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Hiero
by Xenophon
Translation by H。 G。 Dakyns
Xenophon the Athenian was born 431 B。C。 He was a
pupil of Socrates。 He marched with the Spartans；
and was exiled from Athens。 Sparta gave him land
and property in Scillus； where he lived for many
years before having to move once more； to settle
in Corinth。 He died in 354 B。C。
The Hiero is an imaginary dialogue； c。 474 B。C。；
between Simonides of Ceos； the poet； and Hieron；
of Syracuse and Gela； the despot。
HIERO； or 〃THE TYRANT〃
A Discourse on Despotic Rule
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； 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
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 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｝。