Chapter 2

Now the nature of a tyrrany is such: it presents, nay flaunts, a show of costliest possessions unfolded to the general gaze, which rivets the attention; (3) but the real troubles in the souls of monarchs it keeps concealed in those hid chambers where lie stowed away the happiness and the unhappiness of mankind.

(3) There is some redundancy in the phraseology.

I repeat then, I little marvel that the multitude should be blinded in this matter. But that you others also, you who are held to see with the mind's eye more clearly than with the eye of sense the mass of circumstances, (4) should share its ignorance, does indeed excite my wonderment. Now, I know it all too plainly from my own experience, Simonides, and I assure you, the tyrant is one who has the smallest share of life's blessings, whilst of its greater miseries he possesses most.

(4) Lit. "the majority of things"; al. "the thousand details of a thing."

For instance, if peace is held to be a mighty blessing to mankind, then of peace despotic monarchs are scant sharers. Or is war a curse? If so, of this particular pest your monarch shares the largest moiety. For, look you, the private citizen, unless his city-state should chance to be engaged in some common war, (5) is free to travel wheresoe'er he chooses without fear of being done to death, whereas the tyrant cannot stir without setting his foot on hostile territory. At any rate, nothing will persuade him but he must go through life armed, and on all occasions drag about with him armed satellites. In the next place, the private citizen, even during an expedition into hostile territory, (6) can comfort himself in the reflection that as soon as he gets back home he will be safe from further peril. Whereas the tyrant knows precisely the reverse; as soon as he arrives in his own city, he will find himself in the centre of hostility at once. Or let us suppose that an invading army, superior in force, is marching against a city: however much the weaker population, whilst they are still outside their walls, may feel the stress of danger, yet once within their trenches one and all expect to find themselves in absolute security. But the tyrant is not out of danger, even when he has passed the portals of his palace. Nay! there of all places most, he feels, he must maintain the strictist watch. (7) Again, to the private citizen there will come eventually, either through truce or terms of peace, respite from war; but for the tyrant, the day of peace will never dawn. What peace can he have with those over whom he exercises his despotic sway? (8) Nor have the terms of truce been yet devised, on which the despotic ruler may rely with confidence. (9)

(5) {koinon}, i.e. making demands upon the energies of all the citizens in common, as opposed to the personal character of war as conducted by a despot = "public," "patriotic," "national" war. Al. borne by the particular {polis} as member of a league, whether of states united for the time being in a {summakhia}, or permanently in a confederacy = a "federal" war.

(6) "Even if serving on a campaign in the enemy's country."

(7) Or, "he has to exercise the utmost vigilance."

(8) "With those who are 'absolutely governed,' not to say tyrannically ruled."

(9) Or, "which the tyrant may accept in faith and go his way rejoicing."

Wars doubtless there are, (10) wars waged by states and wars waged by autocratic monarchs against those whom they have forcibly enslaved, and in respect of these wars there is no hardship which any member of the states at war (11) can suffer but the tyrant will feel it also. That is to say, both must alike be under arms, keep guard, run risks; and whatever the pains of defeat may be, they are equally sustained by both. Up to this point there is no distinction. The "bitters" are equal. But when we come to estimate the "sweets" derivable from warfare between states, (12) the parallel ceases. The tyrant, if he shared the pains before, no longer shares the pleasures now. What happens when a state has gained the mastery in battle over her antagonist? It would be hard (I take it) to describe the joy of that occurrence: joy in the rout, joy in the pursuit, joy in the slaughter of their enemies; and in what language shall I describe the exultation of these warriors at their feats of arms? With what assumption they bind on their brows the glittering wreath of glory; (13) with what mirth and jollity congratulate themselves on having raised their city to newer heights of fame. Each several citizen claims to have shared in the plan of the campaign, (14) and to have slain the largest number. Indeed it would be hard to find where false embellishment will not creep in, (15) the number stated to be the slain exceeding that of those that actually perished. So truly glorious a thing it seems to them to have won a great victory. (16)

(10) Lit. "and further, wars there are, waged against forcibly-subjected populations whether by free states"--e.g. of Olynthus, "Hell." V. ii. 23, or Athens against her "subject allies" during the Pel. war--"or by despotic rules"--Jason of Pherae ("Hell." VI.) Al. "wars waged by free states against free states, and wars waged by tyrants against enslaved peoples."

