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diff --git a/old/1175-h/1175-h.htm b/old/1175-h/1175-h.htm new file mode 100644 index 0000000..c8e39dd --- /dev/null +++ b/old/1175-h/1175-h.htm @@ -0,0 +1,2556 @@ +<?xml version="1.0" encoding="us-ascii"?> + +<!DOCTYPE html + PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" + "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd" > + +<html xmlns="http://www.w3.org/1999/xhtml" lang="en"> + <head> + <title> + Hiero, by Xenophon + </title> + <style type="text/css" xml:space="preserve"> + + body { margin:5%; background:#faebd0; text-align:justify} + P { text-indent: 1em; margin-top: .25em; margin-bottom: .25em; } + H1,H2,H3,H4,H5,H6 { text-align: center; margin-left: 15%; margin-right: 15%; } + hr { width: 50%; text-align: center;} + .foot { margin-left: 20%; margin-right: 20%; text-align: justify; text-indent: -3em; font-size: 90%; } + blockquote {font-size: 97%; font-style: italic; margin-left: 10%; margin-right: 10%;} + .mynote {background-color: #DDE; color: #000; padding: .5em; margin-left: 10%; margin-right: 10%; font-family: sans-serif; font-size: 95%;} + .toc { margin-left: 10%; margin-bottom: .75em;} + .toc2 { margin-left: 20%;} + div.fig { display:block; margin:0 auto; text-align:center; } + div.middle { margin-left: 20%; margin-right: 20%; text-align: justify; } + .figleft {float: left; margin-left: 0%; margin-right: 1%;} + .figright {float: right; margin-right: 0%; margin-left: 1%;} + .pagenum {display:inline; font-size: 70%; font-style:normal; + margin: 0; padding: 0; position: absolute; right: 1%; + text-align: right;} + pre { font-style: italic; font-size: 90%; margin-left: 10%;} + +</style> + </head> + <body> +<pre xml:space="preserve"> + +The Project Gutenberg EBook of Hiero, by Xenophon + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: Hiero + +Author: Xenophon + +Translator: H. G. Dakyns + +Release Date: August 21, 2008 [EBook #1175] +Last Updated: January 15, 2013 + +Language: English + +Character set encoding: ASCII + +*** START OF THIS PROJECT GUTENBERG EBOOK HIERO *** + + + + +Produced by John Bickers, and David Widger + + + + + +</pre> + <p> + <br /><br /> + </p> + <h1> + HIERO + </h1> + <p> + <br /> + </p> + <h2> + By Xenophon + </h2> + <p> + <br /><br /> + </p> + <h3> + Translation by H. G. Dakyns + </h3> + <p> + <br /><br /> + </p> +<pre xml:space="preserve"> + Xenophon the Athenian was born 431 B.C. He was a + pupil of Socrates. He marched with the Spartans, + and was exiled from Athens. Sparta gave him land + and property in Scillus, where he lived for many + years before having to move once more, to settle + in Corinth. He died in 354 B.C. + </pre> + <p> + <br /> <br /> + </p> + <hr /> + <p> + <br /> <br /> + </p> + <h2> + Contents + </h2> + <table summary="" style="margin-right: auto; margin-left: auto"> + <tr> + <td> + <p class="toc"> + <a href="#link2H_4_0001"> PREPARER'S NOTE </a> + </p> + <p class="toc"> + <a href="#link2H_4_0002"> HIERO, or "THE TYRANT" </a> + </p> + </td> + </tr> + </table> + <p> + <br /> <br /> + </p> + <hr /> + <p> + <br /> <br /> <a name="link2H_4_0001" id="link2H_4_0001"> + <!-- H2 anchor --> </a> + </p> + <h2> + PREPARER'S NOTE + </h2> + <p> + This was typed from Dakyns' series, "The Works of Xenophon," a four-volume + set. The complete list of Xenophon's works (though there is doubt about + some of these) is: + </p> +<pre xml:space="preserve"> + Work Number of books + + The Anabasis 7 + The Hellenica 7 + The Cyropaedia 8 + The Memorabilia 4 + The Symposium 1 + The Economist 1 + On Horsemanship 1 + The Sportsman 1 + The Cavalry General 1 + The Apology 1 + On Revenues 1 + The Hiero 1 + The Agesilaus 1 + The Polity of the Athenians and the Lacedaemonians 2 +</pre> + <p> + <br /> <br /> + </p> + <p> + Text in brackets "{}" is my transliteration of Greek text into English + using an Oxford English Dictionary alphabet table. The diacritical marks + have been lost. + </p> + <p> + HIERO + </p> + <p> + The Hiero is an imaginary dialogue, c. 474 B.C., between Simonides of + Ceos, the poet; and Hieron, of Syracuse and Gela, the despot. + </p> + <p> + <br /> <br /> + </p> + <hr /> + <p> + <br /> <br /> <a name="link2H_4_0002" id="link2H_4_0002"> + <!-- H2 anchor --> </a> + </p> + <h2> + HIERO, or "THE TYRANT" + </h2> + <h3> + A Discourse on Despotic Rule + </h3> + <p> + I + </p> + <p> + Once upon a time Simonides the poet paid a visit to Hiero the "tyrant," + (1) and when both obtained the leisure requisite, Simonides began this + conversation: + </p> +<pre xml:space="preserve"> + (1) Or, "came to the court of the despotic monarch Hiero." For the + "dramatis personae" see Dr. Holden's Introduction to the "Hieron" + of Xenophon. +</pre> + <p> + Would you be pleased to give me information, Hiero, upon certain matters, + as to which it is likely you have greater knowledge than myself? (2) + </p> +<pre xml:space="preserve"> + (2) Or, "would you oblige me by explaining certain matters, as to + which your knowledge naturally transcends my own?" +</pre> + <p> + And pray, what sort of things may those be (answered Hiero), of which I + can have greater knowledge than yourself, who are so wise a man? + </p> + <p> + I know (replied the poet) that you were once a private person, (3) and are + now a monarch. It is but likely, therefore, that having tested both + conditions, (4) you should know better than myself, wherein the life of + the despotic ruler differs from the life of any ordinary person, looking + to the sum of joys and sorrows to which flesh is heir. + </p> +<pre xml:space="preserve"> + (3) Or, "a common citizen," "an ordinary mortal," "a private + individual." + + (4) Or, "having experienced both lots in life, both forms of + existence." +</pre> + <p> + Would it not be simpler (Hiero replied) if you, on your side, (5) who are + still to-day a private person, would refresh my memory by recalling the + various circumstances of an ordinary mortal's life? With these before me, + (6) I should be better able to describe the points of difference which + exist between the one life and the other. + </p> +<pre xml:space="preserve"> + (5) Simonides is still in the chrysalis or grub condition of private + citizenship; he has not broken the shell as yet of ordinary + manhood. + + (6) Lit. "in that case, I think I should best be able to point out the + 'differentia' of either." +</pre> + <p> + Thus it was that Simonides spoke first: Well then, as to private persons, + for my part I observe, (7) or seem to have observed, that we are liable to + various pains and pleasures, in the shape of sights, sounds, odours, + meats, and drinks, which are conveyed through certain avenues of sense—to + wit, the eyes, ears, nostrils, mouth. And there are other pleasures, those + named of Aphrodite, of which the channels are well known. While as to + degree of heat and cold, things hard and soft, things light and heavy, the + sense appealed to here, I venture to believe, is that of the whole body; + (8) whereby we discern these opposites, and derive from them now pain, now + pleasure. But with regard to things named good and evil, (9) it appears to + me that sometimes the mind (or soul) itself is the sole instrument by + which we register our pains and pleasures; whilst at other times such + pains and pleasures are derived conjointly through both soul and body. + (10) There are some pleasures, further, if I may trust my own sensations, + which are conveyed in sleep, though how and by what means and when + precisely, are matters as to which I am still more conscious of my + ignorance. Nor is it to be wondered at perhaps, if the perceptions of + waking life in some way strike more clearly on our senses than do those of + sleep. (11) + </p> +<pre xml:space="preserve"> + (7) Or, "if I may trust my powers of observation I would say that + common men are capable of pains and pleasures conveyed through + certain avenues of sense, as sight through our eyes, sounds + through our ears, smells through our noses, and meats and drinks + through our mouths." + + (8) Cf. Cic. "de N. D." ii. 56, S. 141. + + (9) Reading {edesthai te kai lupeisthai...} or if with Breit + reading {ote d' au lupeisthai}, transl. "then as to good and evil + we are affected pleasurably or painfully, as the case may be: + sometimes, if I am right in my conclusion, through the mind itself + alone; at other times..." + + (10) Or, "they are mental partly, partly physical." + + (11) Lit. "the incidents of waking life present sensations of a more + vivid character." +</pre> + <p> + To this statement Hiero made answer: And I, for my part, O Simonides, + would find it hard to state, outside the list of things which you have + named yourself, in what respect the despot can have other channels of + perception. (12) So that up to this point I do not see that the despotic + life differs in any way at all from that of common people. + </p> +<pre xml:space="preserve"> + (12) i.e. "being like constituted, the autocratic person has no other + sources of perception: he has no claim to a wider gamut of + sensation, and consequently thus far there is not a pin to choose + between the life of the despot and that of a private person." +</pre> + <p> + Then Simonides: Only in this respect it surely differs, in that the + pleasures which the "tyrant" enjoys through all these several avenues of + sense are many times more numerous, and the pains he suffers are far + fewer. + </p> + <p> + To which Hiero: Nay, that is not so, Simonides, take my word for it; the + fact is rather that the pleasures of the despot are far fewer than those + of people in a humbler condition, and his pains not only far more + numerous, but more intense. + </p> + <p> + That sounds incredible (exclaimed Simonides); if it were really so, how do + you explain the passionate desire commonly displayed to wield the tyrant's + sceptre, and that too on the part of persons reputed to be the ablest of + men? Why should all men envy the despotic monarch? + </p> + <p> + For the all-sufficient reason (he replied) that they form conclusions on + the matter without experience of the two conditions. And I will try to + prove to you the truth of what I say, beginning with the faculty of + vision, which, unless my memory betrays me, was your starting-point. + </p> + <p> + Well then, when I come to reason (13) on the matter, first of all I find + that, as regards the class of objects of which these orbs of vision are + the channel, (14) the despot has the disadvantage. Every region of the + world, each country on this fair earth, presents objects worthy of + contemplation, in quest of which the ordinary citizen will visit, as the + humour takes him, now some city (for the sake of spectacles), (15) or + again, the great national assemblies, (16) where sights most fitted to + entrance the gaze of multitudes would seem to be collected. (17) But the + despot has neither part nor lot in these high festivals, (18) seeing it is + not safe for him to go where he will find himself at the mercy of the + assembled crowds; (19) nor are his home affairs in such security that he + can leave them to the guardianship of others, whilst he visits foreign + parts. A twofold apprehension haunts him: (20) he will be robbed of his + throne, and at the same time be powerless to take vengeance on his + wrongdoer. (21) + </p> +<pre xml:space="preserve"> + (13) {logizomenos}, "to apply my moral algebra." + + (14) {en tois dia tes opseos theamasi}. See Hartman, "An. Xen. Nova," + p. 246. {theamasi} = "spectacular effects," is perhaps a gloss on + "all objects apprehensible through vision." Holden (crit. app.) + would rather omit {dia tes opseos} with Schneid. + + (15) The words are perhaps a gloss. + + (16) e.g. the games at Olympia, or the great Dionysia at Athens, etc. + + (17) Omitting {einai}, or if with Breit. {dokei einai... + sunageiresthai}, transl. "in which it is recognised that sights + are to be seen best fitted to enchain the eyes and congregate vast + masses." For other emendations see Holden, crit. app.; Hartm. op. + cit. p. 258. + + (18) "Religious embassies"; it. "Theories." See Thuc. vi. 16; "Mem." + IV. viii. 2. + + (19) Lit. "not stronger than those present." + + (20) Or, "The dread