Delphi Complete Works of Dio Chrysostom
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Therefore he finds greater pleasure in conferring benefits than those benefited do in receiving them, and in this one pleasure he is insatiable. For the other functions of royalty he regards as obligatory; that of benefaction alone he considers both voluntary and blessed. [24] Blessings he dispenses with the most lavish hand, as though the supply were inexhaustible; but of anything hurtful, on the contrary, he can no more be the cause than the sun can be the cause of darkness. Men who have seen and associated with him are loath to leave him, while those who know him only by hearsay are more eager to see him than children are to find their unknown fathers. [25] His enemies fear him, and no one acknowledges himself his foe; but his friends are full of courage, and those exceeding near unto him deem themselves of all men most secure. They who come into his presence and behold him feel neither terror nor fear; but into their hearts creeps a feeling of profound respect, something much stronger and more powerful than fear. For those who fear must inevitably hate and want to escape; those who feel respect must linger and admire.
[26] He holds that sincerity and truthfulness are qualities befitting a king and a prudent man, while unscrupulousness and deceit are for the fool and the slave, for he observes that among the wild beasts also it is the most cowardly and ignoble which surpass all the rest in lying and deceiving.
[27] Though naturally covetous of honour, and knowing that it is the good that men are prone to honour, he has less hope of winning honour from the unwilling than he has of gaining the friendship of those who hate him.
He is warlike to the extent that the making of war rests with him, and peaceful to the extent that there is nothing left worth his fighting for. For assuredly he is well aware that they who are best prepared for war have it most in their power to live in peace.
[28] He is also by nature fond of his companions, fellow-citizens, and soldiers in like measure; for a ruler who is suspicious of the military and has never or rarely seen those who face peril and hardship in support of his kingdom, but continually flatters the unprofitable and unarmed masses, is like a shepherd who does not know those who help him to keep guard, never proffers them food, and never shares the watch with them; for such a man tempts not only the wild beasts, but even his own dogs, to prey upon the fold. [29] He, on the contrary, who pampers his soldiers by not drilling them or encouraging them to work hard and, at the same time, evinces no concern for the people at large, is like a ship-captain who demoralizes his crew with surfeit of food and noonday sleep and takes no thought for his passengers or for his ship as it goes to ruin. [30] And yet if one is above reproach in these two matters, but fails to honour those who are close to him and are called his friends, and does not see to it that they are looked upon by all men as blessed and objects of envy, he becomes a traitor to himself and his kingdom ere he is aware by disheartening those who are his friends and suffering nobody else to covet his friendship and by robbing himself of that noblest and most profitable possession: friendship. [31] For who is more indefatigable in toil, when there is occasion for toil, than a friend? Who is readier to rejoice in one’s good fortune? Whose praise is sweeter than that of friends? From whose lips does one learn the truth with less pain? What fortress, what bulwarks, what arms are more steadfast or better than the protection of loyal hearts? [32] For whatever is the number of comrades one has acquired, so many are the eyes with which he can see what he wishes, so many the ears with which he can hear what he needs to hear, so many the minds with which he can take thought concerning his welfare. Indeed, it is exactly as if a god had given him, along with his one body, a multitude of souls all full of concern in his behalf.
[33] But I will pass over most of the details and give the clearest mark of a true king: he is one whom all good men can praise without compunction not only during his life but even afterwards. And yet, even so, he does not himself covet the praise of the vulgar and the loungers about the market-place, but only that of the free-born and noble, men who would prefer to die rather than be guilty of falsehood. [34] Who, therefore, would not account such a man and such a life blessed? From what remote lands would men not come to see him and to profit from his honourable and upright character? What spectacle is more impressive than that of a noble and diligent king? What can give greater pleasure than a gentle and kindly ruler who desires to serve all and has it in his power so to do? [35] What is more profitable than an equitable and just king? Whose life is safer than his whom all alike protect, whose is happier than his who esteems no man an enemy, and whose is freer from vexation than his who has no cause to blame himself? Who is more fortunate, too, than that man whose goodness is known of all?
