---
title: "Nicocles, or The Cyprians · Νικόκλης ἢ Κύπριοι"
author: "Isocrates"
translator: "George Norlin"
languages: [grc, en]
shelf: "Classical Greek"
url: https://scriptura.si/works/isocrates-nicocles/
cite: "Isocrates, tr. George Norlin, Nicocles, or The Cyprians · Νικόκλης ἢ Κύπριοι. Scriptura (scriptura.si), https://scriptura.si/works/isocrates-nicocles/"
---

# Nicocles, or The Cyprians · Νικόκλης ἢ Κύπριοι

*Isocrates, tr. George Norlin*

The king tells his subjects their duties.

> Greek: ed. George Norlin, from the Perseus Digital Library (canonical-greekLit, tlg0010.tlg014, CC BY-SA 4.0).

> English: George Norlin, from the Perseus Digital Library (tlg0010.tlg014.perseus-eng2). Notes are not included.

> Rows follow the references the two texts share (chapters and sections), cut where both reach the end of a sentence.

## Contents

1. [Sections 1–32](https://scriptura.si/works/isocrates-nicocles/1.md)
2. [Sections 33–64](https://scriptura.si/works/isocrates-nicocles/2.md)

## 1. Sections 1–32

Source: https://scriptura.si/works/isocrates-nicocles/1/ · cite a paragraph as https://scriptura.si/works/isocrates-nicocles/1/#p-N

[¶0] 1. There are people who frown upon eloquence and censure men who study philosophy, asserting that those who engage in such occupations do so, not for the sake of virtue, but for their own advantage. Now, I should be glad if those who take this position would tell me why they blame men who are ambitious to speak well, but applaud men who desire to act rightly; for if it is the pursuit of one’s own advantage which gives them offense, we shall find that more and greater advantages are gained from actions than from speech.

> Greek: 1. εἰσί τινες οἳ δυσκόλως ἔχουσι πρὸς τοὺς λόγους καὶ διαμέμφονται τοὺς φιλοσοφοῦντας, καί φασιν αὐτοὺς οὐκ ἀρετῆς ἀλλὰ πλεονεξίας ἕνεκα ποιεῖσθαι τὰς τοιαύτας διατριβάς. ἡδέως ἂν οὖν πυθοίμην τῶν οὕτω διακειμένων, διὰ τί τοὺς μὲν εὖ λέγειν ἐπιθυμοῦντας ψέγουσι, τοὺς δʼ ὀρθῶς πράττειν βουλομένους ἐπαινοῦσιν· εἰ γὰρ αἱ πλεονεξίαι λυποῦσιν αὐτούς, πλείους καὶ μείζους ἐκ τῶν ἔργων ἢ τῶν λόγων εὑρήσομεν γιγνομένας.

[¶1] 2. Moreover, it is passing strange if the fact has escaped them that we reverence the gods and practice justice, and cultivate the other virtues, not that we may be worse off than our fellows, but that we may pass our days in the enjoyment of as many good things as possible. They should not, therefore, condemn these means by which one may gain advantage without sacrifice of virtue, but rather those men who do wrong in their actions or who deceive by their speech and put their eloquence to unjust uses.

> Greek: 2. ἔπειτα κἀκεῖνʼ ἄτοπον εἰ λέληθεν αὐτούς, ὅτι τὰ περὶ τοὺς θεοὺς εὐσεβοῦμεν καὶ τὴν δικαιοσύνην ἀσκοῦμεν καὶ τὰς ἄλλας ἀρετὰς ἐπιτηδεύομεν οὐχ ἵνα τῶν ἄλλων ἔλαττον ἔχωμεν, ἀλλʼ ὅπως ἂν ὡς μετὰ πλείστων ἀγαθῶν τὸν βίον διάγωμεν. ὥστʼ οὐ κατηγορητέον τῶν πραγμάτων τούτων ἐστί, διʼ ὧν ἄν τις μετʼ ἀρετῆς πλεονεκτήσειεν, ἀλλὰ τῶν ἀνθρώπων τῶν περὶ τὰς πράξεις ἐξαμαρτανόντων ἢ τοῖς λόγοις ἐξαπατώντων καὶ μὴ δικαίως χρωμένων αὐτοῖς.

[¶2] 3. I am astonished that those who hold the view to which I have just referred do not rail also against wealth and strength and courage; for if they are really hostile to eloquence because there are men who do wrong and speak falsehood, they ought to disparage as well all other good things; for there will be found also among men who possess these some who do wrong and use these advantages to the injury of many.

> Greek: 3. θαυμάζω δὲ τῶν ταύτην τὴν γνώμην ἐχόντων, ὅπως οὐ καὶ τὸν πλοῦτον καὶ τὴν ῥώμην καὶ τὴν ἀνδρίαν κακῶς λέγουσιν. εἴπερ γὰρ διὰ τοὺς ἐξαμαρτάνοντας καὶ τοὺς ψευδομένους πρὸς τοὺς λόγους χαλεπῶς ἔχουσι, προσήκει καὶ τοῖς ἄλλοις ἀγαθοῖς αὐτοὺς ἐπιτιμᾶν· φανήσονται γάρ τινες καὶ τῶν ταῦτα κεκτημένων ἐξαμαρτάνοντες καὶ πολλοὺς διὰ τούτων κακῶς ποιοῦντες.

[¶3] 4. Nevertheless, it is not fair to decry strength because there are persons who assault people whom they encounter, nor to traduce courage because there are those who slay men wantonly, nor in general to transfer to things the depravity of men, but rather to put the blame on the men themselves who misuse the good things, and who, by the very powers which might help their fellow-countrymen, endeavor to do them harm.

> Greek: 4. ἀλλὰ γὰρ οὐ δίκαιον, οὔτʼ εἴ τινες τοὺς ἀπαντῶντας τύπτουσι, τῆς ῥώμης κατηγορεῖν, οὔτε διὰ τοὺς ἀποκτείνοντας οὓς οὐ δεῖ τὴν ἀνδρίαν λοιδορεῖν, οὔθʼ ὅλως τὴν τῶν ἀνθρώπων πονηρίαν ἐπὶ τὰ πράγματα μεταφέρειν, ἀλλʼ αὐτοὺς ἐκείνους ψέγειν, ὅσοι τοῖς ἀγαθοῖς κακῶς χρῶνται καὶ τοῖς ὠφελεῖν δυναμένοις, τούτοις βλάπτειν τοὺς συμπολιτευομένους ἐπιχειροῦσι.

[¶4] 5. But the fact is that since they have not taken the trouble to make distinctions after this manner in each instance, they are ill-disposed to all eloquence; and they have gone so far astray as not to perceive that they are hostile to that power which of all the faculties that belong to the nature of man is the source of most of our blessings. For in the other powers which we possess we are in no respect superior to other living creatures; nay, we are inferior to many in swiftness and in strength and in other resources;

> Greek: 5. νῦν δʼ ἀμελήσαντες τοῦτον τὸν τρόπον περὶ ἑκάστου διορίζεσθαι πρὸς ἅπαντας τοὺς λόγους δυσκόλως διάκεινται, καὶ τοσοῦτον διημαρτήκασιν ὥστʼ οὐκ αἴσθονται τοιούτῳ πράγματι δυσμενῶς ἔχοντες, ὃ πάντων τῶν ἐνόντων ἐν τῇ τῶν ἀνθρώπων φύσει πλείστων ἀγαθῶν αἴτιόν ἐστι. τοῖς μὲν γὰρ ἄλλοις οἷς ἔχομεν οὐδὲν τῶν ἄλλων ζῴων διαφέρομεν, ἀλλὰ πολλῶν καὶ τῷ τάχει καὶ τῇ ῥώμῃ καὶ ταῖς ἄλλαις εὐπορίαις καταδεέστεροι τυγχάνομεν ὄντες·

[¶5] 6. but, because there has been implanted in us the power to persuade each other and to make clear to each other whatever we desire, not only have we escaped the life of wild beasts, but we have come together and founded cities and made laws and invented arts; and, generally speaking, there is no institution devised by man which the power of speech has not helped us to establish.

> Greek: 6. ἐγγενομένου δʼ ἡμῖν τοῦ πείθειν ἀλλήλους καὶ δηλοῦν πρὸς ἡμᾶς αὐτοὺς περὶ ὧν ἂν βουληθῶμεν, οὐ μόνον τοῦ θηριωδῶς ζῆν ἀπηλλάγημεν, ἀλλὰ καὶ συνελθόντες πόλεις ᾠκίσαμεν καὶ νόμους ἐθέμεθα καὶ τέχνας εὕρομεν, καὶ σχεδὸν ἅπαντα τὰ διʼ ἡμῶν μεμηχανημένα λόγος ἡμῖν ἐστιν ὁ συγκατασκευάσας.

[¶6] 7. For this it is which has laid down laws concerning things just and unjust, and things base and honorable; and if it were not for these ordinances we should not be able to live with one another. It is by this also that we confute the bad and extol the good. Through this we educate the ignorant and appraise the wise; for the power to speak well is taken as the surest index of a sound understanding, and discourse which is true and lawful and just is the outward image of a good and faithful soul.

> Greek: 7. οὗτος γὰρ περὶ τῶν δικαίων καὶ τῶν ἀδίκων καὶ τῶν αἰσχρῶν καὶ τῶν καλῶν ἐνομοθέτησεν· ὧν μὴ διαταχθέντων οὐκ ἂν οἷοί τʼ ἦμεν οἰκεῖν μετʼ ἀλλήλων. τούτῳ καὶ τοὺς κακοὺς ἐξελέγχομεν καὶ τοὺς ἀγαθοὺς ἐγκωμιάζομεν. διὰ τούτου τούς τʼ ἀνοήτους παιδεύομεν καὶ τοὺς φρονίμους δοκιμάζομεν· τὸ γὰρ λέγειν ὡς δεῖ τοῦ φρονεῖν εὖ μέγιστον σημεῖον ποιούμεθα, καὶ λόγος ἀληθὴς καὶ νόμιμος καὶ δίκαιος ψυχῆς ἀγαθῆς καὶ πιστῆς εἴδωλόν ἐστιν.

