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diff --git a/old/old/hiero10.txt b/old/old/hiero10.txt new file mode 100644 index 0000000..e8601d6 --- /dev/null +++ b/old/old/hiero10.txt @@ -0,0 +1,2162 @@ +********The Project Gutenberg Etext of Hiero by Xenophon******** +Translation by H. G. Dakyns +#7 in our series of Xenophon translations by Dakyns + + +Copyright laws are changing all over the world, be sure to check +the copyright laws for your country before posting these files!! + +Please take a look at the important information in this header. +We encourage you to keep this file on your own disk, keeping an +electronic path open for the next readers. Do not remove this. + + +**Welcome To The World of Free Plain Vanilla Electronic Texts** + +**Etexts Readable By Both Humans and By Computers, Since 1971** + +*These Etexts Prepared By Hundreds of Volunteers and Donations* + +Information on contacting Project Gutenberg to get Etexts, and +further information is included below. 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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. + + + + +PREPARER'S NOTE + +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: + +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 + +Text in brackets "{}" is my transliteration of Greek text into +English using an Oxford English Dictionary alphabet table. The +diacritical marks have been lost. + + + + +Hiero + +by Xenophon + +Translation by H. G. Dakyns + + + + +The Hiero is an imaginary dialogue, c. 474 B.C., +between Simonides of Ceos, the poet; and Hieron, +of Syracuse and Gela, the despot. + + + + + +HIERO, or "THE TYRANT" + +A Discourse on Despotic Rule + + +I + +Once upon a time Simonides the poet paid a visit to Hiero the +"tyrant,"[1] and when both obtained the liesure requisite, Simonides +began this conversation: + +[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. + +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] + +[2] Or, "would you oblige me by explaining certain matters, as to + which your knowledge naturally transcends my own?" + +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? + +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. + +[3] Or, "a common citizen," "an ordinary mortal," "a private + individual." + +[4] Or, "having experienced both lots in life, both forms of + existence." + +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. + +[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." + +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] + +[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." + +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. + +[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." + +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. + +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. + +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? + +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. + +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] + +[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). + +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] + +[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." + +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. + +[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.'" + +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? + +[24] "One knows plainly that these dumb attendants stand there like + mutes, but harbour every evil thought against their autocratic + lord." + +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. + +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. + +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. + +[25] {ta peritta ton ikanon}. These words Hartm. op. cit. p. 254, + regards as an excrescence. + +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. + +[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. + +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? + +That is quite true (he answered). + +Hiero. Then have you ever noticed that crowned heads display more +pleasure in attacking the bill of fare provided them, than private +persons theirs? + +No, rather the reverse (the poet answered); if anything, they show a +less degree of gusto,[27] unless they are vastly libelled. + +[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." + +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] + +[28] Lit. "and their congeners," "their analogues," e.g. "curries, + pickles, bitters, peppery condiments." + +To be sure they are (he answered), unnatural viands, one and all, in +my opinion, most alien to ordinary palates.[29] + +[29] Or, "unsuited to man's taste," "'caviare to the general' I name + them." + +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. + +[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." + +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. + +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] + +[31] {meta kharas}. Cf. Aesch. Fr. 237, {stomatos en prote khara}, of + a hungry man; "Od." xvii. 603. + +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. + +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] + +[32] Reading {saph' isthi}, or if as Cobet conj. {saphestata}, transl. + "are at a disadvantage most clearly by comparison with ordinary + folk." + +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. + +[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. + +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] + +[35] Al. "supreme content, the quintessential bliss, is quite unknown + to him." + +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! + +[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 . . ." + +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] + +[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." + +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] + +[40] Or, "even on the heels of hoped-for bliss he follows." + +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. + +[41] Reading with Holden (after H. Steph.) {osper oun an tis . . .} or + with Hartm. (op. cit. p. 259) {osper ouk an tis . . .} + +So Hiero ended. + +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"? + +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. + +[42] Lit. "of tyrant to achieve," a met. from the chase. Cf. + "Hunting," xii. 22. + +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] + +[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. + + + +II + +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. + +[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." + +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. + +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. + +[3] There is some redundancy in the phraseology. + +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. + +[4] Lit. "the majority of things"; al. "the thousand details of a + thing." + +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] + +[5] {koinon}, i.e. making demands upon the eneriges 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." + +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] + +[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. + +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] + +[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. + + + +III + +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. + +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] + +[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. + +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] + +[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. + +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. + +This is that choice possession which, beyond all others, the monarch +is deprived of. + +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. + +[9] Or, "brothers to brothers." + +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] + +[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." + +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? + + + +IV + +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] + +[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. + +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] + +[3] Or, "from this . . . is almost absolutely debarred." + +[4] "Or ever grace is said." + +[5] Cf. "Cyrop." I. iii. 4. + +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. + +[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." + +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. + +[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.