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15Ε_096 Not in the cloak and the belt, nor in the voice of the herald is a ruler, but in recovering what has been labored for, and correcting what is wrong; and in punishing injustice; and not allowing justice to be driven away by power.

Philo. God needs nothing; but the king, only God. Imitate, therefore, the one who needs nothing, and be lavish to those who ask for mercy, not being scrupulous concerning your suppliants, but providing to all the resources for living. For it is much better for the sake of the worthy to have mercy also on the unworthy, 780 and not to deprive the worthy for the sake of the unworthy.

Aristotle. He who is feared by many, fears many. It is necessary for the rulers who have sense, not because of their offices, but because of their

virtues to be admired, so that when fortune changes, they might be deemed worthy of the same praises. Isocrates. Envy not those who have acquired the greatest office, but those who best

made use of the present one. He said that the worst ruler is the one who cannot rule himself. Democritus. Choose to be desired rather than feared in life; for whom

all fear, he fears all. A ruler must have, for the circumstances, reason; and for his

opponents, courage; and for his subjects, goodwill. He who is going to rule others must first rule himself. Cleitarchus. It is better for the foolish to be ruled than to rule. Diogenes. Having been asked how one might behave in power, he said: As with a fire,

be neither too near, lest you be burned; nor too far, lest you be cold. Of Cyrus. It is fitting for no one to rule who is not better than those who are ruled. 15Ε_098 Solon. Rule, having first learned to be ruled; for having learned to be ruled,

you will know how to rule. Having been appointed to an office, use no wicked man for the administrations. For whatever things

he might do wrong, they will lay the blame on you, the ruler. Just as one who lives in a democracy must court the multitude; so

also one dwelling in a monarchy ought to admire the king. Chaeremon. On the whole it is better, it does not permit one to be proud. Antigonus. King Antigonus, to a certain old woman who was calling him blessed: If

you knew, he said, O mother, of how many evils this rag is full, showing the diadem, you would not have picked it up even if it were lying on a dunghill.

Epaminondas. Epaminondas the Theban, seeing (781) a large and fine army that had no general: What a great beast, he said, has no head.

Of Philip. The king must remember that, being a man, he has received [taken] authority equal to God, so that he may choose the good and divine things, but use human wisdom.

If you wish the house to be well managed, imitate the Spartan Lycurgus. For in the way that he did not enclose the city with walls, but fortified the inhabitants with virtue, and kept the city always free; so also you, do not surround it with great size and raise up high walls, but support the inhabitants with goodwill, and trust, and friendship, and nothing harmful will enter into it, not even if the entire host of wickedness should be arrayed against it.

Let none of the wise be estranged from ruling. For it is both impious to withdraw oneself from the usefulness [thanksgiving] of those in need, and ignoble to yield to the worthless. For it is foolish to choose to be ruled badly rather than to rule well.

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15Ε_096 Οὐκ ἐν τῇ χλανίδι καί τῇ ζώνῃ, οὐδέ ἐν τῇ φωνῇ τοῦ κήρυκος ἄρχων, ἀλλ᾿ ἐν τῷ τά πεπονηκότα ἀνακτᾶσθαι, καί τά κακῶς ἔχοντα διορθοῦν· καί κολάζειν μέν ἀδικίαν· μή συγχωρεῖν δέ ὑπό δυναστείας τό δίκαιον ἀπελαύνεσθαι.

Φίλων. Ὁ μέν Θεός οὐδενός δεῖται· ὁ βασιλεύς δέ, μόνου Θεοῦ. Μιμοῦ τοίνυν τόν οὐδενός δεόμενον, καί δαψιλεύου τοῖς αἰτοῦσι τόν ἔλεον, μή ἀκριβολογούμενος περί τούς σούς ἱκέτας, ἀλλά πᾶσι παρέχων τάς πρός τό ζῇν ἀφορμάς. Πολύ γάρ κρεῖττόν ἐστι διά τούς ἀξίου ἐλεεῖν καί τούς ἀναξίους, 780 καί μή τούς ἀξίους ἀποστερεῖν διά τούς ἀναξίους.