[¶7] 8. With this faculty we both contend against others on matters which are open to dispute and seek light for ourselves on things which are unknown; for the same arguments which we use in persuading others when we speak in public, we employ also when we deliberate in our own thoughts; and, while we call eloquent those who are able to speak before a crowd, we regard as sage those who most skilfully debate their problems in their own minds.

> Greek: 8. μετὰ τούτου καὶ περὶ τῶν ἀμφισβητησίμων ἀγωνιζόμεθα καὶ περὶ τῶν ἀγνοουμένων σκοπούμεθα· ταῖς γὰρ πίστεσιν αἷς τοὺς ἄλλους λέγοντες πείθομεν, ταῖς αὐταῖς ταύταις βουλευόμενοι χρώμεθα, καὶ ῥητορικοὺς μὲν καλοῦμεν τοὺς ἐν τῷ πλήθει δυναμένους λέγειν, εὐβούλους δὲ νομίζομεν οἵτινες ἂν αὐτοὶ πρὸς αὑτοὺς ἄριστα περὶ τῶν πραγμάτων διαλεχθῶσιν.

[¶8] 9. And, if there is need to speak in brief summary of this power, we shall find that none of the things which are done with intelligence take place without the help of speech, but that in all our actions as well as in all our thoughts speech is our guide, and is most employed by those who have the most wisdom. Therefore, those who dare to speak with disrespect of educators and teachers of philosophy deserve our opprobrium no less than those who profane the sanctuaries of the gods.

> Greek: 9. εἰ δὲ δεῖ συλλήβδην περὶ τῆς δυνάμεως ταύτης εἰπεῖν, οὐδὲν τῶν φρονίμως πραττομένων εὑρήσομεν ἀλόγως γιγνόμενον, ἀλλὰ καὶ τῶν ἔργων καὶ τῶν διανοημάτων ἁπάντων ἡγεμόνα λόγον ὄντα, καὶ μάλιστα χρωμένους αὐτῷ τοὺς πλεῖστον νοῦν ἔχοντας· ὥστε τοὺς τολμῶντας βλασφημεῖν περὶ τῶν παιδευόντων καὶ φιλοσοφούντων ὁμοίως ἄξιον μισεῖν ὥσπερ τοὺς εἰς τὰ τῶν θεῶν ἐξαμαρτάνοντας.

[¶9] 10. I, myself, welcome all forms of discourse which are capable of benefiting us even in a small degree; however, I regard those as the best and most worthy of a king, and most appropriate to me, which give directions on good morals and good government; and especially those which teach how men in power should deal with the people, and how the rank and file should be disposed to their rulers. For I observe that it is through such discourses that states attain the highest prosperity and greatness.

> Greek: 10. ἐγὼ δʼ ἀποδέχομαι μὲν ἅπαντας τοὺς λόγους τοὺς καὶ κατὰ μικρὸν ἡμᾶς ὠφελεῖν δυναμένους, οὐ μὴν ἀλλὰ καλλίστους ἡγοῦμαι καὶ βασιλικωτάτους καὶ μάλιστα πρέποντας ἐμοὶ τοὺς περὶ τῶν ἐπιτηδευμάτων καὶ τῶν πολιτειῶν παραινοῦντας, καὶ τούτων αὐτῶν ὅσοι διδάσκουσι τούς τε δυναστεύοντας ὡς δεῖ τῷ πλήθει χρῆσθαι, καὶ τοὺς ἰδιώτας ὡς χρὴ πρὸς τοὺς ἄρχοντας διακεῖσθαι· διὰ γὰρ τούτων ὁρῶ τὰς πόλεις εὐδαιμονεστάτας καὶ μεγίστας γιγνομένας.

[¶10] 11. On the former topic, how a ruler should act, you have heard Isocrates speak; on the following topic, what his subjects must do, I shall attempt to discourse, not with any thought of excelling him, but because this is the most fitting subject for me to discuss with you. For if I did not make clear what I desire you to do, I could not reasonably be angry with you if you were to mistake my purpose; but if, after I have announced my policy beforehand, none of my desires are carried out, then I should justly blame those who fail to obey me.

> Greek: 11. τὸν μὲν οὖν ἕτερον, ὡς χρὴ τυραννεῖν, Ἰσοκράτους ἠκούσατε, τὸν δʼ ἐχόμενον, ἃ δεῖ ποιεῖν τοὺς ἀρχομένους, ἐγὼ πειράσομαι διελθεῖν, οὐχ ὡς ἐκεῖνον ὑπερβαλούμενος, ἀλλʼ ὡς προσῆκόν μοι περὶ τούτων μάλιστα διαλεχθῆναι πρὸς ὑμᾶς. εἰ μὲν γὰρ ἐμοῦ μὴ δηλώσαντος ἃ βούλομαι ποιεῖν ὑμᾶς διαμάρτοιτε τῆς ἐμῆς γνώμης, οὐκ ἂν εἰκότως ὑμῖν ὀργιζοίμην· εἰ δὲ προειπόντος ἐμοῦ μηδὲν γίγνοιτο τούτων, δικαίως ἂν ἤδη τοῖς μὴ πειθομένοις μεμφοίμην.

[¶11] 12. And I believe that I should most effectively exhort you and urge you to remember my words and heed them, not if I should confine myself to giving you advice and then, after counting out my precepts, make an end, but if, before doing this, I should prove to you, first, that you ought to be content with our present government, not only from necessity, nor because we have lived under it all our lives, but because it is the best of all governments;

> Greek: 12. ἡγοῦμαι δʼ οὕτως ἂν μάλιστα παρακαλέσαι καὶ προτρέψαι πρὸς τὸ μνημονεύειν ὑμᾶς τὰ ῥηθέντα καὶ πειθαρχεῖν αὐτοῖς, οὐκ εἰ περὶ τὸ συμβουλεύειν μόνον γενοίμην καὶ ταῦτʼ ἀπαριθμήσας ἀπαλλαγείην, ἀλλʼ εἰ προεπιδείξαιμι πρῶτον μὲν τὴν πολιτείαν τὴν παροῦσαν ὡς ἄξιόν ἐστιν ἀγαπᾶν οὐ μόνον διὰ τὴν ἀνάγκην, οὐδʼ ὅτι πάντα τὸν χρόνον μετὰ ταύτης οἰκοῦμεν, ἀλλʼ ὅτι βελτίστη τῶν πολιτειῶν ἐστιν, ἔπειθʼ ὡς ἐγὼ ταύτην ἔχω τὴν ἀρχὴν οὐ παρανόμως οὐδʼ ἀλλοτρίαν, ἀλλʼ ὁσίως καὶ δικαίως καὶ διὰ τοὺς ἐξ ἀρχῆς προγόνους καὶ διὰ τὸν πατέρα καὶ διʼ ἐμαυτόν.

[¶12] 13. and, second, that I hold this office, not illegally nor as a usurper, but with the just sanction of gods and men, and by virtue of my earliest ancestors, and of my father and of myself. For, once these claims have been established, who will not condemn himself to the severest punishment if he fails to heed my counsels and commands?

> Greek: 13. τούτων γὰρ προαποδειχθέντων τίς οὐκ αὐτὸς αὑτοῦ καταγνώσεται τὴν μεγίστην ζημίαν, ἂν μὴ πειθαρχῇ τοῖς ὑπʼ ἐμοῦ συμβουλευθεῖσι καὶ προσταχθεῖσιν;

[¶13] 14. Speaking, then, of forms of government (for this was the subject I set out to lay before you), I imagine that we all believe that it is altogether monstrous that the good and the bad should be thought worthy of the same privileges, and that it is of the very essence of justice that distinctions should be made between them, and that those who are unlike should not be treated alike but should fare and be rewarded in each case according to their deserts.

> Greek: 14. περὶ μὲν οὖν τῶν πολιτειῶν (ἐντεῦθεν γὰρ ὑποτιθέμενος ἠρξάμην) οἶμαι πᾶσι δοκεῖν δεινότατον μὲν εἶναι τὸ τῶν αὐτῶν ἀξιοῦσθαι τοὺς χρηστοὺς καὶ τοὺς πονηρούς, δικαιότατον δὲ τὸ διωρίσθαι περὶ τούτων καὶ μὴ τοὺς ἀνομοίους τῶν ὁμοίων τυγχάνειν, ἀλλὰ καὶ πράττειν καὶ τιμᾶσθαι κατὰ τὴν ἀξίαν ἑκάστους.

[¶14] 15. Now oligarchies and democracies seek equality for those who share in the administration of them; and the doctrine is in high favor in those governments that one man should not have the power to get more than another—a principle which works in the interest of the worthless! Monarchies, on the other hand, make the highest award to the best man, the next highest to the next best, and in the same proportion to the third and the fourth and so on. Even if this practice does not obtain everywhere, such at least is the intention of the polity.

> Greek: 15. αἱ μὲν τοίνυν ὀλιγαρχίαι καὶ δημοκρατίαι τὰς ἰσότητας τοῖς μετέχουσι τῶν πολιτειῶν ζητοῦσι, καὶ τοῦτʼ εὐδοκιμεῖ παρʼ αὐταῖς, ἢν μηδὲν ἕτερος ἑτέρου δύνηται πλέον ἔχειν· ὃ τοῖς πονηροῖς συμφέρον ἐστίν· αἱ δὲ μοναρχίαι πλεῖστον μὲν νέμουσι τῷ βελτίστῳ, δεύτερον δὲ τῷ μετʼ ἐκεῖνον, τρίτον δὲ καὶ τέταρτον τοῖς ἄλλοις κατὰ τὸν αὐτὸν λόγον. καὶ ταῦτʼ εἰ μὴ πανταχοῦ καθέστηκεν, ἀλλὰ τό γε βούλημα τῆς πολιτείας τοιοῦτόν ἐστιν.

[¶15] 16. And, mark you, monarchies more than other governments keep an appraising eye upon the characters and actions of men, as everyone will admit. Who, then, that is of sound mind would not prefer to share in a form of government under which his own worth shall not pass unnoticed, rather than be lost in the hurly-burly of the mob and not be recognized for what he is? Furthermore, we should be right in pronouncing monarchy also a milder government, in proportion as it is easier to give heed to the will of a single person than to seek to please many and manifold minds.

