Chapter 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)

(5) Or, "current incidents bear witness to the beauty of the principle."

(6) {emin}. The author makes Simonides talk as an Athenian.

(7) Lit. "when we wish our sacred choirs to compete."

(8) Or, "magistrate"; at Athens the Archon Eponymos. See Boeckh, "P. E. A." p. 454 foll. Al. the {athlethetai}. See Pollux, viii. 93; cf. Aeschin. "c. Ctes." 13.

(9) Or more correctly at Athens the choragoi = leaders of the chorus.

(10) i.e. the choreutai.

(11) Sc. the choro-didaskaloi, or chorus-masters.

(12) {ta antitupa}, "the repellent obverse," "the seamy side." Cf. Theogn. 1244, {ethos ekhon solion pistios antitupon}. "Hell." VI. iii. 11.

(13) Or, "Well then, what reason is there why other matters of political concern--all other branches of our civic life, in fact--should not be carried out on this same principle?"

All states as units are divided into tribes ({thulas}), or regiments ({moras}), or companies ({lokhous}), and there are officers ({arkhontes}) appointed in command of each division. (14)

(14) e.g. Attica into ten phylae, Lacedaemon into six morae, Thebes and Argos into lochi. See Aristot. "Pol." v. 8 (Jowett, i. 166); "Hell." VI. iv. 13; VII. ii. 4.

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.

(16) Cf. "Hell." III. iv. 16; IV. ii. 5 foll.

(17) "In reward for justice in, etc." See "Revenues," l.c.; and for the evil in question, Thuc. i. 77; Plat. "Rep." 556.

(18) {eispheroien}, techn. of the war-tax 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 raising money.

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 agriculture--itself 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 self-restraint be found far more than now, in close attendance on industrious habits. (20) Nay further, crimes and villainies take root and spring less freely among busy workers.

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

(20) Or, "soundness of soul much more be found allied with occupation."

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 his wake.

(21) Cf. "Revenues," l.c.

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 unproductive. (22)

(22) Lit. "that too is an inquiry which will not long lie fallow."

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 elicit. (25)

(23) Reading {protithemenon} with Cobet.

(24) Lit. "hippic, gymnic, and choregic contests."

(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 choro-didaskoi, and so mutatis mutandis of the hippic and gymnic."

X

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 body-guards?

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 men-at-arms. (1) And as to gentler natures, (2) I do not know by what means you could bestow so many benefits upon them as by means of mercenaries.

(1) Lit. "spear-bearers"; the title given to the body-guard of kings and tyrants.

(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 unheard-of thing. Supposing, then, the first and foremost duty laid on mercenary troops were this: they are the body-guards 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) the latter would recognise to whom they were indebted.

(3) "If they become aware of anything of that sort." Is not this modelled on the {krupteia}? See Pater, "Plato and Platonism," ch. viii. "Lacedaemon," p. 186.

(4) Or, "as their police." {toutous}, sc. "the citizens"; al. "the evil-doers." If so, transl. "to keep watch and ward on evil-doers; 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 matters of more private interest.

(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 organised? (6)

(6) Or, "trained to act as one man." See Sturz, s.v.

Moreover, on an actual campaign, where will you find an arm of greater service to the citizens than these wage-earning 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 wage-earning 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. "Rhes." 426; Soph. "Fr." 349.

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 evil-doing; 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 present guards (9) are kept in private life.

(9) "Police or other."

XI

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 point.

(1) {eis to deon}. Holden cf. "Anab." I. iii. 8. Aristoph. "Clouds," 859, {osper Periklees eis to deon apolesa}: "Like Pericles, for a necessary purpose, I have lost them."

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 temples and pillared porticoes, (2) harbours, market-places?

(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." vii. 89, {stathmoi d' argureoi en khalkeo estasan oudio}.

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

Al. {pastasi}, = colonnades.

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 perfectly equipped?

(3) Or, "with armour curiously wrought a wonder and a dread." {oplois tois ekpaglotatois}, most magnificent, awe-inspiring, 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 copiously--by keeping your own private capital (4) employed, or by means devised to make the resources of the entire state (5) productive?

(4) Reading {idia}, al. {idia}, = "your capital privately employed."

(5) Lit. "of all citizens alike," "every single member of the state."

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 man--I mean the art of breeding chariot-horses (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 from Syracuse the largest number should enter to contest the prize?

(6) Cf. Plat. "Laws," 834 B.

(7) Breit. cf. Pind. "Ol." i. 82; "Pyth." i. 173; ii. 101; iii. 96.

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

Which would you deem the nobler conquest--to 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 will become a laughing-stock to all mankind. (9)

(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 victorious in a contest the noblest and the most stupendous in the world.

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, to set eyes on you.

(10) Or, "to display their wares of wisdom, beauty, excellence."

The end will be, you shall not be loved alone, but passionately adored, by human beings. You will not need to woo the fair but to endure the enforcement of their loving suit.

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 fellow-warriors, but champions eager to defend you with their lives. (11)

(11) Not {summakhoi}, but {promakhoi}.

Worthy of many gifts you shall be deemed, and yet be never at a loss for some well-wisher with whom to share them. You shall command a world-wide 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 treasure-houses shall be coextensive with the garnered riches of your friends and lovers.

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)

(12) Some commentators suspect a lacuna at this point.

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 well-doing; for if you overcome your friends by kindness, your enemies shall nevermore prevail against you.

Do all these things, and, you may rest assured, it will be yours to own the fairest and most blessed possession known to mortal man. You shall be fortunate and none shall envy you. (13)

(13) Al. "It shall be yours to be happy and yet to escape envy." The concluding sentence is gnomic in character and metrical in form. See "Pol. Lac." xv. 9.