‘It is my desire above all things, men of Delphi, to appear to the Greeks as I really am, and not in that character in which Envy and Malice4, availing themselves of the ignorance of their hearers, have represented me: and if to the Greeks in general, then most of all to you, who are holy men, associates of the God, sharers (I had almost said) of his hearth5 and home. If I can clear myself before you, if I can convince you that I am not the cruel tyrant6 I am supposed to be, then I may consider myself cleared in the eyes of all the world. For the truth of my statements, I appeal to the testimony7 of the God himself. Methinks he is not likely to be deceived by lying words. It may be an easy matter to mislead men: but to escape the penetration8 of a God — and that God Apollo — is impossible.
‘I was a man of no mean family; in birth, in breeding, in education, the equal of any man in Agrigentum. In my political conduct I was ever public-spirited, in my private life mild and unassuming; no unseemly act, no deed of violence, oppression, or headstrong insolence9 was ever laid to my charge in those early days. But our city at that time was divided into factions10: I saw myself exposed to the plots of my political opponents, who sought to destroy me by every means: if I would live in security, if I would preserve the city from destruction, there was but one course open to me — to seize upon the government, and thereby11 baffle my opponents, put an end to their machinations, and bring my countrymen to their senses. There were not a few who approved my design: patriots12 and men of cool judgement, they understood my sentiments, and saw that I had no alternative. With their help, I succeeded without difficulty in my enterprise.
‘From that moment, the disturbances13 ceased. My opponents, became my subjects, I their ruler; and the city was freed from dissension. From executions and banishments and confiscations I abstained14, even in the case of those who had plotted against my life. Such strong measures are indeed never more necessary than at the commencement of a new rule: but I was sanguine15; I proposed to treat them as my equals, and to win their allegiance by clemency16, mildness, and humanity. My first act was to reconcile myself with my enemies, most of whom I invited to my table and took into my confidence.
‘I found the city in a ruinous condition, owing to the neglect of the magistrates17, who had commonly been guilty of embezzlement18, if not of wholesale19 plunder20. I repaired the evil by means of aqueducts, beautified the city with noble buildings, and surrounded it with walls. The public revenues were easily increased by proper attention on the part of the fiscal21 authorities. I provided for the education of the young and the maintenance of the old; and for the general public I had games and spectacles, banquets and doles22. As for rape23 and seduction, tyrannical violence or intimidation24, I abhorred25 the very name of such things.
‘I now began to think of laying down my power; and how to do so with safety was my only concern. The cares of government and public business had begun to weigh upon me; I found my position as burdensome as it was invidious. But it was still a question, how to render the city independent of such assistance for the future. And whilst I— honest man! — was busied with such thoughts, my enemies were even then combining against me, and debating the ways and means of rebellion; conspiracies26 were forming, arms and money were being collected, neighbour states were invited to assist, embassies were on their way to Sparta and Athens. The torments28 that were in store for me, had I fallen into their hands, I afterwards learnt from their public confession29 under torture, from which it appeared that they had vowed30 to tear me limb from limb with their own hands. For my escape from such a fate, I have to thank the Gods, who unmasked the conspiracy31; and, in particular, the God of Delphi, who sent dreams to warn me, and dispatched messengers with detailed32 information.
‘And now, men of Delphi, I would ask your advice. Imagine yourselves today in the perilous33 situation in which I then stood; and tell me what was my proper course. I had almost fallen unawares into the hands of my enemies, and was casting about for means of safety. Leave Delphi for a while, and transport yourselves in spirit to Agrigentum: behold34 the preparations of my enemies: listen to their threats; and say, what is your counsel? Shall I sit quietly on the brink35 of destruction, exercising clemency and long-suffering as heretofore? bare my throat to the sword? see my nearest and dearest slaughtered36 before my eyes? What would this be but sheer imbecility? Shall I not rather bear myself like a man of spirit, give the rein37 to my rational indignation, avenge38 my injuries upon the conspirators39, and use my present power with a view to my future security? This, I know, would have been your advice.