> Greek: 16. καὶ μὲν δὴ διορᾶν καὶ τὰς φύσεις τῶν ἀνθρώπων καὶ τὰς πράξεις ἅπαντες ἂν τὰς τυραννίδας μᾶλλον ὁμολογήσαιεν. καίτοι τίς οὐκ ἂν δέξαιτο τῶν εὖ φρονούντων τοιαύτης πολιτείας μετέχειν ἐν ᾗ μὴ διαλήσει χρηστὸς ὤν, μᾶλλον ἢ φέρεσθαι μετὰ τοῦ πλήθους μὴ γιγνωσκόμενος ὁποῖός τίς ἐστιν; ἀλλὰ μὴν καὶ πραοτέραν τοσούτῳ δικαίως ἂν αὐτὴν εἶναι κρίνοιμεν, ὅσῳ περ ῥᾷόν ἐστιν ἑνὸς ἀνδρὸς γνώμῃ προσέχειν τὸν νοῦν μᾶλλον ἢ πολλαῖς καὶ παντοδαπαῖς διανοίαις ζητεῖν ἀρέσκειν.

[¶16] 17. Now one might multiply arguments to prove that this form of government is more agreeable and mild and just than others; yet, even from those I have advanced it is easy to see this at a glance. As for its other advantages, we can best appreciate how far monarchies excel other governments in planning and carrying out any course of action required of them if we place their most important practices side by side and try to review them. In the first place, then, men who enter upon office for an annual term are retired to private life before they have gained any insight into public affairs or any experience in handling them;

> Greek: 17. ὅτι μὲν οὖν ἡδίων ἐστὶ καὶ πραοτέρα καὶ δικαιοτέρα, διὰ πλειόνων μὲν ἄν τις ἀποδείξειεν, οὐ μὴν ἀλλὰ καὶ διὰ τούτων συνιδεῖν ῥᾴδιόν ἐστι· περὶ δὲ τῶν λοιπῶν, ὅσον αἱ μοναρχίαι πρὸς τὸ βουλεύεσθαι καὶ πρᾶξαί τι τῶν δεόντων διαφέρουσιν, οὕτως ἂν κάλλιστα θεωρήσαιμεν, εἰ τὰς μεγίστας τῶν πράξεων παρʼ ἀλλήλας τιθέντες ἐξετάζειν ἐπιχειρήσαιμεν αὐτάς. οἱ μὲν τοίνυν κατʼ ἐνιαυτὸν εἰς τὰς ἀρχὰς εἰσιόντες πρότερον ἰδιῶται γίγνονται, πρὶν αἰσθέσθαι τι τῶν τῆς πόλεως καὶ λαβεῖν ἐμπειρίαν αὐτῶν·

[¶17] 18. while men who are permanently in charge of the same duties, even though they fall short of the others in natural ability, at any rate have a great advantage over them in experience. In the next place, the former neglect many things, because each looks to the others to do them; while the latter neglect nothing, knowing that whatever is done depends upon their own efforts. Then again, men who live in oligarchies or democracies are led by their mutual rivalries to injure the commonwealth while those who live in monarchies, not having anyone to envy, do in all circumstances so far as possible what is best.

> Greek: 18. οἱ δʼ ἀεὶ τοῖς αὐτοῖς ἐπιστατοῦντες, ἢν καὶ τὴν φύσιν καταδεεστέραν ἔχωσιν, ἀλλʼ οὖν ταῖς γʼ ἐμπειρίαις πολὺ τῶν ἄλλων προέχουσιν. ἔπειθʼ οἱ μὲν πολλῶν καταμελοῦσιν εἰς ἀλλήλους ἀποβλέποντες, οἱ δʼ οὐδενὸς ὀλιγωροῦσιν, εἰδότες ὅτι πάντα δεῖ διʼ αὑτῶν γίγνεσθαι. πρὸς δὲ τούτοις οἱ μὲν ἐν ταῖς ὀλιγαρχίαις καὶ ταῖς δημοκρατίαις διὰ τὰς πρὸς σφᾶς αὐτοὺς φιλοτιμίας λυμαίνονται τοῖς κοινοῖς· οἱ δʼ ἐν ταῖς μοναρχίαις ὄντες, οὐκ ἔχοντες ὅτῳ φθονήσουσι, πάντων, ὡς οἷόν τʼ ἐστί, βέλτιστα πράττουσιν.

[¶18] 19. Furthermore, the former are dilatory in action, for they spend most of their time over their private concerns; and when they do assemble in council, you will find them more often quarrelling with each other than deliberating together; while the latter, for whom no councils or times of meeting are prescribed, but who apply themselves to the state’s business both day and night, do not let opportunities pass them by, but act in each case at the right moment.

> Greek: 19. ἔπειθʼ οἱ μὲν ὑστερίζουσι τῶν πραγμάτων· τὸν μὲν γὰρ πλεῖστον χρόνον ἐπὶ τοῖς ἰδίοις διατρίβουσιν, ἐπειδὰν δʼ εἰς τὰ συνέδρια συνέλθωσιν, πλεονάκις ἄν τις αὐτοὺς εὕροι διαφερομένους ἢ κοινῇ βουλευομένους· οἱ δʼ οὔτε συνεδρίων οὔτε χρόνων αὐτοῖς ἀποδεδειγμένων, ἀλλὰ καὶ τὰς ἡμέρας καὶ τὰς νύκτας ἐπὶ ταῖς πράξεσιν ὄντες οὐκ ἀπολείπονται τῶν καιρῶν, ἀλλʼ ἕκαστον ἐν τῷ δέοντι πράττουσιν.

[¶19] 20. Again, the former are ill-disposed toward each other and would rather have their predecessors and their successors in office administer the state as badly as possible, in order that they may win for themselves as much credit as possible; while the latter, because they are in control of affairs throughout their lives, are at all times actuated by feelings of good will.

> Greek: 20. ἔτι δʼ οἱ μὲν δυσμενῶς ἔχουσι, καὶ βούλοιντʼ ἂν καὶ τοὺς πρὸ αὑτῶν ἄρχοντας καὶ τοὺς ἐφʼ αὑτοῖς ὡς κάκιστα διοικῆσαι τὴν πόλιν, ἵνʼ ὡς μεγίστην δόξαν αὐτοὶ λάβωσιν· οἱ δὲ διὰ παντὸς τοῦ βίου κύριοι τῶν πραγμάτων ὄντες εἰς ἅπαντα τὸν χρόνον καὶ τὰς εὐνοίας ἔχουσιν.

[¶20] 21. But the greatest difference is this: men under other governments give attention to the affairs of state as if they were the concern of others; monarchs, as if they were their own concern; and the former employ as their advisers on state affairs the most self-assertive of their citizens, while the latter single out and employ the most sagacious; and the former honor those who are skilful in haranguing the crowd, while the latter honor those who understand how to deal with affairs.

> Greek: 21. τὸ δὲ μέγιστον· τοῖς γὰρ κοινοῖς οἱ μὲν ὡς ἀλλοτρίοις, οἱ δʼ ὡς ἰδίοις προσέχουσι τὸν νοῦν, καὶ συμβούλοις χρῶνται περὶ αὐτῶν οἱ μὲν τῶν ἀστῶν τοῖς τολμηροτάτοις, οἱ δʼ ἐξ ἁπάντων ἐκλεξάμενοι τοῖς φρονιμωτάτοις, καὶ τιμῶσιν οἱ μὲν τοὺς ἐν τοῖς ὄχλοις εἰπεῖν δυναμένους, οἱ δὲ τοὺς χρῆσθαι τοῖς πράγμασιν ἐπισταμένους.

[¶21] 22. And not only in matters of ordinary routine and of daily occurrence do monarchies excel, but in war they have compassed every advantage; for in raising troops, and handling them so as to mislead and forestall the enemy, and in winning people over, now by persuasion, now by force, now by bribery, now by other means of conciliation, one-man rule is more efficient than the other forms of government. And of this one may be assured by facts no less than by words;

> Greek: 22. οὐ μόνον δʼ ἐν τοῖς ἐγκυκλίοις καὶ τοῖς κατὰ τὴν ἡμέραν ἑκάστην γιγνομένοις αἱ μοναρχίαι διαφέρουσιν, ἀλλὰ καὶ τὰς ἐν τῷ πολέμῳ πλεονεξίας ἁπάσας περιειλήφασιν. καὶ γὰρ παρασκευάσασθαι δυνάμεις καὶ χρήσασθαι ταύταις, ὥστε καὶ λαθεῖν καὶ φθῆναι, καὶ τοὺς μὲν πεῖσαι, τοὺς δὲ βιάσασθαι, παρὰ δὲ τῶν ἐκπρίασθαι, τοὺς δὲ ταῖς ἄλλαις θεραπείαις προσαγαγέσθαι, μᾶλλον αἱ τυραννίδες τῶν ἄλλων πολιτειῶν οἷαί τʼ εἰσίν. καὶ ταῦτʼ ἐκ τῶν ἔργων ἄν τις οὐχ ἧττον ἢ τῶν λόγων πιστεύσειεν.

[¶22] 23. for, in the first place, we all know that the empire of the Persians attained its great magnitude, not because of the intelligence of the population, but because they more than other peoples respect the royal office; secondly, that Dionysius, the tyrant, taking charge of Sicily when the rest of it had been devastated by war and when his own country, Syracuse, was in a state of siege, not only delivered it from the dangers which then threatened, but also made it the greatest of Hellenic states;

> Greek: 23. τοῦτο μὲν γὰρ τὴν τῶν Περσῶν δύναμιν ἅπαντες ἴσμεν τηλικαύτην τὸ μέγεθος γεγενημένην οὐ διὰ τὴν τῶν ἀνδρῶν φρόνησιν, ἀλλʼ ὅτι μᾶλλον τῶν ἄλλων τὴν βασιλείαν τιμῶσι· τοῦτο δὲ Διονύσιον τὸν τύραννον, ὅτι παραλαβὼν τὴν μὲν ἄλλην Σικελίαν ἀνάστατον γεγενημένην, τὴν δʼ αὑτοῦ πατρίδα πολιορκουμένην, οὐ μόνον αὐτὴν τῶν παρόντων κινδύνων ἀπήλλαξεν, ἀλλὰ καὶ μεγίστην τῶν Ἑλληνίδων πόλεων ἐποίησεν· ἔτι δὲ Καρχηδονίους καὶ Λακεδαιμονίους, τοὺς ἄριστα τῶν ἄλλων πολιτευομένους, οἴκοι μὲν ὀλιγαρχουμένους, παρὰ δὲ τὸν πόλεμον βασιλευομένους.

