from
trouble while Amulius lived. And it is a great argument in favour of
Theseus that he attacked those wicked men for the sake of others, having
himself suffered no wrong at their hands; whereas the twins were
unconcerned at Amulius's tyranny so long as it did not affect
themselves. And although it may have been a great exploit to receive a
wound in fighting the Sabines, and to slay Acron, and to kill many
enemies in battle, yet we may compare with these, on Theseus's behalf,
his battle with the Centaurs and his campaign against the Amazons. As
for the courage which Theseus showed in the matter of the Cretan
tribute, when he voluntarily sailed to Crete with the youths and
maidens, whether the penalty was to be given to the Minotaur to eat, or
be sacrificed at the tomb of Androgeus, or even to be cast into
dishonoured slavery under an insolent enemy, which is the least
miserable fate mentioned by any writer, what a strength of mind, what
public spirit and love of fame it shows! In this instance it seems to me
that philosophers have truly defined love as a "service designed by the
gods for the care and preservation of the young." For the love of
Ariadne seems to have been specially intended by Heaven to save Theseus;
nor need we blame her for her passion, but rather wonder that all men
and women did not share it. If she alone felt it, then I say she
deserved the love of a god, because of her zeal for all that is best and
noblest.

II. Both were born statesmen, yet neither behaved himself as a king
should do, but, from similar motives, the one erred on the side of
democracy, the other on that of despotism. The first duty of a king is
to preserve his crown; and this can be effected as well by refraining
from improperly extending his rights as by too great eagerness to keep
them. For he who either gives up or overstrains his prerogative ceases
to be a king or constitutional ruler, but becomes either a despot or
demagogue; and in the one case is feared, in the other despised by his
subjects. Still the one is the result of kindliness of disposition, and
the other that of selfishness and ferocity.

III. If we are not to attribute their misfortunes to chance, but to
peculiarities of disposition, then we cannot acquit Romulus of blame in
his treatment of his brother, nor Theseus in that of his son; but the
greatest excuse must be made for the one who acted under the greatest
provocation. One would not have thought that Romul