Agesilaus   

Many of the other citizens, also, were favourable to Agesilaus, and
zealously joined his party, induced by the opinion they had of his
merits, of which they themselves had been spectators, in the time
that he had been bred up among them. But there was a man, named Diopithes,
at Sparta, who had a great knowledge of ancient oracles, and was thought
particularly skilful and clever in all points of religion and divination.
He alleged, that it was unlawful to make a lame man king of Lacedaemon,
citing in the debate the following oracle:-
"Beware, great Sparta, lest there come of thee,
Though sound thyself, an halting sovereignty:
Troubles, both long and unexpected too,
And storms of deadly warfare shall ensue." But Lysander was not wanting
with an evasion, alleging that if the Spartans were really apprehensive
of the oracle, they must have a care of Leotychides; for it was not
the limping foot of a king that the gods cared about, but the purity
of the Herculean family, into whose rights, if a spurious issue were
admitted, it would make the kingdom to halt indeed, Agesilaus likewise
alleged that the bastardy of Leotychides was witnessed to by Neptune,
who threw Agis out of bed by a violent earthquake, after which time
he ceased to visit his wife, yet Leotychides was born above ten months
after this.
Agesilaus was upon these allegations declared king, and soon possessed
himself of the private estate of Agis, as well as his throne, Leotychides
being wholly rejected as a bastard. He now turned his attention to
his kindred by the mother's side, persons of worth and virtue, but
miserably poor. To them he gave half his brother's estate, and by
this popular act gained general good-will and reputation, in the place
of the envy and ill-feeling which the inheritance might otherwise
have procured him. What Xenophon tells us of him, that by complying
with, and, as it were, being ruled by his country, he grew into such
great power with them, that he could do what he pleased, is meant
to apply to the power he gained in the following manner with the Ephors
and Elders. These were at that time of the greatest authority in the
state; the former, officers annually chosen; the Elders, holding their
places during life; both instituted, as already told in the life of
Lycurgus, to restrain the power of the kings. Hence it was that there
was always from generation to generation a feud and contention between
them and the kings. But Agesilaus took another course. Instead of
contending with them, he courted them in all proceedings he commenced
by taking their advice, was always ready to go, nay almost run, when
they called him; if he were upon his royal seat, hearing causes, and
the Ephors came in, he rose to them; whenever any man was elected
into the Council of Elders he presented him with a gown and an ox.
Thus, whilst he made a show of deference to them, and of a desire
to extend their authority, he secretly advanced his own, and enlarged
the prerogatives of the kings by several liberties which their friendship
to his person conceded.
To other citizens he so behaved himself as to be less blamable in
his enmities than in his friendships; for against his enemy he forbore
to take any unjust advantage, but his friends he would assist, even
in what was unjust. If an enemy had done anything praiseworthy, he
felt it shameful to detract from his due, but his friends he knew
not how to reprove when they did ill, nay, he would eagerly join with
them, and assist them in their misdeed, and thought all offices of
friendship commendable, let the matter in which they were employed
be what it would. Again, when any of his adversaries was overtaken
in a fault, he would be the first to pity him; and he soon entreated
to procure his pardon, by which he won the hearts of all men. Insomuch
that his popularity grew at last suspected by the Ephors, who laid
a fine on him, professing that he was appropriating the citizens to
himself who ought to be the common property of the state. For as it
is the opinion of philosophers, that could you take away strife and
opposition out of the universe, all the heavenly bodies would stand
still, generation and motion would cease in the mutual concord and