[¶23] 24. and again, we know that while the Carthaginians and the Lacedaemonians, who are the best governed peoples of the world, are ruled by oligarchies at home, yet, when they take the field, they are ruled by kings. One might also point out that the state which more than any other abhors absolute rule meets with disaster when it sends out many generals, and with success when it wages war under a single leader.

> Greek: 24. ἔχοι δʼ ἄν τις ἐπιδεῖξαι καὶ τὴν πόλιν, τὴν μάλιστα τὰς τυραννίδας μισοῦσαν, ὅταν μὲν πολλοὺς ἐκπέμψῃ στρατηγούς, ἀτυχοῦσαν, ὅταν δὲ διʼ ἑνὸς ποιήσηται τοὺς κινδύνους, κατορθοῦσαν.

[¶24] 25. And, indeed, how could any one show more convincingly than through these instances that monarchy is the most excellent of governments? For we see that those who are permanently ruled by kings have the greatest powers; that those who live in well- conducted oligarchies, when it comes to matters about which they are most concerned, appoint one man, in some cases a general, in others a king, to have full powers over their armies in the field; and that those who abhor absolute rule, whenever they send out many leaders, fail to accomplish a single one of their designs.

> Greek: 25. καίτοι πῶς ἄν τις σαφέστερον ἐπιδείξειεν ἢ διὰ τοιούτων παραδειγμάτων πλείστου τὰς μοναρχίας ἀξίας οὔσας; φαίνονται γὰρ οἵ τε διὰ τέλους τυραννευόμενοι μεγίστας δυνάμεις ἔχοντες, οἵ τε καλῶς ὀλιγαρχούμενοι, περὶ ἃ μάλιστα σπουδάζουσιν, οἱ μὲν ἕνα μόνον στρατηγὸν οἱ δὲ βασιλέα τῶν στρατοπέδων κύριον καθιστάντες, οἵ τε μισοῦντες τὰς τυραννίδας, ὁπόταν πολλοὺς ἄρχοντας ἐκπέμψωσιν, οὐδὲν τῶν δεόντων πράττοντες.

[¶25] 26. And, if there is need to speak also of things old in story, it is said that even the gods are ruled by Zeus as king. If the saying is true, it is clear that the gods also prefer this regime; but if, on the other hand, no one knows the truth about this matter, and we by our own conjecture have simply supposed it to be so, it is a proof that we all hold monarchy in the highest esteem; for we should never have said that the gods live under it if we did not believe it to be far superior to all other governments.

> Greek: 26. εἰ δὲ δεῖ τι καὶ τῶν ἀρχαίων εἰπεῖν, λέγεται καὶ τοὺς θεοὺς ὑπὸ Διὸς βασιλεύεσθαι. περὶ ὧν εἰ μὲν ἀληθὴς ὁ λόγος ἐστί, δῆλον ὅτι κἀκεῖνοι ταύτην τὴν κατάστασιν προκρίνουσιν, εἰ δὲ τὸ μὲν σαφὲς μηδεὶς οἶδεν, αὐτοὶ δʼ εἰκάζοντες οὕτω περὶ αὐτῶν ὑπειλήφαμεν, σημεῖον ὅτι πάντες τὴν μοναρχίαν προτιμῶμεν· οὐ γὰρ ἄν ποτʼ αὐτῇ χρῆσθαι τοὺς θεοὺς ἔφαμεν, εἰ μὴ πολὺ τῶν ἄλλων αὐτὴν προέχειν ἐνομίζομεν.

[¶26] 27. Now as to polities, while it is not possible either to search out or declare every detail in which they differ from each other, yet for our present purpose, at least, enough has been said. But to show that I hold my office by natural right is a story much sooner told and less open to dispute.

> Greek: 27. περὶ μὲν οὖν τῶν πολιτειῶν, ὅσον ἀλλήλων διαφέρουσιν, ἅπαντα μὲν οὔθʼ εὑρεῖν οὔτʼ εἰπεῖν δυνατόν ἐστιν· οὐ μὴν ἀλλὰ πρός γε τὸ παρὸν ἀποχρώντως καὶ νῦν εἴρηται περὶ αὐτῶν. ὡς δὲ προσηκόντως τὴν ἀρχὴν ἡμεῖς ἔχομεν, πολὺ τούτου συντομώτερος καὶ μᾶλλον ὁμολογούμενος ὁ λόγος ἐστίν.

[¶27] 28. For who does not know how Teucer, the founder of our race, taking with him the ancestors of the rest of our people, came hither over seas and built for them a city and portioned out the land; and that, after his other descendants had lost the throne, my father, Evagoras, won it back again by undergoing the greatest dangers, and wrought so great a change that Phoenicians no longer rule over Salaminians, while they, to whom it belonged in the beginning, are today in possession of the kingdom?

> Greek: 28. τίς γὰρ οὐκ οἶδεν ὅτι Τεῦκρος μὲν ὁ τοῦ γένους ἡμῶν ἀρχηγός, παραλαβὼν τοὺς τῶν ἄλλων πολιτῶν προγόνους, πλεύσας δεῦρο καὶ τὴν πόλιν αὐτοῖς ἔκτισε καὶ τὴν χώραν κατένειμεν, ὁ δὲ πατὴρ Εὐαγόρας ἀπολεσάντων ἑτέρων τὴν ἀρχὴν πάλιν ἀνέλαβεν, ὑποστὰς τοὺς μεγίστους κινδύνους, καὶ τοσοῦτον μετέστησεν ὥστε μηκέτι Φοίνικας Σαλαμινίων τυραννεῖν, ἀλλʼ ὧνπερ ἦν τὴν ἀρχήν, τούτους καὶ νῦν ἔχειν τὴν βασιλείαν;

[¶28] 29. Now, of the matters which I proposed to discuss, it remains for me to speak to you about myself, in order that you may realize that I, who rule over you, am of such character that, not only on account of my ancestors, but of myself also, I might justly claim even greater honor than I now enjoy. For I I think you would all agree that the most sovereign of the virtues are temperance and justice, since not only do they benefit us in themselves, but, if we should be minded to look into the natures, powers, and uses of human relations, we would find that those which do not partake of these qualities are the causes of great evils, whereas those which are attended by temperance and justice are greatly beneficial to the life of man.

> Greek: 29. λοιπὸν οὖν ἐστιν ὧν προεθέμην περὶ ἐμαυτοῦ διελθεῖν ἵνʼ ἐπίστησθʼ ὅτι τοιοῦτός ἐστιν ὑμῶν ὁ βασιλεύων, ὃς οὐ μόνον διὰ τοὺς προγόνους ἀλλὰ καὶ διʼ ἐμαυτὸν δικαίως ἂν καὶ μείζονος τιμῆς ἢ τηλικαύτης ἠξιώθην. οἶμαι γὰρ ἐγὼ πάντας ἂν ὁμολογῆσαι πλείστου τῶν ἀρετῶν ἀξίας εἶναι τήν τε σωφροσύνην καὶ τὴν δικαιοσύνην.

[¶29] 30. If, then, any of my predecessors have gained renown for these virtues, I consider that it is also my right to enjoy the same renown. As to my sense of justice, you can best observe it from these facts: When I was established in power I found the royal treasury empty, all the revenues squandered, the affairs of the state in utter disorder and calling for great care, watchfulness, and outlay of money; and, although I knew that rulers of the other sort in similar straits resort to every shift in order to right their own affairs, and that they feel constrained to do many things which are against their nature, nevertheless I did not fall a victim to any of these temptations;

> Greek: 30. οὐ γὰρ μόνον ἡμᾶς τὸ καθʼ αὑτὰς ὠφελοῦσιν, ἀλλʼ εἰ ʼθέλοιμεν σκοπεῖν καὶ τὰς φύσεις καὶ τὰς δυνάμεις καὶ τὰς χρήσεις τῶν πραγμάτων, εὑρήσομεν τὰς μὲν μὴ μετεχούσας τούτων τῶν ἰδεῶν μεγάλων κακῶν αἰτίας οὔσας, τὰς δὲ μετὰ δικαιοσύνης καὶ σωφροσύνης γιγνομένας πολλὰ τὸν βίον τὸν τῶν ἀνθρώπων ὠφελούσας. εἰ δή τινες τῶν προγεγενημένων ἐπὶ ταύταις ταῖς ἀρεταῖς εὐδοκίμησαν, ἡγοῦμαι κἀμοὶ προσήκειν τῆς αὐτῆς δόξης ἐκείνοις τυγχάνειν. τὴν μὲν οὖν δικαιοσύνην ἐκεῖθεν ἂν μάλιστα κατίδοιτε. παραλαβὼν γάρ, ὅτʼ εἰς τὴν ἀρχὴν καθιστάμην, τὰ μὲν βασίλεια χρημάτων κενὰ καὶ πάντα κατηναλωμένα, τὰ δὲ πράγματα ταραχῆς μεστὰ καὶ πολλῆς ἐπιμελείας δεόμενα καὶ φυλακῆς καὶ δαπάνης, εἰδὼς ἑτέρους ἐν τοῖς τοιούτοις καιροῖς ἐκ παντὸς τρόπου τὰ σφέτερʼ αὐτῶν διορθουμένους καὶ πολλὰ παρὰ τὴν φύσιν τὴν αὑτῶν πράττειν ἀναγκαζομένους, ὅμως οὐδʼ ὑφʼ ἑνὸς τούτων διεφθάρην, ἀλλʼ ὁσίως καὶ καλῶς ἐπεμελήθην τῶν πραγμάτων, ὥστε μηδὲν ἐλλείπειν ἐξ ὧν οἷόν τʼ ἦν αὐξηθῆναι καὶ πρὸς εὐδαιμονίαν ἐπιδοῦναι τὴν πόλιν.

