Here Simonides took up the thread of the discourse[1] as follows: That for the moment, Hiero, you should be out of heart regarding tyranny[2] I do not wonder, since you have a strong desire to be loved by human beings, and you are persuaded that it is your office which balks the realisation of your dream.
[1] Al. "took up the speaker thus." [2] "In reference to despotic rule."Now, however, I am no less certain I can prove to you that government[3] implies no obstacle to being loved, but rather holds the advantage over private life so far. And whilst investigating if this be really so, let us not embarass the inquiry by asking whether in proportion to his greater power the ruler is able to do kindness on a grander scale. But put it thus: Two human beings, the one in humble circumstances,[4] the other a despotic ruler, perform a common act; which of these twain will, under like conditions,[5] win the larger thanks? I will begin with the most trifling[6] examples; and first a simple friendly salutation, "Good day," "Good evening," dropped at sight of some one from the lips of here a ruler, there a private citizen. In such a case, whose salutation will sound the pleasanter to him accosted?
[3] {to arkhein}. Cf. "Cyrop." passim. [4] "A private person."[5] Lit. "by like expenditure of power."
[6] {arkhomai soi}. Lit. "I'll begin you with quite commonplace examples." Holden cf. Shakesp. "Merry Wives," i. 4. 97, "I'll do you your master what good I can"; "Much Ado," ii. 3. 115, "She will sit you." For the distinction between {paradeigmaton} = examples and{upodeigmata} = suggestions see "Horsem." ii. 2.
Or again,[7] let us suppose that both should have occasion to pronounce a panegyric. Whose compliments will carry farther, in the way of delectation, think you? Or on occasion of a solemn sacrifice, suppose they do a friend the honour of an invitation.[8] In either case it is an honour, but which will be regarded with the greater gratitude, themonarch's or the lesser man's? [7] "Come now."[8] Cf. "Mem." II. iii. 11 as to "sacrifices as a means of social enjoyment." Dr. Holden cf. Aristot. "Nic. Eth." VIII. ix. 160, "And hence it is that these clan communites and hundreds solemnise sacrifices, in connection with which they hold large gatherings, and thereby not only pay honour to the gods, but also provide for themselves holiday and amusement" (R. Williams). Thuc. ii. 38, "And we have not forgotten to provide for our weary spirits many relaxations from toil; we have regular games and sacrifices throughout the year" (Jowett). Plut. "Them." v., {kai garphilothuten onta kai lampron en tais peri tous xenous dapanais. . .} "For loving to sacrifice often, and to be splendid in his entertainment of strangers, he required a plentiful revenue" (Clough, i. 236). To which add Theophr. "Char." xv. 2, "The Shameless Man": {eita thusas tois theois autos men deipnein par' etero, ta de krea apotithenai alsi pasas, k.t.l.}, "then when he has been sacrificing to the gods, he will put away the salted remains, and will himself dine out" (Jebb).
Or let a sick man be attended with a like solicitude by both. It is plain, the kind attentions of the mighty potentate[9] arouse in the patient's heart immense delight.[10]
[9] "Their mightinesses," or as we might say, "their serene highnesses." Cf. Thuc. ii. 65.
[10] "The greatest jubilance."
Or say, they are the givers of two gifts which shall be like in all respects. It is plain enough in this case also that "the gracious favour" of his royal highness, even if halved, would more than counterbalance the whole value of the commoner's "donation."[11]