oppresses him, he may be deprived of his empire + and yet be powerless." + + (21) Cf. Plat. "Rep." ix. 579 B: "His soul is dainty and greedy; and + yet he only of all men is never allowed to go on a journey, or to + see things which other free men desire to see; but he lives in his + hole like a woman hidden in the house, and is jealous of any other + citizen who goes into foreign parts and sees things of interest" + (Jowett). +</pre> + <p> + Perhaps you will retort: "Why should he trouble to go abroad to seek for + such things? They are sure to come to him, although he stops at home." + Yes, Simonides, that is so far true; a small percentage of them no doubt + will, and this scant moiety will be sold at so high a price to the + despotic monarch, that the exhibitor of the merest trifle looks to receive + from the imperial pocket, within the briefest interval, ten times more + than he can hope to win from all the rest of mankind in a lifetime; and + then he will be off. (22) + </p> +<pre xml:space="preserve"> + (22) Lit. "to get from the tyrant all in a moment many times more than + he will earn from all the rest of mankind in a whole lifetime, and + depart." +</pre> + <p> + To which Simonides: Well, granted you have the worst of it in sights and + sightseeing; yet, you must admit you are large gainers through the sense + of hearing; you who are never stinted of that sweetest of all sounds, (23) + the voice of praise, since all around you are for ever praising everything + you do and everything you say. Whilst, conversely, to that most harsh and + grating of all sounds, the language of abuse, your ears are sealed, since + no one cares to speak evil against a monarch to his face. + </p> +<pre xml:space="preserve"> + (23) Cf. Cic. "pro Arch." 20, "Themistoclem illum dixisse aiunt cum ex + eo quaereretur, 'quod acroama aut cujus vocem libentissime + audiret': 'ejus, a quo sua virtus optime praedicaretur.'" +</pre> + <p> + Then Hiero: And what pleasure do you suppose mere abstinence from evil + words implies, when it is an open secret that those silent persons are + cherishing all evil thoughts against the tyrant? (24) What mirth, do you + imagine, is to be extracted from their panegyrics who are suspected of + bestowing praise out of mere flattery? + </p> +<pre xml:space="preserve"> + (24) "One knows plainly that these dumb attendants stand there like + mutes, but harbour every evil thought against their autocratic + lord." +</pre> + <p> + Simonides made answer: Yes, I must indeed admit, I do concede to you, that + praise alone is sweetest which is breathed from lips of free men + absolutely free. But, look you, here is a point: you will find it hard to + persuade another, that you despots, within the limits of those things + whereby we one and all sustain our bodies, in respect, that is, of meats + and drinks, have not a far wider range of pleasures. + </p> + <p> + Yes, Simonides (he answered), and what is more, I know the explanation of + the common verdict. The majority have come to the conclusion that we + monarchs eat and drink with greater pleasure than do ordinary people, + because they have got the notion, they themselves would make a better + dinner off the viands served at our tables than their own. And doubtless + some break in the monotony gives a fillip of pleasure. And that explains + why folk in general look forward with pleasure to high days and holy days—mankind + at large, but not the despot; his well-stocked table groaning from day to + day under its weight of viands admits of no state occasions. So that, as + far as this particular pleasure, to begin with, goes, the pleasure of + anticipation, the monarch is at disadvantage compared with private people. + </p> + <p> + And in the next place (he continued), I am sure your own experience will + bear me out so far: the more viands set before a man at table (beyond what + are sufficient), (25) the more quickly will satiety of eating overtake + him. So that in actual duration of the pleasure, he with his many dishes + has less to boast of than the moderate liver. + </p> +<pre xml:space="preserve"> + (25) {ta peritta ton ikanon}. These words Hartm. op. cit. p. 254, + regards as an excrescence. +</pre> + <p> + Yes, but good gracious! surely (broke in Simonides), during the actual + time, (26) before the appetite is cloyed, the gastronomic pleasure derived + from the costlier bill of fare far exceeds that of the cheaper + dinner-table. + </p> +<pre xml:space="preserve"> + (26) Lit. "so long as the soul (i.e. the appetite) accepts with + pleasure the viands"; i.e. there's an interval, at any rate, + during which "such as my soul delights in" can still apply and for + so long. +</pre> + <p> + But, as a matter of plain logic (Hiero retorted), should you not say, the + greater the pleasure a man feels in any business, the more enthusiastic + his devotion to it? + </p> + <p> + That is quite true (he answered). + </p> + <p> + Hiero. Then have you ever noticed that crowned heads display more pleasure + in attacking the bill of fare provided them, than private persons theirs? + </p> + <p> + No, rather the reverse (the poet answered); if anything, they show a less + degree of gusto, (27) unless they are vastly libelled. + </p> +<pre xml:space="preserve"> + (27) "No, not more pleasure, but exceptional fastidiousness, if what + people say is true." {agleukesteron}, said ap. Suid. to be a + Sicilian word = "more sourly." +</pre> + <p> + Well (Hiero continued), and all these wonderfully-made dishes which are + set before the tyrant, or nine-tenths of them, perhaps you have observed, + are combinations of things acid to the taste, or pungent, or astringent, + or akin to these? (28) + </p> +<pre xml:space="preserve"> + (28) Lit. "and their congeners," "their analogues," e.g. "curries, + pickles, bitters, peppery condiments." +</pre> + <p> + To be sure they are (he answered), unnatural viands, one and all, in my + opinion, most alien to ordinary palates. (29) + </p> +<pre xml:space="preserve"> + (29) Or, "unsuited to man's taste," "'caviare to the general' I name + them." +</pre> + <p> + Hiero. In fact, these condiments can only be regarded as the cravings (30) + of a stomach weakened by luxurious living; since I am quite sure that keen + appetites (and you, I fancy, know it well too) have not the slightest need + for all these delicate made things. + </p> +<pre xml:space="preserve"> + (30) Cf. Plat. "Laws," 687 C; "Hipp." ii. 44. Lit. "can you in fact + regard these condiments as other than..." See Holden ad loc. + (ed. 1888); Hartm. op. cit. p. 259, suggests {enthumemata}, + "inventions." +</pre> + <p> + It is true, at any rate (observed Simonides), about those costly perfumes, + with which your persons are anointed, that your neighbours rather than + yourselves extract enjoyment from them; just as the unpleasant odour of + some meats is not so obvious to the eater as to those who come in contact + with him. + </p> + <p> + Hiero. Good, and on this principle we say of meats, that he who is + provided with all sorts on all occasions brings no appetite to any of + them. He rather to whom these things are rarities, that is the man who, + when some unfamiliar thing is put before him, will take his fill of it + with pleasure. (31) + </p> +<pre xml:space="preserve"> + (31) {meta kharas}. Cf. Aesch. Fr. 237, {stomatos en prote khara}, of + a hungry man; "Od." xvii. 603. +</pre> + <p> + It looks very much (interposed Simonides) as if the sole pleasure left you + to explain the vulgar ambition to wear a crown, must be that named after + Aphrodite. For in this field it is your privilege to consort with whatever + fairest fair your eyes may light on. + </p> + <p> + Hiero. Nay, now you have named that one thing of all others, take my word + for it, in which we princes are worse off than lesser people. (32) + </p> +<pre xml:space="preserve"> + (32) Reading {saph' isthi}, or if as Cobet conj. {saphestata}, transl. + "are at a disadvantage most clearly by comparison with ordinary + folk." +</pre> + <p> + To name marriage first. I presume a marriage (33) which is contracted with + some great family, superior in wealth and influence, bears away the palm, + since it confers upon the bridegroom not pleasure only but distinction. + (34) Next comes the marriage made with equals; and last, wedlock with + inferiors, which is apt to be regarded as degrading and disserviceable. + </p> +<pre xml:space="preserve"> + (33) Cf. "Hunting," i. 9. Holden cf. Eur. "Rhes." 168; "Androm." 1255. + + (34) Cf. Dem. "in Lept." S. 69, p. 499. See Plat. "Rep." 553 C. +</pre> + <p> + Now for the application: a despotic monarch, unless he weds some foreign + bride, is forced to choose a wife from those beneath him, so that the + height of satisfaction is denied him. (35) + </p> +<pre xml:space="preserve"> + (35) Al. "supreme content, the quintessential bliss, is quite unknown + to him." +</pre> + <p> + The tender service of the proudest-souled of women, wifely rendered, how + superlatively charming! (36) and by contrast, how little welcome is such + ministration where the wife is but a slave—when present, barely + noticed; or if lacking, what fell pains and passions will it not engender! + </p> +<pre xml:space="preserve"> + (36) Or, "the gentle ministrations of loftiest-thoughted women and + fair wives possess a charm past telling, but from slaves, if + tendered, the reverse of welcome, or if not forthcoming..." +</pre> + <p> + And if we come to masculine attachments, still more than in those whose + end is procreation, the tyrant finds himself defrauded of such + mirthfulness, (37) poor monarch! Since all of us are well aware, I fancy, + that for highest satisfaction, (38) amorous deeds need love's strong + passion. (39) + </p> +<pre xml:space="preserve"> + (37) "Joys sacred to that goddess fair and free in Heaven yclept + Euphrosyne." + + (38) For {polu diapherontos} cf. Browning ("Abt Vogler"), not indeed + of Aphrodisia conjoined with Eros, but of the musician's gift: + + That out of three sounds he frame not a fourth sound, but a + star. + + (39) i.e. "Eros, the Lord of Passion, must lend his hand." "But," he + proceeds, "the god is coy; he has little liking for the breasts of + kings. He is more likely to be found in the cottage of the peasant + than the king's palace." +</pre> + <p> + But least of all is true love's passion wont to lodge in the hearts of + monarchs, for love delights not to swoop on ready prey; he needs the lure + of expectation. (40) + </p> +<pre xml:space="preserve"> + (40) Or, "even on the heels of hoped-for bliss he follows." +</pre> + <p> + Well then, just as a man who has never tasted thirst can hardly be said to + know the joy of drinking, (41) so he who has never tasted Passion is + ignorant of Aphrodite's sweetest sweets. + </p> +<pre xml:space="preserve"> + (41) Reading with Holden (after H. Steph.) {osper oun an tis...} or + with Hartm. (op. cit. p. 259) {osper ouk an tis...