[¶30] 32. nay, I attended so devotedly and honorably to my duties that I left nothing undone which could contribute to the greatness of the state and advance its prosperity; and toward the citizens of the state I behaved with such mildness that no one has suffered exile or death or confiscation of property or any such misfortune during my reign.

> Greek: 32. πρός τε γὰρ τοὺς πολίτας μετὰ τοιαύτης πραότητος προσηνέχθην, ὥστε μήτε φυγὰς μήτε θανάτους μήτε χρημάτων ἀποβολὰς μήτʼ ἄλλην μηδεμίαν τοιαύτην συμφορὰν ἐπὶ τῆς ἐμῆς γεγενῆσθαι βασιλείας.

## 2. Sections 33–64

Source: https://scriptura.si/works/isocrates-nicocles/2/ · cite a paragraph as https://scriptura.si/works/isocrates-nicocles/2/#p-N

[¶0] 33. And though Hellas was closed to us because of the war which had arisen, and though we were being robbed on every side, I solved most of these difficulties, paying to some their claims in full, to others in part, asking some to postpone theirs, and satisfying others as to their complaints by whatever means I could. Furthermore, though the inhabitants of the island were hostile to me, and the Great King, while outwardly reconciled, was really in an ugly mood, I calmed and appeased both parties by assisting the King zealously and by treating the islanders justly.

> Greek: 33. ἀβάτου δὲ τῆς Ἑλλάδος ἡμῖν οὔσης διὰ τὸν πόλεμον τὸν γεγενημένον, καὶ πανταχοῦ συλωμένων ἡμῶν, τὰ πλεῖστα τούτων διέλυσα, τοῖς μὲν ἅπαντʼ ἀποτίνων, τοῖς δὲ μέρη, τῶν δʼ ἀναβαλέσθαι δεόμενος, πρὸς δὲ τοὺς ὅπως ἠδυνάμην περὶ τῶν ἐγκλημάτων διαλλαττόμενος. ἔτι δὲ καὶ τῶν νῆσον οἰκούντων δυσκόλως πρὸς ἡμᾶς διακειμένων, καὶ βασιλέως τῷ μὲν λόγῳ διηλλαγμένου τῇ δʼ ἀληθεία τραχέως ἔχοντος, ἀμφότερα ταῦτα κατεπράϋνα, τῷ μὲν προθύμως ὑπηρετῶν, πρὸς δὲ τοὺς δίκαιον ἐμαυτὸν παρέχων.

[¶1] 34. For I am so far from coveting what belongs to others that, while rulers of the other sort, when they are stronger than their neighbors by ever so little, cut off portions of their territory and seek to get the advantage of them, I did not think it right to take even the land which was offered to me, but prefer rather to hold through just means what is my own than to acquire through base means territory many times greater than that which I now possess.

> Greek: 34. τοσούτου γὰρ δέω τῶν ἀλλοτρίων ἐπιθυμεῖν, ὥσθʼ ἕτεροι μέν, ἢν καὶ μικρῷ μείζω τῶν ὁμόρων δύναμιν ἔχωσιν, ἀποτέμνονται τῆς γῆς καὶ πλεονεκτεῖν ζητοῦσιν, ἐγὼ δʼ οὐδὲ τὴν διδομένην χώραν ἠξίωσα λαβεῖν, ἀλλʼ αἱροῦμαι μετὰ δικαιοσύνης τὴν ἐμαυτοῦ μόνον ἔχειν μᾶλλον ἢ μετὰ κακίας πολλαπλασίαν τῆς ὑπαρχούσης κτήσασθαι.

[¶2] 35. But why need I take the time to speak in detail, especially when I can make clear in a word the truth about myself? For it will be acknowledged that I have never wronged any man; that, on the contrary, I have been of service to many more of my own citizens and of the Hellenes at large and have bestowed upon them both greater gifts than all who have ruled before me put together. And surely those who pride themselves on justice and who profess to be above considerations of money ought to be able to speak in such high terms of their own conduct.

> Greek: 35. καὶ τί δεῖ καθʼ ἓν ἕκαστον λέγοντα διατρίβειν, ἄλλως τε καὶ συντόμως ἔχοντα δηλῶσαι περὶ ἐμαυτοῦ; φανήσομαι γὰρ οὐδένα μὲν πώποτʼ ἀδικήσας, πλείους δὲ καὶ τῶν πολιτῶν καὶ τῶν ἄλλων Ἑλλήνων εὖ πεποιηκὼς καὶ μείζους δωρεὰς ἑκατέροις δεδωκὼς ἢ σύμπαντες οἱ πρὸ ἐμοῦ βασιλεύσαντες. καίτοι χρὴ τοὺς μέγα φρονοῦντας ἐπὶ δικαιοσύνῃ καὶ προσποιουμένους χρημάτων εἶναι κρείττους τοιαύτας ὑπερβολὰς ἔχειν εἰπεῖν περὶ αὑτῶν.

[¶3] 36. And now on the subject of temperance, also, I have still more important things to recount. For, since I realized that all men are most jealous for their wives and children, being above all quick to resent offenses against them, and that wantonness in these relations is responsible for the greatest evils—many ere now, of princely rank as well as of private station, having lost their lives because of it—, I so strictly avoided all these grounds of offense that, from the time when I became king, no one can charge me with having approached any woman but my own wife. I was not, of course, unaware that those kings also are highly thought of by the multitude who are just in their dealings with their citizens, even though they provide themselves with pleasures from outside their households; but I desired both to put myself as far above such suspicions as possible and at the same time to set up my conduct as a pattern to my people, knowing that the multitude are likely to spend their lives in practices in which they see their rulers occupied.

> Greek: 36. καὶ μὲν δὴ καὶ περὶ σωφροσύνης ἔτι μείζω τούτων ἔχω διελθεῖν. εἰδὼς γὰρ ἅπαντας ἀνθρώπους περὶ πλείστου ποιουμένους τοὺς παῖδας τοὺς αὑτῶν καὶ τὰς γυναῖκας, καὶ μάλιστʼ ὀργιζομένους τοῖς εἰς ταῦτʼ ἐξαμαρτάνουσι, καὶ τὴν ὕβριν τὴν περὶ ταῦτα μεγίστων κακῶν αἰτίαν γιγνομένην, καὶ πολλοὺς ἤδη καὶ τῶν ἰδιωτῶν καὶ τῶν δυναστευσάντων διὰ ταύτην ἀπολομένους, οὕτως ἔφυγον τὰς αἰτίας ταύτας, ὥστʼ ἐξ οὗ τὴν βασιλείαν ἔλαβον, οὐδενὶ φανήσομαι σώματι πεπλησιακὼς πλὴν τῆς ἐμαυτοῦ γυναικός, οὐκ ἀγνοῶν ὅτι κἀκεῖνοι παρὰ τοῖς πολλοῖς εὐδοκιμοῦσιν, ὅσοι περὶ μὲν τὰ τῶν πολιτῶν δίκαιοι τυγχάνουσιν ὄντες, ἄλλοθεν δέ ποθεν αὑτοῖς ἐπορίσαντο τὰς ἡδονάς, ἀλλὰ βουλόμενος ἅμα μὲν ἐμαυτὸν ὡς πορρωτάτω ποιῆσαι τῶν τοιούτων ὑποψιῶν, ἅμα δὲ παράδειγμα καταστῆσαι τὸν τρόπον τὸν ἐμαυτοῦ τοῖς ἄλλοις πολίταις, γιγνώσκων ὅτι φιλεῖ τὸ πλῆθος ἐν τούτοις τοῖς ἐπιτηδεύμασι τὸν βίον διάγειν, ἐν οἷς ἂν τοὺς ἄρχοντας τοὺς αὑτῶν ὁρῶσι διατρίβοντας.

[¶4] 38. Then again, I considered that it is also the duty of kings to be as much better than private citizens as they are superior to them in rank; and that those kings act contrary to all reason who compel their subjects to live decently but are themselves less continent than those over whom they rule.

> Greek: 38. ἔπειτα καὶ προσήκειν ἡγησάμην τοσούτῳ τοὺς βασιλεῖς βελτίους εἶναι τῶν ἰδιωτῶν, ὅσῳ περ καὶ τὰς τιμὰς μείζους αὐτῶν ἔχουσι, καὶ δεινὰ ποιεῖν ὅσοι τοὺς μὲν ἄλλους κοσμίως ζῆν ἀναγκάζουσιν, αὐτοὶ δʼ αὑτοὺς μὴ σωφρονεστέρους τῶν ἀρχομένων παρέχουσιν.

[¶5] 39. Moreover, I saw that while the majority of people are masters of themselves in other matters, even the best are slaves to the passions whose objects are boys and women; and therefore I wanted to show that I could be strong in those things in which I should be superior, not merely to people in general, but even to those who pride themselves on their virtue.

> Greek: 39. πρὸς δὲ τούτοις τῶν μὲν ἄλλων πράξεων ἑώρων ἐγκρατεῖς τοὺς πολλοὺς γιγνομένους, τῶν δʼ ἐπιθυμιῶν τῶν περὶ τοὺς παῖδας καὶ τὰς γυναῖκας καὶ τοὺς βελτίστους ἡττωμένους· ἐβουλήθην οὖν ἐν τούτοις ἐμαυτὸν ἐπιδεῖξαι καρτερεῖν δυνάμενον, ἐν οἷς ἔμελλον οὐ μόνον τῶν ἄλλων διοίσειν, ἀλλὰ καὶ τῶν ἐπʼ ἀρετῇ μέγα φρονούντων.