‘Now observe my procedure. I sent for the guilty persons, heard their defence, produced my evidence, established every point beyond a doubt; and when they themselves admitted the truth of the accusation40, I punished them; for I took it ill, not that they had plotted against my life, but that on their account I was compelled to abandon my original policy. From that day to this, I have consulted my own safety by punishing conspiracy as often as it has shown itself.
‘And men call me cruel! They do not stop to ask who was the aggressor; they condemn41 what they think the cruelty of my vengeance42, but pass lightly over the provocation43, and the nature of the crime. It is as if a man were to see a temple-robber hurled44 from the rock at Delphi, and, without reflecting how the transgressor45 had stolen into your temple by night, torn down the votive-offerings, and laid hands upon the graven image of the God, were to exclaim against the inhumanity of persons who, calling themselves Greeks and holy men, could yet find it in them to inflict47 this awful punishment upon their fellow Greek, and that within sight of the holy place; — for the rock, as I am told, is not far from the city. Surely you would laugh to scorn such an accusation as this; and your cruel treatment of the impious would be universally applauded.
‘But so it is: the public does not inquire into the character of a ruler, into the justice or injustice48 of his conduct; the mere49 name of tyranny ensures men’s hatred50; the tyrant might be an Aeacus, a Minos, a Rhadamanthus — they would be none the less eager for his destruction; their thoughts ever run on those tyrants51 who have been bad rulers, and the good, because they bear the same name, are held in the like detestation. I have heard that many of your tyrants in Greece have been wise men, who, labouring under that opprobrious52 title, have yet given proofs of benevolence53 and humanity, and whose pithy54 maxims55 are even now stored up in your temple among the treasures of the God.
‘Observe, moreover, the prominence56 given to punishment by all constitutional legislators; they know that when the fear of punishment is wanting, nothing else is of avail. And this is doubly so with us who are tyrants; whose power is based upon compulsion; who live in the midst of enmity and treachery. The bugbear terrors of the law would never serve our turn. Rebellion is a many-headed Hydra57: we cut off one guilty head, two others grow in its place. Yet we must harden our hearts, smite58 them off as they grow, and — like lolaus — sear the wounds; thus only shall we hold our own. The man who has once become involved in such a strife59 as this must play the part that he has undertaken; to show mercy would be fatal. Do you suppose that any man was ever so brutal60, so inhuman46, as to rejoice in torture and groans61 and bloodshed for their own sake, when there was no occasion for punishment? Many is the time that I have wept while others suffered beneath the lash62, and groaned63 in spirit over the hard fate that subjected me to a torment27 more fierce and more abiding64 than theirs. For to the man who is benevolent65 by nature, and harsh only by compulsion, it is more painful to inflict punishment than it would be to undergo it.
‘Now I will speak my mind frankly66. If I had to choose between punishing innocent men, and facing death myself, believe me, I should have no hesitation67 in accepting the latter alternative. But if I am asked, whether I had rather die an undeserved death than give their deserts to those who plotted against my life, I answer no; and once more, Delphians, I appeal to you: which is better — to die when I deserve not death, or to spare my enemies who deserve not mercy? 44 No man surely can be such a fool that he would not rather live than preserve his enemies by his death. Yet in spite of this how many have I spared who were palpably convicted of conspiring68 against me; such were Acanthus, Timocrates, and his brother Leogoras, all of whom I saved out of regard for our former intercourse69.
‘If you would learn more of me, apply to any of the strangers who have visited Agrigentum; and see what account they give of the treatment they received, and of my hospitality to all who land on my coasts. My messengers are waiting for them in every port, to inquire after their names and cities, that they may not go away without receiving due honour at my hands. Some — the wisest of the Greeks — have come expressly to visit me, so far are they from avoiding intercourse with me. It was but lately that I received a visit from the sage3 Pythagoras. The account that he had heard of me was belied70 by his experience; and on taking his departure he expressed admiration71 of my justice, and deplored72 the circumstances which made severity a duty. Now is it likely that one who is so benevolent to strangers should deal unjustly with his fellow citizens? is it not to be supposed that the provocation has been unusually great?
