But if your estate be but indifferent, and by its centre and circumference confined to your necessary use, it is neither ungenerous nor base to confess your poverty and give place to such as are provided for those honorary expenses, and not, by taking up money on usury, to render yourself at the same time both miserable and ridiculous by such services. For they whose abilities fall short cannot well conceal themselves, being compelled either to be troublesome to their friends, or to court and flatter usurers, so that they get not any honor or power, but rather shame and contempt by such expenses. It is therefore always useful on such occasions to call to mind Lamachus and Phocion. For Phocion, when the Athenians at a solemn sacrifice called upon him, and often importuned him to give them something, said to them, I should be ashamed to give to you, and not pay this Callicles,—pointing to an usurer who was standing by. And as for Lamachus, he always put down in his bill of charges, when he was general, the money laid out for his shoes and coat. And to Hermon, when he refused the undertaking of an office because of his poverty, the Thessalians ordained a puncheon of wine a month, and a bushel and a half of meal every four days. It is therefore no shame to confess one’s poverty; nor are the poor in cities of less authority than those who feast and exhibit public shows, if they have but gotten freedom of speech and reputation by their virtue. A statesman ought therefore chiefly to moderate himself on such occasions, and neither, being himself on foot, go into the field against well-mounted cavaliers, nor, being himself poor, vie with those that are rich about race matches, theatrical pomps, and magnificent tables and banquets; but he should rather strive to be like those who endeavor to manage the city by virtue and prudence, always joined with eloquence; in which there is not only honesty and venerableness, but also a gracefulness and attractiveness, Far more to be desired than Croesus’ wealth. For a good man is neither insolent nor odious; nor is a discreet person self-conceited, Nor with a look severe walks he amongst His fellow-citizens; but he is, on the contrary, courteous, affable, and of easy access to all, having his house always open, as a port of refuge to those that will make use of him, and showing his care and kindness, not only by being assistant in the necessities and affairs of those that have recourse to him, but also by condoling with those that are in adversity, and congratulating and rejoicing with such as have been successful; neither is he troublesome or offensive by the multitude and train of domestics attending him at bath, or by taking up of places in the theatres, nor remarkable by things invidious for luxury and sumptuousness; but he is equal and like to others in his clothes, diet, education of his children, and the garb and attendance of his wife, as desiring in his comportment and manner of living to be like the rest of the people. Then he exhibits himself an intelligent counsellor, an unfeed advocate and courteous arbitrator between men and their wives, and friends at variance amongst themselves; not spending a small part of the day for the service of the commonweal at the tribunal or in the hall of audience, and employing all the lest, and the whole remainder of his life, in drawing to himself every sort of negotiations and affairs, as the northeast wind does the clouds; but always employing his cares on the public, and reputing polity (or the administration of the state) as a busy and active life, and not, as it is commonly thought, an easy and idle service; he does by all these and such like things turn and draw the many, who see that all the flatteries and enticements of others are but spurious and deceitful baits, when compared to his care and providence. The flatterers indeed of Demetrius vouchsafed not to give the other potentates of his time, amongst whom Alexander’s empire was divided, the title of kings, but styled Seleucus master of the elephants, Lysimachus treasurer, Ptolemaeus admiral, and Agathocles governor of the isles. But the multitude, though they may at the beginning reject a good and prudent man, yet coning afterwards to understand his veracity and the sincerity of his disposition, esteem him a public-spirited person and a magistrate; and of the others, they think and call one a maintainer of choruses, a second a feaster, and a third a master of the exercises. Moreover, as at the banquets made by Callias or Alcibiades, Socrates only is heard, and to Socrates all men’s eyes are directed; so in sound and healthy states Ismenias bestows largesses, Lichas makes suppers, and Niceratus provides choruses; but it is Epaminondas, Aristides, and Lysander that govern, manage the state, and lead forth the armies. Which if any one considers, he ought not to be dejected or amazed at the glory gotten amongst the people from theatres, banqueting-halls, and public buildings; since it lasts but a short time, being at an end as soon as the prizes and plays are over, and having in them nothing honorable or worthy of esteem.