[¶6] 40. Furthermore, I had no patience with the perversity of men who take women in marriage and make them partners in all the relations of life, and then are not satisfied with the compacts which they have made but by their own lawless pleasures bring pain to those whom they expect never to cause them pain and who, though honest in all other partnerships, are without conscience in the partnership of marriage, when they ought to cherish this relationship the more faithfully inasmuch as it is more intimate and more precious than all others.

> Greek: 40. ἔτι δὲ καὶ τῶν τοιούτων πολλὴν κακίαν κατεγίγνωσκον, ὅσοι γυναῖκας λαβόντες καὶ κοινωνίαν ποιησάμενοι παντὸς τοῦ βίου μὴ στέργουσιν οἷς ἔπραξαν, ἀλλὰ ταῖς αὑτῶν ἡδοναῖς λυποῦσι ταύτας ὑφʼ ὧν αὐτοὶ μηδὲν ἀξιοῦσι λυπεῖσθαι, καὶ περὶ μὲν ἄλλας τινὰς κοινωνίας ἐπιεικεῖς σφᾶς αὐτοὺς παρέχουσιν, ἐν δὲ ταῖς πρὸς τὰς γυναῖκας ἐξαμαρτάνουσιν· ἃς ἔδει τοσούτῳ μᾶλλον διαφυλάττειν, ὅσῳ περ οἰκειότεραι καὶ μείζους οὖσαι τῶν ἄλλων τυγχάνουσιν.

[¶7] 41. More than that, they are unconsciously storing up for themselves feuds and factions at home in the royal palace. And yet, if kings are to rule well, they must try to preserve harmony, not only in the states over which they hold dominion, but also in their own households and in their places of abode; for all these things are the works of temperance and justice.

> Greek: 41. εἶτα λανθάνουσιν ἔνδον ἐν τοῖς βασιλείοις στάσεις καὶ διαφορὰς αὑτοῖς ἐγκαταλείποντες. καίτοι χρὴ τοὺς ὀρθῶς βασιλεύοντας μὴ μόνον τὰς πόλεις ἐν ὁμονοία πειρᾶσθαι διάγειν, ὧν ἂν ἄρχωσιν, ἀλλὰ καὶ τοὺς οἴκους τοὺς ἰδίους καὶ τοὺς τόπους ἐν οἷς ἂν κατοικῶσιν· ἅπαντα γὰρ ταῦτα σωφροσύνης ἔργα καὶ δικαιοσύνης ἐστίν.

[¶8] 42. Nor was I of the same mind as most kings in regard to the begetting of children. I did not think I should have some children by a woman of humbler station and others by one of higher degree, nor that I should leave after me bastard progeny, as well as progeny of legitimate birth; but that all my children should be able to trace their lineage back through the same father and the same mother to Evagoras, my father, among mortals, to the Aeacides among the demigods, and to Zeus among the gods, and that not one of the children sprung from my loins should be cheated of this noble origin.

> Greek: 42. οὐ τὴν αὐτὴν δὲ γνώμην ἔσχον οὐδὲ περὶ τῆς παιδοποιίας τοῖς πλείστοις τῶν βασιλέων, οὐδʼ ᾠήθην δεῖν τοὺς μὲν ἐκ ταπεινοτέρας ποιήσασθαι τῶν παίδων τοὺς δʼ ἐκ σεμνοτέρας, οὐδὲ τοὺς μὲν νόθους αὐτῶν τοὺς δὲ γνησίους καταλιπεῖν, ἀλλὰ πάντας ἔχειν τὴν αὐτὴν φύσιν καὶ πρὸς πατρὸς καὶ πρὸς μητρὸς ἀνενεγκεῖν, τῶν μὲν θνητῶν εἰς Εὐαγόραν τὸν πατέρα, τῶν δʼ ἡμιθέων εἰς Αἰακίδας, τῶν δὲ θεῶν εἰς Δία, καὶ μηδένα τῶν ἐξ ἐμοῦ γενομένων ἀποστερηθῆναι ταύτης τῆς εὐγενείας.

[¶9] 43. Though many motives impelled me to abide by these principles, not the least incentive was that I saw that courage and cleverness and the other qualities which are held in high esteem are shared by many even among the base, whereas justice and temperance are the possessions of the good and noble alone. I conceived, therefore, that the noblest thing that I could do was to be able to excel my fellows in those virtues in which the bad have no share, and which are the truest and the most abiding and deserve the greatest praise.

> Greek: 43. πολλῶν δέ με προτρεπόντων ἐμμένειν τοῖς ἐπιτηδεύμασι τούτοις, οὐχ ἥκιστα κἀκεῖνο παρεκάλεσεν, ὅτι τῆς μὲν ἀνδρίας καὶ τῆς δεινότητος καὶ τῶν ἄλλων τῶν εὐδοκιμούντων ἑώρων καὶ τῶν κακῶν ἀνδρῶν πολλοὺς μετέχοντας, τὴν δὲ δικαιοσύνην καὶ σωφροσύνην ἴδια κτήματα τῶν καλῶν κἀγαθῶν ὄντα. κάλλιστον οὖν ὑπέλαβον, εἴ τις δύναιτο ταύταις ταῖς ἀρεταῖς προέχειν τῶν ἄλλων, ὧν οὐδὲν μέρος τοῖς πονηροῖς μέτεστιν, ἀλλὰ γνησιώταται καὶ βεβαιόταται καὶ μεγίστων ἐπαίνων ἄξιαι τυγχάνουσιν οὖσαι.

[¶10] 44. For these reasons, and with these thoughts in mind, I was more assiduous than anyone else in the practice of temperance, and I chose for my pleasures, not those which are found in acts which yield no honor, but those which are found in the good repute which rewards nobility of character. However, we ought not to test all the virtues in the same set of conditions, but should test justice when a man is in want, temperance when he is in power, continence when he is in the prime of youth.

> Greek: 44. τούτων ἕνεκα καὶ ταῦτα διανοηθεὶς περιττοτέρως τῶν ἄλλων ἤσκησα τὴν σωφροσύνην καὶ προειλόμην τῶν ἡδονῶν οὐ τὰς ἐπὶ τοῖς ἔργοις τοῖς μηδεμίαν τιμὴν ἔχουσιν, ἀλλὰ τὰς ἐπὶ ταῖς δόξαις ταῖς διʼ ἀνδραγαθίαν γιγνομέναις. χρὴ δὲ δοκιμάζειν τὰς ἀρετὰς οὐκ ἐν ταῖς αὐταῖς ἰδέαις ἁπάσας, ἀλλὰ τὴν μὲν δικαιοσύνην ἐν ταῖς ἀπορίαις, τὴν δὲ σωφροσύνην ἐν ταῖς δυναστείαις, τὴν δʼ ἐγκράτειαν ἐν ταῖς τῶν νεωτέρων ἡλικίαις.

[¶11] 45. Now in all these situations no one will deny that I have given proof of my nature. When I was left by my father without means, I was so just in my dealings as to injure not one of my citizens; but when I gained the power to do whatever I pleased, I proved myself more temperate than men in private station; and I showed my self-control in both circumstances at an age in which we find that the great majority of men most frequently go morally astray.

> Greek: 45. ἐγὼ τοίνυν ἐν πᾶσι τοῖς καιροῖς φανήσομαι πεῖραν τῆς ἐμαυτοῦ φύσεως δεδωκώς. ἐνδεὴς μέν γε χρημάτων καταλειφθεὶς οὕτω δίκαιον ἐμαυτὸν παρέσχον ὥστε μηδένα λυπῆσαι τῶν πολιτῶν· λαβὼν δʼ ἐξουσίαν ὥστε ποιεῖν ὅ τι ἂν βούλωμαι, σωφρονέστερος τῶν ἰδιωτῶν ἐγενόμην· τούτων δʼ ἀμφοτέρων ἐκράτησα ταύτην ἔχων τὴν ἡλικίαν, ἐν ᾗ τοὺς πλείστους ἂν εὕροιμεν πλεῖστα περὶ τὰς πράξεις ἐξαμαρτάνοντας.

[¶12] 46. I should probably hesitate to say all this before an audience of other people, not that I lack pride in what I have accomplished, but because I might fail to convince them on the evidence of my words alone; you, however, are yourselves my witnesses that all I have said is true. Now men who are moral by nature deserve our praise and admiration, but still more do those deserve it who are such in obedience to reason;

> Greek: 46. καὶ ταῦτʼ ἐν ἑτέροις μὲν ἴσως ἂν ὤκνουν εἰπεῖν, οὐχ ὡς οὐ φιλοτιμούμενος ἐπὶ τοῖς πεπραγμένοις, ἀλλʼ ὡς οὐκ ἂν πιστευθεὶς ἐκ τῶν λεγομένων· ὑμεῖς δʼ αὐτοί μοι μάρτυρές ἐστε πάντων τῶν εἰρημένων· ἄξιον μὲν οὖν καὶ τοὺς φύσει κοσμίους ὄντας ἐπαινεῖν καὶ θαυμάζειν, ἔτι δὲ μᾶλλον καὶ τοὺς μετὰ λογισμοῦ τοιούτους ὄντας·

[¶13] 47. for those who are temperate by chance and not by principle may perchance be persuaded to change, but those who, besides being so inclined by nature, have formed the conviction that virtue is the greatest good in the world, will, it is evident, stand firm in this position all their lives. But the reason why I have spoken at some length both about myself and the other subjects which I have discussed is that I might leave you no excuse for not doing willingly and zealously whatever I counsel and command.

> Greek: 47. οἱ μὲν γὰρ τύχῃ καὶ μὴ γνώμῃ σωφρονοῦντες τυχὸν ἂν καὶ μεταπεισθεῖεν· οἱ δὲ πρὸς τῳ πεφυκέναι καὶ διεγνωκότες ὅτι μέγιστόν ἐστι τῶν ἀγαθῶν ἀρετή, δῆλον ὅτι πάντα τὸν βίον ἐν ταύτῃ τῇ τάξει διαμενοῦσιν. διὰ τοῦτο δὲ πλείους ἐποιησάμην τοὺς λόγους καὶ περὶ ἐμαυτοῦ καὶ περὶ τῶν ἄλλων τῶν προειρημένων, ἵνα μηδεμίαν ὑπολίπω πρόφασιν ὡς οὐ δεῖ ποιεῖν ὑμᾶς ἑκόντας καὶ προθύμως, ἅττʼ ἂν ἐγὼ συμβουλεύσω καὶ προστάξω.

