Hiero(希尔罗)

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Hiero

by Xenophon

Translation by H. G. Dakyns

Hiero

Once upon a time Simonides the poet paid a visit to Hiero the

"tyrant,"[1] and when both obtained the liesure requisite, Simonides began

this conversation:

[1] Or, "came to the court of the despotic monarch Hiero." For the

"dramatis personae" see Dr. Holden's Introduction to the "Hieron" of

Xenophon.

Would you be pleased to give me information, Hiero, upon certain

matters, as to which it is likely you have greater knowledge than

myself?[2]

[2] Or, "would you oblige me by explaining certain matters, as to

which your knowledge naturally transcends my own?"

And pray, what sort of things may those be (answered Hiero), of which

I can have greater knowledge than yourself, who are so wise a man?

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 flesh is heir.

[3] Or, "a common citizen," "an ordinary mortal," "a private

individual."

[4] Or, "having experienced both lots in life, both forms of

existence."

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

are still to-day 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 other.

[5] Simonides is still in the chrysalis or grub condition of private

citizenship; he has not broken the shell as yet of ordinary manhood.

[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,

Hiero

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 sense--to 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 sleep.[11]

[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, smells through our noses, and meats and drinks through our

mouths."

[8] Cf. Cic. "de N. D." ii. 56, S. 141.

[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 conclusion, through the mind itself alone; at other

times . . ."

[10] Or, "they are mental partly, partly physical."

[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

Hiero

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 common people.

[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 and that of a private person."

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,

but more intense.

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 of men? Why should all men envy the despotic monarch?

For the all-sufficient 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,

which, unless my memory betrays me, was your starting-point.

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

Hiero

will be robbed of his throne, and at the same time be powerless to take

vengeance on his wrongdoer.[21]

[13] {logizomenos}, "to apply my moral algebra."

[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 omit {dia tes opseos} with Schneid.

[15] The words are perhaps a gloss.

[16] e.g. the games at Olympia, or the great Dionysia at Athens, etc.

[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 Holden, crit. app.; Hartm. op. cit. p. 258.

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

IV. viii. 2.

[19] Lit. "not stronger than those present."

[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" (Jowett).

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 mankind in a whole lifetime, and

depart."

Hiero

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 sealed,

since no one cares to speak evil against a monarch to his face.

[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 against their autocratic lord."

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 respect, that is, of meats and

drinks, have not a far wider range of pleasures.

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 days--mankind 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 monarch is at disadvantage

Hiero

compared with private people.

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 liver.

[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 dinner-table.

[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 business, the more enthusiastic his

devotion to it?

That is quite true (he answered).

Hiero. Then have you ever noticed that crowned heads display more

pleasure in attacking the bill of fare provided them, than private persons

theirs?

No, rather the reverse (the poet answered); if anything, they show a

less degree of gusto,[27] unless they are vastly libelled.

[27] "No, not more pleasure, but exceptional fastidiousness, if what

people say is true." {agleukesteron}, said ap. Suid. to be a Sicilian

word = "more sourly."

Well (Hiero continued), and all these wonderfully-made dishes which

are set before the tyrant, or nine-tenths of them, perhaps you have

observed, are combinations of things acid to the taste, or pungent, or

astringent, or akin to these?[28]

[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 palates.[29]

Hiero

[29] Or, "unsuited to man's taste," "'caviare to the general' I name

them."

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

slightest need for all these delicate made things.

[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

whatever fairest fair your eyes may light on.

Hiero. Nay, now you have named that one thing of all others, take my

word for it, in which we princes are worse off than lesser people.[32]

[32] Reading {saph' isthi}, or if as Cobet conj. {saphestata}, transl.

"are at a disadvantage most clearly by comparison with ordinary

folk."

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,

Hiero

wedlock with inferiors, which is apt to be regarded as degrading and

disserviceable.

[33] Cf. "Hunting," i. 9. Holden cf. Eur. "Rhes." 168; "Androm." 1255.

[34] Cf. Dem. "in Lept." S. 69, p. 499. See Plat. "Rep." 553 C.

Now for the application: a despotic monarch, unless he weds some

foreign bride, is forced to choose a wife from those beneath him, so that

the height of satisfaction is denied him.[35]

[35] Al. "supreme content, the quintessential bliss, is quite unknown

to him."

The tender service of the proudest-souled of women, wifely rendered,

how superlatively charming![36] and by contrast, how little welcome is

such ministration where the wife is but a slave--when present, barely

noticed; or if lacking, what fell pains and passions will it not engender!

[36] Or, "the gentle ministrations of loftiest-thoughted 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 highest satisfaction,[38] amorous deeds need love's strong

passion.[39]

[37] "Joys sacred to that goddess fair and free in Heaven yclept

Euphrosyne."

[38] For {polu diapherontos} cf. Browning ("Abt Vogler"), not indeed

of Aphrodisia conjoined with Eros, but of the musician's gift:

That out of three sounds he frame not a fourth sound, but a

star.

[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 palace."

But least of all is true love's passion wont to lodge in the hearts of

monarchs, for love delights not to swoop on ready prey; he needs the lure

of expectation.[40]

Hiero

[40] Or, "even on the heels of hoped-for bliss he follows."

Well then, just as a man who has never tasted thirst can hardly be said

to know the joy of drinking,[41] so he who has never tasted Passion is

ignorant of Aphrodite's sweetest sweets.

[41] Reading with Holden (after H. Steph.) {osper oun an tis . . .} or

with Hartm. (op. cit. p. 259) {osper ouk an tis . . .}

So Hiero ended.

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, surnamed

of men "most beautiful"?

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, I--the 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 desire as to do myself some mortal

mischief.

[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 free-will 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 love-

enkindling, 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 loathed--can one conceive a state

of things more odious or more pitiful? For, it is a certainty, the ordinary

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Hiero1HierobyXenophonTranslationbyH.G.DakynsHiero2IOnceuponatimeSimonidesthepoetpaidavisittoHierothe"tyrant,"[1]andwhenbothobtainedtheliesurerequisite,Simonidesbeganthisconversation:[1]Or,"cametothecourtofthedespoticmonarchHiero."Forthe"dramatispersonae"seeDr.Holden'sIntroductiontothe"Hieron"ofXenop...

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