ed starveling beggar rather,
who through lack of means is driven to live by ugly shifts and base
contrivances.

(19) i.e. "to expend compassion on a man who, etc., were surely a
pathetic fallacy." Al. "Is not the man who has it in his power,
etc., far above being pitied?"

Now it is your tyrant who is perpetually driven to iniquitous spoilation
of temples and human beings, through chronic need of money wherewith to
meet inevitable expenses, since he is forced to feed and support an army
(even in times of peace) no less than if there were actual war, or else
he signs his own death-warrant. (20)

(20) "A daily, hourly constraint is laid upon him to support an army
as in war time, or--write his epitaph!"

V

But there is yet another sore affliction to which the tyrant is liable,
Sinmonides, which I will name to you. It is this. Tyrants no less than
ordinary mortals can distinguish merit. The orderly, (1) the wise, the
just and upright, they freely recognise; but instead of admiring them,
they are afraid of them--the courageous, lest they should venture
something for the sake of freedom; the wise, lest they invent some
subtle mischief; (2) the just and upright, lest the multitude should
take a fancy to be led by them.

(1) The same epithets occur in Aristoph. "Plut." 89:

{ego gar on meirakion epeiles' oti
os tous dikaious kai sophous kai kosmious
monous badioimen.}

Stob. gives for {kasmious} {alkimous}.

(2) Or, "for fear of machinations." But the word is suggestive of
mechanical inventions also, like those of Archimedes in connection
with a later Hiero (see Plut. "Marcel." xv. foll.); or of
Lionardo, or of Michael Angelo (Symonds, "Renaissance in Italy,"
"The Fine Arts," pp. 315, 393).

And when he has secretly and silently made away with all such people
through terror, whom has he to fall back upon to be of use to him, save
only the unjust, the incontinent, and the slavish-natured? (3) Of these,
the unjust can be trusted as sharing the tyrant's terror lest the cities
should some day win their freedom and lay strong hands upon them;
the incontinent, as satisfied with momentary license; and the
slavish-natured, for the simple reason that they have not themselves the
slightest aspiration after freedom. (4)

(3) Or, "the dishonest, the lascivious, and the servile."

(4) "They have no aspiration even to be free," "they are content to
wallo