[¶14] 48. I declare it to be the duty of each one of you to perform whatever tasks you are assigned with diligence and justice for if you fall short in either of these qualities, your conduct must needs suffer by that defect. Do not belittle nor despise a single one of your appointed tasks, thinking that nothing depends upon it; but, knowing that the whole depends for its success or failure on each of the parts, be careful in everything.

> Greek: 48. φημὶ δὲ χρῆναι πράττειν ἕκαστον ὑμῶν, ἐφʼ οἷς ἐφέστηκεν, ἐπιμελῶς καὶ δικαίως· καθʼ ὁπότερον γὰρ ἂν ἐλλείπητε τούτων, ἀνάγκη κακῶς σχεῖν ταύτῃ τὰς πράξεις. μηδενὸς ὀλιγωρεῖτε μηδὲ καταφρονεῖτε τῶν προστεταγμένων, ὑπολαμβάνοντες ὡς οὐ παρὰ τοῦτʼ ἐστίν, ἀλλʼ ὡς παρʼ ἕκαστον τῶν μερῶν ἢ καλῶς ἢ κακῶς τὸ σύμπαν ἕξον, οὕτω σπουδάζετε περὶ αὐτῶν.

[¶15] 49. Display no less concern in my interests than in your own, and do not think that the honors enjoyed by those who successfully administer my affairs are a small reward. Keep your hands off the possessions of others in order that you may be more secure in the possession of your own estates. You should be such in your dealings with others as you expect me to be in my dealings with you.

> Greek: 49. κήδεσθε μηδὲν ἧττον τῶν ἐμῶν ἢ τῶν ὑμετέρων αὐτῶν, καὶ μὴ νομίζετε μικρὸν ἀγαθὸν εἶναι τὰς τιμὰς ἃς ἔχουσιν οἱ καλῶς τῶν ἡμετέρων ἐπιστατοῦντες. ἀπέχεσθε τῶν ἀλλοτρίων, ἵνʼ ἀσφαλέστερον τοὺς οἴκους τοὺς ὑμετέρους αὐτῶν κεκτῆσθε. τοιούτους εἶναι χρὴ περὶ τοὺς ἄλλους, οἷόν περ ἐμὲ περὶ ὑμᾶς ἀξιοῦτε γίγνεσθαι.

[¶16] 50. Do not strive to gain riches rather than a good name, knowing that both among the Hellenes and the barbarians as well those who have the highest reputation for virtue have at their command the greatest number of good things. Consider that the making of money unjustly will produce, not wealth, but danger. Do not think that getting is gain or spending is loss; for neither the one nor the other has the same significance at all times, but either, when done in season and with honor, benefits the doer.

> Greek: 50. μὴ σπεύδετε πλουτεῖν μᾶλλον ἢ χρηστοὶ δοκεῖν εἶναι, γιγνώσκοντες ὅτι καὶ τῶν Ἑλλήνων καὶ τῶν βαρβάρων οἱ μεγίστας ἐπʼ ἀρετῇ δόξας ἔχοντες πλείστων ἀγαθῶν δεσπόται καθίστανται. τοὺς χρηματισμοὺς τοὺς παρὰ τὸ δίκαιον γιγνομένους ἡγεῖσθε μὴ πλοῦτον ἀλλὰ κίνδυνον ποιήσειν. μὴ τὸ μὲν λαβεῖν κέρδος εἶναι νομίζετε, τὸ δʼ ἀναλῶσαι ζημίαν· οὐδέτερον γὰρ τούτων ἀεὶ τὴν αὐτὴν ἔχει δύναμιν, ἀλλʼ ὁπότερον ἂν ἐν καιρῷ καὶ μετʼ ἀρετῆς γίγνηται, τοῦτʼ ὠφελεῖ τοὺς ποιοῦντας.

[¶17] 51. And do not regard any one of my orders as a hardship; for those of you who make themselves most serviceable to my interests will most advance the interests of their own households. Let none of you imagine that even what he secretly thinks in his own heart will be hidden from me; nay, let him believe that, though I may be absent in body, yet my thoughts are present at what goes on; for, being of this opinion, you will be more restrained in your deliberations on all matters.

> Greek: 51. μηδὲ πρὸς ἓν χαλεπῶς ἔχετε τῶν ὑπʼ ἐμοῦ προσταττομένων· ὅσοι γὰρ ἂν ὑμῶν περὶ πλεῖστα τῶν ἐμῶν χρησίμους αὑτοὺς παράσχωσιν, οὗτοι πλεῖστα τοὺς οἴκους τοὺς αὑτῶν ὠφελήσουσιν. ὅ τι ἂν ὑμῶν ἕκαστος αὐτὸς αὑτῷ τύχῃ συνειδώς, ἡγείσθω μηδʼ ἐμὲ λήσειν, ἀλλʼ ἐὰν καὶ τὸ σῶμα μὴ παρῇ, τὴν διάνοιαν τὴν ἐμὴν οἰέσθω τοῖς γιγνομένοις παρεστάναι· ταύτην γὰρ τὴν γνώμην ἔχοντες, σωφρονέστερον βουλεύσεσθε περὶ ἁπάντων.

[¶18] 52. Never conceal from me anything that you possess, or that you are doing, or that you intend to do, knowing that where there are things hidden, fears in great number must needs arise. Seek not to be artful nor underhand in your public life, but to be so honest and open that, even if anyone wants to slander you, it will not be easy to do so. Scrutinize your actions and believe that they are evil when you wish to hide from me what you do, and good when my knowledge of them will be likely to make me think better of you.

> Greek: 52. μηδὲν ἀποκρύπτεσθε μήθʼ ὧν κέκτησθε μήθʼ ὧν ποιεῖτε μήθʼ ὧν μέλλετε πράττειν, εἰδότες ὅτι περὶ τὰ κεκρυμμένα τῶν πραγμάτων ἀναγκαῖόν ἐστι πολλοὺς φόβους γίγνεσθαι. μὴ τεχνικῶς ζητεῖτε πολιτεύεσθαι μηδʼ ἀφανῶς, ἀλλʼ οὕτως ἁπλῶς καὶ φανερῶς ὥστε μηδʼ ἄν τις βούληται ῥᾴδιον ὑμᾶς εἶναι διαβαλεῖν. δοκιμάζετε τὰς πράξεις, καὶ νομίζετε πονηρὰς μὲν ἃς πράττοντες λανθάνειν ἐμὲ βούλεσθε, χρηστὰς δὲ περὶ ὧν ἐγὼ μέλλω πυθόμενος βελτίους ὑμᾶς νομιεῖν.

[¶19] 53. Do not keep silent if you see any who are disloyal to my rule, but expose them and believe that those who aid in concealing crime deserve the same punishment as those who commit it. Consider fortunate, not those who escape detection when they do evil, but those who are innocent of all wrongdoing for it is probable that the former will suffer such ills as they themselves inflict, while the latter will receive the reward which they deserve.

> Greek: 53. μὴ κατασιωπᾶτε, ἄν τινας ὁρᾶτε περὶ τὴν ἀρχὴν τὴν ἐμὴν πονηροὺς ὄντας, ἀλλʼ ἐξελέγχετε, καὶ νομίζετε τῆς αὐτῆς ζημίας ἀξίους εἶναι τοὺς συγκρύπτοντας τοῖς ἁμαρτάνουσιν. εὐτυχεῖν νομίζετε μὴ τοὺς λανθάνοντας, ἐάν τι κακὸν ποιήσωσιν, ἀλλὰ τοὺς μηδὲν ἐξαμαρτάνοντας· τοὺς μὲν γὰρ εἰκὸς τοιαῦτα παθεῖν, οἷά περ αὐτοὶ ποιοῦσι, τοὺς δὲ χάριν ἀπολαβεῖν, ἧς ἄξιοι τυγχάνουσιν ὄντες.

[¶20] 54. Do not form political societies or unions without my sanction; for such associations may be an advantage in the other forms of government, but in monarchies they are a danger. Abstain not merely from wrongdoing, but also from such conduct as must needs arouse suspicion. Believe that my friendship is very sure and abiding.

> Greek: 54. ἑταιρείας μὴ ποιεῖσθε μηδὲ συνόδους ἄνευ τῆς ἐμῆς γνώμης· αἱ γὰρ τοιαῦται συστάσεις ἐν μὲν ταῖς ἄλλαις πολιτείαις πλεονεκτοῦσιν, ἐν δὲ ταῖς μοναρχίαις κινδυνεύουσιν. μὴ μόνον ἀπέχεσθε τῶν ἁμαρτημάτων, ἀλλὰ καὶ τῶν ἐπιτηδευμάτων τῶν τοιούτων ἐν οἷς ἀναγκαῖόν ἐστιν ὑποψίαν ἐγγίγνεσθαι. τὴν ἐμὴν φιλίαν ἀσφαλεστάτην καὶ βεβαιοτάτην εἶναι νομίζετε. διαφυλάττετε τὴν παροῦσαν κατάστασιν, καὶ μηδεμιᾶς ἐπιθυμεῖτε μεταβολῆς, εἰδότες ὅτι διὰ τὰς ταραχὰς ἀναγκαῖόν ἐστι καὶ τὰς πόλεις ἀπόλλυσθαι καὶ τοὺς οἴκους τοὺς ἰδίους ἀναστάτους γίγνεσθαι.

[¶21] 55. Preserve the present order and do not desire any change, knowing that revolutions inevitably destroy states and lay waste the homes of the people. Do not think that it is their natural dispositions alone which make rulers harsh or gentle, but the character of the citizens as well; for many before now have been compelled by the depravity of their subjects to rule more harshly than they wished.

> Greek: 55. μὴ μόνον τὰς φύσεις αἰτίας νομίζετε τοῦ χαλεποὺς ἢ πράους εἶναι τοὺς τυράννους, ἀλλὰ καὶ τὸν τρόπον τὸν τῶν πολιτῶν· πολλοὶ γὰρ ἤδη διὰ τὴν τῶν ἀρχομένων κακίαν τραχύτερον ἢ κατὰ τὴν αὑτῶν γνώμην ἄρχειν ἠναγκάσθησαν.