[36] In plain and simple language I have described the good king. If any of his attributes seem to belong to you, happy are you in your gracious and excellent nature, and happy are we who share its blessings with you.
[37] It was my purpose, after finishing the description of the good king, to discuss next that supreme king and ruler whom mortals and those who administer the affairs of mortals must always imitate in discharging their responsibilities, directing and conforming their ways as far as possible to his pattern. [38] Indeed, this is Homer’s reason for calling true kings “Zeus-nurtured” and “like Zeus in counsel”; and Minos, who had the greatest name for righteousness, he declared was a companion of Zeus. In fact, it stands to reason that practically all the kings among Greeks or barbarians who have proved themselves not unworthy of this title have been disciples and emulators of this god. [39] For Zeus alone of the gods has the epithets of “Father” and “King,” “Protector of Cities,” “Lord of Friends and Comrades,” “Guardian of the Race,” and also “Protector of Suppliants,” “God of Refuge,” and “God of Hospitality,” these and his countless other titles signifying goodness and the fount of goodness. [40] He is addressed as “King” because of his dominion and power; as “Father,” I ween, on account of his solicitude and gentleness; as “Protector of Cities” in that he upholds the law and the commonweal; as “Guardian of the Race” on account of the tie of kinship which unites gods and men; as “Lord of Friends and Comrades” because he brings all men together and wills that they be friendly to one another and never enemy or foe; [41] as “Protector of Suppliants” since he inclines his ear and is gracious to men when they pray; as “God of Refuge” because he gives refuge from evil; as “God of Hospitality” because it is the very beginning of friendship not to be unmindful of strangers or to regard any human being as an alien; and as “God of Wealth and Increase” since he causes all fruitage and is the giver of wealth and substance, not of poverty and want. For all these functions must at the outset be inherent in the royal function and title.
[42] I might well speak next of the administration of the universe and tell how the world — the very embodiment of bliss and wisdom — ever sweeps along through infinite time in infinite cycles without cessation, guided by good fortune and a like power divine, and by foreknowledge and a governing purpose most righteous and perfect, and renders us like itself since, in consequence of the mutual kinship of ourselves and it, we are marshalled in order under one ordinance and law and partake of the same polity. [43] He who honours and upholds this polity and does not oppose it in any way is law-abiding, devout and orderly; he, however, who disturbs it, as far as that is possible to him, and violates it or does not know it, is lawless and disorderly, whether he be called a private citizen or a ruler, although the offence on the part of the ruler is far greater and more evident to all. [44] Therefore, just as among generals and commanders of legions, cities or provinces, he who most closely imitates your ways and shows the greatest possible conformity with your habits would be by far your dearest comrade and friend, while he who showed antagonism or lacked conformity would justly incur censure and disgrace and, being speedily removed from his office as well, would give way to better men better qualified to govern; [45] so too among kings, since they, I ween, derive their powers and their stewardship from Zeus; the one who, keeping his eyes upon Zeus, orders an
d governs his people with justice and equity in accordance with the laws and ordinances of Zeus, enjoys a happy lot and a fortunate end, [46] while he who goes astray and dishonours him who entrusted him with his stewardship or gave him this gift, receives no other reward from his great authority and power than merely this: that he has shown himself to all men of his own time and to posterity to be a wicked and undisciplined man, illustrating the storied end of Phaethon, who mounted a mighty chariot of heaven in defiance of his lot but proved himself a feeble charioteer. [47] In somewhat this wise Homer too speaks when he says:
“Whoso bears
A cruel heart, devising cruel things,
On him men call down evil from gods
While living, and pursue him, when he dies,
With scoffs. But whoso is of generous heart
And harbours generous aims, his guests proclaim
His praises far and wide to all mankind,
And numberless are they who call him good.”