Ἀριστοτέλ. Ὁ πολλοῖς φοβερός ὤν, πολλούς φοβεῖται. ∆εῖ τούς νοῦν ἔχοντας τῶν δυναστευόντων, μή διά τάς ἀρχάς, ἀλλά διά τάς

ἀρετάς θαυμάζεσθαι, ἵνα τύχης μεταπεσούσης, τῶν αὐτῶν ἐγκωμίων ἀξιῶνται. Ἰσοκράτ. Ζήλου μή τούς μεγίστην ἀρχήν κτησαμένους, ἀλλά τούς ἄριστα τῇ

παρούσῃ χρησαμένους. Κάκιστον ἔλεγεν ἄρχοντα εἶναι, τόν ἄρχειν ἑαυτοῦ μή δυνάμενον. ∆ημοκρίτ. Ποθητός εἶναι μᾶλλον ἤ φοβερός κατά τόν βίον προαιροῦ· ὅν γάρ

πάντες φοβοῦνται, πάντας φοβεῖται. Τόν ἄρχοντα δεῖ ἔχειν, πρός μέν τούς καιρούς λογισμόν· πρός δέ τούς

ἐναντίους τόλμαν· πρός δέ τούς ὑποτεταγμένους εὔνοιαν. ∆εῖ τόν ἑτέρων μέλλοντα ἄρξειν, αὐτόν ἑαυτοῦ πρότερον ἄρχειν. Κλειτάρχ. Κρεῖσσον ἄρχεσθαι τοῖσιν ἀνοήτοις, ἤ ἄρχειν. ∆ιογένης. Ἐρωτηθείς πῶς ἄν τις πολιτεύηται ἐξουσίᾳ, ἔφη· Καθάπερ πυρί,

μήτε λίαν ἐγγύς εἶναι, ἵνα μή κατακαῇ· μήτε πόῤῥω, ἵνα μή ῥιγώσῃ. Κύρου. Ἄρχειν οὐδενί προσήκει, ὅς οὐ κρείττων ἐστί τῶν ἀρχομένων. 15Ε_098 Σολ. Ἄρχε πρῶτον μαθών ἄρχεσθαι· ἄρχεσθαι γάρ μαθών,

ἄρχειν ἐπιστήσῃ. Εἰς ἀρχήν κατασταθείς, μηδενί χρῶ πονηρῷ πρός τάς διοικήσεις. Ὧν γάρ ἄν

ἐκεῖνος ἁμάρτοι, σοί τάς αἰτίας τῷ ἄρχοντι ἐπιθήσουσιν. Ὥσπερ τόν ἐν δημοκρατίᾳ πολιτευόμενον, τό πλῆθος δεῖ θεραπεύειν· οὕτω

καί τόν ἐν μοναρχίᾳ κατοικοῦντα, τόν βασιλέα προσήκει θαυμάζειν. Χαιρέμον. Ὅλως κρεῖσσον, οὐκ ἐᾷ φρονεῖν μέγα. Ἀντίγον. Ἀντίγονος ὁ βασιλεύς, πρός τινα μακαρίζουσαν αὐτόν γραῦν· Εἰ

ᾔδεις, ἔφη, ὦ μῆτερ, ὅσων κακῶν ἐστι τοῦτο τό ῥάκος, δείξας τό διάδημα, οὐκ ἄν ἐπί κοπρίας κείμενον ἐβάστασας.

Ἐπαμιν. Ἐπαμινώνδας ὁ Θηβαῖος ἰδών (781) στρατόπεδον μέγα καί καλόν, στρατηγόν οὐκ ἔχον· Ἡλίκον, ἔφη, θηρίον κεφαλήν οὐκ ἔχει.

Φιλίππου. Τόν βασιλέαν δεῖ μνημονεύειν, ὅτι ἄνθρωπος ὤν ἐξουσίαν εἵληφεν [ἔλαβεν] ἰσόθεον, ἵνα προαιρῆται μέν τά καλά καί θεῖα, φρονήσει δέ ἀνθρωπίνῃ χρῆται.

Εἰ βούλει τήν οἰκίαν εὖ οἰκεῖσθαι, μιμοῦ τόν Σπαρτιάτην Λυκοῦργον. Ὅν γάρ τρόπον οὐ τείχεσι τήν πόλιν ἔφραξεν, ἀλλ᾿ ἀρετῇ τούς ἐνοικοῦντας ὠχύρωσεν, καί διαπαντός ἐτήρησεν ἐλευθέραν τήν πόλιν· οὕτως καί σύ, μή μεγάλην αὐτήν περίβαλε καί τοίχους ὑψηλούς ἀνίστα, ἀλλά τούς ἐνοικοῦντας εὐνοίᾳ, καί πίστει, καί φιλία στήριζε, καί οὐδέν εἰς αὐτήν εἰσελεύσεται βλαβερόν, οὐδ᾿ ἄν τό σύμπαν τῆς κακίας παρατάξηται στίφος.

Μηδείς τῶν φρονίμων τοῦ ἄρχειν ἀλλοτριούσθω. Καί γάρ ἀσεβές τό ἀποσπᾷν ἑαυτόν τῆς τῶν δεομένων εὐχρηστίας [εὐχαριστ.] καί ἀγενές τό τοῖς φαύλοις παραχωρεῖν. Ἀνόητον γάρ τό αἱρεῖσθαι κακῶς ἄρχεσθαι μᾶλλον, ἤ καλῶς ἄρχειν.