} + +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. + +[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. + +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. + +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] + +[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 . . ." + +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] + +[18] Or, "and to curtail these would seem to be self-slaughter." + +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. + +[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?" + +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] + +[20] "A daily, hourly constraint is laid upon him to support an army + as in war time, or--write his epitaph!" + + + +V + +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. + +[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). + +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] + +[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). + +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. + +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. + +[5] Or, "depreciate the land which gave him birth." Holden cf. + "Cyrop." VII. ii. 22. See Sturz, s.v. + +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. + +[6] "In good seasons," "seasons of prosperity." Cf. Aristot. "Pol." v. + 6. 17. + + + +VI + +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? + +[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. + +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. + +[8] Reading {sumparakolouthon lumeon}. Stob. gives {sumparomarton + lumanter}. For the sentiment cf. "Cyrop." III. i. 25. + +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. + +[9] Or, "in the van of battle, opposite the hostile lines." + +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. + +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. + +[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." + +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. + +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. + +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. + +[14] Lit. "he must at one and the same moment guard against them, and + yet be driven also to depend upon them." + +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. + +[15] Lit. "good but fearful (i.e. he makes one fear), he will some day + do some desperate mischief." + + + +VII + +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 unhestitating 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] + +[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. + +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. + +[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 speach 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." + +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. + +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. + +[12] Or, "the compliance of cold lips where love is not reciprocated + is . . ." + +[13] Or, "to rank injustice." + +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. + +[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." + +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? + +[18] Cf. "Econ." xi. 1. + +[19] Or, "if to monarchise and play the despot." + +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? + +[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?" + +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. + +[22] Or, "nought more profitable to meet the case." The author plays + on {lusitelei} according to his wont. + + + +VIII + +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. + +[1] Al. "took up the speaker thus." + +[2] "In reference to despotic rule." + +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 embarass 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? + +[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. + +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? + +[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 communites 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). + +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] + +[9] "Their mightinesses," or as we might say, "their serene + highnesses." Cf. Thuc. ii. 65. + +[10] "The greatest jubilance." + +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] + +[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." + +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. + +[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." + +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] + +[14] Lit. "feels least disgust at age"; i.e. his patron's years and + wrinkles. + +[15] Cf. Plat. "Phaedr." 231 B. + +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. + +[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. + +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? + +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. + +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. + +[17] Or, "curb the over-proud in sap and blood." + +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. + +[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." + + + +IX + +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. + +[1] Cf. "Econ." vii. 41. + +[2] Or, "tend indisputably to enmity." + +[3] Or, "people," "the learner." + +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] + +[4] Cf. "Cyrop." VIII. ii. 27; ib. i. 18; "Hipparch," i. 26. + +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] + +[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?" + +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] + +[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. + +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. + +[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. + +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. + +[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." + +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. + +[21] Cf. "Revenues," l.c. + +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] + +[22] Lit. "that too is an inquiry which will not long lie fallow." + +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] + +[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." + + + +X + +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? + +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. + +[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. + +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. + +[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." + +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. + +Again, these mercenaries, if set to guard strategic points,[5] would +leave the citizens full leisure to attend to matters of more private +interest. + +[5] Or, "as garrisons of critical positions," like Phyle or Decelia + near Athens. + +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] + +[6] Or, "trained to act as one man." See Sturz, s.v. + +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. + +[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. + +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. + +[8] Or, "that lie upon your borders," as Thebes and Megara were "nigh- + bordering" to Athens. Cf. Eur. "Rhes." 426; Soph. "Fr." 349. + +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. + +[9] "Police or other." + + + +XI + +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. + +[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." + +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? + +[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. + +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? + +[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. + +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? + +[4] Reading {idia}, al. {idia}, = "your capital privately employed." + +[5] Lit. "of all citizens alike," "every single member of the state." + +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? + +[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. + +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] + +[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. + +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. + +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. + +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. + +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. + +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. + +[10] Or, "to display their wares of wisdom, beauty, excellence." + +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. + +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] + +[11] Not {summakhoi}, but {promakhoi}. + +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. + +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] + +[12] Some commentators suspect a lacuna at this point. + +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. + +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] + +[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. + + + + + +End of the Project Gutenberg Etext of Hiero |