Wherefore also they say, that kings become better in wars and military expeditions than when they live at ease. Attalus therefore, the brother of Eumenes, being enervated with long idleness and peace, was with little skill managed by Philopoemen, one of his favorites, who fattened him like a hog in the sty; so that the Romans were wont in derision to ask those who came out of Asia, whether the king had any power with Philopoemen. Now one cannot find amongst the Romans many stouter generals than Lucullus, as long as he applied his mind to action; but when he gave himself up to an unactive life, to a continuing lazily at home, and an unconcernedness for the public, being dulled and mortified, like sponges in calm weather, and then delivering his old age to be dieted and ordered by Callisthenes one of his freedmen, he seemed bewitched by him with philters and other incantations; till such time as his brother Marcus, having driven away this fellow, did himself govern and conduct the remainder of his life, which was not very long. But Darius, father of Xerxes, said, that by difficulties he grew wiser than himself. And the Scythian Ateas affirmed, that he thought there was no difference between himself and his horse-keepers, when he was idle. And Dionysius the Elder, when one asked him whether he was at leisure, answered, May that never befall me. For a bow, they say, will break, if over-bent; and a soul, if too much slackened. For even musicians, if they over-long omit to hear accords, geometricians, if they leave off demonstrating their propositions, and arithmeticians, if they discontinue their casting up of accounts, do, together with the actions, impair by their progress in age the habits, though they are not practical but speculative arts; but the habit of statesmen —being wise counsel, discretion, and justice, and besides these, experience which seizes upon the right opportunities and words, the very faculty which works persuasion—is maintained by frequent speaking, acting, reasoning, and judging. And a hard thing it would be, if by avoiding to do these things it should suffer such and so great virtues to run out of the soul. For it is probable also that humanity, friendly society, and beneficence will then also decay, of which there ought to be no end or limit.