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Xenophon, Hiero
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Here Simonides took up the thread of the discourse 146 as follows: That for the moment, Hiero, you should be out of heart regarding tyranny 147 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.
Now, however, I am no less certain I can prove to you that government 148 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, 149 the other a despotic ruler, perform a common act; which of these twain will, under like conditions, 150 win the larger thanks? I will begin with the most trifling 151 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?
Or again, 152 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. 153 In either case it is an honour, but which will be regarded with the greater gratitude, the monarch's or the lesser man's?
Or let a sick man be attended with a like solicitude by both. It is plain, the kind attentions of the mighty potentate 154 arouse in the patient's heart immense delight. 155
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." 156
Nay, as it seems to me, an honour from the gods, a grace divine, is shed about the path of him the hero-ruler. 157 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 today a prince and was but yesterday a private citizen. 158 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.
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 159 with gray hairs: the very blemishes of one who is a prince soon cease to be discounted in their intercourse. 160
The fact is, to have reached the zenith of distinction in itself lends ornament, 161 nay, a lustre effacing what is harsh and featureless and rude, and making true beauty yet more splendid.
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. 162 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.
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, 163 but rather for the sake of his own selfishness and greed.
146 Al. "took up the speaker thus."
147 "In reference to despotic rule."
148 to arkhein. Cf. "Cyrop." passim.
149 "A private person."
150 Lit. "by like expenditure of power."
151 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.
152 "Come now."
153 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).
154 "Their mightinesses," or as we might say, "their serene highnesses." Cf. Thuc. ii. 65.
155 "The greatest jubilance."
156 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."
157 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.
158 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."
159 Lit. "feels least disgust at age"; i.e. his patron's years and wrinkles.
160 Cf. Plat. "Phaedr." 231 B.
161 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.
162 Or, "curb the over-proud in sap and blood."
163 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."