Hiero .....................................................................................................................................................................1

Xenophon .................................................................................................................................................1

Once upon a time Simonides the poet paid a visit to Hiero the "tyrant,"[1] and when both obtained the liesure

[1] Or, "came to the court of the despotic monarch Hiero." For the "dramatis personae" see Dr. Holden's

Would you be pleased to give me information, Hiero, upon certain matters, as to which it is likely you have

[2] Or, "would you oblige me by explaining certain matters, as to which your knowledge naturally transcends

And pray, what sort of things may those be (answered Hiero), of which I can have greater knowledge than

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

Would it not be simpler (Hiero replied) if you, on your side,[5] who are still today 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

[5] Simonides is still in the chrysalis or grub condition of private citizenship; he has not broken the shell as

[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 senseto 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

[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,

[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

[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

[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

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,

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

For the allsufficient 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,

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

[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

[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

[18] "Religious embassies"; it. "Theories." See Thuc. vi. 16; "Mem." IV. viii. 2.

[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"

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

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

[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

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

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 daysmankind 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

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

[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 dinnertable.

[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

Hiero. Then have you ever noticed that crowned heads display more pleasure in attacking the bill of fare

No, rather the reverse (the poet answered); if anything, they show a less degree of gusto,[27] unless they are

[27] "No, not more pleasure, but exceptional fastidiousness, if what people say is true." {agleukesteron}, said

Well (Hiero continued), and all these wonderfullymade dishes which are set before the tyrant, or

ninetenths of them, perhaps you have observed, are combinations of things acid to the taste, or pungent, or

[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

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

[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

Hiero. Nay, now you have named that one thing of all others, take my word for it, in which we princes are

[32] Reading {saph' isthi}, or if as Cobet conj. {saphestata}, transl. "are at a disadvantage most clearly by

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

Now for the application: a despotic monarch, unless he weds some foreign bride, is forced to choose a wife

The tender service of the proudestsouled of women, wifely rendered, how superlatively charming![36] and

by contrast, how little welcome is such ministration where the wife is but a slavewhen present, barely

[36] Or, "the gentle ministrations of loftiestthoughted 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

[38] For {polu diapherontos} cf. Browning ("Abt Vogler"), not indeed of Aphrodisia conjoined with Eros,

[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

But least of all is true love's passion wont to lodge in the hearts of monarchs, for love delights not to swoop

Well then, just as a man who has never tasted thirst can hardly be said to know the joy of drinking,[41] so he

[41] Reading with Holden (after H. Steph.) {osper oun an tis . . .} or with Hartm. (op. cit. p. 259) {osper ouk

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,

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, Ithe 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

[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 freewill 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 loveenkindling, 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 loathedcan 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

[46] For {aptesthai} L. S. cf. Plat. "Laws," 840 A; Aristot. "H. A." v. 14. 27; Ep. 1 Cor. vii. 1.

[48] Or, "do oftenest issue from treacherous makebelieve of warmest friendship." Cf. Grote, "H. G." xi. 288;

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

[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);

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.

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

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 citystate 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

[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

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

[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

[13] Reading {analambanousin}, or, if after Cobet, etc., {lambanousin}, transl. "what brilliant honour, what

[14] "To have played his part in counsel." See "Anab." passim, and M. Taine, "Essais de Critique,"

[15] Lit. "they do not indulge in false additions, pretending to have put more enemies to death than actually

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,

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

[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.

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,

[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. . . .

[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,

[7] Or, "fall a victim to passion through some calamity," "commit a breach of chastity." Cf. Aristot. "H. A."

[8] Or, "if true affection still retain its virgin purity." As to this extraordinary passage, see Hartman, op. cit. p.

So sovereign a good do I, for my part, esteem it to be loved, that I do verily believe spontaneous blessings are

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

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

[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 mutuallymurderous 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

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

[2] Or, "the trusty knight and servingman." 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 servingmen 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

Once more, the rest of mankind find in their fatherland a treasure worth all else beside. The citizens form

their own bodyguard[6] without pay or servicemoney against slaves and against evildoers. 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 bloodguilty shall be accounted pure." So that, by reason of their fatherland,[8] each

[6] "Are their own 'satellites,' spearbearers." Cf. Thuc. i. 130; Herod. ii. 168; vii. 127.

[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

[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 marketplace, 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

[11] e.g. Harmodius and Aristogeiton. See Dem. loc. cit. 138: "The same rewards that you gave to Harmodius

{'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

[12] Or, "It gives no pleasure to the athlete to win victories over amateurs." See "Mem." III. viii. 7.

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

[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

[16] Or, "not by the number of things we have, but in reference to the use we make of them." Cf. "Anab."

[17] Dr. Holden aptly cf. Addison, "The Spectator," No. 574, on the text "Non possidentem multa vocaveris

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

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

[19] i.e. "to expend compassion on a man who, etc., were surely a pathetic fallacy." Al. "Is not the man who

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 deathwarrant.[20]

[20] "A daily, hourly constraint is laid upon him to support an army as in war time, orwrite his epitaph!"

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 themthe courageous, lest

they should venture something for the sake of freedom; the wise, lest they invent some subtle mischief;[2] the

[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

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 slavishnatured?[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 slavishnatured, for

the simple reason that they have not themselves the slightest aspiration after freedom.[4]

[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},

This, then, I say, appears to me a sore affliction, that we should look upon the one set as good men, and yet

And further, even a tyrant cannot but be something of a patriota 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 bodyguard.

