[11] Or, "half the great man's 'bounty' more than outweighs the small man's present." For {dorema} cf. Aristot. "N. E." I. ix. 2, "happiness . . . a free gift of God to men."Nay, as it seems to me, an honour from the gods, a grace divine, is shed about the path of him the hero-ruler.[12] Not only does command itself ennoble manhood, but we gaze on him with other eyes and find thefair within him yet more fair who is to-day a prince and was but yesterday a private citizen.[13] Again, it is a prouder satisfaction doubtless to hold debate with those who are preferred to us in honour than with people on an equal footing with ourselves.
[12] Lit. "attends the footsteps of the princely ruler." Cf. "Cyrop."II. i. 23, Plat. "Laws," 667 B, for a similar metaphorical use of the word.
[13] {to arkhein}, "his princely power makes him more noble as a man, and we behold him fairer exercising rule than when he functioned as a common citizen." Reading {kallio}, or if {edion}, transl. "we feast our eyes more greedily upon him."Why, the minion (with regard to whom you had the gravest fault to find with tyranny), the favourite of a ruler, is least apt to quarrel[14] with gray hairs: the very blemishes of one who is a prince soon cease to be discounted in their intercourse.[15]
[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 lustre effacing what is harsh and featureless and rude, and making true beauty yet more splendid.
[16] Or, "The mere prestige of highest worship 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 gratitude: 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 thisgood 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."
