[13] {paraggelmata}. Cf. Aesch. "Ag." 480, "telegraph"; Lys. 121. 32;
Dem. 569. 1; "words of command"; Dion. H. "De Comp." 248,
"instructions, precepts."

[14] {enthumemata}.

Nor would I have you envy or imitate those either who recklessly
pursue the path of self-aggrandisement,[15] whether in private or in
public life; but consider well[16] that the best of men,[17] the true
nobility, are discovered by their virtues;[18] they are a laborious
upwards-striving race; whilst the base are in evil plight[19] and are
discovered by their demerits.[20] Since in proportion as they rob the
private citizen of his means and despoil the state[21] they are less
serviceable with a view to the public safety than any private
citizen;[22] and what can be worse or more disgraceful for purposes of
war than the bodily form of people so incapable of toil?[23] Think of
huntsmen by contrast, surrendering to the common weal person and
property alike in perfect condition for service of the citizens. They
have both a battle to wage certainly: only the one set are for
attacking beasts; and the other their own friends.[24] And naturally
the assailant of his own friends does not win the general esteem;[25]
whilst the huntsman in attacking a wild beast may win renown. If
successful in his capture, he was won a victory over a hostile brood;
or failing, in the first place, it is a feather in his cap that his
attempt is made against enemies of the whole community; and secondly,
that it is not to the detriment of man nor for love of gain that the
field is taken; and thirdly, as the outcome of the very attempt, the
hunter is improved in many respects, and all the wiser: by what means
we will explain. Were it not for the very excess of his pains, his
well-reasoned devices, his manifold precautions, he would never