(11) Does {o en tais polesi} = "the citizen"? So some commentators; or (sub. {polemos}) = "the war among states" (see Hartman, op. cit. p. 248)? in which case transl. "all the hardships involved in international war come home to the tyrant also." The same obscurity attaches to {oi en tais polesi} below (the commonly adopted emend. of the MS. {oi sunontes polesi}) = "the citizens," or else = "international wars."

(12) "The pleasures incidental to warfare between states"; al. "the sweets which citizens engaged in warfare as against rival states can count upon."

(13) Reading {analambanousin}, or, if after Cobet, etc., {lambanousin}, transl. "what brilliant honour, what bright credit they assume."

(14) "To have played his part in counsel." See "Anab." passim, and M. Taine, "Essais de Critique," "Xenophon," p. 128.

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

(16) Cf. "Hipparch," viii. 11; "Cyrop." VIII. iii. 25; "Thuc." i. 49.

But the tyrant, when he forebodes, or possibly perceives in actual fact, some opposition brewing, and puts the suspects (17) to the sword, knows he will not thereby promote the welfare of the state collectively. The cold clear fact is, he will have fewer subjects to rule over. (18) How can he show a cheerful countenance? (19) how magnify himself on his achievement? On the contrary, his desire is to lessen the proportions of what has taken place, as far as may be. He will apologise for what he does, even in the doing of it, letting it appear that what he has wrought at least was innocent; (20) so little does his conduct seem noble even to himself. And when those he dreaded are safely in their graves, he is not one whit more confident of spirit, but still more on his guard than heretofore. That is the kind of war with which the tyrant is beset from day to day continually, as I do prove. (21)

(17) See Hold. (crit. app.); Hartman, op. cit. p. 260.

(18) Cf. "Mem." I. ii. 38.

(19) Cf. "Anab." II. vi. 11; "Hell." VI. iv. 16.

(20) "Not of malice prepense."

(21) Or, "Such then, as I describe it, is the type of war," etc.

III

Turn now and contemplate the sort of friendship whereof it is given to tyrants to partake. And first, let us examine with ourselves and see if friendship is truly a great boon to mortal man.

How fares it with the man who is beloved of friends? See with what gladness his friends and lovers hail his advent! delight to do him kindness! long for him when he is absent from them! (1) and welcome him most gladly on his return! (2) In any good which shall betide him they rejoice together; or if they see him overtaken by misfortune, they rush to his assistance as one man. (3)

(1) Reading {an ate}, or if {an apie}, transl. "have yearning hearts when he must leave them."

(2) See Anton Rubinstein, "Die Musik and ihre Meister," p. 8, "Some Remarks on Beethoven's Sonata Op. 81."

(3) Cf. "Cyrop." I. vi. 24 for a repetition of the sentiment and phraseology.

Nay! it has not escaped the observation of states and governments that friendship is the greatest boon, the sweetest happiness which men may taste. At any rate, the custom holds (4) in many states "to slay the adulterer" alone of all "with impunity," (5) for this reason clearly that such miscreants are held to be destroyers of that friendship (6) which binds the woman to the husband. Since where by some untoward chance a woman suffers violation of her chastity, (7) husbands do not the less honour them, as far as that goes, provided true affection still appear unsullied. (8)

(4) Lit. "many of the states have a law and custom to," etc. Cf. "Pol. Lac." ii. 4.

(5) Cf. Plat. "Laws," 874 C, "if a man find his wife suffering violence he may kill the violator and be guiltless in the eye of the law." Dem. "in Aristocr." 53, {ean tis apokteine en athlois akon... e epi damarti, k.t.l.... touton eneka me pheugein kteinanta}.