[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

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 today, 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 drinkingparties, 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

winecup and slumberthese 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 fellowcitizens, 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

[1] Or, "I wish I could disclose to you (he added) those hearteasing 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."

[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

[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.

For terror, you know, not only is a source of pain indwelling in the breast itself, but, ever in close attendance,

[8] Reading {sumparakolouthon lumeon}. Stob. gives {sumparomarton lumanter}. For the sentiment cf.

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

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

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."

[12] Or, "but to discover one single faithful man is far more difficult than scores of labourers in any field of

And as to that which roused your envyour ability, as you call it, to benefit our friends most largely, and

beyond all else, to triumph over our foeshere, 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

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

[15] Lit. "good but fearful (i.e. he makes one fear), he will some day do some desperate mischief."

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."

[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."

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

[10] See "Anab." I. vii. 4; Frotscher ap. Breit. cf. Cic. "ad Fam." v. 17. 5, "ut et hominem te et virum esse

To these arguments Hiero replied: Nay, but, Simonides, the honours and proud attributes bestowed on tyrants

have much in common with their lovemakings, as I described them. Like honours like loves, the pair are of

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.

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

[14] Lit. "Honours would seem to be the outcome and expression of conditions utterly remote from these, in

[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

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?

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

[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

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

[22] Or, "nought more profitable to meet the case." The author plays on {lusitelei} according to his wont.

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.

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

[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

[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

Or let a sick man be attended with a like solicitude by both. It is plain, the kind attentions of the mighty

[9] "Their mightinesses," or as we might say, "their serene highnesses." Cf. Thuc. ii. 65.

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

[11] Or, "half the great man's 'bounty' more than outweighs the small man's present." For {dorema} cf.

Nay, as it seems to me, an honour from the gods, a grace divine, is shed about the path of him the

heroruler.[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 today 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

[12] Lit. "attends the footsteps of the princely ruler." Cf. "Cyrop." II. i. 23, Plat. "Laws," 667 B, for a similar

[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

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

The fact is, to have reached the zenith of distinction in itself lends ornament,[16] nay, a lustre effacing what

[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

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

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 evildoers; 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.

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

[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."

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

What I would say then to the heroruler 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]

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]

[8] Or, "magistrate"; at Athens the Archon Eponymos. See Boeckh, "P. E. A." p. 454 foll. Al. the

[12] {ta antitupa}, "the repellent obverse," "the seamy side." Cf. Theogn. 1244, {ethos ekhon solion pistios

[13] Or, "Well then, what reason is there why other matters of political concernall other branches of our

All states as units are divided into tribes ({thulas}), or regiments ({moras}), or companies ({lokhous}), and

[14] e.g. Attica into ten phylae, Lacedaemon into six morae, Thebes and Argos into lochi. See Aristot. "Pol."

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.

[17] "In reward for justice in, etc." See "Revenues," l.c.; and for the evil in question, Thuc. i. 77; Plat. "Rep."

[18] {eispheroien}, techn. of the wartax 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

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 agricultureitself 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 selfrestraint

be found far more than now, in close attendance on industrious habits.[20] Nay further, crimes and villainies

[19] Al. "and what will be the most repaying . . . being a department of things least wont," etc.

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

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

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

[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 chorodidaskoi, and so mutatis mutandis of the hippic and gymnic."

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 bodyguards?

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 menatarms.[1] And as to gentler natures,[2] I do not know by what means you could

[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

unheardof thing. Supposing, then, the first and foremost duty laid on mercenary troops were this: they are

the bodyguards 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]

[3] "If they become aware of anything of that sort." Is not this modelled on the {krupteia}? See Pater, "Plato

[4] Or, "as their police." {toutous}, sc. "the citizens"; al. "the evildoers." If so, transl. "to keep watch and

ward on evildoers; 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

[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

Moreover, on an actual campaign, where will you find an arm of greater service to the citizens than these

wageearning 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 wageearning

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.

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 evildoing; 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

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

[1] {eis to deon}. Holden cf. "Anab." I. iii. 8. Aristoph. "Clouds," 859, {osper Periklees eis to deon apolesa}:

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

[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."

The brazen thresholds both sides did enfold Silver pilasters, hung with gates of gold (Chapman).

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

[3] Or, "with armour curiously wrought a wonder and a dread." {oplois tois ekpaglotatois}, most magnificent,

aweinspiring, 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 copiouslyby

keeping your own private capital[4] employed, or by means devised to make the resources of the entire

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 manI mean the art of breeding chariothorses[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

[8] "Our solemn festivals," e.g. those held at Olympia, Delphi, the Isthmus, Nemea.

Which would you deem the nobler conquestto 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

[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

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,

The end will be, you shall not be loved alone, but passionately adored, by human beings. You will not need to

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 fellowwarriors, but champions eager to defend you with their lives.[11]

Worthy of many gifts you shall be deemed, and yet be never at a loss for some wellwisher with whom to

share them. You shall command a worldwide 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 treasurehouses

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]

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 welldoing; for if you overcome your

Do all these things, and, you may rest assured, it will be yours to own the fairest and most blessed possession

[13] Al. "It shall be yours to be happy and yet to escape envy." The concluding sentence is gnomic in