[584] See the replies of Phokion in Plutarch, Phokion, c. 23. The love of peace, either in a community or in an individual, usually commands sympathy without farther inquiry, though there are times of growing danger from without, in which the adviser of peace is the worst guide that can be followed. Since the Peloponnesian war, a revolution had been silently going on in Greece, whereby the duties of soldiership had passed to a great degree from citizen militia into the hands of paid mercenaries. The resident citizens generally had become averse to the burden of military service; while on the other hand the miscellaneous aggregate of Greeks willing to carry arms anywhere and looking merely for pay, had greatly augmented. Very differently had the case once stood. The Athenian citizen of 432 B. C.—by concurrent testimony of the eulogist Perikles and of the unfriendly Corinthians—was ever ready to brave the danger, fatigue, and privation, of foreign expeditions, for the glory of Athens. “He accounted it holidaywork to do duty in her service (it is an enemy who speaks[585]); he wasted his body for her as though it had been the body of another.” Embracing with passion the idea of imperial Athens, he knew that she could only be upheld by the energetic efforts of her individual citizens, and that the talk in her public assemblies, though useful as a preliminary to action, was mischievous if allowed as a substitute for action.[586] Such was the Periklean Athenian of 431 B. C. But this energy had been crushed in the disasters closing the Peloponnesian war, and had never again revived. The Demosthenic Athenian of 360 B. C. had as it were grown old. Pugnacity, Pan-hellenic championship, and the love of enterprise, had died within him. He was a quiet, home-keeping, refined citizen, attached to the democratic constitution, and executing with cheerful pride his ordinary city-duties under it; but immersed in industrial or professional pursuits, in domestic comforts, in the impressive manifestations of the public religion, in the atmosphere of discussion and thought, intellectual as well as political. To renounce all this for foreign and continued military service, he considered as a hardship not to be endured, except under the pressure of danger near and immediate. Precautionary exigencies against distant perils, however real, could not be brought home to his feelings; even to pay others for serving in his place, was a duty which he could scarcely be induced to perform. [585] I have more than once referred to the memorable picture of the Athenian character, in contrast with the Spartan, drawn by the Corinthian envoy at Sparta in 432 B. C. (Thucyd. i. 70, 71). Among the many attributes, indicative of exuberant energy and activity, I select those which were most required, and most found wanting, as the means of keeping back Philip. 1. Παρὰ δύναμιν τολμηταὶ, καὶ παρὰ γνώμην κινδυνευταὶ, καὶ ἐν τοῖς δεινοῖς εὐέλπιδες.