(6) See Lys. "de caed Eratosth." S. 32 f., {outos, o andres, tous biazomenous elattonos zemias axious egesato einai e tous peithontas. ton men gar thanaton kategno, tois de diplen epoiese ten blaben, egoumenos tous men diaprattomenous bia upo ton biasthenton miseisthai, tous de peisantas outos aution tas psukhas diaphtheirein ost' oikeioteras autois poiein tas allotrias gunaikas e tois andrasi kai pasan ep' ekeinois ten oikian gegonenai kai tous paidas adelous einai opoteron tugkhanousin ontes, ton andron e ton moikhon. anth' on o ton nomon titheis thanaton autois epoiese ten zemian}. Cf. "Cyrop." III. i. 39; "Symp." viii. 20; Plut. "Sol." xxiii., {olos de pleisten ekhein atopian oi peri ton gunaikon nomoi to Soloni dokousi. moikhon men gar anelein tio labonti dedoken, ean d' arpase tis eleutheran gunaika kai biasetai zemian ekaton drakhmas etaxe' kan proagogeue drakhmas aikosi, plen osai pephasmenos polountai, legon de tas etairas. autai gar emphanos phoitosi pros tous didontas}, "Solon's laws in general about women are his strangest, for he permitted any one to kill an adulterer that found him in the act; but if any one forced a free woman, a hundred drachmas was the fine; if he enticed her, twenty;--except those that sell themselves openly, that is, harlots, who go openly to those that hire them" (Clough, i. p. 190).

(7) Or, "fall a victim to passion through some calamity," "commit a breach of chastity." Cf. Aristot. "H. A." VII. i. 9.

(8) Or, "if true affection still retain its virgin purity." As to this extraordinary passage, see Hartman, op. cit. p. 242 foll.

So sovereign a good do I, for my part, esteem it to be loved, that I do verily believe spontaneous blessings are outpoured from gods and men on one so favoured.

This is that choice possession which, beyond all others, the monarch is deprived of.

But if you require further evidence that what I say is true, look at the matter thus: No friendship, I presume, is sounder than that which binds parents to their children and children to their parents, brothers and sisters to each other, (9) wives to husbands, comrade to comrade.

(9) Or, "brothers to brothers."

If, then, you will but thoughtfully consider it, you will discover it is the ordinary person who is chiefly blest in these relations. (10) While of tyrants, many have been murderers of their own children, many by their children murdered. Many brothers have been murderers of one another in contest for the crown; (11) many a monarch has been done to death by the wife of his bosom, (12) or even by his own familiar friend, by him of whose affection he was proudest. (13)

(10) Or, "that these more obvious affections are the sanctities of private life."

(11) Or, "have caught at the throats of brothers"; lit. "been slain with mutually-murderous hand." Cf. Pind. Fr. 137; Aesch. "Sept. c. Theb." 931; "Ag." 1575, concerning Eteocles and Polynices.

(12) See Grote, "H. G." xi. 288, xii. 6; "Hell." VI. iv. 36; Isocr. "On the Peace," 182; Plut. "Dem. Pol." iii. (Clough, v. p. 98); Tac. "Hist." v. 8, about the family feuds of the kings of Judaea.

(13) "It was his own familiar friend who dealt the blow, the nearest and dearest to his heart."

How can you suppose, then, that being so hated by those whom nature predisposes and law compels to love him, the tyrant should be loved by any living soul beside?

IV

Again, without some moiety of faith and trust, (1) how can a man not feel to be defrauded of a mighty blessing? One may well ask: What fellowship, what converse, what society would be agreeable without confidence? What intercourse between man and wife be sweet apart from trustfulness? How should the "faithful esquire" whose faith is mistrusted still be lief and dear? (2)

(1) "How can he, whose faith's discredited, the moral bankrupt..."

(2) Or, "the trusty knight and serving-man." Cf. "Morte d'Arthur," xxi. 5, King Arthur and Sir Bedivere.

Well, then, of this frank confidence in others the tyrant has the scantiest share. (3) Seeing his life is such, he cannot even trust his meats and drinks, but he must bid his serving-men before the feast begins, or ever the libation to the gods is poured, (4) to taste the viands, out of sheer mistrust there may be mischief lurking in the cup or platter. (5)

(3) Or, "from this... is almost absolutely debarred."

(4) "Or ever grace is said."

(5) Cf. "Cyrop." I. iii. 4.

