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Hiero
Hiero
by Xenophon
Translation by H。 G。 Dakyns
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Hiero
I
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；
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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 senseto 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
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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
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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 co