ὀγδoίης δεκάδος δοῦσα τόδ’ ἀρχομένωι
1. Status in Delphi: χρυσοφύλαξ and ταμίας πάντων
2. A cosmopolitan outlook
3. A magnificent style of entertainment
This other story is also told. When Xerxes fled from Hellas, he left to Mardonius his own establishment. Pausanias, seeing Mardonius’ establishment with its display of gold and silver and gaily colored tapestry, ordered the bakers and the cooks to prepare a dinner such as they were accustomed to do for Mardonius.  They did his bidding, but Pausanias, when he saw golden and silver couches richly covered, and tables of gold and silver, and all the magnificent service of the banquet, was amazed at the splendor before him, and for a joke commanded his own servants to prepare a dinner in Laconian fashion. When that meal, so different from the other, was ready, Pausanias burst out laughing and sent for the generals of the Greeks.  When these had assembled, Pausanias pointed to the manner in which each dinner was served and said: “Men of Hellas, I have brought you here because I desired to show you the foolishness of the leader of the Medes who, with such provisions for life as you see, came here to take away from us our possessions which are so pitiful.” In this way, it is said, Pausanias spoke to the generals of the Greeks. 
4. Ion’s lifestyle in the light of Athenian traditions
ζῆν ἂν θέλοιμι μᾶλλον ἢ τύραννος ὤν,
ὧι τοὺς πονηροὺς ἡδονὴ φίλους ἔχειν,
ἐσθλοὺς δὲ μισεῖ κατθανεῖν φοβούμενος.
εἴποις ἂν ὡς ὁ χρυσὸς ἐκνικᾶι τάδε,
πλουτεῖν τε τερπνόν· οὐ φιλῶ ψόγους κλύειν (630)
ἐν χερσὶ σώιζων ὄλβον οὐδ’ ἔχειν πόνους·
εἴη γ’ ἐμοὶ <μὲν> μέτρια μὴ λυπουμένωι
I would rather live as a fortunate citizen than as a king, for whom it is a pleasure to have wicked friends and hate the virtuous through fear of death. You might say that gold overcomes these things  and riches give delight? I do not like to hear verbal attacks, while I guard my wealth at hand, nor to have troubles; I would rather have moderation, free of care. 
Then again, look at the arrangements he made for his stay at Olympia as a whole. For Alcibiades, the people of Ephesus erected a Persian pavilion twice as large as that of our official deputation: Chios furnished him with beasts for sacrifice and with fodder for his horses while he requisitioned wine and everything else necessary for his maintenance from Lesbos. And so lucky is he that although the Greek people at large can testify to his lawlessness and corruption, he has gone unpunished. While those who hold office within a single city have to render account of that office, Alcibiades, whose authority extends over all our allies and who receives monies from them, is not liable to answer for any of his public acts; on the contrary, after behaving as I have described, he was rewarded with free entertainment in the Prytaneum; and not content with that, he is forever taking credit for his victory, as though he had not so much brought Athens into disgrace as won her a garland of honor. 
In order to make it clear, however, that he was insulting Athens as a whole in addition to Diomedes, he asked the leaders of the Athenian deputation to lend him the processional vessels, alleging that he intended to use them for a celebration of his victory on the day before the sacrifice; he then abused the trust placed in him and refused to return them, as he wanted to use the golden basins and censers next day before Athens did so. Naturally, when those strangers who did not know that they belonged to us saw the state-procession taking place after that of Alcibiades, they imagined that we were using his vessels: while those who had either heard the truth from the Athenians present or else knew the ways of Alcibiades, laughed at us when they saw one man showing himself superior to our entire community.
Alcibiades’ insistence on financing his magnificent theoria through his own resources (ἰδίοις τέλεσι) in the Thucydidean account differentiates him from the Euripidean Ion, a difference that the play’s first audience would have observed.