by Plutarch
And so we have thought fit to spend our time and pains in writing of the lives of famous persons; and have composed this tenth book upon that subject, containing the life of Pericles, and that of Fabius Maximus, who carried on the war against Hannibal, men alike, as in their other virtues and good parts, so especially in their mind and upright temper and demeanour, and in that capacity to bear the cross-grained humours of their fellow-citizens and colleagues in office, which made them both most useful and serviceable to the interests of their countries. Whether we take a right aim at our intended purpose, it is left to the reader to judge by what he shall here find.
Pericles was of the tribe Acamantis, and the township Cholargus, of the noblest birth both on his father’s and mother’s side. Xanthippus, his father, who defeated the King of Persia’s generals in the battle of Mycale, took to wife Agariste, the grandchild of Clisthenes, who drove out the sons of Pisistratus, and nobly put an end to their tyrannical usurpation, and, moreover, made a body of laws, and settled a model of government admirably tempered and suited for the harmony and safety of the people.
His mother, being near her time, fancied in a dream that she was brought to bed of a lion, and a few days after was delivered of Pericles, in other respects perfectly formed, only his head was somewhat longish and out of proportion. For which reason almost all the images and statues that were made of him have the head covered with a helmet, the workmen apparently being willing not to expose him. The poets of Athens called him Schinocephalos, or squill-head, from schinos, a squill, or sea-onion. One of the comic poets, Cratinus, in the Chirons, tells us that—
“Old Chronos once took queen Sedition to wife:
Which two brought to life
That tryant far-famed,
Whom the gods the supreme skull-compeller have named:
and, in the Nemesis, addresses him—
“Come, Jove, thou head of Gods.”
And a second, Teleclides, says, that now, in embarrassment with political difficulties, he sits in the city—
“Fainting underneath the load
Of his own head: and now abroad
From his huge gallery of a pate
Sends forth trouble to the state.”
And a third, Eupolis, in the comedy called the Demi, in a series of questions about each of the demagogues, whom he makes in the play to come up from hell, upon Pericles being named last, exclaims—
“And here by way of summary, now we’ve done,
Behold, in brief, the heads of all in one.”
The master that taught him music, most authors are agreed, was Damon (whose name, they say, ought to be pronounced with the first syllable short). Though Aristotle tells us that he was thoroughly practised in all accomplishments of this kind by Pythoclides. Damon, it is not unlikely, being a sophist, out of policy sheltered himself under the profession of music to conceal from people in general his skill in other things, and under this pretence attended Pericles, the young athlete of politics, so to say, as his training-master in these exercises. Damon’s lyre, however, did not prove altogether a successful blind; he was banished the country by ostracism for ten years, as a dangerous intermeddler and a favourer of arbitrary power, and, by this means, gave the stage occasion to play upon him. As, for instance, Plato, the comic poet, introduces a character who questions him—
“Tell me, if you please,
Since you’re the Chiron who taught Pericles.”
Pericles, also, was a hearer of Zeno, the Eleatic, who treated of natural philosophy in the same manner as Parmenides did, but had also perfected himself in an art of his own for refuting and silencing opponents in argument; as Timon of Phlius describes it—
“Also the two-edged tongue of mighty Zeno, who,
Say what one would, could argue it untrue.”
But he that saw most of Pericles, and furnished him most especially with a weight and grandeur of sense, superior to all arts of popularity, and in general gave him his elevation and sublimity of purpose and of character, was Anaxagoras of Clazomenæ; whom the men of those times called by the name of Nous, that is, mind, or intelligence, whether in admiration of the great and extraordinary gift he had displayed for the science of nature, or because that he was the first of the philosophers who did not refer the first ordering of the world to fortune or chance, nor to necessity or compulsion, but to a pure, unadulterated intelligence, which in all other existing mixed and compound things acts as a principle of discrimination, and of combination of like with like.
For this man, Pericles entertained an extraordinary esteem and admiration, and filling himself with this lofty and, as they call it, up-in-the-air sort of thought, derived hence not merely, as was natural, elevation of purpose and dignity of language, raised far above the base and dishonest buffooneries of mob eloquence, but, besides this, a composure of countenance, and a serenity and calmness in all his movements, which no occurrence whilst he was speaking could disturb, a sustained and even tone of voice, and various other advantages of a similar kind, which produced the greatest effect on his hearers. Once, after being reviled and ill-spoken of all day long in his own hearing by some vile and abandoned fellow in the open market-place, where he was engaged in the despatch of some urgent affair, he continued his business in perfect silence, and in the evening returned home composedly, the man still dogging him at the heels, and pelting him all the way with abuse and foul language; and stepping into his house, it being by this time dark, be ordered one of his servants to take a light, and to go along with the man and see him safe home. Ion, it is true, the dramatic poet, says that Pericles’s manner in company was somewhat over-assuming and pompous; and that into his high-bearing there entered a good deal of slightingness and scorn of others; he reserves his commendation for Cimon’s ease and pliancy and natural grace in society. Ion, however, who must needs make virtue, like a show of tragedies, include some comic scenes, we shall not altogether rely upon; Zeno used to bid those who called Pericles’s gravity the affectation of a charlatan, to go and affect the like themselves; inasmuch as this mere counterfeiting might in time insensibly instil into them a real love and knowledge of those noble qualities.