‘So much then in defence of my own conduct; I have spoken the words of truth and justice, and would persuade myself that I have merited your approbation73 rather than your resentment74. And now I must explain to you the origin of my present offering, and the manner in which it came into my hands. For it was by no instructions of mine that the statuary made this bull: far be it from me to aspire75 to the possession of such works of art! A countryman of my own, one Perilaus, an admirable artist, but a man of evil disposition76, had so far mistaken my character as to think that he could win my regard by the invention of a new form of torture; the love of torture, he thought, was my ruling passion. He it was who made the bull and brought it to me. I no sooner set eyes on this beautiful and exquisite77 piece of workmanship, which lacked only movement and sound to complete the illusion, than I exclaimed: “Here is an offering fit for the God of Delphi: to him I must send it.” “And what will you say,” rejoined Perilaus, who stood by, “when you see the ingenious mechanism78 within it, and learn the purpose it is designed to serve?” He opened the back of the animal, and continued: “When you are minded to punish any one, shut him up in this receptacle, apply these pipes to the nostrils79 of the bull, and order a fire to be kindled80 beneath. The occupant will shriek81 and roar in unremitting agony; and his cries will come to you through the pipes as the tenderest, most pathetic, most melodious82 of bellowings. Your victim will be punished, and you will enjoy the music.”
‘His words revolted me. I loathed83 the thought of such ingenious cruelty, and resolved to punish the artificer in kind. “If this is anything more than an empty boast, Perilaus,” I said to him, “if your art can really produce this effect, get inside yourself, and pretend to roar; and we will see whether the pipes will make such music as you describe.” He consented; and when he was inside I closed the aperture84, and ordered a fire to be kindled. “Receive,” I cried, “the due reward of your wondrous85 art: let the music-master be the first to play.” Thus did his ingenuity86 meet with its deserts. But lest the offering should be polluted by his death, I caused him to be removed while he was yet alive, and his body to be flung dishonoured87 from the cliffs. The bull, after due purification, I sent as an offering to your God, with an inscription88 upon it, setting forth89 all the circumstances; the names of the donor and of the artist, the evil design of the latter, and the righteous sentence which condemned90 him to illustrate91 by his own agonized92 shrieks93 the efficacy of his musical device.
‘And now, men of Delphi, you will be doing me no more than justice, if you join my ambassadors in making sacrifice on my behalf, and set up the bull in a conspicuous94 part of the temple; that all men may know what is my attitude towards evil-doers, and in what manner I chastise95 their inordinate96 craving97 after wickedness. Herein is a sufficient indication of my character: Perilaus punished, the bull consecrated99, not reserved for the bellowings of other victims. The first and last melody that issued from those pipes was wrung100 from their artificer; that one experiment made, the harsh, inhuman notes are silenced for ever. So much for the present offering, which will be followed by many others, so soon as the God vouchsafes101 me a respite102 from my work of chastisement103.’
Such was the message of Phalaris; and his statement is in strict accordance with the facts. You may safely accept our testimony, as we are acquainted with the circumstances, and can have no object in deceiving you on the present occasion. Must entreaty104 be added? Then on behalf of one whose character has been misrepresented, and whose severities were forced upon him against his will, we implore105 you — we who are Agrigentines, Greeks like yourselves and of Dorian origin — to accept his offer of friendship, and not to thwart106 his benevolent intentions towards your community and the individuals of which it is composed. Take the bull into your keeping; consecrate98 it; and offer up your prayers on behalf of Agrigentum and of Phalaris. Suffer us not to have come hither in vain: repulse107 not our master with scorn: nor deprive the God of an offering whose intrinsic beauty is only equalled by its righteous associations.
