Timoleon

But as for Dionysius, after his arrival at Corinth there was no Greek who did not long to behold and speak to him.

But those who rejoiced in his misfortunes were lead by their hatred to come together gladly that they might trample, as it were, upon one who had been cast down by Fortune; while those who regarded rather the reversal of his fortune and sympathised with him, saw strong proof, amid the weakness of things that are human and seen, of the power of causes that are unseen and divine.

For that age showed no work either of nature or of art that was comparable to this work of Fortune, namely, the recent tyrant of Sicily in Corinth, whiling his time away at a fishmonger’s or sitting in a perfumer’s shop, drinking diluted wine from the taverns and skirmishing in public with common prostitutes, or trying to teach music-girls in their singing, and earnestly contending with them about songs for the stage and melody in hymns.

Some thought that Dionysius did these things as an aimless loiterer, and because he was naturally easy-going and fond of license; but others thought that it was in order to be held in contempt and not in fear by the Corinthians, nor under suspicion of being oppressed by the change in his life and of striving after power, that he engaged in these practices and played an unnatural part, making a display of great silliness in the way he amused himself.

However, certain sayings of his are preserved, from which it would appear that he accommodated himself to his present circumstances not ignobly.

Once, namely, when he landed at Leucadia,[*](On his voyage from Syracuse to Corinth.) a city which had been colonized by Corinthians, just like Syracuse, he said he had the same feelings as young men who have been guilty of misdemeanours;

for just as these pass their time merrily with their brothers, but shun their fathers from a feeling of shame, so he was ashamed to live in their common mother-city, and would gladly dwell there with them.

And again, in Corinth, when a stranger somewhat rudely derided him about his associations with philosophers, in which he used to take delight when he was a tyrant, and finally asked him what good Plato’s wisdom did him now, Dost thou think, said he, that I have had no help from Plato, when I bear my change of fortune as I do?

Further, when Aristoxenus the musician and certain others inquired what his complaint against Plato was and what its origin, he told them that of the many ills with which tyranny abounded there was none so great as this, that not one of those reputed to be friends speaks frankly with the tyrant; for indeed it was by such friends that he himself had been deprived of Plato’s good will.

Again, when one of those who wish to be witty, in mockery of Dionysius shook out his robe on coming into his presence,[*](To show that no weapon was concealed there.) as if into the presence of a tyrant, Dionysius turned the jest upon him by bidding him do so when he went out from his presence, that he might not take anything in the house away with him.

And when Philip of Macedon, at a banquet, began to talk in banter about the lyric poems and tragedies which Dionysius the Elder had left behind him, and pretended to wonder when that monarch found time for these compositions, Dionysius not inaptly replied by saying: When thou and I and all those whom men call happy are busy at the bowl.