The Lives of the Noble Grecians & Romans, Volume I

by Plutarch

  In short, as Pelopidas was never overcome in any battle, where himself was present and commanded in chief, and as Marcellus gained more victories than any of his contemporaries, truly he that could not be easily overcome, considering his many successes, may fairly be compared with him who was undefeated. Marcellus took Syracuse; whereas Pelopidas was frustrated of his hope of capturing Sparta. But in my judgment it was more difficult to advance his standard even to the walls of Sparta, and to be the first of mortals that ever passed the river Eurotas in arms, than it was to reduce Sicily; unless, indeed, we say that that adventure is with more of right to be attributed to Epaminondas, as was also the Leuctrian battle; whereas Marcellus’s renown, and the glory of his brave actions, came entire and undiminished to him alone. For he alone took Syracuse; and without his colleague’s help defeated the Gauls, and, when all others declined, alone, without one companion, ventured to engage with Hannibal; and changing the aspect of the war first showed the example of daring to attack him.

  I cannot commend the death of either of these great men; the suddenness and strangeness of their ends gives me a feeling rather of pain and distress. Hannibal has my admiration who, in so many severe conflicts, more than can be reckoned in one day, never received so much as one wound. I honour Chrysantes also (in Xenophon’s Cyropædia), who, having raised his sword in the act of striking his enemy, so soon as a retreat was sounded, left him, and retired sedately and modestly. Yet the anger which provoked Pelopidas to pursue revenge in the heat of fight may excuse him.

  “The first thing for a captain is to gain

  Safe victory; the next to be with honour slain,”

  as Euripides says. For then he cannot be said to suffer death; it is rather to be called an action. The very object, too, of Pelopidas’s victory, which consisted in the slaughter of the tyrant, presenting itself to his eyes, did not wholly carry him away unadvisedly: he could not easily expect again to have another equally glorious occasion for the exercise of his courage in a noble and honourable cause. But Marcellus, when it made little to his advantage, and when no such violent ardour as present danger naturally calls out transported him to passion, throwing himself into danger, fell into an unexplored ambush; he, namely, who had borne five consulates, led three triumphs, won the spoils and glories of kings and victories, to act the part of a mere scout, or sentinel, and to expose all his achievements to be trod under foot by the mercenary Spaniards and Numidians, who sold themselves and their lives to the Carthaginians; so that even they themselves felt unworthy, and almost grudged themselves the unhoped-for success of having cut off, among a few Fregellan scouts, the most valiant, the most potent, and most renowned of the Romans. Let no man think that we have thus spoken out of a design to accuse these noble men; it is merely an expression of frank indignation in their own behalf, at seeing them thus wasting all their other virtues upon that of bravery and throwing away their lives, as if the loss would be only felt by themselves, and not by their country, allies, and friends

  After Pelopidas’s death, his friends, for whom he died, made a funeral for him; the enemies, by whom he had been killed, made one for Marcellus. A noble and happy lot indeed the former; yet there is something higher and greater in the admiration rendered by enemies to the virtue that had been their own obstacle, than in the grateful acknowledgments of friends. Since, in the one case, it is virtue alone that challenges itself the honour; while, in the other, it may be rather men’s personal profit and advantage that is the real origin of what they do.

  ARISTIDES

  ARISTIDES, the son of Lysimachus, was of the tribe Antiochis, and township of Alopece. As to wealth, statements differ; some say he passed his life in extreme poverty, and left behind him two daughters whose indigence long kept them unmarried; but Demetrius, the Phalerian, in opposition to this general report, professes in his Socrates to know a farm at Phalerum going by Aristides’s name, where he was interred; and, as marks of his opulence, adduces first, the office of archon eponymus, which he obtained by the lot of the bean; which was confined to the highest assessed families, called the Pentacosiomedimni; second, the ostracism, which was not usually inflicted on the poorer citizens, but on those of great houses, whose station exposed them to envy; third and last, that he left certain tripods in the temple of Bacchus, offerings for his victory in conducting the representation of dramatic performances, which were even in our age still to be seen, retaining this inscription upon them, “The tribe Antiochis obtained the victory: Aristides defrayed the charges: Archestratus’s play was acted.” But this argument, though in appearance the strongest, is of the least moment of any. For Epaminondas, who all the world knows was educated, and lived his whole life in much poverty, and also Plato, the philosopher, exhibited magnificent shows, the one an entertainment of flute-players, the other of dithyrambic singers; Dion, the Syracusan, supplying the expenses of the latter, and Pelopidas those of Epaminondas. For good men do not allow themselves in any inveterate and irreconcilable hostility to receiving presents from their friends, but while looking upon those that are accepted to be hoarded up and with avaricious intentions as sordid and mean, they do not refuse such as, apart from all profit, gratify the pure love of honour and magnificence. Panætius, again, shows that Demetrius was deceived concerning the tripod by an identity of name. For, from the Persian war to the end of the Peloponnesian, there are upon record only two of the name of Aristides who defrayed the expense of representing plays and gained the prize, neither of which was the same with the son of Lysimachus; but the father of the one was Xenophilus, and the other lived at a much later time, as the way of writing, which is that in use since the time of Euclides, and the addition of the name of Archestratus prove, a name which, in the time of the Persian war, no writer mentions, but which several, during the Peloponnesian war, record as that of a dramatic poet. The argument of Panætius requires to be more closely considered. But as for the ostracism, every one was liable to it, whom his reputation, birth, or eloquence raised above the common level; insomuch that even Damon, preceptor to Pericles, was thus banished, because he seemed a man of more than ordinary sense. And, moreover, Idomeneus says that Aristides was not made archon by the lot of the bean, but the free election of the people. And if he held the office after the battle of Platæa, as Demetrius himself has written, it is very probable that his great reputation and success in the war made him be preferred for his virtue to an office which others received in consideration of their wealth. But Demetrius manifestly is eager not only to exempt Aristides, but Socrates likewise, from poverty, as from a great evil; telling us that the latter had not only a house of his own, but also seventy minæ put out at interest with Crito.

