克林德是高出生率和大国的人在曼丁尼亚城市，而是由当时的机会，正好是从那里推动。作为一个有亲密的友谊和他之间公干Craugis，在菲洛佩门，谁是一个非常出色的人的父亲，他定居在城市群，在那里，而他的朋友住，他有他的愿望。当Craugis去世，他偿还在孤儿的儿子照顾父亲的热情善良，通过这种方式菲洛佩门是他的教育，在荷马说，跟腱是凤凰城，从他的婴儿，以高尚的塑造和崇高的倾向。但Ecdemus和Demophanes有他的主要学费，过去后，他的童年岁。他们都是Megalopolitans，他们已经在学术哲学的学者，以及阿斯西老斯的朋友，并超过其同时代的任何新的人文施加压力的行动和国家事务。他们已经从他们的国家暴政 ==== CLEANDER was a man of high birth and great power in the city of Mantinea, but by the chances of the time happened to be driven from thence. There being an intimate friendship betwixt him and Craugis, the father of Philopoemen, who was a person of great distinction, he settled at Megalopolis, where, while his friend lived, he had all he could desire. When Craugis died, he repaid the father's hospitable kindness in the care of the orphan son; by which means Philopoemen was educated by him, as Homer says Achilles was by Phoenix, and from his infancy moulded to lofty and noble inclinations. But Ecdemus and Demophanes had the principal tuition of him, after he was past the years of childhood. They were both Megalopolitans; they had been scholars in the academic philosophy, and friends to Arcesilaus, and had, more than any of their contemporaries, brought philosophy to bear upon action and state affairs. They had freed their country from tyranny

卡托大，听到一些赞扬一个为皮疹，以及在战斗罔顾公德大胆说，“有一男的撬在一个伟大的勇敢率的差异，市值小生命，一个很公正的话。安提柯，我们知道，至少有一名士兵，尝试的家伙，但倒霉的健康和宪法，对那些虐待的原因看，他不厌其烦地调查，并从他说这是一种疾病，医生命令他就理解聘请他们的最大的技能，如果可能的话收回他;而勇敢的英雄，当一次治愈，没有危险或事后寻求自己尝试的结果在战斗中，并在安提柯想和责备他改变他，没有秘密的原因，并说：“先生，你是我的怯懦的事业中，摆脱苦难，这使那些关心我的生活中的小我。有了同样的感觉”的Sybarite似乎说的斯巴达人，这是在没有任何可取的他们这样轻易死于战争，因为根据他们的这种苦役和悲惨的生活释放。事实上，在享乐，柔软和放荡的人，很可能想像他们痛恨的生活，因为在他们的渴望追求美德和光荣的，他们不怕死，但事实上，Lacedaemonians发现他们凭借担保他们在生活或死亡的幸福相似的，正如我们在墓志铭看到说， ==== CATO major, hearing some commend one that was rash, and inconsiderately daring in a battle, said, "There is a difference between a man's prizing valour at a great rate, and valuing life at little; a very just remark. Antigonus, we know, at least, had a soldier, a venturous fellow, but of wretched health and constitution; the reason of whose ill-look he took the trouble to inquire into; and, on understanding from him that it was a disease, commanded his physicians to employ their utmost skill, and if possible recover him; which brave hero, when once cured, never afterwards sought danger or showed himself venturous in battle; and, when Antigonus wondered and upbraided him with his change, made no secret of the reason, and said, "Sir, you are the cause of my cowardice, by freeing me from those miseries which made me care little for life." With the same feeling, the Sybarite seems to have said of the Spartans, that it was no commendable thing in them to be so ready to die in the wars, since by that they were freed from such hard labour and miserable living. In truth, the Sybarites, a soft and dissolute people, might well imagine they hated life, because in their eager pursuit of virtue and glory they were not afraid to die; but, in fact, the Lacedaemonians found their virtue secured them happiness alike in living or in dying; as we see in the epitaph that says-