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1
donor
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| n.捐献者；赠送人；(组织、器官等的)供体 | |
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remains
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| n.剩余物，残留物；遗体，遗迹 | |
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sage
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| n.圣人，哲人；adj.贤明的，明智的 | |
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malice
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| n.恶意，怨恨，蓄意；[律]预谋 | |
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hearth
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| n.壁炉炉床，壁炉地面 | |
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tyrant
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| n.暴君，专制的君主，残暴的人 | |
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testimony
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| n.证词；见证，证明 | |
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penetration
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| n.穿透，穿人，渗透 | |
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insolence
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| n.傲慢；无礼；厚颜；傲慢的态度 | |
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factions
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| 组织中的小派别，派系( faction的名词复数 ) | |
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thereby
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| adv.因此，从而 | |
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patriots
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| 爱国者，爱国主义者( patriot的名词复数 ) | |
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disturbances
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| n.骚乱( disturbance的名词复数 )；打扰；困扰；障碍 | |
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abstained
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| v.戒（尤指酒），戒除( abstain的过去式和过去分词 )；弃权（不投票） | |
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sanguine
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| adj.充满希望的，乐观的，血红色的 | |
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clemency
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| n.温和，仁慈，宽厚 | |
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magistrates
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| 地方法官，治安官( magistrate的名词复数 ) | |
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embezzlement
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| n.盗用，贪污 | |
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wholesale
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| n.批发；adv.以批发方式；vt.批发，成批出售 | |
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plunder
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| vt.劫掠财物，掠夺；n.劫掠物，赃物；劫掠 | |
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fiscal
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| adj.财政的，会计的，国库的，国库岁入的 | |
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doles
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| 救济物( dole的名词复数 )； 失业救济金 | |
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rape
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| n.抢夺，掠夺，强奸；vt.掠夺，抢夺，强奸 | |
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intimidation
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| n.恐吓，威胁 | |
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abhorred
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| v.憎恶( abhor的过去式和过去分词 )；（厌恶地）回避；拒绝；淘汰 | |
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conspiracies
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| n.阴谋，密谋( conspiracy的名词复数 ) | |
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torment
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| n.折磨；令人痛苦的东西(人)；vt.折磨；纠缠 | |
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torments
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| （肉体或精神上的）折磨，痛苦( torment的名词复数 )； 造成痛苦的事物[人] | |
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confession
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| n.自白，供认，承认 | |
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vowed
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| 起誓，发誓（vow的过去式与过去分词形式） | |
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conspiracy
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| n.阴谋，密谋，共谋 | |
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detailed
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| adj.详细的，详尽的，极注意细节的，完全的 | |
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perilous
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| adj.危险的，冒险的 | |
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behold
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| v.看，注视，看到 | |
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brink
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| n.(悬崖、河流等的)边缘，边沿 | |
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36
slaughtered
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| v.屠杀，杀戮，屠宰( slaughter的过去式和过去分词 ) | |
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rein
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| n.疆绳，统治，支配；vt.以僵绳控制，统治 | |
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avenge
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| v.为...复仇，为...报仇 | |
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conspirators
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| n.共谋者，阴谋家( conspirator的名词复数 ) | |
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accusation
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| n.控告，指责，谴责 | |
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41
condemn
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| vt.谴责，指责；宣判(罪犯)，判刑 | |
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vengeance
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| n.报复，报仇，复仇 | |
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provocation
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| n.激怒，刺激，挑拨，挑衅的事物，激怒的原因 | |
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44
hurled
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| v.猛投，用力掷( hurl的过去式和过去分词 )；大声叫骂 | |
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45
transgressor
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| n.违背者 | |
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46
inhuman
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| adj.残忍的，不人道的，无人性的 | |
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47
inflict
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| vt.(on)把…强加给，使遭受，使承担 | |
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48
injustice
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| n.非正义，不公正，不公平，侵犯（别人的）权利 | |
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49
mere
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| adj.纯粹的；仅仅，只不过 | |
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50
hatred
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| n.憎恶，憎恨，仇恨 | |
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51
tyrants
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| 专制统治者( tyrant的名词复数 )； 暴君似的人； （古希腊的）僭主； 严酷的事物 | |
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52
opprobrious
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| adj.可耻的，辱骂的 | |
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53
benevolence
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| n.慈悲，捐助 | |
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54
pithy
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| adj.(讲话或文章)简练的 | |
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maxims