} +</pre> + <p> + So Hiero ended. + </p> + <p> + Simonides answered laughingly: How say you, Hiero? What is that? Love's + strong passion for his soul's beloved incapable of springing up in any + monarch's heart? What of your own passion for Dailochus, surnamed of men + "most beautiful"? + </p> + <p> + Hiero. That is easily explained, Simonides. What I most desire of him is + no ready spoil, as men might reckon it, but rather what it is least of all + the privilege of a tyrant to obtain. (42) I say it truly, I—the love + I bear Dailochus is of this high sort. All that the constitution of our + souls and bodies possibly compels a man to ask for at the hands of beauty, + that my fantasy desires of him; but what my fantasy demands, I do most + earnestly desire to obtain from willing hands and under seal of true + affection. To clutch it forcibly were as far from my desire as to do + myself some mortal mischief. + </p> +<pre xml:space="preserve"> + (42) Lit. "of tyrant to achieve," a met. from the chase. Cf. + "Hunting," xii. 22. +</pre> + <p> + Were he my enemy, to wrest some spoil from his unwilling hands would be an + exquisite pleasure, to my thinking. But of all sweet favours the sweetest + to my notion is the free-will offering of a man's beloved. For instance, + how sweet the responsive glance of love for love; how sweet the questions + and the answers; (43) and, most sweet of all, most love-enkindling, the + battles and the strifes of faithful lovers. (44) But to enjoy (45) one's + love perforce (he added) resembles more an act of robbery, in my judgment, + than love's pastime. And, indeed, the robber derives some satisfaction + from the spoils he wins and from the pain he causes to the man he hates. + But to seek pleasure in the pain of one we love devoutly, to kiss and to + be hated, to touch (46) and to be loathed—can one conceive a state + of things more odious or more pitiful? For, it is a certainty, the + ordinary person may accept at once each service rendered by the object of + his love as a sign and token of kindliness inspired by affection, since he + knows such ministry is free from all compulsion. Whilst to the tyrant, the + confidence that he is loved is quite foreclosed. On the contrary, (47) we + know for certain that service rendered through terror will stimulate as + far as possible the ministrations of affection. And it is a fact, that + plots and conspiracies against despotic rulers are oftenest hatched by + those who most of all pretend to love them. (48) + </p> +<pre xml:space="preserve"> + (43) "The 'innere Unterhaltung'"; the {oarismos}. Cf. Milton, "P. L.": + + With thee conversing, I forget all time. + + (44) Cf. Ter. "Andr." iii. 3. 23, "amantium irae amoris + intergratiost." + + (45) "To make booty of." + + (46) For {aptesthai} L. & S. cf. Plat. "Laws," 840 A; Aristot. "H. A." + v. 14. 27; Ep. 1 Cor. vii. 1. + + (47) Reading {au}. "If we do know anything it is this, that," etc. + + (48) Or, "do oftenest issue from treacherous make-believe of warmest + friendship." Cf. Grote, "H. G." xi. 288; "Hell." VI. iv. 36. +</pre> + <p> + II + </p> + <p> + To these arguments Simonides replied: Yes, but the topics you have named + are to my thinking trifles; drops, as it were, in the wide ocean. How many + men, I wonder, have I seen myself, men in the deepest sense, (1) true men, + who choose to fare but ill in respect of meats and drinks and delicacies; + ay, and what is more, they voluntarily abstain from sexual pleasures. No! + it is in quite a different sphere, which I will name at once, that you so + far transcend us private citizens. (2) It is in your vast designs, your + swift achievements; it is in the overflowing wealth of your possessions; + your horses, excellent for breed and mettle; the choice beauty of your + arms; the exquisite finery of your wives; the gorgeous palaces in which + you dwell, and these, too, furnished with the costliest works of art; add + to which the throng of your retainers, courtiers, followers, not in number + only but accomplishments a most princely retinue; and lastly, but not + least of all, in your supreme ability at once to afflict your foes and + benefit your friends. + </p> +<pre xml:space="preserve"> + (1) Lit. "many among those reputed to be men." Cf. "Cyrop." V. v. 33; + "Hell." i. 24, "their hero"; and below, viii. 3. Aristoph. "Ach." + 78, {oi barbaroi gar andras egountai monous} | {tous pleista + dunamenous phagein te kai piein}: "To the Barbarians 'tis the test + of manhood: there the great drinkers are the greatest men" + (Frere); id. "Knights," 179; "Clouds," 823; so Latin "vir." See + Holden ad loc. + + (2) "Us lesser mortals." +</pre> + <p> + To all which Hiero made answer: That the majority of men, Simonides, + should be deluded by the glamour of a despotism in no respect astonishes + me, since it is the very essence of the crowd, if I am not mistaken, to + rush wildly to conjecture touching the happiness or wretchedness of people + at first sight. + </p> + <p> + Now the nature of a tyrrany is such: it presents, nay flaunts, a show of + costliest possessions unfolded to the general gaze, which rivets the + attention; (3) but the real troubles in the souls of monarchs it keeps + concealed in those hid chambers where lie stowed away the happiness and + the unhappiness of mankind. + </p> +<pre xml:space="preserve"> + (3) There is some redundancy in the phraseology. +</pre> + <p> + I repeat then, I little marvel that the multitude should be blinded in + this matter. But that you others also, you who are held to see with the + mind's eye more clearly than with the eye of sense the mass of + circumstances, (4) should share its ignorance, does indeed excite my + wonderment. Now, I know it all too plainly from my own experience, + Simonides, and I assure you, the tyrant is one who has the smallest share + of life's blessings, whilst of its greater miseries he possesses most. + </p> +<pre xml:space="preserve"> + (4) Lit. "the majority of things"; al. "the thousand details of a + thing." +</pre> + <p> + For instance, if peace is held to be a mighty blessing to mankind, then of + peace despotic monarchs are scant sharers. Or is war a curse? If so, of + this particular pest your monarch shares the largest moiety. For, look + you, the private citizen, unless his city-state should chance to be + engaged in some common war, (5) is free to travel wheresoe'er he chooses + without fear of being done to death, whereas the tyrant cannot stir + without setting his foot on hostile territory. At any rate, nothing will + persuade him but he must go through life armed, and on all occasions drag + about with him armed satellites. In the next place, the private citizen, + even during an expedition into hostile territory, (6) can comfort himself + in the reflection that as soon as he gets back home he will be safe from + further peril. Whereas the tyrant knows precisely the reverse; as soon as + he arrives in his own city, he will find himself in the centre of + hostility at once. Or let us suppose that an invading army, superior in + force, is marching against a city: however much the weaker population, + whilst they are still outside their walls, may feel the stress of danger, + yet once within their trenches one and all expect to find themselves in + absolute security. But the tyrant is not out of danger, even when he has + passed the portals of his palace. Nay! there of all places most, he feels, + he must maintain the strictist watch. (7) Again, to the private citizen + there will come eventually, either through truce or terms of peace, + respite from war; but for the tyrant, the day of peace will never dawn. + What peace can he have with those over whom he exercises his despotic + sway? (8) Nor have the terms of truce been yet devised, on which the + despotic ruler may rely with confidence. (9) + </p> +<pre xml:space="preserve"> + (5) {koinon}, i.e. making demands upon the energies of all the + citizens in common, as opposed to the personal character of war as + conducted by a despot = "public," "patriotic," "national" war. Al. + borne by the particular {polis} as member of a league, whether of + states united for the time being in a {summakhia}, or permanently + in a confederacy = a "federal" war. + + (6) "Even if serving on a campaign in the enemy's country." + + (7) Or, "he has to exercise the utmost vigilance." + + (8) "With those who are 'absolutely governed,' not to say tyrannically + ruled." + + (9) Or, "which the tyrant may accept in faith and go his way + rejoicing." +</pre> + <p> + Wars doubtless there are, (10) wars waged by states and wars waged by + autocratic monarchs against those whom they have forcibly enslaved, and in + respect of these wars there is no hardship which any member of the states + at war (11) can suffer but the tyrant will feel it also. That is to say, + both must alike be under arms, keep guard, run risks; and whatever the + pains of defeat may be, they are equally sustained by both. Up to this + point there is no distinction. The "bitters" are equal. But when we come + to estimate the "sweets" derivable from warfare between states, (12) the + parallel ceases. The tyrant, if he shared the pains before, no longer + shares the pleasures now. What happens when a state has gained the mastery + in battle over her antagonist? It would be hard (I take it) to describe + the joy of that occurrence: joy in the rout, joy in the pursuit, joy in + the slaughter of their enemies; and in what language shall I describe the + exultation of these warriors at their feats of arms? With what assumption + they bind on their brows the glittering wreath of glory; (13) with what + mirth and jollity congratulate themselves on having raised their city to + newer heights of fame. Each several citizen claims to have shared in the + plan of the campaign, (14) and to have slain the largest number. Indeed it + would be hard to find where false embellishment will not creep in, (15) + the number stated to be the slain exceeding that of those that actually + perished. So truly glorious a thing it seems to them to have won a great + victory. (16) + </p> +<pre xml:space="preserve"> + (10) Lit. "and further, wars there are, waged against + forcibly-subjected populations whether by free states"—e.g. + of Olynthus, "Hell." V. ii. 23, or Athens against her + "subject allies" during the Pel. war—"or by despotic + rules"—Jason of Pherae ("Hell." VI.) Al. "wars waged by + free states against free states, and wars waged by tyrants + against enslaved peoples." + + (11) Does {o en tais polesi} = "the citizen"? So some commentators; or + (sub. {polemos}) = "the war among states" (see Hartman, op. cit. + p. 248)? in which case transl. "all the hardships involved in + international war come home to the tyrant also." The same + obscurity attaches to {oi en tais polesi} below (the commonly + adopted emend. of the MS. {oi sunontes polesi}) = "the citizens," + or else = "international wars." + + (12) "The pleasures incidental to warfare between states"; al. "the + sweets which citizens engaged in warfare as against rival states + can count upon." + + (13) Reading {analambanousin}, or, if after Cobet, etc., + {lambanousin}, transl. "what brilliant honour, what bright credit + they assume." + + (14) "To have played his part in counsel." See "Anab." passim, and M. + Taine, "Essais de Critique," "Xenophon," p. 128. + + (15) Lit. "they do not indulge in false additions, pretending to have + put more enemies to death than actually fell." + + (16) Cf. "Hipparch," viii. 11; "Cyrop." VIII. iii. 25; "Thuc." i. 49. +</pre> + <p> + But the tyrant, when he forebodes, or possibly perceives in actual fact, + some opposition brewing, and puts the suspects (17) to the sword, knows he + will not thereby promote the welfare of the state collectively. The cold + clear fact is, he will have fewer subjects to rule over. (18) How can he + show a cheerful countenance? (19) how magnify himself on his achievement? + On the contrary, his desire is to lessen the proportions of what has taken + place, as far as may be. He will apologise for what he does, even in the + doing of it, letting it appear that what he has wrought at least was + innocent; (20) so little does his conduct seem noble even to himself. And + when those he dreaded are safely in their graves, he is not one whit more + confident of spirit, but still more on his guard than heretofore. That is + the kind of war with which the tyrant is beset from day to day + continually, as I do prove. (21) + </p> +<pre xml:space="preserve"> + (17) See Hold. (crit. app.); Hartman, op. cit. p. 260. + + (18) Cf. "Mem." I. ii. 38. + + (19) Cf. "Anab." II. vi. 11; "Hell." VI. iv. 16. + + (20) "Not of malice prepense." + + (21) Or, "Such then, as I describe it, is the type of war," etc. +</pre> + <p> + III + </p> + <p> + Turn now and contemplate the sort of friendship whereof it is given to + tyrants to partake. And first, let us examine with ourselves and see if + friendship is truly a great boon to mortal man. + </p> + <p> + How fares it with the man who is beloved of friends? See with what + gladness his friends and lovers hail his advent! delight to do him + kindness! long for him when he is absent from them! (1) and welcome him + most gladly on his return! (2) In any good which shall betide him they + rejoice together; or if they see him overtaken by misfortune, they rush to + his assistance as one man. (3) + </p> +<pre xml:space="preserve"> + (1) Reading {an ate}, or if {an apie}, transl. "have yearning hearts + when he must leave them." + + (2) See Anton Rubinstein, "Die Musik and ihre Meister," p. 8, "Some + Remarks on Beethoven's Sonata Op. 81." + + (3) Cf. "Cyrop." I. vi. 24 for a repetition of the sentiment and + phraseology. +</pre> + <p> + Nay! it has not escaped the observation of states and governments that + friendship is the greatest boon, the sweetest happiness which men may + taste. At any rate, the custom holds (4) in many states "to slay the + adulterer" alone of all "with impunity," (5) for this reason clearly that + such miscreants are held to be destroyers of that friendship (6) which + binds the woman to the husband. Since where by some untoward chance a + woman suffers violation of her chastity, (7) husbands do not the less + honour them, as far as that goes, provided true affection still appear + unsullied. (8) + </p> +<pre xml:space="preserve"> + (4) Lit. "many of the states have a law and custom to," etc. Cf. "Pol. + Lac." ii. 4. + + (5) Cf. Plat. "Laws," 874 C, "if a man find his wife suffering + violence he may kill the violator and be guiltless in the eye of + the law." Dem. "in Aristocr." 