[¶22] 56. Be confident, but less because of my mildness than because of your own goodness. Consider that in my safety lies your own security; for while my fortunes are on a firm foundation, your own will be likewise. You should be self-effacing in your attitude toward my authority, abiding by our customs and preserving the royal laws, but conspicuous in your services on behalf of the state and in the other duties which are assigned to you by my command.

> Greek: 56. θαρρεῖτε μὴ μᾶλλον διὰ τὴν πραότητα τὴν ἐμὴν ἢ διὰ τὴν ὑμετέραν αὐτῶν ἀρετήν. τὴν ἐμὴν ἀσφάλειαν ἄδειαν ὑμῖν αὐτοῖς εἶναι νομίζετε· καλῶς γὰρ τῶν περὶ ἐμὲ καθεστώτων τὸν αὐτὸν τρόπον καὶ τὰ περὶ ὑμᾶς ἕξει. ταπεινοὺς μὲν εἶναι χρὴ πρὸς τὴν ἀρχὴν τὴν ἐμήν, ἐμμένοντας τοῖς ἔθεσι καὶ διαφυλάττοντας τοὺς νόμους τοὺς βασιλικούς, λαμπροὺς δʼ ἐν ταῖς ὑπὲρ τῆς πόλεως λειτουργίαις καὶ τοῖς ἄλλοις τοῖς ὑπʼ ἐμοῦ προσταττομένοις.

[¶23] 57. Exhort the young to virtue not only by your precepts but by exemplifying in your conduct what good men ought to be. Teach your children to be obedient, and habituate them to devote themselves above all to the discipline which I have described; for if they learn to submit to authority they will be able to exercise authority over many; and if they are faithful and just they will be given a share in my privileges; but if they turn out to be bad they will be in danger of losing all the privileges which they possess.

> Greek: 57. προτρέπετε τοὺς νεωτέρους ἐπʼ ἀρετὴν μὴ μόνον παραινοῦντες, ἀλλὰ καὶ περὶ τὰς πράξεις ὑποδεικνύοντες αὐτοῖς οἵους εἶναι χρὴ τοὺς ἄνδρας τοὺς ἀγαθούς. διδάσκετε τοὺς παῖδας τοὺς ὑμετέρους αὐτῶν πειθαρχεῖν, καὶ περὶ τὴν παίδευσιν τὴν εἰρημένην ἐθίζετʼ αὐτοὺς ὡς μάλιστα διατρίβειν· ἢν γὰρ καλῶς ἄρχεσθαι μάθωσι, πολλῶν ἄρχειν δυνήσονται, καὶ πιστοὶ μὲν ὄντες καὶ δίκαιοι μεθέξουσι τῶν ἡμετέρων ἀγαθῶν, κακοὶ δὲ γενόμενοι κινδυνεύσουσι περὶ τῶν ὑπαρχόντων.

[¶24] 58. Consider that you will pass on to your children the greatest and surest wealth if you can leave them my good will. Consider that the most miserable and unfortunate of men are those who have proved faithless to those who put their faith in them; for such men are doomed to despair and to fear of everything and to distrust of friends no less than of foes throughout the remainder of their lives.

> Greek: 58. μέγιστον ἡγεῖσθε καὶ βεβαιότατον τοῖς παισὶ πλοῦτον παραδώσειν, ἢν αὐτοῖς δύνησθε τὴν ἡμετέραν εὔνοιαν καταλείπειν. ἀθλιωτάτους ἡγεῖσθε καὶ δυστυχεστάτους, ὅσοι περὶ τοὺς πιστεύοντας ἄπιστοι γεγόνασιν· ἀνάγκη γὰρ τοὺς τοιούτους ἀθύμως ἔχοντας καὶ φοβουμένους ἅπαντα καὶ μηδὲν μᾶλλον πιστεύοντας τοῖς φίλοις ἢ τοῖς ἐχθροῖς τὸν ἐπίλοιπον χρόνον διάγειν.

[¶25] 59. Emulate, not those who have most possessions, but those who in their hearts know no evil; for with such a conscience one can live out his life most happily. Do not imagine that vice can profit more than virtue, and that it is only its name which is uglier; but consider that even as are the names which things have received, so, also, are their qualities.

> Greek: 59. ζηλοῦτε μὴ τοὺς πλεῖστα κεκτημένους, ἀλλὰ τοὺς μηδὲν κακὸν σφίσιν αὐτοῖς συνειδότας· μετὰ γὰρ τοιαύτης ψυχῆς ἥδιστʼ ἄν τις δύναιτο τὸν βίον διαγαγεῖν. μὴ τὴν κακίαν οἴεσθε δύνασθαι μὲν πλείω τῆς ἀρετῆς ὠφελεῖν, τὸ δʼ ὄνομα δυσχερέστερον ἔχειν, ἀλλʼ οἵων περ ὀνομάτων ἕκαστον τῶν πραγμάτων τετύχηκε, τοιαύτας ἡγεῖσθε καὶ τὰς δυνάμεις αὐτῶν εἶναι.

[¶26] 60. Do not be jealous of those who are highest in my favor, but emulate them, and by making yourselves serviceable try to rise to the level of those who are above you. Believe that you should love and honor those whom your king loves and honors, in order that you may win from me these same distinctions. Even as are the words which you speak about me in my presence, so let your thoughts of me be in my absence.

> Greek: 60. μὴ φθονεῖτε τοῖς παρʼ ἐμοὶ πρωτεύουσιν ἀλλʼ ἁμιλλᾶσθε, καὶ πειρᾶσθε χρηστοὺς ὑμᾶς αὐτοὺς παρέχοντες ἐξισοῦσθαι τοῖς προέχουσιν. φιλεῖν οἴεσθε δεῖν καὶ τιμᾶν οὕσπερ ἂν καὶ ὁ βασιλεύς, ἵνα καὶ παρʼ ἐμοῦ τυγχάνητε τῶν αὐτῶν τούτων. οἷά περ παρόντος μου λέγετε, τοιαῦτα καὶ περὶ ἀπόντος φρονεῖτε.

[¶27] 61. Manifest your good will towards me in deeds rather than in words. Do not do to others that which angers you when they do it to you. Practice nothing in your deeds for which you condemn others in your words. Expect to fare well or ill according as you are disposed well or ill toward me. Be not satisfied with praising good men, but imitate them as well.

> Greek: 61. τὴν εὔνοιαν τὴν πρὸς ἡμᾶς ἐν τοῖς ἔργοις ἐνδείκνυσθε μᾶλλον ἢ ἐν τοῖς λόγοις. ἃ πάσχοντες ὑφʼ ἑτέρων ὀργίζεσθε, ταῦτα τοὺς ἄλλους μὴ ποιεῖτε. περὶ ὧν ἂν ἐν τοῖς λόγοις κατηγορῆτε, μηδὲν τούτων ἐν τοῖς ἔργοις ἐπιτηδεύετε. τοιαῦτα προσδοκᾶτε πράξειν, οἷʼ ἂν περὶ ἡμῶν διανοῆσθε. μὴ μόνον ἐπαινεῖτε τοὺς ἀγαθοὺς ἀλλὰ καὶ μιμεῖσθε.

[¶28] 62. Regard my words as your law, and try to abide by them, knowing that those of you who most faithfully do what I desire will most quickly be able to live as they themselves desire. This is the conclusion of the whole matter: just as you think those who are ruled by you should conduct themselves toward you, so you also should conduct yourselves toward my rule.

> Greek: 62. τοὺς λόγους τοὺς ἐμοὺς νόμους εἶναι νομίζοντες πειρᾶσθε τούτοις ἐμμένειν, εἰδότες ὅτι τοῖς μάλιστα ποιοῦσιν ὑμῶν ἁγὼ βούλομαι, τάχιστα τούτοις ἐξέσται ζῆν ὡς αὐτοὶ βούλονται. κεφάλαιον δὲ τῶν εἰρημένων· οἵους περ τοὺς ὑφʼ ὑμῶν ἀρχομένους οἴεσθε δεῖν περὶ ὑμᾶς εἶναι, τοιούτους χρὴ καὶ περὶ τὴν ἀρχὴν τὴν ἐμὴν ὑμᾶς γίγνεσθαι.

[¶29] 63. And if you do this, why need I speak at length of what the results will be? For if I continue to treat you as in time past, and you continue to give me your service and support, you will soon see your own life advanced, my empire increased, and the state made happy and prosperous.

> Greek: 63. καὶ ταῦτʼ ἂν ποιῆτε, τί δεῖ περὶ τῶν συμβησομένων μακρολογεῖν; ἢν γὰρ ἐγώ τε παρέχω τοιοῦτον ἐμαυτὸν οἷόν περ ἐν τῷ παρελθόντι χρόνῳ, καὶ τὰ παρʼ ὑμῶν ὑπηρετῆται, ταχέως ὄψεσθε καὶ τὸν βίον τὸν ὑμέτερον αὐτῶν ἐπιδεδωκότα καὶ τὴν ἀρχὴν τὴν ἐμὴν ηὐξημένην καὶ τὴν πόλιν εὐδαίμονα γεγενημένην.

[¶30] 64. You could, therefore, well afford, for the sake of blessings so great, to spare no effort and even to undergo all manner of toil and peril; and yet it lies in your power, without suffering any hardship, but merely by being loyal and true, to bring all these things to pass.

> Greek: 64. ἄξιον μὲν οὖν τηλικούτων ἀγαθῶν ἕνεκα μηδὲν ἐλλείπειν, ἀλλὰ καὶ πόνους καὶ κινδύνους οὑστινασοῦν ὑπενεγκεῖν· ὑμῖν δʼ ἔξεστι μηδὲν ταλαιπωρηθεῖσιν, ἀλλὰ πιστοῖς μόνον καὶ δικαίοις οὖσιν, ἅπαντα ταῦτα διαπράξασθαι.