Yet are we not therefore to act sordidly in the distribution of honorary presents, when there is plenty enough. For the people more hate a rich man who gives nothing of his own, than they do a poor man that robs the public treasury; attributing the former to pride and a contempt of them, but the latter to necessity. First, therefore, let these largesses be made gratis, for so they more oblige the receivers, and strike them with admiration; then, on some occasion that has a handsome and laudable pretence, with the honor of some God wholly drawing the people to devotion; for so there is at the same time bred in them a strong apprehension and opinion that the Deity is great and venerable, when they see those whom they honor and highly esteem so bountifully and readily expending their wealth upon his honor. As therefore Plato forbade young men who were to be liberally educated to learn the Lydian and Phrygian harmony,—one of which excites the mournful and melancholy part of our soul, whilst the other increases its inclination to pleasure and sensual delight,— so do you, as much as possibly you can, drive out of the city all such largesses as either foster and cherish brutality and savageness, or scurrility and lasciviousness; and if that cannot be, at least shun them, and oppose the many when they desire such spectacles; always making the subjects of our expenses useful and modest, having for their end what is good and necessary, or at least what is pleasant and acceptable, without any prejudice or injury.