53, {ean tis apokteine en athlois + akon... e epi damarti, k.t.l.... touton eneka me pheugein + kteinanta}. + + (6) See Lys. "de caed Eratosth." S. 32 f., {outos, o andres, tous + biazomenous elattonos zemias axious egesato einai e tous + peithontas. ton men gar thanaton kategno, tois de diplen epoiese + ten blaben, egoumenos tous men diaprattomenous bia upo ton + biasthenton miseisthai, tous de peisantas outos aution tas psukhas + diaphtheirein ost' oikeioteras autois poiein tas allotrias + gunaikas e tois andrasi kai pasan ep' ekeinois ten oikian + gegonenai kai tous paidas adelous einai opoteron tugkhanousin + ontes, ton andron e ton moikhon. anth' on o ton nomon titheis + thanaton autois epoiese ten zemian}. Cf. "Cyrop." III. i. 39; + "Symp." viii. 20; Plut. "Sol." xxiii., {olos de pleisten ekhein + atopian oi peri ton gunaikon nomoi to Soloni dokousi. moikhon men + gar anelein tio labonti dedoken, ean d' arpase tis eleutheran + gunaika kai biasetai zemian ekaton drakhmas etaxe' kan proagogeue + drakhmas aikosi, plen osai pephasmenos polountai, legon de tas + etairas. autai gar emphanos phoitosi pros tous didontas}, "Solon's + laws in general about women are his strangest, for he permitted + any one to kill an adulterer that found him in the act; but if any + one forced a free woman, a hundred drachmas was the fine; if he + enticed her, twenty;—except those that sell themselves openly, + that is, harlots, who go openly to those that hire them" (Clough, + i. p. 190). + + (7) Or, "fall a victim to passion through some calamity," "commit a + breach of chastity." Cf. Aristot. "H. A." VII. i. 9. + + (8) Or, "if true affection still retain its virgin purity." As to this + extraordinary passage, see Hartman, op. cit. p. 242 foll. +</pre> + <p> + So sovereign a good do I, for my part, esteem it to be loved, that I do + verily believe spontaneous blessings are outpoured from gods and men on + one so favoured. + </p> + <p> + This is that choice possession which, beyond all others, the monarch is + deprived of. + </p> + <p> + But if you require further evidence that what I say is true, look at the + matter thus: No friendship, I presume, is sounder than that which binds + parents to their children and children to their parents, brothers and + sisters to each other, (9) wives to husbands, comrade to comrade. + </p> +<pre xml:space="preserve"> + (9) Or, "brothers to brothers." +</pre> + <p> + If, then, you will but thoughtfully consider it, you will discover it is + the ordinary person who is chiefly blest in these relations. (10) While of + tyrants, many have been murderers of their own children, many by their + children murdered. Many brothers have been murderers of one another in + contest for the crown; (11) many a monarch has been done to death by the + wife of his bosom, (12) or even by his own familiar friend, by him of + whose affection he was proudest. (13) + </p> +<pre xml:space="preserve"> + (10) Or, "that these more obvious affections are the sanctities of + private life." + + (11) Or, "have caught at the throats of brothers"; lit. "been slain + with mutually-murderous hand." Cf. Pind. Fr. 137; Aesch. "Sept. c. + Theb." 931; "Ag." 1575, concerning Eteocles and Polynices. + + (12) See Grote, "H. G." xi. 288, xii. 6; "Hell." VI. iv. 36; Isocr. + "On the Peace," 182; Plut. "Dem. Pol." iii. (Clough, v. p. 98); + Tac. "Hist." v. 8, about the family feuds of the kings of Judaea. + + (13) "It was his own familiar friend who dealt the blow, the nearest + and dearest to his heart." +</pre> + <p> + How can you suppose, then, that being so hated by those whom nature + predisposes and law compels to love him, the tyrant should be loved by any + living soul beside? + </p> + <p> + IV + </p> + <p> + Again, without some moiety of faith and trust, (1) how can a man not feel + to be defrauded of a mighty blessing? One may well ask: What fellowship, + what converse, what society would be agreeable without confidence? What + intercourse between man and wife be sweet apart from trustfulness? How + should the "faithful esquire" whose faith is mistrusted still be lief and + dear? (2) + </p> +<pre xml:space="preserve"> + (1) "How can he, whose faith's discredited, the moral bankrupt..." + + (2) Or, "the trusty knight and serving-man." Cf. "Morte d'Arthur," + xxi. 5, King Arthur and Sir Bedivere. +</pre> + <p> + Well, then, of this frank confidence in others the tyrant has the + scantiest share. (3) Seeing his life is such, he cannot even trust his + meats and drinks, but he must bid his serving-men before the feast begins, + or ever the libation to the gods is poured, (4) to taste the viands, out + of sheer mistrust there may be mischief lurking in the cup or platter. (5) + </p> +<pre xml:space="preserve"> + (3) Or, "from this... is almost absolutely debarred." + + (4) "Or ever grace is said." + + (5) Cf. "Cyrop." I. iii. 4. +</pre> + <p> + Once more, the rest of mankind find in their fatherland a treasure worth + all else beside. The citizens form their own body-guard (6) without pay or + service-money against slaves and against evil-doers. It is theirs to see + that none of themselves, no citizen, shall perish by a violent death. And + they have advanced so far along the path of guardianship (7) that in many + cases they have framed a law to the effect that "not the associate even of + one who is blood-guilty shall be accounted pure." So that, by reason of + their fatherland, (8) each several citizen can live at quiet and secure. + </p> +<pre xml:space="preserve"> + (6) "Are their own 'satellites,' spear-bearers." Cf. Thuc. i. 130; + Herod. ii. 168; vii. 127. + + (7) "Pushed so far the principle of mutual self-aid." + + (8) "Thanks to the blessing of a fatherland each citizen may spend his + days in peace and safety." +</pre> + <p> + But for the tyrant it is again exactly the reverse. (9) Instead of aiding + or avenging their despotic lord, cities bestow large honours on the slayer + of a tyrant; ay, and in lieu of excommunicating the tyrannicide from + sacred shrines, (10) as is the case with murderers of private citizens, + they set up statues of the doers of such deeds (11) in temples. + </p> +<pre xml:space="preserve"> + (9) "Matters are once more reversed precisely," "it is all + 'topsy-turvy.'" + + (10) "And sacrifices." Cf. Dem. "c. Lept." 137, {en toinun tois peri + touton nomois o Drakon... katharon diorisen einai}. "Now in the + laws upon this subject, Draco, although he strove to make it + fearful and dreadful for a man to slay another, and ordained that + the homicide should be excluded from lustrations, cups, and + drink-offerings, from the temples and the market-place, specifying + everything by which he thought most effectually to restrain people + from such a practice, still did not abolish the rule of justice, + but laid down the cases in which it should be lawful to kill, and + declared that the killer under such circumstances should be deemed + pure" (C. R. Kennedy). + + (11) e.g. Harmodius and Aristogeiton. See Dem. loc. cit. 138: "The + same rewards that you gave to Harmodius and Aristogiton," + concerning whom Simonides himself wrote a votive couplet: + + {'E meg' 'Athenaioisi phoos geneth' enik' 'Aristogeiton + 'Ipparkhon kteine kai 'Armodios.} +</pre> + <p> + But if you imagine that the tyrant, because he has more possessions than + the private person, does for that reason derive greater pleasure from + them, this is not so either, Simonides, but it is with tyrants as with + athletes. Just as the athlete feels no glow of satisfaction in asserting + his superiority over amateurs, (12) but annoyance rather when he sustains + defeat at the hands of any real antagonist; so, too, the tyrant finds + little consolation in the fact (13) that he is evidently richer than the + private citizen. What he feels is pain, when he reflects that he has less + himself than other monarchs. These he holds to be his true antagonists; + these are his rivals in the race for wealth. + </p> +<pre xml:space="preserve"> + (12) Or, "It gives no pleasure to the athlete to win victories over + amateurs." See "Mem." III. viii. 7. + + (13) Or, "each time it is brought home to him that," etc. +</pre> + <p> + Nor does the tyrant attain the object of his heart's desire more quickly + than do humbler mortals theirs. For consider, what are their objects of + ambition? The private citizen has set his heart, it may be, on a house, a + farm, a servant. The tyrant hankers after cities, or wide territory, or + harbours, or formidable citadels, things far more troublesome and more + perilous to achieve than are the pettier ambitions of lesser men. + </p> + <p> + And hence it is, moreover, that you will find but few (14) private persons + paupers by comparison with the large number of tyrants who deserve the + title; (15) since the criterion of enough, or too much, is not fixed by + mere arithmetic, but relatively to the needs of the individual. (16) In + other words, whatever exceeds sufficiency is much, and what falls short of + that is little. (17) + </p> +<pre xml:space="preserve"> + (14) Reading as vulg. {alla mentoi kai penetas opsei oukh outos + oligous ton idioton os pollous ton turannon}. Lit. "however that + may be, you will see not so few private persons in a state of + penury as many despots." Breitenbach del. {oukh}, and transl., + "Daher weist du auch in dem Masse wenige Arme unter den + Privat-leuten finden, als viele unter den Tyrannen." Stob., + {penetas opsei oligous ton idioton, pollous de ton + turannon}. Stob. MS. Par., {alla mentoi kai plousious opsei + oukh outos oligous ton idioton os penetas pollous ton + turannon}. See Holden ad loc. and crit. n. + + (15) Cf. "Mem." IV. ii. 37. + + (16) Or, "not by the number of things we have, but in reference to the + use we make of them." Cf. "Anab." VII. vii. 36. + + (17) Dr. Holden aptly cf. Addison, "The Spectator," No. 574, on the + text "Non possidentem multa vocaveris recte beatum..." +</pre> + <p> + And on this principle the tyrant, with his multiplicity of goods, is less + well provided to meet necessary expenses than the private person; since + the latter can always cut down his expenditure to suit his daily needs in + any way he chooses; but the tyrant cannot do so, seeing that the largest + expenses of a monarch are also the most necessary, being devoted to + various methods of safeguarding his life, and to cut down any of them + would be little less than suicidal. (18) + </p> +<pre xml:space="preserve"> + (18) Or, "and to curtail these would seem to be self-slaughter." +</pre> + <p> + Or, to put it differently, why should any one expend compassion on a man, + as if he were a beggar, who has it in his power to satisfy by just and + honest means his every need? (19) Surely it would be more appropriate to + call that man a wretched starveling beggar rather, who through lack of + means is driven to live by ugly shifts and base contrivances. + </p> +<pre xml:space="preserve"> + (19) i.e. "to expend compassion on a man who, etc., were surely a + pathetic fallacy." Al. "Is not the man who has it in his power, + etc., far above being pitied?" +</pre> + <p> + Now it is your tyrant who is perpetually driven to iniquitous spoilation + of temples and human beings, through chronic need of money wherewith to + meet inevitable expenses, since he is forced to feed and support an army + (even in times of peace) no less than if there were actual war, or else he + signs his own death-warrant. (20) + </p> +<pre xml:space="preserve"> + (20) "A daily, hourly constraint is laid upon him to support an army + as in war time, or—write his epitaph!" +</pre> + <p> + V + </p> + <p> + But there is yet another sore affliction to which the tyrant is liable, + Sinmonides, which I will name to you. It is this. Tyrants no less than + ordinary mortals can distinguish merit. The orderly, (1) the wise, the + just and upright, they freely recognise; but instead of admiring them, + they are afraid of them—the courageous, lest they should venture + something for the sake of freedom; the wise, lest they invent some subtle + mischief; (2) the just and upright, lest the multitude should take a fancy + to be led by them. + </p> +<pre xml:space="preserve"> + (1) The same epithets occur in Aristoph. "Plut." 89: + + {ego gar on meirakion epeiles' oti + os tous dikaious kai sophous kai kosmious + monous badioimen.