[48] For my part, I should be most happy and eager, as I have said, to speak on this subject — on Zeus and the nature of the universe. But since it is altogether too vast a theme for the time now at my command and requires a somewhat careful demonstration, perhaps in the future there may be leisure for its presentation. [49] But if you would like to hear a myth, or rather a sacred and withal edifying parable told under the guise of a myth, perhaps a story which I once heard an old woman of Elis or Arcadia relate about Heracles will not appear to you out of place, either now or hereafter when you come to ponder it alone.
[50] Once when I chanced to be wandering in exile — and great is my gratitude to the gods that they thus prevented my becoming an eye-witness of many an act of injustice — I visited as many lands as possible, at one time going among the Greeks, at another among barbarians, assuming the guise and dress of a vagabond beggar,
“Demanding crusts, not caldrons fine or swords.”
[51] At last I arrived in the Peloponnesus, and keeping quite aloof from the cities, spent my time in the country, as being quite well worth study, mingling with herdsmen and hunters, an honest folk of simple habits. [52] As I walked along the Alpheus on my way from Heraea to Pisa, I succeeded in finding the road for some distance, but all at once I got into some wood land and rough country, where a number of trails led to sundry herds and flocks, without meeting anybody or being able to inquire my way. So I lost my direction, and at high noon was quite astray. But noticing on a high knoll a clump of oaks that looked like a sacred grove, I made my way thither in the hope of discovering from it some roadway or house. [53] There I found blocks of stone set roughly together, hanging pelts of animals that had been sacrificed, and a number of clubs and staves — all evidently being dedications of herdsmen. At a little distance I saw a woman sitting, strong and tall though rather advanced in years, dressed like a rustic and with some braids of grey hair falling about her shoulders. [54] Of her I made full inquiry about the place, and she most graciously and kindly, speaking in the Dorian dialect, informed me that it was sacred to Heracles and, regarding herself, that she had a son, a shepherd, whose sheep she often tendered herself. She also said that the Mother of the Gods had given her the gift of divination and that all the herdsmen and farmers round about consulted her on the raising and preservation of their crops and cattle. [55] “And you too,” she continued, “have come into this place by no mere human chance, for I shall not let you depart unblest.” Thereupon she at once began to prophesy, saying that the period of my wandering and tribulation would not be long, nay, nor that of mankind at large. [56] The manner of her prophesying was not that of most men and women who are said to be inspired; she did not gasp for breath, whirl her head about, or try to terrify with her glances, but spoke with entire self-control and moderation.
“Some day,” she said, “you will meet a mighty man, the ruler of very many lands and peoples. Do not hesitate to tell him this tale of mine even if there be those who will ridicule you for a prating vagabond. [57] For the words of men and all their subtleties are as naught in comparison with the inspiration and speech due to the promptings of the gods. Indeed, of all the words of wisdom and truth current among men about the gods and the universe, none have ever found lodgment in the souls of men except by the will and ordering of heaven and through the lips of the prophets and holy men of old. [58] For instance, they say there once lived in Thrace a certain Orpheus, a Muse’s son; and on a certain mountain of Boeotia another, a shepherd who heard the voices of the Muses themselves. Those teachers, on the other hand, who without divine possession and inspiration have circulated as true stories born of their own imaginings are presumptuous and wicked.
“Hear, therefore, the following tale and listen with vigilance and attention that you may remember it clearly and pass it on to that man whom I say you will meet. It has to do with this god in whose presence we now are. [59] Heracles was, as all men agree, the son of Zeus and Alcmene, and he was king not only of Argos but of all Greece. (Most people, however, do not know that Heracles was continually absent from Argos because he was engaged in making expeditions and defending his kingdom, but they assert that Eurystheus was king at this time. These, however, are but their idle tales.) [60] And he was not only king of Greece, but also held empire over every land from the rising of the sun to the setting thereof, aye, over all peoples where are found shrines of Heracles. [61] He had a simple education too, with none of the elaboration and superfluity devised by the unscrupulous cleverness of contemptible men.
