[229]
There are many other fine inscriptions from his poems on other figures of Hermes, and this one in particular, on the Steiria
1
road, in which he says:
229b
I therefore should never dare, I am sure, to deceive you, who are my friend, or disobey the great Hipparchus, after whose death the Athenians were for three years under the despotic rule of his brother Hippias, and you might have heard anyone of the earlier period say that it was only in these years that there was despotism in
Athens
,
2
and that at all other times the Athenians lived very much as in the reign of Cronos. And the subtler sort of people say
229c
that Hipparchus’s death was due, not to the cause supposed by most—the disqualification of the assassin’s sister from bearing the basket,
3
for that is a silly motive—but because Harmodius had become the favorite of Aristogeiton and had been educated by him. Thus Aristogeiton also prided himself on educating people, and he regarded Hipparchus as a dangerous rival. And at that time, it is said, Harmodius
229d
happened to be himself in love with one of the handsome and well-born youths of the day; they do tell his name, but I cannot remember it. Well, for a while this youth admired both Harmodius and Aristogeiton as wise men, but afterwards, when he associated with Hipparchus, he despised them, and they were so overcome with the pain of this “disqualification” that they slew Hipparchus.
4
Soc.
There are two such inscriptions of his: on the left side 229a of each Hermes there is one in which the god says that he stands in the midst of the city or the township, while on the right side he says:The memorial of Hipparchus: walk with just intent.
The memorial of Hipparchus: deceive not a friend.
Fr.
It would seem, then, Socrates, either that you do not regard me as your friend, or if you do, that you do not obey Hipparchus. 229e For that you are not deceiving me—though I cannot tell how you contrive it—in your talk, is more than I can believe.Soc.
Well now, as though we were playing draughts, I am willing to let you revoke, as you please, anything you have said in carrying on the discussion, in order that you may not think you are being deceived. So tell me, shall I revoke for you the statement that all men desire good things?Fr.
No, thank you.Soc.
Well, that suffering loss, or loss, is an evil?Fr.
No, thank you.Soc.
Well, that gain, or making gain, is the opposite of loss, or suffering loss?Hipparchus. Plato. Walter Rangeley Maitland Lamb (Translator). Cambridge, MA. 1927.
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