} + + Stob. gives for {kasmious} {alkimous}. + + (2) Or, "for fear of machinations." But the word is suggestive of + mechanical inventions also, like those of Archimedes in connection + with a later Hiero (see Plut. "Marcel." xv. foll.); or of + Lionardo, or of Michael Angelo (Symonds, "Renaissance in Italy," + "The Fine Arts," pp. 315, 393). +</pre> + <p> + And when he has secretly and silently made away with all such people + through terror, whom has he to fall back upon to be of use to him, save + only the unjust, the incontinent, and the slavish-natured? (3) Of these, + the unjust can be trusted as sharing the tyrant's terror lest the cities + should some day win their freedom and lay strong hands upon them; the + incontinent, as satisfied with momentary license; and the slavish-natured, + for the simple reason that they have not themselves the slightest + aspiration after freedom. (4) + </p> +<pre xml:space="preserve"> + (3) Or, "the dishonest, the lascivious, and the servile." + + (4) "They have no aspiration even to be free," "they are content to + wallow in the slough of despond." The {adikoi} (unjust) correspond + to the {dikaioi} (just), {akrateis} (incontinent) to the {sophoi} + (wise) (Breit. cf. "Mem." III. ix. 4, {sophian de kai sophrosunen + ou diorizen}), {andrapododeis} (servile) to the {kasmioi}, + {andreioi} (orderly, courageous). +</pre> + <p> + This, then, I say, appears to me a sore affliction, that we should look + upon the one set as good men, and yet be forced to lean upon the other. + </p> + <p> + And further, even a tyrant cannot but be something of a patriot—a + lover of that state, without which he can neither hope for safety nor + prosperity. On the other hand, his tyrrany, the exigencies of despotic + rule, compel him to incriminate his fatherland. (5) To train his citizens + to soldiery, to render them brave warriors, and well armed, confers no + pleasure on him; rather he will take delight to make his foreigners more + formidable than those to whom the state belongs, and these foreigners he + will depend on as his body-guard. + </p> +<pre xml:space="preserve"> + (5) Or, "depreciate the land which gave him birth." Holden cf. + "Cyrop." VII. ii. 22. See Sturz, s.v. +</pre> + <p> + Nay more, not even in the years of plenty, (6) when abundance of all + blessings reigns, not even then may the tyrant's heart rejoice amid the + general joy, for the greater the indigence of the community the humbler he + will find them: that is his theory. + </p> +<pre xml:space="preserve"> + (6) "In good seasons," "seasons of prosperity." Cf. Aristot. "Pol." v. + 6. 17. +</pre> + <p> + VI + </p> + <p> + He continued: I desire to make known to you, Simonides, (1) those divers + pleasures which were mine whilst I was still a private citizen, but of + which to-day, nay, from the moment I became a tyrant, I find myself + deprived. In those days I consorted with my friends and fellows, to our + mutual delectation; (2) or, if I craved for quietude, (3) I chose myself + for my companion. Gaily the hours flitted at our drinking-parties, + ofttimes till we had drowned such cares and troubles as are common to the + life of man in Lethe's bowl; (4) or ofttimes till we had steeped our souls + in song and dance (5) and revelry; ofttimes till the flame of passion + kindled in the breasts of my companions and my own. (6) But now, welladay, + I am deprived of those who took delight in me, because I have slaves + instead of friends as my companions; I am robbed of my once delightful + intercourse with them, because I discern no vestige of goodwill towards me + in their looks. And as to the wine-cup and slumber—these I guard + against, even as a man might guard against an ambuscade. Think only! to + dread a crowd, to dread solitude, to dread the absence of a guard, to + dread the very guards that guard, to shrink from having those about one's + self unarmed, and yet to hate the sight of armed attendants. Can you + conceive a more troublesome circumstance? (7) But that is not all. To + place more confidence in foreigners than in your fellow-citizens, nay, in + barbarians than in Hellenes, to be consumed with a desire to keep freemen + slaves and yet to be driven, will he nill he, to make slaves free, are not + all these the symptoms of a mind distracted and amazed with terror? + </p> +<pre xml:space="preserve"> + (1) Or, "I wish I could disclose to you (he added) those heart-easing + joys." For {euphrosunas} cf. "Od." vi. 156; Aesch. "P. V." 540; + Eur. "Bacch." 376. A favourite word with our author; see "Ages." + ix. 4; "Cyrop." passim; "Mem." III. viii. 10; "Econ." ix. 12. + + (2) Lit. "delighting I in them and they in me." + + (3) Or, "when I sought tranquility I was my own companion." + + (4) Or, "in sheer forgetfulness." + + (5) Or, "absorbed our souls in song and festal cheer and dance." Cf. + "Od." viii. 248, 249, {aiei d' emin dais te phile kitharis te + khoroi te} | {eimata t' exemoiba loetra te therma kau eunai}, "and + dear to us ever is the banquet and the harp and the dance, and + changes of raiment, and the warm bath, and love and sleep" + (Butcher and Lang). + + (6) Reading as vulg. {epithumias}. Breit. cf. "Mem." III. ix. 7; Plat. + "Phaed." 116 E, "he has eaten and drunk and enjoyed the society of + his beloved" (Jowett). See "Symp." the finale; or if, after Weiske + and Cobet, {euthumias}, transl. "to the general hilarity of myself + and the whole company" (cf. "Cyrop." I. iii. 12, IV. v. 7), but + this is surely a bathos rhetorically. + + (7) Or, "a worse perplexity." See "Hell." VII. iii. 8. +</pre> + <p> + For terror, you know, not only is a source of pain indwelling in the + breast itself, but, ever in close attendance, shadowing the path, (8) becomes + the destroyer of all sweet joys. + </p> +<pre xml:space="preserve"> + (8) Reading {sumparakolouthon lumeon}. Stob. gives {sumparomarton + lumanter}. For the sentiment cf. "Cyrop." III. i. 25. +</pre> + <p> + And if you know anything of war, Simonides, and war's alarms; if it was + your fortune ever to be posted close to the enemy's lines, (9) try to + recall to mind what sort of meals you made at those times, with what sort + of slumber you courted rest. Be assured, there are no pains you then + experienced, no horrors to compare with those that crowd upon the despot, + who sees or seems to see fierce eyes of enemies glare at him, not face to + face alone, but from every side. + </p> +<pre xml:space="preserve"> + (9) Or, "in the van of battle, opposite the hostile lines." +</pre> + <p> + He had spoken so far, when Simonides took up the thread of the discourse, + replying: Excellently put. A part I must admit, of what you say; since war + is terrible. Yet, Hiero, you forget. When we, at any rate, are out + campaigning, we have a custom; we place sentinels at the outposts, and + when the watch is set, we take our suppers and turn in undauntedly. + </p> + <p> + And Hiero answered: Yes, I can well believe you, for the laws are the true + outposts, (10) who guard the sentinels, keeping their fears alive both for + themselves and in behalf of you. Whereas the tyrant hires his guards for + pay like harvest labourers. (11) Now of all functions, all abilities, + none, I presume, is more required of a guard than that of faithfulness; + and yet one faithful man is a commodity more hard to find than scores of + workmen for any sort of work you like to name; (12) and the more so, when + the guards in question are not forthcoming except for money's sake; (13) + and when they have it in their power to get far more in far less time by + murdering the despot than they can hope to earn by lengthened service in + protecting him. + </p> +<pre xml:space="preserve"> + (10) Or, "beyond the sentinels themselves is set the outpost of the + laws, who watch the watch." + + (11) Or, "ten-day labourers in harvest-time." + + (12) Or, "but to discover one single faithful man is far more + difficult than scores of labourers in any field of work you + please." + + (13) Or, "are merely hirelings for filthy lucre's sake." +</pre> + <p> + And as to that which roused your envy—our ability, as you call it, + to benefit our friends most largely, and beyond all else, to triumph over + our foes—here, again, matters are not as you suppose. + </p> + <p> + How, for instance, can you hope to benefit your friends, when you may rest + assured the very friend whom you have made most your debtor will be the + happiest to quit your sight as fast as may be? since nobody believes that + anything a tyrant gives him is indeed his own, until he is well beyond the + donor's jurisdiction. + </p> + <p> + So much for friends, and as to enemies conversely. How can you say "most + power of triumphing over our enemies," when every tyrant knows full well + they are all his enemies, every man of them, who are despotically ruled by + him? And to put the whole of them to death or to imprison them is hardly + possible; or who will be his subjects presently? Not so, but knowing they + are his enemies, he must perform this dexterous feat: (14) he must keep + them at arm's length, and yet be compelled to lean upon them. + </p> +<pre xml:space="preserve"> + (14) Lit. "he must at one and the same moment guard against them, and + yet be driven also to depend upon them." +</pre> + <p> + But be assured, Simonides, that when a tyrant fears any of his citizens, + he is in a strait; it is ill work to see them living and ill work to put + them to the death. Just as might happen with a horse; a noble beast, but + there is that in him makes one fear he will do some mischief presently + past curing. (15) His very virtue makes it hard to kill the creature, and + yet to turn him to account alive is also hard; so careful must one be, he + does not choose the thick of danger to work irreparable harm. And this, + further, doubtless holds of all goods and chattels, which are at once a + trouble and a benefit. If painful to their owners to possess, they are + none the less a source of pain to part with. + </p> +<pre xml:space="preserve"> + (15) Lit. "good but fearful (i.e. he makes one fear), he will some day + do some desperate mischief." +</pre> + <p> + VII + </p> + <p> + Now when he had heard these reasonings, Simonides replied: O Hiero, there + is a potent force, it would appear, the name of which is honour, so + attractive that human beings strain to grasp it, (1) and in the effort + they will undergo all pains, endure all perils. It would further seem that + even you, you tyrants, in spite of all that sea of trouble which a tyranny + involves, rush headlong in pursuit of it. You must be honoured. All the + world shall be your ministers; they shall carry out your every injunction + with unhesitating zeal. (2) You shall be the cynosure of neighbouring + eyes; men shall rise from their seats at your approach; they shall step + aside to yield you passage