these, and such like things turn and draw the Many, who see, that all the Flatteries and Entice∣ments of others are but spurious and deceit∣ful Baits, [when compar'd] to his Care and Providence. The Flatterers indeed of Deme∣trius vouchsaf'd not to give the other [Poten∣tates of his Time, amongst whom Alexanders Empire was divided,] the Title of Kings; but stil'd Seleucus Master of the Elephants, Lysima∣chus Treasurer, Ptolomaeus Admiral, and Aga∣thocles Governour of the Isles.* But the Mul∣titude, thô they may at the beginning reject a good and prudent Man, yet coming after∣wards to understand his Veracity, and [the Sincerity of his] Disposition, esteem him only to be a States-man, a publick spirited Person, and a Magistrate; and of the others, they think and call one a Dancing-master, a se∣cond a Feaster, and a third a Master of the Exercises. Moreover, as at the Banquets made by Callias, or Alcibiades, Socrates only is heard, and to Socrates all Mens Eyes are directed: so in [sound and] healthy States Ismenias bestows Largesses, Lichas makes Suppers, and Niceratus gives Masks [or Enterludes;] but 'tis Epami∣nondas, Aristides, and Lysander, that govern, manage the State, and lead forth the Armies. Page  72 Which if any one considers, he ought not to be dejected or amaz'd at the Glory, gotten a∣mongst the People from Theatres, Banqueting Halls, and publick Buildings: since it lasts but a short time, being at an end, as soon as the Prizes and Plays are over, and having in them nothing honorable or worthy of E∣steem.

*Those, that are verst in the Keeping and Breeding of Bees, look on that Hive to be healthiest and in best Condition, where there's most Humming, and which is fullest of Bustle and Noise; but he, to whom God has com∣mitted the Care of the rational and political Hive, reputing the Felicity of the People to consist chiefly in Quietness and Tranquility, will receive, and to his Power imitate the rest of Solons Ordinances; but will doubt and wonder, what it was, that induc'd him to de∣cree, that he, who, when there arises a Sedi∣tion in the City, adheres to neither Party, should be reputed infamous.* For in the Body the Beginning of its Change from Sickness to Health is not wrought by the Parts, that are infected with the Disease; but when the Tem∣perature of such Parts, as are sound, growing powerful, drives away what is contrary to Nature: and in a State, where the People are disturb'd by a Sedition, not dangerous and mortal, but which will after a while be [com∣pos'd and] allay'd, 'tis of necessity, that there be a Mixture of much, that is uninfected and sound, and that it continue and cohabit in it. For thither flows from the Wise, what is fit [and natural,] and passes into the Part, that is diseas'd. But when Cities are in an univer∣sal Page  73 Commotion, they are in danger of being utterly destroy'd, unless being constrain'd by some Necessity and Chastisement from abroad, they are by the Force of their Miseries re∣duc'd to Wisdom. Yet does it not become you in [the time of] a Sedition to sit, as if you were neither sensible nor sorry, praising your own Unconcernedness, as a quiet and happy Life, and taking delight in others Er∣rors.* But on such Occasions chiefly should you put on the Buskin of Theramenes, and conferring with both Parties, joyn your self to neither. For you will not seem a Stranger by not being a Partaker in Injustice, but a com∣mon Friend to them all by your Assistance; nor will you be envy'd for your not sharing in the Calamity, when you appear equally to condole with every one of them. But the best is by your providential Care to prevent the arising of any Sedition, and in this consists the greatest and most excellent Point, as it were, of the Political Art. For you are to consider, that the greatest Benefits, a City can enjoy, being Peace, Liberty, Plenty, abun∣dance of Men, and Concord, the People have at this time no need of Statesmen for the procuring of Peace: since all War, whe∣ther with Greeks or Barbarians, is wholly taken away, and banisht from us. As for Liberty, the People have as much, as the Emperors think fit to grant them, and more perhaps would not be expedient. Now such is the unenvy'd Plenty of the Earth, and the kind Temper of the Seasons, that being seen by a prudent Man, as also,

He will have nothing more to do, but to beg of the Gods the Preservation and safety of what is born and produc'd to his Fellow-Ci∣tizens.

