[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.