Part 6 (1/2)

(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 l.u.s.tre effacing what is harsh and featureless and rude, and making true beauty yet more splendid.

(16) Or, ”The mere prestige of highest wors.h.i.+p helps to adorn.” See Aristot. ”N. E.” xi. 17. As to {auto to tetimesthai m. s.} I think it is the {arkhon} who is honoured by the rest of men, which {time} helps to adorn him. Others seem to think it is the {paidika} who is honoured by the {arkhon}. If so, transl.: ”The mere distinction, the privilege alone of being highly honoured, lends embellishment,” etc.

Since then, by aid of equal ministrations, you are privileged to win not equal but far deeper grat.i.tude: it would seem to follow, considering the vastly wider sphere of helpfulness which lies before you as administrators, and the far grander scale of your largesses, I say it naturally pertains to you to find yourselves much more beloved than ordinary mortals; or if not, why not?

Hiero took up the challenge and without demur made answer: For this good reason, best of poets, necessity constrains us, far more than ordinary people, to be busybodies. We are forced to meddle with concerns which are the very fount and springhead of half the hatreds of mankind.

We have moneys to exact if we would meet our necessary expenses. Guards must be impressed and sentinels posted wherever there is need of watch and ward. We have to chastise evil-doers; we must put a stop to those who would wax insolent. (17) And when the season for swift action comes, and it is imperative to expedite a force by land or sea, at such a crisis it will not do for us to entrust the affair to easy-goers.

(17) Or, ”curb the over-proud in sap and blood.”

Further than that, the man who is a tyrant must have mercenaries, and of all the burdens which the citizens are called upon to bear there is none more onerous than this, since nothing will induce them to believe these people are supported by the tyrant to add to his and their prestige, (18) but rather for the sake of his own selfishness and greed.

(18) Reading with Breit. {eis timas}, or if the vulg. {isotimous}, transl. ”as equal merely to themselves in privilege”; or if with Schenkl (and Holden, ed. 3) {isotimias}, transl. ”their firm persuasion is these hirelings are not supported by the tyrant in the interests of equality but of undue influence.”

IX

To these arguments Simonides in turn made answer: Nay, Hiero, I am far from stating that you have not all these divers matters to attend to.

They are serious duties, (1) I admit. But still, what strikes me is, if half these grave responsibilities do lend themselves undoubtedly to hatred, (2) the remaining half are altogether gratifying. Thus, to teach others (3) arts of highest virtue, and to praise and honour each most fair performance of the same, that is a type of duty not to be discharged save graciously. Whilst, on the other hand, to scold at people guilty of remissness, to drive and fine and chasten, these are proceedings doubtless which go hand in hand with hate and bitterness.

(1) Cf. ”Econ.” vii. 41.

(2) Or, ”tend indisputably to enmity.”

(3) Or, ”people,” ”the learner.”

What I would say then to the hero-ruler is: Wherever force is needed, the duty of inflicting chastis.e.m.e.nt should be a.s.signed to others, but the distribution of rewards and prizes must be kept in his own hands.

(4)

(4) Cf. ”Cyrop.” VIII. ii. 27; ib. i. 18; ”Hipparch,” i. 26.

Common experience attests the excellence of such a system. (5) Thus when we (6) wish to set on foot a compet.i.tion between choruses, (7) it is the function of the archon (8) to offer prizes, whilst to the ch.o.r.egoi (9) is a.s.signed the duty of a.s.sembling 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 ch.o.r.eutai.

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