PericlesWe are inspired by acts of virtue with an emulation and eagerness that may lead on to imitation. In other things there does not immediately follow upon the admiration and liking of the thing done, any strong desire of doing the like. Nay, many times, on the very contrary, when we are pleased with the work, we slight and set little by the workman or artist himself, as, for instance, in perfumes and purple dyes, we are taken with the things themselves well enough, but do not think dyers and perfumers otherwise than low and sordid people. It was not said amiss by Antisthenes, when people told him that one Ismenias was an excellent piper, "It may be so, but he is a wretched human being, otherwise he would not have been an excellent piper." And King Philip, to the same purpose, told his son Alexander, who once at a merry meeting played a piece of music charmingly and skillfully, "Are you not ashamed, my son, to play so well?" For it is enough for a king or prince to find leisure sometimes to hear others sing, and he does the muses quite honor enough when he pleases to be but present, while others engage in such exercises and trials of skill.
He who busies himself in mean occupations produces, in the very pains he takes about things of little or no use, an evidence against himself of his negligence and indisposition to what is really good. Nor did any generous and ingenuous young man, at the sight of the statue of Jupiter at Pisa, ever desire to be a Phidias, or, on seeing that of Juno at Argos, long to be a Polycletus, or feel induced by his pleasure in their poems to wish to be an Anacreon or Pliletas or Archilochus. But virtue, by the bare statement of its actions, can so affect men's minds as to create at once both admiration of the things done and desire to imitate the doers of them. The goods of fortune we would possess and would enjoy; those of virtue we long to practice and exercise;we are content to receive the former from others, the latter we wish others to experience from us.
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 mild and upright temper and demeanor, and in that capacity to bear the cross-grained humors 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 find here.
Pericles was of the tribe of 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 at Mycale, took to Wife Agariste, the grandchild of Clisthenes, who drove out the sons of Pisistratus, and nobly put and 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.
Pericles in other respects was perfectly formed physically, 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 not apparently being willing to expose him. The poets of Athens called him "Schinocephalos," or squill-head, from "schinos," a squill, or sea-onion.
Pericles was a hearer of Zeno, the Eliatic, 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 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 Clazomenae; 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 displayed for the science of nature, or because 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 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 stopping into his house, it being by this time dark, he ordered one of hi servants to take a light and to go along with the man and see him safe home.