Once more, the rest of mankind find in their fatherland a treasure worth all else beside. The citizens form their own body-guard (6) without pay or service-money against slaves and against evil-doers. It is theirs to see that none of themselves, no citizen, shall perish by a violent death. And they have advanced so far along the path of guardianship (7) that in many cases they have framed a law to the effect that "not the associate even of one who is blood-guilty shall be accounted pure." So that, by reason of their fatherland, (8) each several citizen can live at quiet and secure.

(6) "Are their own 'satellites,' spear-bearers." Cf. Thuc. i. 130; Herod. ii. 168; vii. 127.

(7) "Pushed so far the principle of mutual self-aid."

(8) "Thanks to the blessing of a fatherland each citizen may spend his days in peace and safety."

But for the tyrant it is again exactly the reverse. (9) Instead of aiding or avenging their despotic lord, cities bestow large honours on the slayer of a tyrant; ay, and in lieu of excommunicating the tyrannicide from sacred shrines, (10) as is the case with murderers of private citizens, they set up statues of the doers of such deeds (11) in temples.

(9) "Matters are once more reversed precisely," "it is all 'topsy-turvy.'"

(10) "And sacrifices." Cf. Dem. "c. Lept." 137, {en toinun tois peri touton nomois o Drakon... katharon diorisen einai}. "Now in the laws upon this subject, Draco, although he strove to make it fearful and dreadful for a man to slay another, and ordained that the homicide should be excluded from lustrations, cups, and drink-offerings, from the temples and the market-place, specifying everything by which he thought most effectually to restrain people from such a practice, still did not abolish the rule of justice, but laid down the cases in which it should be lawful to kill, and declared that the killer under such circumstances should be deemed pure" (C. R. Kennedy).

(11) e.g. Harmodius and Aristogeiton. See Dem. loc. cit. 138: "The same rewards that you gave to Harmodius and Aristogiton," concerning whom Simonides himself wrote a votive couplet:

{'E meg' 'Athenaioisi phoos geneth' enik' 'Aristogeiton 'Ipparkhon kteine kai 'Armodios.}

But if you imagine that the tyrant, because he has more possessions than the private person, does for that reason derive greater pleasure from them, this is not so either, Simonides, but it is with tyrants as with athletes. Just as the athlete feels no glow of satisfaction in asserting his superiority over amateurs, (12) but annoyance rather when he sustains defeat at the hands of any real antagonist; so, too, the tyrant finds little consolation in the fact (13) that he is evidently richer than the private citizen. What he feels is pain, when he reflects that he has less himself than other monarchs. These he holds to be his true antagonists; these are his rivals in the race for wealth.

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

(13) Or, "each time it is brought home to him that," etc.

Nor does the tyrant attain the object of his heart's desire more quickly than do humbler mortals theirs. For consider, what are their objects of ambition? The private citizen has set his heart, it may be, on a house, a farm, a servant. The tyrant hankers after cities, or wide territory, or harbours, or formidable citadels, things far more troublesome and more perilous to achieve than are the pettier ambitions of lesser men.

And hence it is, moreover, that you will find but few (14) private persons paupers by comparison with the large number of tyrants who deserve the title; (15) since the criterion of enough, or too much, is not fixed by mere arithmetic, but relatively to the needs of the individual. (16) In other words, whatever exceeds sufficiency is much, and what falls short of that is little. (17)

(14) Reading as vulg. {alla mentoi kai penetas opsei oukh outos oligous ton idioton os pollous ton turannon}. Lit. "however that may be, you will see not so few private persons in a state of penury as many despots." Breitenbach del. {oukh}, and transl., "Daher weist du auch in dem Masse wenige Arme unter den Privat-leuten finden, als viele unter den Tyrannen." Stob., {penetas opsei oligous ton idioton, pollous de ton turannon}. Stob. MS. Par., {alla mentoi kai plousious opsei oukh outos oligous ton idioton os penetas pollous ton turannon}. See Holden ad loc. and crit. n.

(15) Cf. "Mem." IV. ii. 37.

(16) Or, "not by the number of things we have, but in reference to the use we make of them." Cf. "Anab." VII. vii. 36.