Nor were these the only advantages which Pericles derived from Anaxagoras’s acquaintance; he seems also to have become, by his instructions, superior to that superstition with which an ignorant wonder at appearances, for example, in the heavens, possesses the minds of people unacquainted with their causes, eager for the supernatural, and excitable through an inexperience which the knowledge of natural causes removes, replacing wild and timid superstition by the good hope and assurance of an intelligent piety.
There is a story, that once Pericles had brought to him from a country farm of his a ram’s head with one horn, and that Lampon, the diviner, upon seeing the horn grow strong and solid out of the midst of the forehead, gave it as his judgment, that, there being at that time two potent factions, parties, or interests in the city, the one of Thucydides and the other of Pericles, the government would come about to that one of them in whose ground or estate this token or indication of fate had shown itself. But that Anaxagoras, cleaving the skull in sunder, showed to the bystanders that the brain had not filled up its natural place, but being oblong, like an egg, had collected from all parts of the vessel which contained it in a point to that place from whence the root of the horn took its rise. And that, for that time, Anaxagoras was much admired for his explanation by those that were present; and Lampon no less a little while after, when Thucydides was overpowered, and the whole affairs of the state and government came into the hands of Pericles.
And yet, in my opinion, it is no absurdity to say that they were both in the right, both natural philosopher and diviner, one justly detecting the cause of this event, by which it was produced, the other the end for which it was designed. For it was the business of the one to find out and give an account of what it was made, and in what manner and by what means it grew as it did; and of the other to foretell to what end and pur
pose it was so made, and what it might mean or portend. Those who say that to find out the cause of a prodigy is in effect to destroy its supposed signification as such, do not take notice, that, at the same time, together with divine prodigies, they also do away with signs and signals of human art and concert, as, for instance, the clashings of quoits, fire-beacons, and the shadows of sun-dials, every one of which has its cause, and by that cause and contrivance is a sign of something else. But these are subjects, perhaps, that would better befit mother place.
Pericles, while yet but a young man, stood in considerable apprehension of the people, as he was thought in face and figure to be very like the tyrant Pisistratus, and those of great age remarked upon the sweetness of his voice, and his volubility and rapidity in speaking, and were struck with amazement at the resemblance. Reflecting, too, that he had a considerable estate, and was descended of a noble family, and had friends of great influence, he was fearful all this might bring him to be banished as a dangerous person, and for this reason meddled not at all with state affairs, but in military service showed himself of a brave and intrepid nature. But when Aristides was now dead, and Themistocles driven out, and Cimon was for the most part kept abroad by the expeditions he made in parts out of Greece, Pericles, seeing things in this posture, now advanced and took his side, not with the rich and few, but with the many and poor, contrary to his natural bent, which was far from democratical; but, most likely fearing he might fall under suspicion of aiming at arbitrary power, and seeing Cimon on the side of the aristocracy, and much beloved by the better and more distinguished people, he joined the party of the people, with a view at once both to secure himself and procure means against Cimon.
He immediately entered, also, on quite a new course of life and management of his time. For he was never seen to walk in any street but that which led to the market-place and council-hall, and he avoided invitations of friends to supper, and all friendly visiting and intercourse whatever; in all the time he had to do with the public, which was not a little, he was never known to have gone to any of his friends to a supper, except that once when his near kinsman Euryptolemus married, he remained present till the ceremony of the drink-offering, and then immediately rose from table and went his way. For these friendly meetings are very quick to defeat any assumed superiority, and in intimate familiarity an exterior of gravity is hard to maintain. Real excellence, indeed, is most recognised when most openly looked into; and in really good men, nothing which meets the eyes of external observers so truly deserves their admiration, as their daily common life does that of their nearer friends. Pericles, however, to avoid any feeling of commonness, or any satiety on the part of the people, presented himself at intervals only, not speaking to every business, nor at all times coming into the assembly, but, as Critolaus says, reserving himself, like the Salaminian galley, for great occasions, while matters of lesser importance were despatched by friends or other speakers under his direction. And of this number we are told Ephialtes made one, who broke the power of the council of Areopagus, giving the people, according to Plato’s expression, so copious and so strong a draught of liberty, that growing wild and unruly, like an unmanageable horse, it, as the comic poets say—
“—got beyond all keeping in,
Champing at Eubœa, and among the islands leaping in.”