  Aristides being the friend and supporter of that Clisthenes, who settled the government after the expulsion of the tyrants, and emulating and admiring Lycurgus, the Lacedæmonian, above all politicians, adhered to the aristocratical principles of government; and had Themistocles, son to Neocles, his adversary on the side of the populace. Some say that, being boys and bred up together from their infancy, they were always at variance with each other in all their words and actions, as well serious as playful, and that in this their early contention they soon made proof of their natural inclinations; the one being ready, adventurous, and subtle, engaging readily and eagerly in everything; the other of a staid and settled temper, intent on the exercise of justice, not admitting any degree of falsity, indecorum, or trickery, no, not so much as at his play. Ariston of Chios says the first origin of the enmity which rose to so great a height was a love affair; they were rivals for the affection of the beautiful Stesilaus of Ceos, and were passionate beyond all moderation, and did not lay aside their animosity when the beauty that had excited it passed away; but, as if it had only exercised them in it, immediately carried their heats and differences into public business.

  Themistocles, therefore, joining an association of partisans, fortified himself with considerable strength; insomuch that when some one told him that were he impa
rtial he would make a good magistrate; “I wish,” replied he, “I may never sit on that tribunal where my friends shall not plead a greater privilege than strangers.” But Aristides walked, so to say, alone on his own path in politics, being unwilling, in the first place, to go along with his associates in ill-doing, or to cause them vexation by not gratifying their wishes; and, secondly, observing that many were encouraged by the support they had in their friends to act injuriously, he was cautious; being of opinion that the integrity of his words and actions was the only right security for a good citizen.

  However, Themistocles making many dangerous alterations, and withstanding and interrupting him in the whole series of his actions, Aristides also was necessitated to set himself against all Themistocles did, partly in self-defence, and partly to impede his power from still increasing by the favour of the multitude; esteeming it better to let slip some public conveniences, rather than that he by prevailing should become powerful in all things. In fine, when he once had opposed Themistocles in some measures that were expedient, and had got the better of him, he could not refrain from saying, when he left the assembly, that unless they sent Themistocles and himself to the barathum, there could be no safety for Athens. Another time, when urging some proposal upon the people, though there were much opposition and stirring against it, he yet was gaining the day; but just as the president of the assembly was about to put it to the vote, perceiving by what had been said in debate the inexpediency of his advice, he let it fall. Also he often brought in his bills by other persons, lest Themistocles, through party spirit against him, should be any hindrance to the good of the public.

  In all the vicissitudes of public affairs, the constancy he showed was admirable, not being elated with honours, and demeaning himself tranquilly and sedately in adversity; holding the opinion that he ought to offer himself to the service of his country without mercenary views and irrespectively of any reward, not only of riches, but even of glory itself. Hence it came, probably, that at the recital of these verses of Æschylus in the theatre, relating to Amphiarans—

  “For not at seeming just, but being so

  He aims; and from his depth of soil below

  Harvests of wise and prudent counsels grow,”

  the eyes of all the spectators turned on Aristides, as if this virtue, in an especial manner, belonged to him.

  He was a most determined champion for justice, not only against feelings of friendship and favour, but wrath and malice. Thus it is reported of him that when prosecuting the law against one who was his enemy, on the judges after accusation refusing to hear the criminal, and proceeding immediately to pass sentence upon him, he rose in haste from his seat and joined in petition with him for a hearing, and that he might enjoy the privilege of the law. Another time, when judging between two private persons, on the one declaring his adversary had very much injured Aristides; “Tell me rather, good friend,” he said, “what wrong he has done you; for it is your cause, not my own, which I now sit judge of.” Being chosen to the charge of the public revenue, he made it appear, that not only those of his time, but the preceding officers, had alienated much treasure, and especially Themistocles—

  “Well known he was an able man to be,

  But with his fingers apt to be too free.”