in the streets. (3) All present shall at all + times magnify you, (4) and shall pay homage to you both with words and + deeds. Those, I take it, are ever the kind of things which subjects do to + please the monarch, (5) and thus they treat each hero of the moment, whom + they strive to honour. (6) + </p> +<pre xml:space="preserve"> + (1) Lit. "that human beings will abide all risks and undergo all pains + to clutch the bait." + + (2) Cf. "Cyrop." II. iii. 8; VIII. i. 29. + + (3) Cf. "Mem." II. iii. 16; "Cyrop." VII. v. 20. + + (4) {gerairosi}, poetic. Cf. "Cyrop." VIII. i. 39; "Hell." I. vii. 33; + "Econ." iv. 8; "Herod." v. 67; Pind. "O." iii. 3, v. 11; "N." v. + 15; "Od." xiv. 437, 441; "Il." vii. 321; Plat. "Rep." 468 D, + quoting "Il." vii. 321. + + (5) Reading {tois turannois}, or if {tous turannous}, after Cobet, + "That is how they treat crowned heads." + + (6) Cf. Tennyson, "Ode on the Death of the Duke of Wellington": + + With honour, honour, honour to him, + Eternal honour to his name. +</pre> + <p> + Yes, Hiero, and herein precisely lies the difference between a man and + other animals, in this outstretching after honour. (7) Since, it would + seem, all living creatures alike take pleasure in meats and drinks, in + sleep and sexual joys. Only the love of honour is implanted neither in + unreasoning brutes (8) nor universally in man. But they in whose hearts + the passion for honour and fair fame has fallen like a seed, these + unmistakably (9) are separated most widely from the brutes. These may + claim to be called men, (10) not human beings merely. So that, in my poor + judgment, it is but reasonable you should submit to bear the pains and + penalties of royalty, since you are honoured far beyond all other mortal + men. And indeed no pleasure known to man would seem to be nearer that of + gods than the delight (11) which centres in proud attributes. + </p> +<pre xml:space="preserve"> + (7) Or, "in this strong aspiration after honour." Holden aptly cf. + "Spectator," No. 467: "The love of praise is a passion deeply + fixed in the mind of every extraordinary person; and those who are + most affected with it seem most to partake of that particle of the + divinity which distinguishes mankind from the inferior creation." + + (8) {alogous}, i.e. "without speech and reason"; cf. modern Greek {o + alogos} = the horse (sc. the animal par excellence). See + "Horsemanship," viii. 14. + + (9) {ede}, "ipso facto." + + (10) See "Anab." I. vii. 4; Frotscher ap. Breit. cf. Cic. "ad Fam." v. + 17. 5, "ut et hominem te et virum esse meminisses." + + (11) Or, "joyance." +</pre> + <p> + To these arguments Hiero replied: Nay, but, Simonides, the honours and + proud attributes bestowed on tyrants have much in common with their + love-makings, as I described them. Like honours like loves, the pair are + of a piece. + </p> + <p> + For just as the ministrations won from loveless hearts (12) are felt to be + devoid of grace, and embraces forcibly procured are sweet no longer, so + the obsequious cringings of alarm are hardly honours. Since how shall we + assert that people who are forced to rise from their seats do really rise + to honour those whom they regard as malefactors? or that these others who + step aside to let their betters pass them in the street, desire thus to + show respect to miscreants? (13) And as to gifts, it is notorious, people + commonly bestow them largely upon those they hate, and that too when their + fears are gravest, hoping to avert impending evil. Nay, these are nothing + more nor less than acts of slavery, and they may fairly be set down as + such. + </p> +<pre xml:space="preserve"> + (12) Or, "the compliance of cold lips where love is not reciprocated + is..." + + (13) Or, "to rank injustice." +</pre> + <p> + But honours have a very different origin, (14) as different to my mind as + are the sentiments to which they give expression. See how, for instance, + men of common mould will single out a man, who is a man, (15) they feel, + and competent to be their benefactor; one from whom they hope to reap rich + blessings. His name lives upon their lips in praise. As they gaze at him, + each one among them sees in him a private treasure. Spontaneously they + yield him passage in the streets. They rise from their seats to do him + honour, out of love not fear; they crown him for his public (16) virtue's + sake and benefactions. They shower gifts upon him of their own free + choice. These same are they who, if my definition holds, may well be said + to render honour to their hero by such service, whilst he that is held + worthy of these services is truly honoured. And for my part I can but + offer my congratulations to him. "God bless him," say I, perceiving that + so far from being the butt of foul conspiracy, he is an object of anxiety + to all, lest evil should betide him; and so he pursues the even tenour of + his days in happiness exempt from fears and jealousy (17) and risk. But + the current of the tyrant's life runs differently. Day and night, I do + assure you, Simonides, he lives like one condemned by the general verdict + of mankind to die for his iniquity. + </p> +<pre xml:space="preserve"> + (14) Lit. "Honours would seem to be the outcome and expression of + conditions utterly remote from these, in fact their very + opposites." + + (15) Cf. Napoleon's accost of Goethe, "Vous etes un homme," and "as + Goethe left the room, Napoleon repeated to Berthier and Daru, + 'Voila un homme!'" ("The Life of Goethe," Lewes, p. 500). + + (16) Reading {koines}, which ought to mean "common to them and him"; + if with Cobet {koine}, "in public crown him for his virtue's sake, + a benefactor." + + (17) Or, "without reproach." +</pre> + <p> + Now when Simonides had listened to these reasonings to the end, (18) he + answered: How is it, Hiero, if to play the tyrant is a thing so + villainous, (19) and that is your final judgment, how comes it you are not + quit of so monstrous an evil? Neither you, nor, for that matter, any + monarch else I ever heard of, having once possessed the power, did ever of + his own free will divest himself of sovereignty. How is that, Hiero? + </p> +<pre xml:space="preserve"> + (18) Cf. "Econ." xi. 1. + + (19) Or, "if to monarchise and play the despot." +</pre> + <p> + For one simple reason (the tyrant answered), and herein lies the supreme + misery of despotic power; it is not possible even to be quit of it. (20) + How could the life of any single tyrant suffice to square the account? How + should he pay in full to the last farthing all the moneys of all whom he + has robbed? with what chains laid upon him make requital to all those he + has thrust into felons' quarters? (21) how proffer lives enough to die in + compensation of the dead men he has slain? how die a thousand deaths? + </p> +<pre xml:space="preserve"> + (20) Holden aptly cf. Plut. "Sol." 14, {kalon men einai ten torannida + khorion, ouk ekhein de apobasin}, "it was true a tyrrany was a + very fair spot, but it had no way down from it" (Clough, i. p. + 181). + + (21) Or, "how undergo in his own person the imprisonments he has + inflicted?" Reading {antipaskhoi}, or if {antiparaskhoi}, transl. + "how could he replace in his own person the exact number of + imprisonments which he has inflicted on others?" +</pre> + <p> + Ah, no! Simonides (he added), if to hang one's self outright be ever + gainful to pour mortal soul, then, take my word for it, that is the + tyrant's remedy: there's none better suited (22) to his case, since he + alone of all men is in this dilemma, that neither to keep nor lay aside + his troubles profits him. + </p> +<pre xml:space="preserve"> + (22) Or, "nought more profitable to meet the case." The author plays + on {lusitelei} according to his wont. +</pre> + <p> + VIII + </p> + <p> + Here Simonides took up the thread of the discourse (1) as follows: That + for the moment, Hiero, you should be out of heart regarding tyranny (2) I + do not wonder, since you have a strong desire to be loved by human beings, + and you are persuaded that it is your office which balks the realisation + of your dream. + </p> +<pre xml:space="preserve"> + (1) Al. "took up the speaker thus." + + (2) "In reference to despotic rule." +</pre> + <p> + Now, however, I am no less certain I can prove to you that government (3) + implies no obstacle to being loved, but rather holds the advantage over + private life so far. And whilst investigating if this be really so, let us + not embarrass the inquiry by asking whether in proportion to his greater + power the ruler is able to do kindness on a grander scale. But put it + thus: Two human beings, the one in humble circumstances, (4) the other a + despotic ruler, perform a common act; which of these twain will, under + like conditions, (5) win the larger thanks? I will begin with the most + trifling (6) examples; and first a simple friendly salutation, "Good day," + "Good evening," dropped at sight of some one from the lips of here a + ruler, there a private citizen. In such a case, whose salutation will + sound the pleasanter to him accosted? + </p> +<pre xml:space="preserve"> + (3) {to arkhein}. Cf. "Cyrop." passim. + + (4) "A private person." + + (5) Lit. "by like expenditure of power." + + (6) {arkhomai soi}. Lit. "I'll begin you with quite commonplace + examples." Holden cf. Shakesp. "Merry Wives," i. 4. 97, "I'll do + you your master what good I can"; "Much Ado," ii. 3. 115, "She + will sit you." For the distinction between {paradeigmaton} = + examples and {upodeigmata} = suggestions see "Horsem." ii. 2. +</pre> + <p> + Or again, (7) let us suppose that both should have occasion to pronounce a + panegyric. Whose compliments will carry farther, in the way of + delectation, think you? Or on occasion of a solemn sacrifice, suppose they + do a friend the honour of an invitation. (8) In either case it is an + honour, but which will be regarded with the greater gratitude, the + monarch's or the lesser man's? + </p> +<pre xml:space="preserve"> + (7) "Come now." + + (8) Cf. "Mem." II. iii. 11 as to "sacrifices as a means of social + enjoyment." Dr. Holden cf. Aristot. "Nic. Eth." VIII. ix. 160, + "And hence it is that these clan communities and hundreds solemnise + sacrifices, in connection with which they hold large gatherings, + and thereby not only pay honour to the gods, but also provide for + themselves holiday and amusement" (R. Williams). Thuc. ii. 38, + "And we have not forgotten to provide for our weary spirits many + relaxations from toil; we have regular games and sacrifices + throughout the year" (Jowett). Plut. "Them." v., {kai gar + philothuten onta kai lampron en tais peri tous xenous dapanais + ...} "For loving to sacrifice often, and to be splendid in his + entertainment of strangers, he required a plentiful revenue" + (Clough, i. 236). To which add Theophr. "Char." xv. 2, "The + Shameless Man": {eita thusas tois theois autos men deipnein par' + etero, ta de krea apotithenai alsi pasas, k.t.l.}, "then when he + has been sacrificing to the gods, he will put away the salted + remains, and will himself dine out" (Jebb). +</pre> + <p> + Or let a sick man be attended with a like solicitude by both. It is plain, + the kind attentions of the mighty potentate (9) arouse in the patient's + heart immense delight. (10) + </p> +<pre xml:space="preserve"> + (9) "Their mightinesses," or as we might say, "their serene + highnesses." Cf. Thuc. ii. 65. + + (10) "The greatest jubilance." +</pre> + <p> + Or say, they are the givers of two gifts which shall be like in all + respects. It is plain enough in this case also that "the gracious favour" + of his royal highness, even if halved, would more than counterbalance the + whole value of the commoner's "donation." (11) + </p> +<pre xml:space="preserve"> + (11) Or, "half the great man's 'bounty' more than outweighs the small + man's present." For {dorema} cf. Aristot. "N. E." I. ix. 2, + "happiness... a free gift of God to men." +</pre> + <p> + Nay, as it seems to me, an honour from the gods, a grace divine, is shed + about the path of him the hero-ruler. (12) Not only does command itself + ennoble manhood, but we gaze on him with other eyes and find the fair + within him yet more fair who is to-day a prince and was but yesterday a + private citizen. (13) Again, it is a prouder satisfaction doubtless to + hold debate with those who are preferred to us in honour than with people + on an equal footing with ourselves. + </p> +<pre xml:space="preserve"> + (12) Lit. "attends the footsteps of the princely ruler." Cf. "Cyrop." + II. i. 23, Plat. "Laws," 667 B, for a similar metaphorical use of + the word. + + (13) {to arkhein}, "his princely power makes him more noble as a man, + and we behold him fairer exercising rule than when he functioned + as a common citizen." Reading {kallio}, or if {edion}, transl. "we + feast our eyes more greedily upon him." +</pre> + <p> + Why, the minion (with regard to whom you had the gravest fault to find + with tyranny), the favourite of a ruler, is least apt to quarrel (14) with + gray hairs: the very blemishes of one who is a prince soon cease to be + discounted in their intercourse. (15) + </p> +<pre xml:space="preserve"> + (14) Lit. "feels least disgust at age"; i.e. his patron's years and + wrinkles. + + (15) Cf. Plat. "Phaedr." 