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28. Accordingly, it was adding fire to fire when Teribazus attached himself to the young prince and was forever telling him that the tiara standing upright on the head1 was of no use to those who did not seek by their own efforts to stand upright in affairs of state, and that he was very foolish if, when his brother was insinuating himself into affairs of state by way of the harem, and his father was of a nature so fickle and insecure, he could suppose that the succession to the throne was securely his. [2] Surely he whom regard for a Greek courtesan had led to violate the inviolable custom of the Persians, could not be trusted to abide by his agreements in the most important matters. Moreover, he said it was not the same thing for Ochus not to get the kingdom and for Dareius to be deprived of it; for no one would hinder Ochus from living happily in private station, but Dareius had been declared king, and must needs be king or not live at all.

[3] Now, perhaps it is generally true, as Sophocles says,2 that—

Swiftly doth persuasion unto evil conduct make
its way;
for smooth and downward sloping is the passage to what a man desires, and most men desire the bad through inexperience and ignorance of the good. However, it was the greatness of the empire and the fear which Dareius felt towards Ochus that paved the way for Teribazus although, since Aspasia had been taken away, the Cyprus-born goddess of love was not altogether without influence in the case.

1 Cf. chap. xxvi. 2.

2 From an unknown play, Nauck, Trag. Graec. Frag.2, p. 315.

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