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] hewill 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},orifwithBreit.{dokeieinai...
sunageiresthai}, transl. "in which it is recognised that sights are to be seen best fitted to enchain the eyes and congregate vast masses." For other emendations see Holden, crit. app.; Hartm. op. cit. p. 258.
[18] "Religious embassies"; it. "Theories." See Thuc. vi. 16; "Mem."IV. viii. 2.
[19] Lit. "not stronger than those present."[20] Or, "The dread oppresses him, he may be deprived of his empire and yet be powerless."[21] Cf. Plat. "Rep." ix. 579 B: "His soul is dainty and greedy; and yet he only of all men is never allowed to go on a journey, or to see things which other free men desire to see; but he lives in his hole like a woman hidden in the house, and is jealous of any other citizen who goes into foreign parts and sees things of interest" (Jowett).
Perhaps you will retort: "Why should he trouble to go abroad to seek for such things? They are sure to come to him, although he stops at home." Yes, Simonides, that is so far true; a small percentage of them no doubt will, and this scant moiety will be sold at so high a price to the despotic monarch, that the exhibitor of the merest trifle looks to receive from the imperial pocket, within the briefest interval, ten times more than he can hope to win from all the rest of mankind in a lifetime; and then he will be off.[22]
[22] Lit. "to get from the tyrant all in a moment many times more than he will earn from all the rest of mankind in a whole lifetime, and depart."To which Simonides: Well, granted you have the worst of it in sights and sightseeing; yet, you must admit you are large gainers through the sense of hearing; you who are never stinted of that sweetest of all sounds,[23] the voice of praise, since all around you are for ever praising everything you do and everything you say. Whilst, conversely, to that most harsh and grating of all sounds, the language of abuse, your ears are sealed, since no one cares to speak evil against a monarch to his face.
[23] Cf. Cic. "pro Arch." 20, "Themistoclem illum dixisse aiunt cum ex eo quaereretur, 'quod acroama aut cujus vocem libentissime audiret': 'ejus, a quo sua virtus optime praedicaretur.'"Then Hiero: And what pleasure do you suppose mere abstinence from evil words implies, when it is an open secret that those silent persons are cherishing all evil thoughts against the tyrant?[24] What mirth, do you imagine, is to be extracted from their panegyrics who are suspected of bestowing praise out of mere flattery?
[24] "One knows plainly that these dumb attendants stand there like mutes, but harbour every evil thought against their autocratic lord."Simonides made answer: Yes, I must indeed admit, I do concede to you, that praise alone is sweetest which is breathed from lips of free men absolutely free. But, look you, here is a point: you will find it hard to persuade another, that you despots, within the limits of those things whereby we one and all sustain our bodies, in respect, that is, of meats and drinks, have not a far wider range of pleasures.
Yes, Simonides (he answered), and what is more, I know the explanation of the common verdict. The majority have come to the conclusion that we monarchs eat and drink with greater pleasure than do ordinary people, because they have got the notion, they themselves would make a better dinner off the viands served at our tables than their own. And doubtless some break in the monotony gives a fillip of pleasure. And that explains why folk in general look forward with pleasure to high days and holy days--mankind at large, but not the despot; his well- stocked table groaning from day to day under its weight of viands admits of no state occasions. So that, as far as this particular pleasure, to begin with, goes, the pleasure of anticipation, the monarch is at disadvantagecompared with private people.
And in the next place (he continued), I am sure your own experience will bear me out so far: the more viands set before a man at table (beyond what are sufficient),[25] the more quickly will satiety of eating overtake him. So that in actual duration of the pleasure, he with his many dishes has less to boast of than the moderate liver.
[25] {ta peritta ton ikanon}. These words Hartm. op. cit. p. 254, regards as an excrescence.
Yes, but good gracious! surely (broke in Simonides), during the actual time,[26] before the appetite is cloyed, the gastronomic pleasure derived from the costlier bill of fare far exceeds that of the cheaper dinner-table.