231 B. +</pre> + <p> + The fact is, to have reached the zenith of distinction in itself lends + ornament, (16) nay, a lustre effacing what is harsh and featureless and + rude, and making true beauty yet more splendid. + </p> +<pre xml:space="preserve"> + (16) Or, "The mere prestige of highest worship helps to adorn." See + Aristot. "N. E." xi. 17. As to {auto to tetimesthai m. s.} I think + it is the {arkhon} who is honoured by the rest of men, which + {time} helps to adorn him. Others seem to think it is the + {paidika} who is honoured by the {arkhon}. If so, transl.: "The + mere distinction, the privilege alone of being highly honoured, + lends embellishment," etc. +</pre> + <p> + Since then, by aid of equal ministrations, you are privileged to win not + equal but far deeper gratitude: it would seem to follow, considering the + vastly wider sphere of helpfulness which lies before you as + administrators, and the far grander scale of your largesses, I say it + naturally pertains to you to find yourselves much more beloved than + ordinary mortals; or if not, why not? + </p> + <p> + Hiero took up the challenge and without demur made answer: For this good + reason, best of poets, necessity constrains us, far more than ordinary + people, to be busybodies. We are forced to meddle with concerns which are + the very fount and springhead of half the hatreds of mankind. + </p> + <p> + We have moneys to exact if we would meet our necessary expenses. Guards + must be impressed and sentinels posted wherever there is need of watch and + ward. We have to chastise evil-doers; we must put a stop to those who + would wax insolent. (17) And when the season for swift action comes, and + it is imperative to expedite a force by land or sea, at such a crisis it + will not do for us to entrust the affair to easy-goers. + </p> +<pre xml:space="preserve"> + (17) Or, "curb the over-proud in sap and blood." +</pre> + <p> + Further than that, the man who is a tyrant must have mercenaries, and of + all the burdens which the citizens are called upon to bear there is none + more onerous than this, since nothing will induce them to believe these + people are supported by the tyrant to add to his and their prestige, (18) + but rather for the sake of his own selfishness and greed. + </p> +<pre xml:space="preserve"> + (18) Reading with Breit. {eis timas}, or if the vulg. {isotimous}, + transl. "as equal merely to themselves in privilege"; or if with + Schenkl (and Holden, ed. 3) {isotimias}, transl. "their firm + persuasion is these hirelings are not supported by the tyrant in + the interests of equality but of undue influence." +</pre> + <p> + IX + </p> + <p> + To these arguments Simonides in turn made answer: Nay, Hiero, I am far + from stating that you have not all these divers matters to attend to. They + are serious duties, (1) I admit. But still, what strikes me is, if half + these grave responsibilities do lend themselves undoubtedly to hatred, (2) + the remaining half are altogether gratifying. Thus, to teach others (3) + arts of highest virtue, and to praise and honour each most fair + performance of the same, that is a type of duty not to be discharged save + graciously. Whilst, on the other hand, to scold at people guilty of + remissness, to drive and fine and chasten, these are proceedings doubtless + which go hand in hand with hate and bitterness. + </p> +<pre xml:space="preserve"> + (1) Cf. "Econ." vii. 41. + + (2) Or, "tend indisputably to enmity." + + (3) Or, "people," "the learner." +</pre> + <p> + What I would say then to the hero-ruler is: Wherever force is needed, the + duty of inflicting chastisement should be assigned to others, but the + distribution of rewards and prizes must be kept in his own hands. (4) + </p> +<pre xml:space="preserve"> + (4) Cf. "Cyrop." VIII. ii. 27; ib. i. 18; "Hipparch," i. 26. +</pre> + <p> + Common experience attests the excellence of such a system. (5) Thus when + we (6) wish to set on foot a competition between choruses, (7) it is the + function of the archon (8) to offer prizes, whilst to the choregoi (9) is + assigned the duty of assembling the members of the band; (10) and to + others (11) that of teaching and applying force to those who come + behindhand in their duties. There, then, you have the principle at once: + The gracious and agreeable devolves on him who rules, the archon; the + repellent counterpart (12) on others. What is there to prevent the + application of the principle to matters politic in general? (13) + </p> +<pre xml:space="preserve"> + (5) Or, "current incidents bear witness to the beauty of the + principle." + + (6) {emin}. The author makes Simonides talk as an Athenian. + + (7) Lit. "when we wish our sacred choirs to compete." + + (8) Or, "magistrate"; at Athens the Archon Eponymos. See Boeckh, "P. + E. A." p. 454 foll. Al. the {athlethetai}. See Pollux, viii. 93; + cf. Aeschin. "c. Ctes." 13. + + (9) Or more correctly at Athens the choragoi = leaders of the chorus. + + (10) i.e. the choreutai. + + (11) Sc. the choro-didaskaloi, or chorus-masters. + + (12) {ta antitupa}, "the repellent obverse," "the seamy side." Cf. + Theogn. 1244, {ethos ekhon solion pistios antitupon}. "Hell." VI. + iii. 11. + + (13) Or, "Well then, what reason is there why other matters of + political concern—all other branches of our civic life, in + fact—should not be carried out on this same principle?" +</pre> + <p> + All states as units are divided into tribes ({thulas}), or regiments + ({moras}), or companies ({lokhous}), and there are officers ({arkhontes}) + appointed in command of each division. (14) + </p> +<pre xml:space="preserve"> + (14) e.g. Attica into ten phylae, Lacedaemon into six morae, Thebes + and Argos into lochi. See Aristot. "Pol." v. 8 (Jowett, i. 166); + "Hell." VI. iv. 13; VII. ii. 4. +</pre> + <p> + Well then, suppose that some one were to offer prizes (15) to these + political departments on the pattern of the choric prizes just described; + prizes for excellence of arms, or skill in tactics, or for discipline and + so forth, or for skill in horsemanship; prizes for prowess (16) in the + field of battle, bravery in war; prizes for uprightness (17) in fulfilment + of engagements, contracts, covenants. If so, I say it is to be expected + that these several matters, thanks to emulous ambition, will one and all + be vigorously cultivated. Vigorously! why, yes, upon my soul, and what a + rush there would be! How in the pursuit of honour they would tear along + where duty called: with what promptitude pour in their money contributions + (18) at a time of crisis. + </p> +<pre xml:space="preserve"> + (15) See "Revenues," iii. 3; A. Zurborg, "de. Xen. Lib. qui {Poroi} + inscribitur," p. 42. + + (16) Cf. "Hell." III. iv. 16; IV. ii. 5 foll. + + (17) "In reward for justice in, etc." See "Revenues," l.c.; and for + the evil in question, Thuc. i. 77; Plat. "Rep." 556. + + (18) {eispheroien}, techn. of the war-tax at Athens. See "Revenues," + iii. 7 foll.; iv. 34 foll.; Thuc. iii. 19; Boeckh, "P. E. A." pp. + 470, 539. Cf. Aristot. "Pol." v. 11. 10, in illustration of the + tyrant's usual method of raising money. +</pre> + <p> + And that which of all arts is the most remunerative, albeit the least + accustomed hitherto to be conducted on the principle of competition (19)—I + mean agriculture—itself would make enormous strides, if some one + were to offer prizes in the same way, "by farms and villages," to those + who should perform the works of tillage in the fairest fashion. Whilst to + those members of the state who should devote themselves with might and + main to this pursuit, a thousand blessings would be the result. The + revenues would be increased; and self-restraint be found far more than + now, in close attendance on industrious habits. (20) Nay further, crimes + and villainies take root and spring less freely among busy workers. + </p> +<pre xml:space="preserve"> + (19) Al. "and what will be the most repaying... being a department + of things least wont," etc. + + (20) Or, "soundness of soul much more be found allied with + occupation." +</pre> + <p> + Once more, if commerce (21) is of any value to the state, then let the + merchant who devotes himself to commerce on the grandest scale receive + some high distinction, and his honours will draw on other traders in his + wake. + </p> +<pre xml:space="preserve"> + (21) Cf. "Revenues," l.c. +</pre> + <p> + Or were it made apparent that the genius who discovers a new source of + revenue, which will not be vexatious, will be honoured, by the state, a + field of exploration will at once be opened, which will not long continue + unproductive. (22) + </p> +<pre xml:space="preserve"> + (22) Lit. "that too is an inquiry which will not long lie fallow." +</pre> + <p> + And to speak compendiously, if it were obvious in each department that the + introducer of any salutary measure whatsoever will not remain unhonoured, + that in itself will stimulate a host of pople who will make it their + business to discover some good thing or other for the state. Wherever + matters of advantage to the state excite deep interest, of necessity + discoveries are made more freely and more promptly perfected. But if you + are afraid, O mighty prince, that through the multitude of prizes offered + (23) under many heads, expenses also must be much increased, consider that + no articles of commerce can be got more cheaply than those which people + purchase in exchange for prizes. Note in the public contests (choral, + equestrian, or gymnastic) (24) how small the prizes are and yet what vast + expenditure of wealth and toil, and painful supervision these elicit. (25) + </p> +<pre xml:space="preserve"> + (23) Reading {protithemenon} with Cobet. + + (24) Lit. "hippic, gymnic, and choregic contests." + + (25) e.g. "in the choral dances (1) money on the part of the choragoi; + (2) pains on the part of the choreutai; (3) supervising care on + the part of the choro-didaskoi, and so mutatis mutandis of the + hippic and gymnic." +</pre> + <p> + X + </p> + <p> + And Hiero replied: Thus far you reason prettily, methinks, Simonides; but + about these mercenary troops have you aught to say? Can you suggest a + means to avoid the hatred of which they are the cause? Or will you tell me + that a ruler who has won the affection of his subjects has no need for + body-guards? + </p> + <p> + Nay, in good sooth (replied Simonides), distinctly he will need them none + the less. I know it is with certain human beings as with horses, some + trick of the blood they have, some inborn tendency; the more their wants + are satisfied, the more their wantonness will out. Well then, to sober and + chastise wild spirits, there is nothing like the terror of your + men-at-arms. (1) And as to gentler natures, (2) I do not know by what + means you could bestow so many benefits upon them as by means of + mercenaries. + </p> +<pre xml:space="preserve"> + (1) Lit. "spear-bearers"; the title given to the body-guard of kings + and tyrants. + + (2) Lit. "the beautiful and good," the {kalois kagathois}. See "Econ." + vi. 11 foll. +</pre> + <p> + Let