Agis and Cleomenes

Not without rhyme or reason is the supposition of some writers that the tale about Ixion—how it was the cloud that he embraced instead of Hera and begat from thence the Centaurs—has an application to lovers of glory. For such men, consorting with glory, which we may call an image of virtue, produce nothing that is genuine and of true lineage, but much that is bastard and monstrous, being swept now along one course and now along another in their attempts to satisfy desire and passion. The herdsmen of Sophocles say, in speaking of their flocks:—

Of these, indeed, though masters, we are yet the slaves, And to them we must listen even though they’re dumb.

And this, in truth, is the experience of public men who act in conformity with the desires and impulses of multitudes, making themselves attendants and slaves in order that they may be called popular leaders and rulers. For just as a ship’s lookout, who sees what lies ahead before the ship’s captain does, nevertheless turns to him for orders and does what he ordains, so the public man whose eyes are fixed on glory is a servant of the multitude, although he has the name of ruler. The man, indeed, whose goodness is complete and perfect will have no need at all of glory, except so far as glory gives him access to achievement by reason of the confidence men have in him; but a man who is still young and is fond of honours may be allowed to plume and exalt himself somewhat even upon glory, provided that glory is the outcome of noble deeds. For the virtues, which are incipient and budding in the young, are confirmed in their proper development, as Theophrastus says, by the praises of men, and complete their growth under the incentive of pride. But excess is everywhere harmful, and in the case of men who cherish political ambitions, it is deadly; for it sweeps them away into manifest folly and madness as they grasp after great power, when they refuse to regard what is honourable as glorious, but consider that what is glorious is good. Therefore, what Phocion said to Antipater, who demanded from him some dishonourable service, “Thou canst not have Phocion as thy friend and at the same time thy flatterer,” this, or something akin to this, must be said to the multitude: “Ye cannot have the same man as your ruler and your slave.” Since in this case also one certainly can apply the fable of the serpent whose tail rebelled against its head and demanded the right to lead in turn instead of always following; so it took the lead, and by the folly of its progress got itself into mischief and lacerated the head, which was compelled, contrary to nature, to follow a part that had neither eyes nor ears. This, as we see, has been the experience of many of the men whose whole political activity is directed towards the winning of popular favour; they made themselves dependent on the multitude, which is borne about at random, and then could neither recover themselves nor put a stop to the progress of disorder.