[40] Xen. Hieron, vi. 1-12.
Nothing brings a man so near to the Gods (rejoins Simonides) as the feeling of being honoured. Power and a brilliant position must be of inestimable value, if they are worth purchasing at the price which you describe.[41] Otherwise, why do you not throw up your sceptre? How happens it that no despot has ever yet done this? To be honoured (answers Hieron) is the greatest of earthly blessings, when a man obtains honour from the spontaneous voice of freemen. But a despot enjoys no such satisfaction. He lives like a criminal under sentence of death by every one: and it is impossible for him to lay down his power, because of the number of persons whom he has been obliged to make his enemies. He can neither endure his present condition, nor yet escape from it. The best thing he can do is to hang himself.[42]
[41] Xen. Hieron, vii. 1-5.
[42] Xen. Hieron, vii. 5-13. Ὁ δὲ τύραννος, ὡς ὑπὸ πάντων ἀνθρώπων κατακεκριμένος δι’ ἀδικίαν ἀποθνήσκειν — καὶ νύκτα καὶ ἡμέραν διάγει.… Ἀλλ’ εἴπερ τῳ ἄλλῳ λυσιτελεῖ ἀπάγξασθαι, ἴσθι ὅτι τυράννῳ ἔγωγε εὑρίσκω μάλιστα τοῦτο λυσιτελοῦν ποιῆσαι. Μόνῳ γὰρ αὑτῷ οὔτε ἔχειν, οὔτε καταθέσθαι τὰ κακὰ λυσιτελεῖ.
Solon in his poems makes the remark, that for the man who once usurps the sceptre no retreat is possible. See my ‘History of Greece,’ chap. xi. p. 132 seq.
The impressive contrast here drawn by Hieron (c. vi.) between his condition as a despot and the past enjoyments of private life and citizenship which he has lost, reminds one of the still more sorrowful contrast in the Atys of Catullus, v. 58-70.
Advice to Hieron by Simonides — that he should govern well, and thus make himself beloved by his subjects.
Simonides in reply, after sympathising with Hieron’s despondency, undertakes to console him by showing that such consequences do not necessarily attend despotic rule. The despot’s power is an instrument available for good as well as for evil. By a proper employment of it, he may not only avoid being hated, but may even make himself beloved, beyond the measure attainable by any private citizen. Even kind words, and petty courtesies, are welcomed far more eagerly when they come from a powerful man than from an equal: moreover a showy and brilliant exterior seldom fails to fascinate the spectator.[43] But besides this, the despot may render to his city the most substantial and important services. He may punish criminals and reward meritorious men: the punishments he ought to inflict by the hands of others, while he will administer the rewards in person — giving prizes for superior excellence in every department, and thus endearing himself to all.[44] Such prizes would provoke a salutary competition in the performance of military duties, in choric exhibitions, in husbandry, commerce, and public usefulness of every kind. Even the foreign mercenaries, though usually odious, might be so handled and disciplined as to afford defence against foreign danger, — to ensure for the citizens undisturbed leisure in their own private affairs — to protect and befriend the honest man, and to use force only against criminals.[45] If thus employed, such mercenaries, instead of being hated, would be welcome companions: and the despot himself may count, not only upon security against attack, but upon the warmest gratitude and attachment. The citizens will readily furnish contributions to him when asked, and will regard him as their greatest benefactor. “You will obtain in this way” (Simonides thus concludes his address to Hieron), “the finest and most enviable of all acquisitions. You will have your subjects obeying you willingly, and caring for you of their own accord. You may travel safely wherever you please, and will be a welcome visitor at all the crowded festivals. You will be happy, without jealousy from any one.”[46]
[43] Xen. Hieron, viii. 2-7.
[44] Xen. Hieron, ix. 1-4.