me explain: You keep them, I presume, in the first instance, for + yourself, as guards of your own person. But for masters, owners of estates + and others, to be done to death with violence by their own slaves is no + unheard-of thing. Supposing, then, the first and foremost duty laid on + mercenary troops were this: they are the body-guards of the whole public, + and bound as such to come to the assistance of all members of the state + alike, in case they shall detect some mischief brewing (3) (and miscreants + do spring up in the hearts of states, as we all know); I say then, if + these mercenary troops were under orders to act as guardians of the + citizens, (4) the latter would recognise to whom they were indebted. + </p> +<pre xml:space="preserve"> + (3) "If they become aware of anything of that sort." Is not this + modelled on the {krupteia}? See Pater, "Plato and Platonism," ch. + viii. "Lacedaemon," p. 186. + + (4) Or, "as their police." {toutous}, sc. "the citizens"; al. "the + evil-doers." If so, transl. "to keep watch and ward on evil-doers; + the citizens would soon recognise the benefit they owe them for + that service." +</pre> + <p> + But in addition to these functions, such a body might with reason be + expected to create a sense of courage and security, by which the country + labourers with their flocks and herds would greatly benefit, a benefit not + limited to your demesne, but shared by every farm throughout the rural + district. + </p> + <p> + Again, these mercenaries, if set to guard strategic points, (5) would + leave the citizens full leisure to attend to matters of more private + interest. + </p> +<pre xml:space="preserve"> + (5) Or, "as garrisons of critical positions," like Phyle or Decelia + near Athens. +</pre> + <p> + And again, a further function: Can you conceive a service better qualified + to gain intelligence beforehand and to hinder the secret sudden onslaughts + of a hostile force, than a set of troopers always under arms and fully + organised? (6) + </p> +<pre xml:space="preserve"> + (6) Or, "trained to act as one man." See Sturz, s.v. +</pre> + <p> + Moreover, on an actual campaign, where will you find an arm of greater + service to the citizens than these wage-earning troops? (7) than whom, it + is likely, there will none be found more resolute to take the lion's share + of toil or peril, or do outpost duty, keeping watch and ward while others + sleep, brave mercenaries. + </p> +<pre xml:space="preserve"> + (7) The author is perhaps thinking of some personal experiences. He + works out his theory of a wage-earning militia for the protection + of the state in the "Cyropaedia." See esp. VII. v. 69 foll. +</pre> + <p> + And what will be the effect on the neighbour states conterminous with + yours? (8) Will not this standing army lead them to desire peace beyond + all other things? In fact, a compact force like this, so organised, will + prove most potent to preserve the interests of their friends and to damage + those of their opponents. + </p> +<pre xml:space="preserve"> + (8) Or, "that lie upon your borders," as Thebes and Megara were + "nigh-bordering" to Athens. Cf. Eur. "Rhes." 426; Soph. "Fr." 349. +</pre> + <p> + And when, finally, the citizens discover it is not the habit of these + mercenaries to injure those who do no wrong, but their vocation rather is + to hinder all attempts at evil-doing; whereby they exercise a kindly + providence and bear the brunt of danger on behalf of the community, I say + it must needs be, the citizens will rejoice to pay the expenses which the + force entails. At any rate, it is for objects of far less importance that + at present guards (9) are kept in private life. + </p> +<pre xml:space="preserve"> + (9) "Police or other." +</pre> + <p> + XI + </p> + <p> + But, Hiero, you must not grudge to spend a portion of your private + substance for the common weal. For myself, I hold to the opinion that the + sums expended by the monarch on the state form items of disbursement more + legitimate (1) than those expended on his personal account. But let us + look into the question point by point. + </p> +<pre xml:space="preserve"> + (1) {eis to deon}. Holden cf. "Anab." I. iii. 8. Aristoph. "Clouds," + 859, {osper Periklees eis to deon apolesa}: "Like Pericles, for a + necessary purpose, I have lost them." +</pre> + <p> + First, the palace: do you imagine that a building, beautified in every way + at an enormous cost, will afford you greater pride and ornament than a + whole city ringed with walls and battlements, whose furniture consists of + temples and pillared porticoes, (2) harbours, market-places? + </p> +<pre xml:space="preserve"> + (2) Reading {parastasi}, properly "pillasters" (Poll. i. 76. 10. 25) = + "antae," hence "templum in antis" (see Vitruv. iii. 2. 2); or more + widely the entrance of a temple or other building. (Possibly the + author is thinking of "the Propylea").Cf. Eur. "Phoen." 415; "I. + T." 1159. = {stathmoi}, Herod. i. 179; Hom. "Il." xiv. 167; "Od." + vii. 89, {stathmoi d' argureoi en khalkeo estasan oudio}. + + The brazen thresholds both sides did enfold + Silver pilasters, hung with gates of gold (Chapman). + + Al. {pastasi}, = colonnades. +</pre> + <p> + Next, as to armaments: Will you present a greater terror to the foe if you + appear furnished yourself from head to foot with bright emlazonrie and + horrent arms; (3) or rather by reason of the warlike aspect of a whole + city perfectly equipped? + </p> +<pre xml:space="preserve"> + (3) Or, "with armour curiously wrought a wonder and a dread." {oplois + tois ekpaglotatois}, most magnificent, awe-inspiring, a poetical + word which appears only in this passage in prose (Holden). L. & S. + cf. Hom. "Il." i. 146, xxi. 589, of persons; "Od." xiv. 552, of + things. Pind. "Pyth." iv. 140; "Isth." 7 (6), 30. +</pre> + <p> + And now for ways and means: On which principle do you expect your revenues + to flow more copiously—by keeping your own private capital (4) + employed, or by means devised to make the resources of the entire state + (5) productive? + </p> +<pre xml:space="preserve"> + (4) Reading {idia}, al. {idia}, = "your capital privately employed." + + (5) Lit. "of all citizens alike," "every single member of the state." +</pre> + <p> + And next to speak of that which people hold to be the flower of + institutions, a pursuit both noble in itself and best befitting a great + man—I mean the art of breeding chariot-horses (6)—which would + reflect the greater lustre on you, that you personally (7) should train + and send to the great festal gatherings (8) more chariots than any Hellene + else? or rather that your state should boast more racehorse-breeders than + the rest of states, that from Syracuse the largest number should enter to + contest the prize? + </p> +<pre xml:space="preserve"> + (6) Cf. Plat. "Laws," 834 B. + + (7) Breit. cf. Pind. "Ol." i. 82; "Pyth." i. 173; ii. 101; iii. 96. + + (8) "Our solemn festivals," e.g. those held at Olympia, Delphi, the + Isthmus, Nemea. +</pre> + <p> + Which would you deem the nobler conquest—to win a victory by virtue + of a chariot, or to achieve a people's happiness, that state of which you + are the head and chief? And for my part, I hold it ill becomes a tyrant to + enter the lists with private citizens. For take the case he wins, he will + not be admired, but be envied rather, when is is thought how many private + fortunes go to swell the stream of his expenditure; while if he loses, he + will become a laughing-stock to all mankind. (9) + </p> +<pre xml:space="preserve"> + (9) Or, "you will be mocked and jeered at past all precedence," as + historically was the fate of Dionysus, 388 or 384 B.C. (?); and + for the possible connection between that incident and this + treatise see Lys. "Olymp."; and Prof. Jebb's remarks on the + fragment, "Att. Or." i. p. 203 foll. Grote, "H. G." xi. 40 foll.; + "Plato," iii. 577. +</pre> + <p> + No, no! I tell you, Hiero, your battlefield, your true arena is with the + champion presidents of rival states, above whose lesser heads be it your + destiny to raise this state, of which you are the patron and supreme head, + to some unprecedented height of fortune, which if you shall achieve, be + certain you will be approved victorious in a contest the noblest and the + most stupendous in the world. + </p> + <p> + Since what follows? In the first place, you will by one swift stroke have + brought about the very thing you have set your heart on, you will have won + the affection of your subjects. Secondly, you will need no herald to + proclaim your victory; not one man only, but all mankind, shall hymn your + virtue. + </p> + <p> + Wherever you set foot you shall be gazed upon, and not by individual + citizens alone, but by a hundred states be warmly welcomed. You shall be a + marvel, not in the private circle only, but in public in the sight of all. + </p> + <p> + It shall be open to you, so far as safety is concerned, to take your + journey where you will to see the games or other spectacles; or it shall + be open to you to bide at home, and still attain your object. + </p> + <p> + Before you shall be gathered daily an assembly, a great company of people + willing to display whatever each may happen to possess of wisdom, worth, + or beauty; (10) and another throng of persons eager to do you service. + Present, regard them each and all as sworn allies; or absent, know that + each and all have one desire, to set eyes on you. + </p> +<pre xml:space="preserve"> + (10) Or, "to display their wares of wisdom, beauty, excellence." +</pre> + <p> + The end will be, you shall not be loved alone, but passionately adored, by + human beings. You will not need to woo the fair but to endure the + enforcement of their loving suit. + </p> + <p> + You shall not know what fear is for yourself; you shall transfer it to the + hearts of others, fearing lest some evil overtake you. You will have about + you faithful lieges, willing subjects, nimble servitors. You shall behold + how, as a matter of free choice, they will display a providential care for + you. And if danger threatens, you will find in them not simply + fellow-warriors, but champions eager to defend you with their lives. (11) + </p> +<pre xml:space="preserve"> + (11) Not {summakhoi}, but {promakhoi}. +</pre> + <p> + Worthy of many gifts you shall be deemed, and yet be never at a loss for + some well-wisher with whom to share them. You shall command a world-wide + loyalty; a whole people shall rejoice with you at your good fortunes, a + whole people battle for your interests, as if in very deed and truth their + own. Your treasure-houses shall be coextensive with the garnered riches of + your friends and lovers. + </p> + <p> + Therefore be of good cheer, Hiero; enrich your friends, and you will + thereby heap riches on yourself. Build up and aggrandise your city, for in + so doing you will gird on power like a garment, and win allies for her. + (12) + </p> +<pre xml:space="preserve"> + (12) Some commentators suspect a lacuna at this point. +</pre> + <p> + Esteem your fatherland as your estate, the citizens as comrades, your + friends as your own children, and your sons even as your own soul. And + study to excel them one and all in well-doing; for if you overcome your + friends by kindness, your enemies shall nevermore prevail against you. + </p> + <p> + Do all these things, and, you may rest assured, it will be yours to own + the fairest and most blessed possession known to mortal man. You shall be + fortunate and none shall envy you. (13) + </p> +<pre xml:space="preserve"> + (13) Al. "It shall be yours to be happy and yet to escape envy." The + concluding sentence is gnomic in character and metrical in form. + See "Pol. Lac." xv. 9. +</pre> + <p> + <br /><br /><br /><br /> + </p> +<pre xml:space="preserve"> + + + + + +End of the Project Gutenberg EBook of Hiero, by Xenophon + +*** END OF THIS PROJECT GUTENBERG EBOOK HIERO *** + +***** This file should be named 1175-h.htm or 1175-h.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/1/1/7/1175/ + +Produced by John Bickers, and David Widger + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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