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| n.格言，座右铭( maxim的名词复数 ) | |
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prominence
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| n.突出；显著；杰出；重要 | |
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57
hydra
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| n.水螅；难于根除的祸患 | |
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58
smite
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| v.重击；彻底击败；n.打；尝试；一点儿 | |
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59
strife
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| n.争吵，冲突，倾轧，竞争 | |
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60
brutal
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| adj.残忍的，野蛮的，不讲理的 | |
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61
groans
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| n.呻吟，叹息( groan的名词复数 )；呻吟般的声音v.呻吟( groan的第三人称单数 )；发牢骚；抱怨；受苦 | |
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62
lash
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| v.系牢；鞭打；猛烈抨击；n.鞭打；眼睫毛 | |
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63
groaned
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| v.呻吟( groan的过去式和过去分词 )；发牢骚；抱怨；受苦 | |
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64
abiding
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| adj.永久的，持久的，不变的 | |
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65
benevolent
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| adj.仁慈的，乐善好施的 | |
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66
frankly
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| adv.坦白地，直率地；坦率地说 | |
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hesitation
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| n.犹豫，踌躇 | |
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conspiring
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| 密谋( conspire的现在分词 )； 搞阴谋； （事件等）巧合； 共同导致 | |
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69
intercourse
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| n.性交；交流，交往，交际 | |
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70
belied
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| v.掩饰( belie的过去式和过去分词 )；证明（或显示）…为虚假；辜负；就…扯谎 | |
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71
admiration
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| n.钦佩，赞美，羡慕 | |
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72
deplored
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| v.悲叹，痛惜，强烈反对( deplore的过去式和过去分词 ) | |
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73
approbation
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| n.称赞；认可 | |
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74
resentment
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| n.怨愤，忿恨 | |
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75
aspire
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| vi.(to，after)渴望，追求，有志于 | |
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76
disposition
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| n.性情，性格；意向，倾向；排列，部署 | |
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exquisite
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| adj.精美的；敏锐的；剧烈的，感觉强烈的 | |
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78
mechanism
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| n.机械装置；机构，结构 | |
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79
nostrils
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| 鼻孔( nostril的名词复数 ) | |
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80
kindled
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| （使某物）燃烧，着火( kindle的过去式和过去分词 )； 激起（感情等）； 发亮，放光 | |
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81
shriek
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| v./n.尖叫，叫喊 | |
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82
melodious
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| adj.旋律美妙的，调子优美的，音乐性的 | |
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83
loathed
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| v.憎恨，厌恶( loathe的过去式和过去分词 )；极不喜欢 | |
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84
aperture
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| n.孔，隙，窄的缺口 | |
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85
wondrous
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| adj.令人惊奇的，奇妙的；adv.惊人地；异乎寻常地；令人惊叹地 | |
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86
ingenuity
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| n.别出心裁；善于发明创造 | |
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87
dishonoured
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| a.不光彩的，不名誉的 | |
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88
inscription
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| n.（尤指石块上的）刻印文字，铭文，碑文 | |
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forth
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| adv.向前；向外，往外 | |
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90
condemned
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| adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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91
illustrate
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| v.举例说明，阐明；图解，加插图 | |
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92
agonized
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| v.使（极度）痛苦，折磨( agonize的过去式和过去分词 )；苦斗；苦苦思索；感到极度痛苦 | |
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93
shrieks
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| n.尖叫声( shriek的名词复数 )v.尖叫( shriek的第三人称单数 ) | |
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94
conspicuous
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| adj.明眼的，惹人注目的；炫耀的，摆阔气的 | |
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95
chastise
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| vt.责骂，严惩 | |
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96
inordinate
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| adj.无节制的；过度的 | |
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97
craving
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| n.渴望,热望 | |
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98
consecrate
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| v.使圣化，奉…为神圣；尊崇；奉献 | |
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99
consecrated
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| adj.神圣的，被视为神圣的v.把…奉为神圣，给…祝圣( consecrate的过去式和过去分词 )；奉献 | |
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100
wrung
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| 绞( wring的过去式和过去分词 )； 握紧（尤指别人的手）； 把（湿衣服）拧干； 绞掉（水） | |
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101
vouchsafes
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| v.给予，赐予( vouchsafe的第三人称单数 )；允诺 | |
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102
respite
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| n.休息，中止，暂缓 | |
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103
chastisement
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| n.惩罚 | |
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104
entreaty
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| n.恳求，哀求 | |
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105
implore
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| vt.乞求，恳求，哀求 | |
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106
thwart
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| v.阻挠，妨碍，反对；adj.横(断的) | |
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107
repulse
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| n.击退，拒绝；vt.逐退，击退，拒绝 | |
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