The style of speaking most consonant to his form of life and the dignity of his views he found, so to say, in the tones of that instrument with which Anaxagoras had furnished him; of his teaching he continually availed himself, and deepened the colours of rhetoric with the dye of natural science. For having, in addition to his great natural genius, attained, by the study of nature, to use the words of the divine Plato, this height of intelligence, and this universal consummating power, and drawing hence whatever might be of advantage to him in the art of speaking, he showed himself far superior to all others. Upon which account, they say, he had his nickname given him, though some are of opinion he was named the Olympian from the public buildings with which he adorned the city; and others again, from his great power in public affairs, whether of war or peace. Nor is it unlikely that the confluence of many attributes may have conferred it on him. However, the comedies represented at the time, which, both in good earnest and in merriment, let fly many hard words at him, plainly show that he got that appellation especially from his speaking; they speak of his “thundering and lightning” when he harangued the people, and of his wielding a dreadful thunderbolt in his tongue.
A saying also of Thucydides, the son of Melesias, stands on record, spoken by him by way of pleasantry upon Pericles’s dexterity. Thucydides was one of the noble and distinguished citizens, and had been his greatest opponent; and, when Archidamus, the King of the Lacedæmonians, asked him whether he or Pericles were the better wrestler, he made this answer: “When I,” said he, “have thrown him and given him a fair fall, by persisting that he had no fall, he gets the better of me, and makes the bystanders, in spite of their own eyes, believe him.” The truth, however, is, that Pericles himself was very careful what and how he was to speak, insomuch that, whenever he went up to the hustings, he prayed the gods that no one word might unawares slip from him unsuitable to the matter and the occasion.
He has left nothing in writing behind him, except some decrees; and there are but very few of his sayings recorded; one, for example, is, that he said Ægina must, like a gathering in a man’s eye, be removed from Piræus; and another, that he said he saw already war moving on its way towards them out of Peloponnesus. Again, when on a time Sophocles, who was his fellow-commissioner in the generalship, was going on board with him, and praised the beauty of a youth they met with in the way to the ship, “Sophocles,” said he, “a general ought not only to have clean hands but also clean eyes.” And Stesimbrotus tells us that, in his encomium on those who fell in battle at Samos, he said they were become immortal, as the gods were. “For,” said he, “we do not see them themselves, but only by the honours we pay them, and by the benefits they do us, attribute to them immortality; and the like attributes belong also to those that die in the service of their country.”
Since Thucydides describes the rule of Pericles as an aristocratical government, that went by the name of a democracy, but was, indeed, the supremacy of a single great man, while many others say, on the contrary, that by him the common people were first encouraged and led on to such evils as appropriations of subject territory, allowances for attending theatres, payments for performing public duties, and by these bad habits were, under the influence of his public measures, changed from a sober, thrifty people, that maintained themselves by their own labours, to lovers of expense, intemperance, and licence, let us examine the cause of this change by the actual matters of fact.
At the first, as has been said, when he set himself against Cimon’s great authority, he did caress the people. Finding himself come short of his competitor in wealth and money, by which advantages the other was enabled to take care of the poor, inviting every day some one or other of the citizens that was in want to supper, and bestowing clothes on the aged people, and breaking down the hedges and enclosures of his grounds, that all that would might freely gather what fruit they pleased, Pericles, thus outdone in popular arts, by the advice of one Damonides of Œa, as Aristotle states, turned to the distribution of the public moneys; and in a short time having bought the people over, what with moneys allowed for shows and for service on juries, and what with other forms of pay and largess, he made use of them against the council of Areopagus of which he himself was no member, as having never been appointed by lot either chief archon, or lawgiver, or king, or captain. For from of old these offices were conferred on persons by lot, and they who had acquitted themselves duly in the discharge of them were advanced to the court of Areopagus. And so Pericles, having secured his power in interest with the populace, directed the exertions of his party against this council with such success, that most of these causes and matters which had been used to be tried there we
re, by the agency of Ephialtes, removed from its cognisance; Cimon, also, was banished by ostracism as a favourer of the Lacedæmonians and a hater of the people, though in wealth and noble birth he was among the first, and had won several most glorious victories over the barbarians, and had filled the city with money and spoils of war; as is recorded in the history of his life. So vast an authority had Pericles obtained among the people.
The ostracism was limited by law to ten years; but the Lacedæmonians, in the meantime, entering with a great army into the territory of Tanagra, and the Athenians going out against them, Cimon, coming from his banishment before his time was out, put himself in arms and array with those of his fellow-citizens that were of his own tribe, and desired by his deeds to wipe off the suspicion of his favouring the Lacedæmonians, by venturing his own person along with his countrymen. But Pericles’s friends, gathering in a body, forced him to retire as a banished man. For which cause also Pericles seems to have exerted himself more in that than in any battle, and to have been conspicuous above all for his exposure of himself to danger. All Cimon’s friends, also, to a man, fell together side by side, whom Pericles had accused with him of taking part with the Lacedæmonians. Defeated in this battle on their own frontiers, and expecting a new and perilous attack with return of spring, the Athenians now felt regret and sorrow for the loss of Cimon, and repentance for their expulsion of him. Pericles, being sensible of their feelings, did not hesitate or delay to gratify it, and himself made the motion for recalling him home. He, upon his return, concluded a peace betwixt the two cities; for the Lacedæmonians entertained as kindly feelings towards him as they did the reverse towards Pericles and the other popular leaders.