*There remains therefore to a Statesman, of all those things that are subject to his Charge, this alone, which is inferior to none of the other Benefits, the keeping of those who are Co-inhabitants [of the same City,] in perpe∣tual Concord and Friendship, and the taking away of all Contentions, Animosities, and Heart-burnings. In which he shall, as in the Differences between Friends, so converse with the Party appearing to be most injur'd, as if he himself seem'd also a Sharer in the Injury, and equally offended at it: endeavoring af∣wards so to appease him, by shewing him, how much those, who pass by Injuries, excel such, as strive to contend and conquer, not only in good Nature and Sweetness of Dis∣position, but also in Prudence and Magnani∣mity; and that by remitting a little of their Right in small Matters, they get the better in the greatest and most important. He shall afterwards admonish them both in general and apart, instructing them in the Weakness of the Grecian Affairs, which 'tis better for in∣telligent Men to enjoy, and to live in Peace and Concord, than to engage in a Contest, for which Fortune has left no Reward. For what Authority, what Glory is there remain∣ing for the Conquerors? What Power is Page  75 there, which the least Decree of a Proconsul cannot abolish, or transfer elsewhere; and which, thô it should continue, would not yet have any thing worth our Pains? But since,* as a Conflagration [in a Town] does not fre∣quently begin in sacred and publick Places; but a Lamp [or Candle] negligently left in an House, or the burning of a little Trash or Rubbish, raises a great Fire, and works a com∣mon Mischief: so Sedition in a State is not always kindled by Contentions about publick Affairs; but oftentimes the Differences, aris∣ing from private Concerns and Jangles, being propagated into the Publick, have disturb'd a whole City:* 'tis no less becoming a Statesman to remedy and prevent also these: so that some of them may never have any Being, o∣thers may be quickly extinguisht, and others hindred from receiving Increase, or taking hold of the Publick, and confin'd amongst the Adversaries themselves. And as himself ought to take care for this, so should he advertise others, that private Disturbances are the Occasion of publick ones, and little of great ones, if they are neglected, and suffer'd to proceed without tak∣ing care to apply fit Remedies to them in the Beginning.* In this manner is the greatest [and most dangerous] Disturbance, that ever hap∣ned in Delphi, said to have been occasion'd by Crates, whose Daughter Orgilaus, the Son of Phalis, being about to marry, it hapned, that the Cup, they were to use in the Espousals, brake asunder of it self, which he taking for an ill Omen, left his Bride, and went away with his Father. Crates a little after, charging them with taking away a certain golden Ves∣sel, Page  76 us'd in the Sacrifices, caus'd Orgilaus and his Brother, unheard, to be precipitated from the Top of a Rock to the Bottom, and af∣terwards slew several of their most intimate Friends, as they were at their Devotions in the Temple of Providence. After many such things were perpetrated, the Delphians, put∣ting to Death Crates and his Companions in the Sedition, of their Estates, which they call'd Excommunicated, built the Temples in the lower part of the Town.* In Syracuse al∣so there were two young Men, betwixt whom there was an extraordinary Intimacy, one of which, having taken into his Custody his Friends Catamite, vitiated him in his Absence. The other at his Return, by way of Retalia∣tion, debaucht his Companions Wife. Then one of the ancient Senators, coming into the Council, propos'd the banishing of them both, before the City was ruin'd by their filling it with Enmity, [and engaging it in Factions] on their Account. Yet did not he prevail, but a Sedition, arising on this Occasion, by ve∣ry great Calamities overturn'd a most excel∣lently constituted Common-weal. You have also a Domestical Example in the Enmity be∣tween Pardalus and Tyrrhenus, which wanted little of destroying Sardis by embroiling it in Revolt and War on little and private Diffe∣rences.* A Statesman therefore is not to slight the little Offences and Heart-burnings, which, as [Diseases] in a Body, pass speedily from one to another, but to take them in hand, suppress, and cure them. For as Cato says, Page  77 by Attention and Carefulness great Matters are made little, and little ones reduc'd to no∣thing. Now there is no better Artifice of in∣dulging Men to this, than the shewing himself easily pacify'd in his own private Differences, persisting without Rancor in Matters of the first importance, and managing none with Ob∣stinacy, contending Wrath, or any other Passion, which may work Sharpness or Bit∣terness in necessary Disputes. For as they bind certain round Muffles about the Hands of those, who combat at Buffets, that in their Contests there may not arrive any fatal Acci∣dent, the Blows being soft, and such, as can do no great Harm: So in such Suits and Processes with ones Fellow Citizens, 'tis best to ma∣nage the Dispute by making use of pure and simple Pretences, and not by sharpning and empoisoning Matters, as if they were Wea∣pons, with Calumnies, Malice, and Threats, to render them pernicious, great and publick. For he, who in this manner carries himself with those, with whom he has Affairs, will have others also subject to him. But Con∣tentions about publick Matters, where private Grudges are taken away, are soon appeas'd, and bring no difficult or fatal Mischiefs.