“This, also, is told of Heracles: that he went unclothed and unarmed except for a lion’s skin and a club, [62] and they add that he did not set great store by gold or silver or fine raiment, but considered all such things worth nothing save to be given away and bestowed upon others. At any rate he made presents to many men, not only of money without limit and lands and herds of horses and cattle, but also of whole kingdoms and cities. For he fully believed that everything belonged to him exclusively and that gifts bestowed would call out the good-will of the recipients. [63] Another story which men tell is untrue: that he actually went about alone without an army. For it is not possible to overturn cities, cast down tyrants, and to dictate to the whole world without armed forces. It is only because, being self-reliant, zealous of soul, and competent in body, he surpassed all men in labour, that the story arose that he travelled alone and accomplished single-handed whatsoever he desired.
[64] “Moreover, his father took great pains with him, implanting in him noble impulses and bringing him into the fellowship of good men. He would also give him guidance for each and every enterprise through birds and burnt offerings and every other kind of divination. [65] And when he saw that the lad wished to be a ruler, not through desire for pleasure and personal gain, which leads most men to love power, but that he might be able to do the greatest good to the greatest number, he recognized that his son was naturally of noble parts, and yet suspected how much in him was mortal and thought of the many baneful examples of luxurious and licentious living among mankind, and of the many men there were to entice a youth of fine natural qualities away from his true nature and his principles even against his will. [66] So with these considerations in mind he despatched Hermes after instructing him as to what he should do. Hermes therefore came to Thebes, where the lad Heracles was being reared, and told him who he was and who had sent him. Then, taking him in charge, he led him over a secret path untrodden of man till he came to a conspicuous and very lofty mountain-peak whose sides were dreadfully steep with sheer precipices and with the deep gorge of a river that encompassed it, whence issued a mighty rumbling and roaring. Now to anyone looking up from below the crest above seemed single; but it was in fact double, rising from a single base; and the two peaks were far indeed from each other. [67] The one of them bore the name Peak Royal and was sacred to Zeus the King; the other, Peak Tyrannous, was named after the giant Typhon. There were two approaches to them from without, each having one. The path that led to Peak Royal was safe
and broad, so that a person mounted on a car might enter thereby without peril or mishap, if he had the permission of the greatest of the gods. The other was narrow, crooked, and difficult, so that most of those who attempted it were lost over the cliffs and in the flood below, the reason being, methinks, that they transgressed justice in taking that path. [68] Now, as I have said, to most persons the two peaks appear to be practically one and undivided, inasmuch as they see them from a distance; but in fact Peak Royal towers so high above the other that it stands above the clouds in the pure and serene ether itself, whereas the other is much lower, lying in the very thick of the clouds, wrapped in darkness and fog.
[69] “Hermes then explained the nature of the place to Heracles as he led him thither. But when Heracles, ambitious youth that he was, longed to see what was within, he said, ‘Follow, then, that you may see with your own eyes the difference in all other respects also, things hidden from the foolish.’ [70] He therefore took him first to the loftier peak and showed him a woman seated upon a resplendent throne. She was beautiful and stately, clothed in white raiment, and held in her hand a sceptre, not of gold or silver, but of a different substance, pure and much brighter — a figure for all the world like the pictures of Hera. [71] Her countenance was at once radiant and full of dignity, so that all the good could behold it without fear, but no evil person could gaze upon it any more than a man with weak eyes can look up at the orb of the sun; composed and steadfast was her mien, and her glance did not waver. [72] A profound stillness and unbroken quiet pervaded the place; everywhere were fruits in abundance and thriving animals of every species. And immense heaps of gold and silver were there, and of bronze and iron; yet she heeded not at all the gold, nor did she take delight in it, but rather in the fruits and living creatures.