  Therefore, Themistocles associating several persons against Aristides, and impeaching him when he gave in his accounts, caused him to be condemned of robbing the public; so Idomeneus states; but the best and chiefest men of the city much resenting it, he was not only exempted from the fine imposed upon him, but likewise again called to the same employment. Pretending now to repent him of his former practice, and carrying himself with more remissness, he became acceptable to such as pillaged the treasury by not detecting or calling them to an exact account. So that those who had their fill of the public money began highly to applaud Aristides, and sued to the people making interest to have him once more chosen treasurer. But when they were upon the point of election, he reproved the Athenians. “When I discharged my office well and faithfully,” said he, “I was insulted and abused; but now that I have allowed the public thieves in a variety of malpractices, I am considered an admirable patriot. I am more ashamed, therefore, of this present honour than of the former sentence; and I commiserate your condition, with whom it is more praiseworthy to oblige ill men than to conserve the revenue of the public.” Saying thus, and proceeding to expose the thefts that had been committed, he stopped the mouths of those who cried him up and vouched for him, but gained real and true commendations from the best men.

  When Datis, being sent by Darius under pretence of punishing the Athenians for their burning of Sardis, but in reality to reduce the Greeks under his dominion, landed at Marathon and laid waste the country, among the ten commanders appointed by the Athenians for the war, Miltiades was of the greatest name; but the second place, both for reputation and power, was possessed by Aristides; and when his opinion to join battle was added to that of Miltiades, it did much to incline the balance. Every leader by his day having the command in chief, when it came to Aristides’s turn he delivered it into the hands of Miltiades, showing his fellow-officers that it is not dishonourable to obey and follow wise and able men, but, on the contrary, noble and prudent. So appeasing their rivalry, and bringing them to acquiesce in one and the best advice, he confirmed Miltiades in the strength of an undivided and unmolested authority. For now every one, yielding his day of command, looked for orders only to him. During the fight the main body of the Athenians being the hardest put to it, the barbarians, for a long time, making opposition there against the tribes Leontis and Antiochis, Themistocles and Aristides being ranged together fought valiantly; the one being of the tribe Leontis, the other of the Antiochis. But after they had beaten the barbarians back to their ships, and perceived that they sailed not for the isles, but were driven in by the force of sea and wind towards the country of Attica, fearing lest they should take the city, unprovided of defence, they hurried away thither with nine tribes, and reached it the same day. Aristides, being left with his tribe at Marathon to guard the plunder and prisoners, did not disappoint the opinion they had of him. Amidst the profusion of gold and silver, all sorts of apparel, and other property, more than can be mentioned, that were in the tents and the vessels which they had taken, he neither felt the desire to meddle with anything himself, nor suffered others to do it; unless it might be some who took away anything unknown to him; as Callias, the torch-bearer, did. One of the barbarians, it seems, prostrated himself before this man, supposing him to be a king by his hair and fillet; and, when he had so done, taking him by the hand, showed him a great quantity of gold hid in a ditch. But Callias, most cruel and impious of men, took away the treasure, but slew the man, lest he should tell of him. Hence, they say, the comic poets gave his family the name of Laccopluti, or enriched by the ditch, alluding to the place where Callias found the gold. Aristides, immediately after this, was archon; although Demetrius, the Phalerian, says he held the office a little before he died after the battle of Platæa. But in the records of the successors of Xanthippides, in whose year Mardonius was overthrown at Platæa, amongst very many there mentioned, there is not so much as one of the same name as Aristides; while immediately after Phænippus, during whose term of office they obtained the victory of Marathon, Aristides is registered.

  Of all his virtues, the common people were most affected with his justice, because of its continual and common use; and thus, although of mean fortune and ordinary birth, he possessed himself of the most kingly and divine appellation of Just: which kings, however, and tyrants have never sought after; but have taken delight to be surnamed besiegers of cities, thunderers, conquerors, or eagles again, and hawks; affecting, it seems, the reputation which proceeds from power and violence, rather than that of virtue. Although the divinity, to whom they desire to compare and assimilate themselves, excels, it is supposed, in three things, immortality, power, and virtue; of which three the noblest and divinest is virt
ue. For the elements and vacuum have an everlasting existence; earthquakes, thunders, storms, and torrents have great power; but in justice and equity nothing participates except by means of reason and the knowledge of that which is divine. And thus, taking the three varieties of feeling commonly entertained towards the deity, the sense of his happiness, fear, and honour of him, people would seem to think him blest and happy for his exemption from death and corruption, to fear and dread him for his power and dominion, but to love, honour, and adore him for his justice. Yet though thus disposed, they covet that immortality which our nature is not capable of, and that power the greatest part of which is at the disposal of fortune; but give virtue, the only divine good really in our reach, the last place, most unwisely; since justice makes the life of such as are in prosperity, power, and authority the life of a god, and injustice turns it to that of a beast.