(17) Dr. Holden aptly cf. Addison, "The Spectator," No. 574, on the text "Non possidentem multa vocaveris recte beatum..."

And on this principle the tyrant, with his multiplicity of goods, is less well provided to meet necessary expenses than the private person; since the latter can always cut down his expenditure to suit his daily needs in any way he chooses; but the tyrant cannot do so, seeing that the largest expenses of a monarch are also the most necessary, being devoted to various methods of safeguarding his life, and to cut down any of them would be little less than suicidal. (18)

(18) Or, "and to curtail these would seem to be self-slaughter."

Or, to put it differently, why should any one expend compassion on a man, as if he were a beggar, who has it in his power to satisfy by just and honest means his every need? (19) Surely it would be more appropriate to call that man a wretched starveling beggar rather, who through lack of means is driven to live by ugly shifts and base contrivances.

(19) i.e. "to expend compassion on a man who, etc., were surely a pathetic fallacy." Al. "Is not the man who has it in his power, etc., far above being pitied?"

Now it is your tyrant who is perpetually driven to iniquitous spoilation of temples and human beings, through chronic need of money wherewith to meet inevitable expenses, since he is forced to feed and support an army (even in times of peace) no less than if there were actual war, or else he signs his own death-warrant. (20)

(20) "A daily, hourly constraint is laid upon him to support an army as in war time, or--write his epitaph!"

V

But there is yet another sore affliction to which the tyrant is liable, Sinmonides, which I will name to you. It is this. Tyrants no less than ordinary mortals can distinguish merit. The orderly, (1) the wise, the just and upright, they freely recognise; but instead of admiring them, they are afraid of them--the courageous, lest they should venture something for the sake of freedom; the wise, lest they invent some subtle mischief; (2) the just and upright, lest the multitude should take a fancy to be led by them.

(1) The same epithets occur in Aristoph. "Plut." 89:

{ego gar on meirakion epeiles' oti os tous dikaious kai sophous kai kosmious monous badioimen.}

Stob. gives for {kasmious} {alkimous}.

(2) Or, "for fear of machinations." But the word is suggestive of mechanical inventions also, like those of Archimedes in connection with a later Hiero (see Plut. "Marcel." xv. foll.); or of Lionardo, or of Michael Angelo (Symonds, "Renaissance in Italy," "The Fine Arts," pp. 315, 393).

And when he has secretly and silently made away with all such people through terror, whom has he to fall back upon to be of use to him, save only the unjust, the incontinent, and the slavish-natured? (3) Of these, the unjust can be trusted as sharing the tyrant's terror lest the cities should some day win their freedom and lay strong hands upon them; the incontinent, as satisfied with momentary license; and the slavish-natured, for the simple reason that they have not themselves the slightest aspiration after freedom. (4)

(3) Or, "the dishonest, the lascivious, and the servile."

(4) "They have no aspiration even to be free," "they are content to wallow in the slough of despond." The {adikoi} (unjust) correspond to the {dikaioi} (just), {akrateis} (incontinent) to the {sophoi} (wise) (Breit. cf. "Mem." III. ix. 4, {sophian de kai sophrosunen ou diorizen}), {andrapododeis} (servile) to the {kasmioi}, {andreioi} (orderly, courageous).

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

And further, even a tyrant cannot but be something of a patriot--a lover of that state, without which he can neither hope for safety nor prosperity. On the other hand, his tyrrany, the exigencies of despotic rule, compel him to incriminate his fatherland. (5) To train his citizens to soldiery, to render them brave warriors, and well armed, confers no pleasure on him; rather he will take delight to make his foreigners more formidable than those to whom the state belongs, and these foreigners he will depend on as his body-guard.

(5) Or, "depreciate the land which gave him birth." Holden cf. "Cyrop." VII. ii. 22. See Sturz, s.v.

Nay more, not even in the years of plenty, (6) when abundance of all blessings reigns, not even then may the tyrant's heart rejoice amid the general joy, for the greater the indigence of the community the humbler he will find them: that is his theory.

(6) "In good seasons," "seasons of prosperity." Cf. Aristot. "Pol." v. 6. 17.

VI